of the tongue Now if these last have hit the mark how highly doth at concern us all to set a watch before the door of our lips at all times but especially on the Lords day Now considering how wonderful apt and prone Christians are to be speaking their own words Yea foolish vain worldly and unprofitable words on the Lords day Give me leave â—o offer to your serious consideration these four things First Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandment Thou shalt do no manner of work the Lord hath commanded the whole Exod. 4. 10. man to rest from servile works And therefore the tongue from talking of this or that worldly business But Secondly Those things which as lets hinder the duties of the Lords day are forbidden But worldly words as lets hinder the duties of the Lords day therefore worldly words are forbidden But Thirdly Where bodily works are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more than bodily works do but bodily works are forbidden in the fourth Commandment therefore worldly words which hinder more the sanctifying of the Sabbath than bodily works do are forbidden in the same Commandment That worldly words do hinder the sanctifying of the Sabbath as much or more than bodily works is evident by this among other arguments that might be produced that a man may work alone but he cannot talk alone But Fourthly That Commandment which tyes the outward man from the deed done that Commandment ties the tongue from talking of the same But the fourth Commandment ties the outward man from worldly works and therefore that Command ties the tongue from worldly words Certainly all those persons that make the Lords day a reckoning-day with workmen as some do or a directing-day what shall be done the next week as others do or a day of idle talk about this worldly business or that or about this person or that or about this fashion or that or about this mans matters or that or about this pleasure or that or about this profit or that or about this mans calling or that or about this Gossips Tale or that c. All such persons are prophaners and no sanctifiers of the Lords Day I have been the longer upon this particular to confute and recover those Christians who give their tongues too great a liberty on the Lords Day Now in these fourteen particulars I have shewed you how the Sabbath is to be sanctified O Sirs as you desire to see London rebuilt as you desire to see London in as great or greater prosperity and glory as she hath been in as you desire to see her once more the Bulwark of the Nation As Psaâ— 48. 12 13. Cant. 6. 4. Isa 60. 15. you desire to see her a shield and shelter to her faithful friends at home and a terror and dread to her proudest enemies abroad As you desire that she may be an eternal excellency Zech. 2. 5. a joy of many Generations As you desire the Lord to be for ever a wall of fire about her and a glory in the midst of her Mâ—ke conscience of sanctifying the Sabbath in a right manner Make it your great business and work to sanctifie the Sabbath according to those fourteen Rules which I have now laid down I know there is a desperate opposition and contrariety in the hearts of carnal men to the strict observation of the Sabbath When Moses had first received a Commandment Exod. 16. 25. 31. concerning the observation of the Sâ—bbath his Authority could not so prevail with the Jews but that some of them would be gâ—dding abroad to seek Manna on the Sabbath day contrary to an express prohibition yea when it was death Chap. 31 13 14 15 16. to gather sticks on that day yet in contempt of Heaven it self one ventures upon the breach of the Law How sadly and frequently the Prophets have lamented and complained of the breach of the Sabbath I have in this Treatise already discovered and therefore need say no more of it in this place The horrid prophanation of this day in France Holland Germany Sweden and in thâ—se three Nations England Scâ—tland and Ireland and among all Protestants every where else is and must be for a sore lamentation The Sabbath in all Ages hath been more or less crucified between prophaneness and superstition as Christ the Lord of the Sabbath was crucified between two Thieves When the observation of the Sabbath came to be more sacred and solemn in publick performances which was about Nehemiahs time as is conceived presently after Satan stirred up some Hypocrites who â—un into such an extream of superstition that they held that they might not stir out of their places nor kill a flea and a thousand such like fooleries Yea some dangerous fooleries they laboured to distill into the people as that they might not draw a Sword to defend themselves in a common Invasion c. For a close remember this that there are no Christians in all the world comparable to those for the power of godliness and heighths of grace holiness and communion with God who are most strict serious studious and conscientious in sanctifying of the Lords day Such as are careless remiss light slight formal and carnal upon the Sabbath day they will be as bad if not worse on every other day in the Week The true reason why the power of godliness is fallen to so low an ebb both in this and in other Countreys also is because the Sabbath is no more strictly and conscientiously observed in this Land and in those other Countreys where the name of the Lord is made known The Jews were never serious in the observation of their Sabbaths till they smarted seventy years in Babylon for their former prophanation of it And who can look upon the ashes of London and not see how dearly the Citizens have paid for their prophaning of the Lords day And Oh that all these short hints might be so blest from Heaven as to work us all to a more strict serious and conscientious sanctifying of the Lords day according to those Directions or Rules that I have in this Treatise laid before you And thus I have done with those Duties that are incumbent upon those who have been burnt up by that late dreadful fire that hath turned London into a ruinous heap I come now to those Duties that are incumbent upon those whose habitations are yet standing as monuments of divine Wisdom Power and Grace O Sirs the flames have been near you a devouring fire hath consumed many thousand habitations round about you and you and your habitations have bâ—en as so many brands pluckt out of the fire O how highly doth it concern you seriously and freqâ—ently to lay to heart the singular goodness
Gen. 6. with a Flood then the Sodomites were secure when God Gen. 19. 14. rained fire and btimstone out of Heaven upon them Mercury could not kill Argus till he had cast him into a sleep and with an inchanted Rod closed his eyes No more could the Devil have hurt these Sodomites if he had not first lull'd them asleep in the bed of security Carnal security opens the door for all impiety to enter into the Soul Pompey when he had in vain assaulted a City and could not take it by force devised this Stratagem in way of agreement he told them he would leave the Siege and make Peace with them upon condition that they would let in a few weak sick and wounded Souldiers among them to be cured They let in the Souldiers and when the City was secure the Souldiers let in Pompeys Army A carnal setled security will let in a whole Army of lusts into the Soul and this was the Sodomites case To sum up all those expressions in Jude vers 7. of giving themselves over to fornication and going after strange flesh do imply or take in these six things last mentioned which things will not stand with the truth of Grace or state of Grace and therefore those sins that are specified by Jude cannot be charged with any clear fair or full evidence upon the people of God who did truly fear him within or without the Walls of London But should this Treatise fall into any of their hands who have given themselves over to fornication or to go after strange flesh then I would say that it very highly concerns all such persons to lay their hands upon their loyns and to say we are the very men the sinners the monsters that have turned a rich and populous City into a ruinous heap But The ninth sin that brings the sore Judgment of Fire upon a People is prophanation of the Sabbath Jer. 7. ult But if you will not hearken unto me to hallow the Sabbath-day and not bear a burden even entring in at the gates of Jerusalem on the Sabbath-day then will I kindle a fire in the gates thereof and it shall devour the palaces of Jerusalem and it shall not be quenched In this memorable Scripture you may observe 1. A specification of the Judgment that God will punish Prophaners of his Sabbath with and that is fire 2. The specification of the object that this fire shall fall upon viz. a City not a Town a Village or any other mean place but a City a stately City a populous City a trading City a secure City 3. Here is the specification of the City viz. not Isa 52. 1. Psal 48. 1-8 Psal 87. 3. Jer. 22. 8. every City neither but Jerusalem the City of Cities the best of Cities the beloved City the joyous City the glorious City the renowned City the crowned City the Metropolitan City the City of God the wonder of the World the joy of the whole Earth yet God thâ—eatens to destroy this Jerusalem with fire and flames for prophaning of his Sabbath But did God only threaten Jerusalem No for he executed his threatnings upon it as you may see in that So 2 Chron. 36. 17 18 19. Psal 74 4 5 6 7 8. 2 Kings 25. 8 9 10. And in the fifth month on the seventh day of the month which is the nineteenth year of Nebuchadnezzar King of Babylen came Nebuzar-adan captain of the guard a servant of the King of Babylon to Jerusalem And â—e Those Chaldeans that set Jerusalem on fire came from literal Babylon and whether those Chaldeans that first set London inflames came not from mystical Babylon I shal not here enquire nor dispute burnt the house of the Lord and the Kings house and al the houses of Jerusalem and every great mans house burnt he with fire And all the army of the Chaldees that were with the captain of the guard brake down the walls of Jerusalem round about The same you have Jer. 52. 12 13 14. The Jews were great prophaners of the Sabbath Nehem. 13. 15 16 17 18. In those days saw I in Judah some treading wine-presses on the sabbath and bringing in sheaves and lading asses as also wine grapes and figs and all manner of burdens which they brought into Jerusalem on the sabbath-day and I testified against them in the day wherein they sold victualâ— There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah and in Jerusalem Then I contended with the nobles of Judah and said unto them What evil thing is this that ye do and prophane the sabbath-day Did not your fathers thus and did not our God bring all this evil upon us and upon this city yet ye bring more wrath upon Israel by prophaneing the sabbath Now this is observable that as they had prophaned the Sabbath so Nebuzaradon set their Temple on fire and their Noble mens houses on fire and all the considerable mens houses in Jerusalem on fire on their Sabbath day I know Jeremy saith it was on the tenth day Jer. 52. 13. which several of the Learned thus reconcile viz. That on the seventh day which was their Sabbath Nebuzaradon kindled a fire in their habitations and burnt them all quite down on the tenth Now Calvin upon the Text gives these Reasons of Gods severity against them for prophaning his Sabbath First because it was an easie Precept to cease from labour one day in seven and therefore they that would not herein obey were worthy of all severity as Adam for eating the forbidden fruit 2. Because the Sabbath was a sign of Exod. 31. 13. 17. Gods people by him peculiarly chosen and therefore not to rest now was a gross neglect of upholding the memorial of the greatest Priviledge that ever was bestowed upon mortal men 3. Because the Lord would by their keeping of a rest now from servile works draw them to a rest from the servile works of sin as he rested from the works of Creation To which others add a fourth viz. That it might always be remembred that the whole World was created by God that we might acknowledge his infinite Power and Wisdom herein appearing And others add a fifth viz. Because by keeping the Sabbath-day it being the day wherein all religious Duties were done all the exercises of Religion is meant which if it had been purely upheld both Princes Nobles Priests and People should have flourished for ever and never have known what 't was to have their houses set on fire about their ears Now is not famous London the sad Counterpane of desolate Jerusalâ—m a sore and unquenchable Fire hath turned Englands Metropolis into ashes and rubbish But That the Lord may appear most just and righteous in inflicting this dreadful Judgment of Fire upon those that prophaned his Sabbaths in London consider seriously with me these twelve things First That God hath fenced this
Son nor thy Daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates Jer. 17. 22. Neither carry forth a burden out of your houses on the Sabbath Day neither do ye any work but hallow ye the Sabbath Day as I commanded your fathers Isa 58. 13. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking of thine own words Here are three things distinctly observable in the words 1. Words 2. Works 3. Pleasure Not doing thine own wayes that is works not speaking thine own words not finding thine own pleasure Now mark we have stronger reasons to engage us to a stricter observation and sanctification of the Lords Day than they had for their Sabbath which may be thus evinced Not to speak of their double Sacrifices upon their Sâ—bbath Numb 28. 9 10. which as some think might typifie our double devotion on the Lords Day nor yet to speak of those six Lambs whereby others conjecture was fore-prophesied the abundant services in the time of the Gospel Ezek. 46. 1 -5 First Our Motives are far greater and more efficacious For First Our day hath many priviledges above theirs witness the honourable Tâ—tles given to it by holy and learned men As the Queen of dayes Princess Principal Primate a Royal day higher than the highest the first fruits of the days yea saith Hierom The Lords Day is better than any other common day than all Festivals New-moons and Sabbaths of Moses By these Titles 't is evident that the Ancients had the Lords Day in very hâ—gh esteem and veneration Sirs look what Gold is among inferiour Mettals and what among other Grain c. the same is the Lords Day above all other dayes of the week Secondly Their Sabbath was celebrated for the memorial of the Creation ours for the great work of Redemption But Thirdly Theirs was celebrated for their deliverance out of Aegypt ours for our deliverance from Hell Now if the Jews were bound and that for a whole day not to do their own works nor speak their own words nor find their own pleasure how much more solemnity belongs to our Lords Day O what a day is the Lords Day and how solemnly and devoutly ought it to be observed and sanctified But Sâ—condly We have greater means and helps for the sanctification of the Sabbath than the Jews had for a long time or than the Primitive Christians had for three hundred years Mark the holy observation of the Sabbath among them came in by degrees long after the day was settled and the reason was this because for a good while they had no word written to be read nor no Synagogues built to read it in It was well nigh a thousand years or above a thousand years after the giving of the Law before the reading of the Law in Synagogues came up For a long time they had no Books among them but the five Books of Moses and those Books neither were not well understood by the common people And it is further observable that the children of Israel being in Aegypt under sore pressures afflictions and cruel bondage c. neither did nor could keep the Sabbath in any solemn manner not being permitted either to rest or enjoy any solemn assemblies And when they were in their wilderness condition they had many stations diversions and incursions of enemies so that they could not keep the Sabbath in any solemn publick manner as afterwards they did when they were setled in peace and safety in the Land of Canaan And so the Primitive Christians for three hundred years liveing undâ—r very great and violent Persecutions they neither did nor could keep the Lords Day with that solemnity that they should or would but as for place they met not openly but secretly in Woods and Desarts and Holes and Caves and Dens of the earth and so for time sometimes they met in the day and often they met in the night But as for us who have lived and do live in these dayes of the Son of man what rare means and helps what abundance of means and helps what choice and precious means and helps have we had and still have in spite of all oppositions from high or low to enable us to sanctifie the Sabbath And O that all the means and helps that we yet enjoy may be signally blest to that purpose But Thirdly The Heathens by the very light of nature held it but reasonable that the dayes consecrated to their Gods should totally be observed with rest and sanctity the Flamins which were their Priests affirmed that the Holy-dayes were polluted if any work were done upon the solemn dayes besides it was not lawful for the King of the Sacrifices Macrobâ—us l. 1. c. 16. and the Flamins their Priests to see a work done on the holy dayes and therefore by a Cryer it was proclaimed that no such things should be done and he that neglected the Precept was fined and besides the fine he which did ought unawares on such dayes was to offer Sacrifices for expiation And Scaevòla the High Priest affirmed that the wilful offendor could have no expiation Now shall Heathens be so strict in the observation of their holy dayes and shall not Christians be as strict in their observation of the Lords Day These Heathens will one day rise in judgement against the slight observers and the gross prophaners of the Lords Day But Secondly We must sanctifie the Sabbath by preparing ouâ— selves before hand for that day and all the duties of that day Eccles 5. 1 2. Hence it is that God hath fixt a Memorandum upon this Command more than he hath upon any other Command Exod. 20. 8. Remember the Sabbath day to keep it holy Sabbath dayes are our Market-dayes Now men that are worldly wise they consider before hand what to buy and what to sell The Husband-man dungs dresses plowes harrows and all to prepare it for seed I will saith holy David Psalm 26. 6. wash my hands in innocency so will I compass thine Altar O Lord. Signifying that to holy performances there ought to be holy preparations When the Temple was to be built the Stones were hewen and the Timber squared and fitted before they were brought to the place where the Temple stood The Application is easie First The Jews had their preparations Mark 15. 42. And now when the Even was come because it was the preparation that is the day before the Sabbath c. Their preparation began at three a clock in the after-noon which the Hebrews called the Sabbath Eve The Jews as I have read were so careful in their preparation for the Sabbath that to further it the best and wealthiest of them even those that had many servants and were Masters of Families would chop
have rejected betrayed crucified scorned opposed and persecuted come in flames of fire to pass an eternal Doom upon them I have read a story of two Souldiers Holcot in lib. Sap. that coming to the Valley of Jehosaphat in Judea and one saying to the other Here in this place shall be the general Judgment wherefore I will now take up my place where I will then fit and so lifting up a stone he sate down upon it as taking possession before hand but being sate and â—ooking up to Heaven such a quaking and trembling fell upon him that falling to the earth he remembred the day of Judgment with horrour and amazement ever after The case of this Souldier will be the case of every wicked man when Christ shall appear in flames of fire to pass an eternal Sentence of Condemnation upon all the Goats that shall be found on the left hand It is strange in this so serious a business Mat. 25. 41. to vers 46. of the day of Judgment and of Christs appearing in flaming fire which so nearly concerns the sons of men how mens wits will busie themâ—elves in many nice inquiries ye may meet with many such questions in the School-men as 1. How long is it to the day of Judgment 2. In what place of the world shall the judgment-Judgment-day be held 3. What kind of fire shall then be burning 4. Whether Christ shall come with a Cross carried before him As if Malefactors in the Gaol should fall a reasoning and debating what weather it would be at the day of Assises or of the Judges habit and retinue and never bethink themselves how to answer their Indictment that they may escape condemnation London's flames should put us in mind of Christs coming in flames of fire and the burning of London should put us in mind of the burning of the world when Christ shall come to judge the sons of men according to their works and the terror and dread of that fire and mens endeavours to escape it should put us upon all those holy ways and means whereby we may escape the fury of those dreadful flames that shall never be quenched And the Houses and Estates that were consumed by the devouring fire in London-streets should put us upon securing a house not made with hands 2 Cor. 5. 1 2. Prov. 8. 18. 1 Pet. 1. 4. Mat. 6. 19 20 21. but one eternal in the Heavens and upon securing durable riches and an inheritance that fadeth not away and upon laying up for our selves treasures in Heaven where neither moth nor rust nor thieves and let me adde nor flames can break through corrupt or steal or burn The more general any Judgment is the more it should put us in mind of the General day of Judgment Now the burning of London was a general Judâ—ment a Judgment that reaches from one end of the Land to another as I shall more fully evidence before I close up this Discourse and therefore it should remind us of the universal Conflagration of the whole World and the works thereof And thus you see the ends that God has in respect of the wicked in inflicting great and sore Judgments upon Persons Cities and Countrieâ— But pray Sir what are those â—igh and holy ends in respect Quest of the people of God thâ—â—â—od aims at by his inflicting of great and sore Judgments upon Persons Cities and Countries I suppose they are such as follow First To bring about those speciaâ— favours and mercies Answ that God intends them By the dreadful Judgments that God inflicted upon Pharaoh and upon his people and upon his Country God brought about the freedom and liberty of his people to worship him according to his own prescriptions The great difference and contest between God and Pharaoh was who should have their wills God would have his people to worship him according to his own mind but Pharaoh Exod. 5. 1 2. Exod. 7. 16. Exod. 8. 8. 20. 25. 27. 29. Exod. 9. 1. 13. Exod. 10. 3. 7. 8. 11. 24. Exod. 12. 31. Jer. 11. 4. Dan. 9. 12. was resolved to venture his all before they should have their freedom and liberty to serve their God Upon this God follows him with plague upon plague and never leaves spending of his plagues upon him till he had overthrown him and through his ruine brought about the freedom and liberty of his poor people The Babylonians were cruel enemies to Gods poor Israel and kept them in bondage yea in a fiery furnace seventy years At last God stirs up the spirit of Cyrus for his Churches sake and he by fiâ—e and sword lays Babylon waste and takes them Captive who had held his people in a long Captivity Now he by breaking the Babylonians in pieces like a potters vessel brought about as as instrument in the hand of God the freedom and liberty of Gods poor people as you may see by comparing that 45. of Isa 1 2 3 4 5 6. with that 1. Chapter of Ezra God stirs up the spirit of Cyrus to put forth a Proclamation â—â—r Liberty for the Jews to go to their own Land and to 〈◊〉 the House of the Lord God of Israel and then he graâ—â—â—â—â—ly stirs up the spirits of the people wisely and soberty to iâ—â—â—ove Turn to Obadiah and read from vers 11. to the end of the Chapter â—he liberty he had proclaimed Jer. 49. 1. Concerâ—â—â—â— the Ammonites thus saith the Lord Hath Israel no sons hath he no heir why then doth their King inherit Gad and 〈◊〉 people dwell in his Cities When the ten Tribes were carried away captive the Ammonites who dwelt near the Tribe of Gad intruded into it and the Cities of it but mark what God saith in verse 2. Therefore behold the days come saith the Lord that I will cause 〈◊〉 â—â—arm of war to be heard in Rabbah of the Ammonites that was their chief City and it shall be a desolate heap and her daughters that is lesser Towns shall be burnt with fire then shall Israel be heir unto them that were his heirs saith the Lord. God by fire and sword Here was Lex talionis observed they that invaded the inheritance of others had their own invaded by them would lay desolate the chief City of the Ammonites and her Towns and Villages that did belong to her and by these dreadful Dispensations he would make way for his people not only to possess their own Land but the Ammonites Land also I will leave the prudent Reader to make the Application We have been under greater and dreadfuller Judgments then ever this poor Nation hath groaned under in former times and who can tell but that the Lord by these amazing Judgments may bring about greater and better mercies and blessings then any yet we do enjoy The Rabins say of Civil Liberty that if the Heavens were Parchment the Sea Ink and every pile of Grass a Pen the praises of it could not be comprised nor expressed May we
was in flames What a common trade of lying did many I say not all drive in their buying and selling The trade of lying was got into every Trade as if there had been no living but by lying Many Sellers had their lyes to set off their Commodities it is good it is very good it 's special good it 's the best of its kind when 't was naught very naught yea stark naught of this sort there are none so good in the City when their consciences told them that they had much better in their own Shops that their Commodity cost them so much and that they could not abate nor would not abate any thing of that price they had pitcht though it were to their own father or mother and yet rather then they would lose a good Customer they presently agree at a lower price And so when poor Workmen came to their Shops and offered their Commodities to sell being forced thereunto for the relief of themselves and their miserable families they slighted their Commodities telling them that they had no need of them and that they had much of those Commodities upon their hands already and that they had no way to vend them and all to beat down the price and to make a prey of their pressing necessity and all this when they wanted those very Commodities and had more vend for them then they knew how to supply Now as the Seller abounded with his lyes so the Buyer had his lyes too and all to bring down the price it 's naught it 's naught it 's very naught saith the Buyer I will not give you your price and yet gives it before he goes out of the Shop or Ware-house I have bought as good yea better for a lower price then what I offer you saith the Buyer when yet he had never bought of that Commodity before Use me well saith the Buyer and you shall have my custom another time when in his heart he resolves never to come into the Sellers Shop more Ah London London 't is these Lyes and Lyars that have made thee desolate and that have laid thy glory in the dust O Sirs a man were better be a loser then a lyar a man were better much better to keep his Commodity then to seâ—l his Conscience with his Commodity We hate the Turks for selling of Christians for Slaves and what shall we then think of those Citizens who by lying sell themselves and their precious Souls for half a Crown yea oftentimes for a Penny I have read that there was a time when the Romans did wear Jewels on their shoes but Lyars do worse for they trample that matchless Jewel viz. their precious Souls under feet Doubtless the lyes that were told in London and the Lyars that lived in London did more then a little help on the ruine of London Now that you may the better read and understand the Righteousness of God in his highest acts of severity against Lyes and Lyars premise with me briefly these four things First That lying is a very great sin 't is a transgression not of one but of many of the Royal Laws of Heaven Levit. 19. 11. Ye shall not lye one to another Zacha. 8. 16. Speak ye every man the truth to his neighbour Eph. 4. 25. Wherefore putting away lying speak every man truth with his neighbour for we are members one of another In the body of man one member will not lye to another the hand will not lye in telling what it toucheth the tongue will not lye in telling what it tasteth the eye will not lye in telling what it seeth but every member is a true witness to another a true witness to his neighbour and so it should be both in the Politick Body and in the Mystical Body of Christ seeing we are members one of another Every one should speak the truth with his neighbour One member in the natural body will not mock another nor make a fool of another and why then should one Christian by lying mock another or make a fool of another Tremellius translates it thus Ne fatuum agito Do not play the fool with him For certainly he is the veriest fool who by lying thinketh to make a fool of another Col. 3. 9. Lye not one to another seeing that ye have put off the old man with his dâ—eds Gods Commands are not like those that are easily reversed but they are like those of the Medes that cannot be changed To act or run cross Dan. 6. to Gods express command though under pretence of Revelation from God is as much as a mans life is worth as you may see in that sad story 1 Kings 13. 'T is a dangerouâ— thing for a man to neglect one of his commands who by Obedientia non discutit Dei mandata sed facit Prosper another is able to command him into nothing or into Hell What God commands must be put in speedy execution without denying or delaying or disputing the difficulties that attend it The great God will not endure to be called to an account by the poor Creature concerning his Royal Commands but expects that with all readiness and chearfulness Gen. 22. we should obey what he requires even when the reason of our obedience is hid from our eyes for then gracâ— shines most transparently and gloriously I have read of one Johannes Abbas who being commanded by his Confessor to Cassianus l 4. cap. 24. go some miles every day to water a dry stick which he accordingly did out of a pure respect to the command of his Superior without disputing the reason of it Oh how much more then should we readily obey divine commands which are all holy spiritual just and good considering the Authority Soveraignty and Majesty of the great God without disputing the reasons of our obedience for let a mans reasons though never so many and weighty be put into one scale and Gods absolute command weighed against them in the other the man may well write TEKEL They are weighed in Dan. 5. 27. Psal 103. 20. the ballance and found too light O Sirs the Angels thâ—t excel in strength do his Commandments and shall the Peasant scorn that work in which the Prince himself is engaged The Commands of God both in the Old and New Testament lye fair and full against lying and therefore no wonder if God revenge the habitual breach of them in flames of fire The Holy Ghost in the Hebrew tongue calleth a Lye Aven which also signifieth Iniquity implying that all lyes are iniquity and that alâ— iniquity is after a sort included in a lye which doth sufficiently evidence that lying is no small sin I might further argue thus That which is contrary to God who is the choicest and the chiefest good yea who is goodness and truth it self that must needs be the greatest evil but lying is contrary to the Nature Essence and Being of God witness the description that he gives of
as go about to make the fire of Hell only spiritual fire they go about to make it no fire at all for it passeth the natural fire to be spiritual But Thirdly We see in this life that bodily tortures work upon the spirits in the same bodies And why may it not be so in Hell Don't men by their daily experience find that their souls are frequently afflicted in and under corporeal distempers diseases and weaknesses Doubtless God can by his Allmighty Power infuse such power into material fire as to make it the instrument of his dreadful wrath and vengeance to plague punish scorch and burn the souls of damned sinners Bodies and souls are co-partners in the same sins and therefore God may make them co-partners in the same punishments Every creature is such as the great God will have it to be and commands it to be and therefore if the Lord shall lay a command upon the fire of Hell to reach and burn the souls of damned sinners it shall certainly do it God is the God of Nature as well as the God of Grace and therefore I can't see how the fire of Hell can be said how to act against its own nature when it do but act according to the will and command of the God of Nature I readily grant that if you consider infernal fire in it self or in its own nature and so it cannot have any power on such a spiritual substance as the soul of man is but if you consider infernal fire as an instrument in an Allmighty hand and so it can act upon such spiritual Beings as Devils and damned souls are and make the same dreadful and Vide August â— 21. c. 10. de Civitate Dâ—i painful impressions upon them as it would do upon corporeal Beings Though Spirits have nothing material in their nature which that infernal fire should work upon yet such is the Almighty Power of God that he can make Spirits most sensible of those fiery tortures and torments which he has declared and appointed for them to undergo Let them tell us saith One how it is possible that the soul Dr. Jackson of man which is an immortal substance should be truly wedded to the body or material substance and I shall as easily answer them that it is as possible for the same soul to be as easily wrought upon by a material fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with corporeal fire seeing they are Spirits and as I suppose it is well concluded of them thus First That in Hell there is corporeal fire as appears thus First Because the Scripture affirms it Matth. 3. 10 Matth. 5. 22. Matth. 25. 41. Secondly Because the bodies sinning against God are to be vexed and tormented with corporeal pains Secondly They conclude that the Devils are tormented in that fire Because Christ saith so Mat. 25. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Thirdly It being demanded how the Devils are tormented in that fire they answer they are tormented not only First With the sight of it or Secondly With an imaginary apprehension thereof But Thirdly As an instrument ordained of God for that very end And Fourthly Vt locus locatum continens c. cogens Hell is a fiery Tho. Supplâ—m 70. 3. corp Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animas ignibus puniri None must question this truth saith my Author that souls and spirits are punished by fire seeing our Gâ—â—g Dial 4. cap. 28 29. Saviour himself telleth us that Dives who was in Hell but in soul was tormented in the flames Luke 16. 24. But Fourthly It is not safe to leave the plain letter of the Scripture to Allegorize and whether the opinion of Metaphorical fire in Hell hath not been an introduction to that opinion that many have taken up in these dayes viz. That there is no other Hell but what is within us I shall not now stand to determine I know Calvin and some others are for the Allegory and they give this for a Reason that there is mention made of Wood and of a Worm as well as fire Now these are Allegorical and therefore the fire is Allegorical also But by their favour we find in the Scripture that those things which are spoken together are not alwayes taken in the same nature and manner As for example Deut. 32. 15 18 30 31. 2 Sam. 22. 47. 1 Cor. 10. 4. Christ is called the Rock of our salvation Now the Rock is Allegorical Is our salvation therefore Allegorical So likewise Luke 22. 30. Ye shall eat and drink saith our Saviour at my Table in my Kingdom Eating and drinking is Allegorical is therefore the Kingdom Allegorical too Allegories are not to be admitted but where the Scripture it self doth warrant them and commonly where an Allegory is propounded there it is also expounded As in Galat. 4. 24. Which things are an Allegory for these are the two Testaments Many men have been too wanton with Allegories Origen Ambrose Hierom and several others of the Ancients have been blamed for it by learned men But Fifthly and lastly I cannot tell but that the fire by which the damned shall be punished may be partly material and partly spiritual partly material to work upon the body and partly spiritual to torment the soul Dr. Gouge puts this Question Is it a material fire wherewith the damned in Dr. Gouge on Heb. 10. 27. Sect. 98. Hell are tormented and gives this answer viz. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporal as it tormenteth the body and so far incorporeal as it tormenteth the soul Socrates speaking of Hell saith I was never there my self neither have I ever spoke with any that came from thence Suppose saith One there be no fire in Hell yet I assure thee this that thou shalt be scorched with fire the fire of Gods Mr. Boulton wrath shall torment thee more than bodily fire can do and therefore it will be your wisdom not so much to question this or that about Hell fire as to make it your work your business not to come there He gave good counsel who Bernard said Let us go down to Hell while we are alive that we may not go to Hell when we are dead And so did he who speaking of Hell said Ne quaeramus ubi sit sed quomodo illam Chrysostome fugiamus Let us not seek where it is but how we shall avoid it The same Author gives this further counsel viz. That at all Banquets Feasts and Publick Meetings men should talk of Hellish pains and torments that so their hearts may be over-awed
himself though at first his heart was in a strange violent motion yet he recovers himself and stands still before the Lord. you hold your peace now your houses are devoured by fire What were your houses to Aarons Sons All the houses in â—he world are not so near and dear to a man as his children are In this story concerning Aaron and his Sons there are many things remarkable As 1. That he had lost two of his Sons yea two of his eldest Sons together at a clap 2. These two were the most honourable of the Sons of Aaron as we may see Exod. 24. 1. in that they only with their Father and the seventy Elders are appointed to come up to the Lord. 3. They were cut off by a sudden and unexpected death when neither themselves nor their Father thought their ruine had been so near What misery to that of being suddenly surprized by a doleful death 4. They were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God They sinned by fire and they perished by fire Look as fire came from the Lord before in mercy so now fire is sâ—nt from the Lord in Judgement Certainly the manner of their death pointed out the sin for which they were smitten Now what Father had not rather lose all his children at once by an ordinary stroke of death than to see one of them destroyed by Gods immediate hand in such a terrible manner 5. They were thus smitten by the Lord on the very first day of their entring upon that high honour of their Priestly Function and when their hearts were doubtless full of joy now to be suddenly thunder-struck in such a Sun-shine day of mercy as this seemed to be must needs add weight to their calamity and misery 6. They were cut off with such great severity for a very small offence if reason may be permitted to sit as Judge in the case They were made monuments of divine vengeance only for taking fire to burn the Incense from one place when they should have taken it from another And this they did say some not purposely but through mistake and at such a time when they had much work lying upon their hands and were but newly entred upon their new employment Now notwithstanding all this Aaron held his peace It may be at first when he saw his Sons devoured by fire his heart began to wrangle and his passions began to work but when he considered the righteousness of God on the one hand and the glory that God would get to himself on the other hand he presently checks himself and layes his hand upon his mouth and stands still and silent before the Lord. Though it be not easie in great afflictions with Aaron to hold our peace yet it is very advantageous which the Heathens seemed to intimate in placing the Image of Angeronia with the mouth bound upon the Altar of Volupia to shew that they do prudently and patiently bear and conceal their troubles sorrows and anxieties they shall attain to comfort at last What the Apostle saith of the distressed Hebrews after the spoyling of their goods Ye have need Heb. 10. 34 36. of patience the same I may say to you who have lost your houseâ— your Shops your Trades your all you have need yea you have great need of patience Though thy mercies are few and thy miseries are many though thy mercies are small and thy miseries are great yet look that thy spirit be quiet and that thou dost sweetly acquiesce in the will of God Now God hath laid his fiery Rod upon your Psalm 39. 9. See my Mâ—lâ— Châ—istâ—aâ— under the smarting rod where the excelleâ—cy of patiâ—nce the evil of impatience is largely set forth backs it will be your greatest wisdom to lay your hands upon your mouths and to say with David I was dumb I opened not my mouth because thou didst it To be patient and silent under the sharpest Providences and the sorest Judgements is as much a Christians glory as it is his duty The patient Christian feels the want of nothing Patience will give contentment in the midst of want No loss no crosâ— no afflâ—ction will fit heavy upon a patient soul Dionysius saith that this benefit he had by the study of Philosophie viz. That he bore with patience all those alterations and changes that he met with in his outward condition Now shall Nature do more than Grace Shall the study of Phiâ—osophy do more than the study of Christ Scripture and a mans own heart But The fourth Duty that lyes upon those who have been burned up is to set up the Lord in a more eminent degree than ever as the great object of their fear Oh how should we fear and tremble before the great God who is able to turn the most serviâ—eable and useful creatures to us to be the means of destroying of us Hâ—b 12. 28. Let us have grace whereby we may serve God acceptably with reverence and godly fear Verse 29. For our God is a consuming fire Here are two Arguments to work the Saints to set up God as the great object of their fear The first is drawn from the terribleness of Gods Majesty He is a consuming fire The second is drawn from the relation which is between God and his people Our God What a strange Title is this of the great God that we meet with in this place and yet this it one of the Titles of God expressing his nature and in which he glories that he is called a consuming fire Thâ—se words God is a consuming fire are not to be taken properly but metaphorically Fire we know is a very terrible and dreadful creature and so may very well serve to set forth to us the terribleness and dreadfulness of God Now God is here said to be a consuming or devouring fire The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubly compounded and so the signification is augmented and encreased to note to us the exceeding terribleness of the fire that is here meant When God would set forth himself to be most terrible and dreadful to the sons of men he dos it by this resemblance of fire which of all things is most terrible and intolcrable Deut. 4. 24. For the Lord thy God is a consuming fire even a jealous God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendered consuming doth properly signifie devouring or eating it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to devour and eat and by a Metaphor it signifieth to consume or destroy God is a devouring fire a eating fire and sinners and all they have is but bread and meat for divine wrath to feed upon Deut. 9. 3. See Psal 50 3. Isa 33. 14. Deut. 28. 58. Vnderstand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire he shall destroy them and
them take heed and beware of covetousness For a mans life consisteth not in the abundance of the things which he possâ—sseth Whether we consider mans life in the length and continuance of it or in the comfort of it It consists not in riches for no man lives a day longer or merrier for his riches Though possessions are useful to sustain life yet no man is able to prolong his life or to make it any thing more happy or comfortable to him by possessing more than he needs or uses 'T is not the Golden Crown that can cure the head-ache nor the Velvet Slipper that can case a man of the Gout nor the Purple Robe that can fray away a burning Feaver Mark the life of man is so far from consisting in the enjoyment of these earthly things that Jer. 17. 11 many times they hasten a man to his long home Many a mans Coffer has hastened him to his Coffin and as many a man has lost his finger for his Rings sake so many a man has lost his life for his Purses sake In all the Ages of the world many a man has deeply suffered for his means Naboth lost his life 1 Kings 21. Plutaâ—ch in vita Syllae for his Vineyards sake Quintus Aurelius in the dayes of Sylla lost his life by reason of his Lands Many a mans means Josâ—â—hus When Zeliâ—uâ— Emperor of Constantinople had taken Aeâ—ypt he found a great deal of Treasure there and the Souldiers asking of him what they should do with the Citizens of Aegypt having found a great treasure among them O saith the Emperor Hang them all up for they are too rich to be made slaves has hanged him Many a man has deeply suffered for his means sake The Romans ript up the bellies and bowels of the Jews to search for Gold The Americans had been more safe had they had less Gold They thought Gold was the Spaniards God But how the Spaniards played the Devil to get their Gold I shall not at this time take pleasure to relate Now if our temporal life consists not in any of these earthly things then certainly our spiritual life consists not in any of these earthly things For what Religious duty is there that a bâ—liever can't do though he has neither money in his Bagg nor dainties on his Table And as our spiritual life consists not in any of these earthly things so our eternal life consists not in any of these earthly things for as all the treasures of this world can't bring a soul to Heaven so they cannot keep a soul from dropping down to Hell This worlds wealth that men so much desire May well be likened to a burning fire Whereof a little can do little harm But profit much our bodies well to warm But take too much and surely thou shalt burn So too much wealth to too much wo dos turn But The ninth Maxim that I shall lay down to put a stop to your too eager pursuit after the things of this world is this viz. That there is no rest to be found in any earthly enjoyments Rest is the centre at which all intellectual natures as well as natural bodies aim at A man that is inordinately in love with the world can never be at rest The Drunkard sometimes rests from his cups and the unclean person from his filthiness and the swearer from his Oathes and the Idolater from his Idols but the worldling is never at rest his head and heart are still a plodding and a plotting how to get and how to keep the things of this world Eccles 5. 12. The sleep of the labouring man is sweet whether he eat little or much but the abundance of the rich will not suffer him to slâ—ep These three Vultures care of getting fear of He that is â—ich in conscience saith Austin sleeps more soundâ—y than he that is richly clothed in Purple Luke 12. 20. keeping and grief of losing feed day and night upon the heart of a rich and wretched worldling so that his sleep departs from him Sometimes his abundance lyes like a lump of Lead heavy upon his heart so that he cannot rest Sometimes his conscience dos so lash and launce and gâ—uâ—e him for what he has got by indirect wayes and means that he cannot sleep Sometimes God himself will not suffer him to sleep Sometimes God shews him the hand-writing upon Dan. 5. 5 6. the wall sometimes he terrifies him with dreams and sometimes he throws hand-fulls of Hell fire in his face as once he did into Judas's and this hinders his rest Sometimes Matth. 26. 24. by their excessive eating and drinking their gluttony their delicious fare they overcharge nature which causeth indâ—gestion and malignant vapours whereby sleep is wholly removed or else much disturbed Earthly riches Augustâ—ne are an evil Master a treacherous Servant Fathers of flattery Sons of grief a cause of fear to those that have them and a cause of sorrow to those that want them and therefore what rest is there to be found in the enjoyment of them The Prior in Melancthon rolled his hands up and down in a Had a man as much honoâ— and dignity profit and pleasure as himself could wish or the â—orld afford yet within twenty four hours he would be weary of all and must go to sleep Basin full of Angels thinking to have charmed his Gout but this could give him no case no rest Latimer in a Sermon before King Edward the sixth tells a story of a rich man who when he lay upon his sick bed one came to him and told him that he was a dead man that he was no man for this world as soon as ever the sick man heard these words saith Latimer he cryed out must I die Send for a Physitian Wounds side heart must I die Wounds side heart must I dye and thus he continued crying out Wounds side heart must I dye Must I dye and leave these riches behind me All the riches that he had heaped together could give him no rest nor quiet when the King of terrors knockt at his doors All the good things of this world have more or less of the Thorn in them And therefore what rest can they give Achans Golden wedge proved a wedge to cleave him and his garment a garment to shrowd him In Spain they lived happily until fire made some Mountains vomit Gold but what miserable discords have followed ever since It is only Heaven that is above all Winds and Storms and Tempests neither hath God cast man out of one Paradise for him to think to find out another Paradise in this world But The tenth and last Maxim that I shall lay down to put 10. a stop to your too eager pursuit after the things of this world is this viz. That it is a very high point of Christian wisdom and prudence alwayes to look upon the good things and the great things of this world as a man
reforms whâ— returns to the Most High who smites upon his thigh whâ— sayes what have I done who finds out the Plague of hiâ— Isa 1. 16 17 18. Psalm 106. Hos 12. 4. own heart who ceaseth from doing evil who learns to do well who stirs up himself to take hold of God who stands in the gap who wrestles and weeps and weeps and wrestles to turn away those judgements that this day threatens us So long as sin remains rampant and men continuâ— impenitent there is reason to fear a worse scourge than any yet we have been under Pharaohs stubbornness did but Exod. 9. 17. increase his plagues the more stout and unyielding we are under judgements the more chains God will still put on Eccles 5. 8. When his hand is lifted up we must either bow or break Such as have been under the smart rebukes of God and John 5. 14. will not take Christs warning to go their way and sin nâ— more have reason to fear his inference that a worse thing will come upon them The face of present Providences looks dismal dreadful sufferings seem to be near very near even at our very doors Yet to prevent fainting we must Isa 26. 20. remember that God never wants chambers to hide his people in till his indignation be over past God hath wayes enough to preserve his wheat even when the whirl-wind carries away the chaff God can find an Ark for his Noahs when a flood of wraâ—h sweeps away sinners on every hand and God can provide a Zoar for his Lots when he rains fire and brimstone upon all round about them Look as God many times by lesser mercies fits his people for greater mercies so God many times by lesser judgements fits his people for greater judgements and who can tell but that the design of God by the late Judgements of Fire Sword and Pestilence is to prepare and sit his people for greater judgements That God might have inflicted greater judgements than any yet he has inflicted upon us I have already proved by an induction of particulars that greater judgements may be prevented and our present mercies continued and â—ncreased it highly concerns us to repent and to turn to the Most High There are seven sorts of men who have high cause to fear worser Judgements than any yet have been inflicted upon them 1. Such who scorn and deride at the Judgements of God Isa 5 19. Jer. 17. 15. and Chap. 20. 8. 2 Pet. 3. 3 4 5. 2. Such who put off the Judgements of God to others who cry out O these Judgements concern such and such but not us 3. Such who are no wayes bettered nor reclaimed by Judgements 4. Such as grow worser and worser under all the warnings and judgements as Pharaoh and Ahaz did Isa 1. 5. Jer. 5. 3. 2 Chren 28. 22 23. 5. Such as make no preparations to meet God when he is in the way of his Judgements Amos 4. 12. 6. Such who are careless Gallioes that do not so much as mind or regard the warnings of God the judgements of God Isa 5. 12 13. 7. Such as put the evil day far from them as they did in Isa 22. 12 13. and as they did in Amos 6. 3. and as the inhabitants of Jerusalem did a little before their City was laid desolate Some Writers tell us that though the Jews had a great many warnings by prodigious signs and fearful apparitions Hegesippus Josephus c. before Jerusalem was besieged and the City destroyed yet most of them expounded the meaning of them in a more favourable sense to themselves than ever God intended till the dreadful vengeance of God overtook them to the utmost It is the greatest wisdom and prudence in the world to prepare and fit for the worst The best way on earth to prevent Judgements from falling upon us or if they do fall to sweeten them to us is to prepare for them But The twelfth Duty that lyes upon those who have been burnt up is to secure the everlasting welfare of their precious and immortal souls O Sirs Londons Ashes tell you to your faces that you cannot secure your Houses your Shops your Estates your Trades but the eternal well being of your souls may be secured Every burnt Citizen carries a Jewel a Pearl of price a rich Treasure about him viz. a Divine Matth. 16. 26. soul which is more worth than all the world As Christ who only went to the price of souls as told us There is Psalm 19. 1 2. much of the Power Wisdom Majesty and Glory of God stampt upon the stately fabrick of this world but there is more of the Power Wisdom Majesty and Glory of God stampt upon an immortal soul The soul is the glory of the Creation What Job speaks of Wisdom is very applicable to the precious Job 28. 13 16 17. soul of man Man knows not the price thereof It cannot be valued with the Gold of Ophir with the precious Onyx or the Sapphire The Gold and the Chrystal cannot equal it and the exchange of it shall not be for Jewels of fine Gold The soul is a beam of God a heavenly spark a coelestial plant it is the beauty of man the wonder of Angels Psalm 45. 13. Epictetus and many others of the more refined Heathens have long since said that the body was but the Organ the soul was the man the Merchandize the envy of Devils and the glory of God O how richly and gloriously hath God embroydered the soul The Kings daughter is all glorious within her clothing is of wrought Gold The soul is divinely inlaid and enamel'd by Gods own hand The soul is of an Angelical nature it is of a divine Offspring it is a spiritual substance capable of the knowledge of God and of union with God and of communion with God and of an eternal fruition of God The soul is an immortal substance and that not only per gratiam by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of Saints shall be at the resurrection but per naturam by its own nature having no internal principle of corruption so as it cannot by any thing from within it self cease to be neither can it be annihilated by any thing from without Fear not them which kill the body Matth. 10. 28. but are not able to kill the soul Some have observed to my hand that there are three sorts of created spirits the first of Gregory c. those whose dwellings is not with with flesh or in fleshly bodies they are the Angels the second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabit bodies of flesh but rise out of the power of the flesh nor dye when the body dyeth and these are the souls
we then put off God with a part of a day Shall we be worse than the Heathens Shall we act below Heathens Shall nature shall blind devotion do more than Grace The Lord forbid But Thâ—rteenthly You must sanctifie the Sabbath by such an abstinence or moderate use of all your lawful comforts conâ—entments and enjoyments as may tender you most apt and fit for the sanctification of the Sabbath Let your moderation â—e known among all men alwayes but especially on the Lords day be moderate in your eating drinking entertainments Phil. 4. 5. c. Oh how do many by their immoderate use of lawful comforts on this day indispose and unfit themselves for the duties of the day It is a Christians duty every day to eat and drink soberly Titus 2. 11 12. The grace of God which bringeth salvation hath appeared to us teaching us to live soberly in this present world It is both the duty and the glory The Greeks call Sobriety the Keeper and Guard of Wisdom of a Christian to be temperate in his diet A little will satisfie nature less will satisfie Grace though nothing will satisfie mens lusts Sobriety is a gift of God whereby we keep a holy moderation in the use of our dyet Prov. 23. When thou sittest to eat c. consider diligently what is before thee and put the knife to thy throat That is be very careful and circumspect in taking thy food bridle thine appeâ—iâ—e take heed thou dost not exceed measure He may endanger his health his life his soul that gives way to his greedy appetite Some read the words thus For thâ—u puttâ—â—t a knife to thy throat if thou be a man given to appetite Thou shortnest thy life and diggest as it were thine own grave with thine own teeth Meat kills as many as the Musket the Board as the Châ—ysost Sword I know that the bodies stomacks callings constitutions and climates wherein men live differ and therefore In the hot Eastern Countreys men have lived long with parâ—hed Corn and a Cake but their example is no rule for us Phil. 3. 18 19. no such particular Rules as to eating and drinking can be laid down as shall be binding to every one Yet this is certain that a man that eats or drinks so much on the Lords Day as oppresses nature and as unfits him for praying working or hearing work or reading work or closet work that man is guilty of intemperance Such who feed till they unfit themselves for service are Belly-Gods Paul wept over such in his day and so should we in ours Thou shouldst use thy food O Christian as a help and not as a hinderance to thee in thy Christian course A full belly never studies well nor never prayes well nor never hears well nor never reads well nor never repeats well nor never doth any thing well either on the Lords day or any other day What a shame is it to see a Christian a slave to his palate on any day but especially on the Lords day I may use the creatures so as to support and chear nature but not so as to clog it and weaken it and debase it I may use the creatures as my servants but I must never suffer them to be my Lord. Daniel was very temperate in his diet Though there was not a greater born of a woman than John the Baptist yet his Dan. 1. 8. Matth. 11. 11. fare was but Locusts and wild-honey A little bread was Basils provision Hilarion did seldom eat any thing till the Sun went down and then that which he did eat was very mean Jerom lived with cold water and a few dry'd Figgs And Augustine hath this expression concerning himself Hoc Lâ—b 10. Confessionum me docuisti Domine c. Thou Lord hast taught me this that I should go to my meat as to a medicine his meaning was that he went to his meat not to satisfie his appetite but to repair nature And Luther made many a meal with Bread and â— Heâ—ring Socrates Anacharsis Cyrus Caesar Herodicus Augustus and many other Heathens were very temperate in â—hâ—ir diet The old Gaules were very sparing in their diet â—nd used to fine them that out-grew their Girdles These Hâ—athens will one day rise in judgement against those nominal Christians who are intemperate both upon the Lords day and other dayes also But Fourteenthly and lastly You must sanctifie the Sabbath â—y abstâ—ining from speaking your own words The Spouses lips are like a thread of Scâ—rlet they are red like a thread of Cant. 4 3. scarlet in discoursing of a crucified Christ and they are thin like a thred of scarlet and not swelled with frothy empty worldly discourses on the Lords dayes or on other dayes Such words as will neither profit a mans own soul nor better â—thers are not to be spoken on the Lords day It is Gods express pleasure that we should not speak our own words on his day Isa 58. 13. Nâ—r speaking thine own words Caesar passing through the streets of Rome and seeing many of the Ladies Pluta ch in the life of Peâ—icles playing with little Dogs Monkies and Baubones askt them if the women in that Countrey had no children So when men spend the Lords day in playing sporting toying or talking of this or that trifle of this or that person of this or that fashion of this or that vanity we may ask them whether they have no God no Christ no Heaven no Promisâ—s no Experiences no Evidences to talk of There are Matth. 12. 36. Alexander forgave many sharp swords but never any sharp tongues c. many idle talkers of every idle word that men shall speak they shall give an account at the day of Judgement An idle word is a profuse or needless word used rashly or unadvisedly wanting a reason of just necessity bringing neither honor to God nor edification to others nor conducing to any profitable end And as there are many idle talkers so there are many over-talkers and they are such who spend a hundred words when ten will serve the turn And as there Eccles 5. 2 3. are many over-talkers so there are many that are only talkers that can do nothing but talk To fall under the power Prov. 14. 23. or scourge of these mens tongues is to fall under no easie persecution And as there are many that are only talkers so there are many that are unprofitable talkers The beginning of the words of their mouth is foolishness and the end of his Eccles 10. 13. talk is mischievous madness And as there are many unprofitable talkers so there are many unseasonable talkers that place one word where another should stand A wise man Eccles 8. 4. discerneth time and judgement And as there are many unseasonable talkers so there are many rash talkers who speak Chap. 5. 2. first and think afterwards God hath set a double bar about the tongue the teeth and