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
the heels and hurled him over-board and then the storm ceased and the Sea was quieâ— It will be hard to name an Atheist either in the holy Scripture or in Ecclesiastical Histories or in Heathen Writings which came not to some fearful end and therefore no wonder if Austin would not be an Atheist for half an hour for the gain of a million of worlds because he knew not but God might in that time make an end of him I have been the longer upon this Head because Atheist and Atheism did never so abound in this Land as it hath done these last years And that you may the clearer see who they are that have brought that sad Judgment of Fire upon that once glorious City of London Ah London London 't was the gross Atheism and the practical Atheist that was within and without thy Walls that has turned thee into a ruinous heap Mark I readily grant that there is the seeds reliques stirring and moving of Atheism in the best and holiest of the Sons of men but then 1. They disallow of it and discountenance it 2. 'T is lamented and bewailed by them 3. They oppose it and conflict with it 4. They use all holy and conscientious means and endeavours to be rid of it 5. By degrees they get ground against it and therefore God never did nor never will turn Cities or Kingdomâ— into flames for those seeds and remains of Atheism that are to be found in the best of Saints 't is that Atheism that is rampant that raigns in the hearts and lives of sinners as a Prince raigns upon his Throne that brings desolating and destroying Judgments upon the most flourishing Kingdoms and the most glorious Cities that are in the World But Secondly Luxury and Intemperance bring desolating and destroying Judgments upon Places and Persons Joel 1. 5. Awake ye drunkards and weep and howl all ye drinkers of In Ecclesiastical History you may read of one Drunkard who being toucht with his sin wept himself blind but the Drunkards of our days are more apt to drink themselves blind then to weep themselves blind wine because of the new wine for it is cut off from your mouth Verse 19. O Lord to thee will I cry for the fire hath devoured the pastures of the wilderness and the flames have burnt all the trees of the field Verse 20. The beasts of the field cry unto thee for the rivers of the water are dryed up and the fire hath devoured the pastures of the wilderness Luxury is a sin that brings both famine and fire upon a people it brought the Chaldeans upon the Jews who by fire and sword laid all waste The Horses of the Caldees destroyed their Pastures Vines Fig-trees Pomegranates c. which grew in many places of the Land and their Souldiers set their houses on fire and so brought all to ruine Amos 6. 1. Wo to them that are at ease in Zion Verse 3. That put far away the evil day Verse 4. That lye upon beds of ivory and stretch themselves upon their couches and eat the lambs out of the flock and the calves out of the midst of the stall Verse 5. That chant to the sound of the viol and invent to themselves instruments of musick like David Verse 6. That drink wine in bowls and anoint themselves with the chief oyntments but they are not grieved for the affliction of Josâ—ph Verse 7. Therefore now shall they go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Verse 8. The Lord God hath sworn by himself saith the Lord God of Hosts I abhor the excellency of Jacob and hate his palaces therefore will I deliver up the city with all that is therein Verse 11. For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts Luxury is a sin that forfeits all a mans enjoyments that turns him out of house and home Samaria was a very glorious City and a very strong City and a very rich City and a very populous City and a very ancient City c. and yet Luxury and Intemperance turned it into ashes it brought desolating and destroying Judgments upon it The rich Citizens of Samaria were given up to mirth and musick to Luxuries and excesses to riotousness and drunkenness to feasting and carousing and by these vanities and debaucheries they provoked the Lord to command the Chaldeans to fall on and to spoil them of their riches and to lay their glorious City in ashes So 't was Luxury and Intemperance that provoked the Lord to rain Hell out of Heaven upon Sodom and Gomorrah Luxury turned those rich and populous Gen. 18. Cities into ruinous heaps Ah London London the Luxuries and excesses the riotousness and drunkenness the mad feasting and carousing that have been within and without thy Walls that have been within thy great Halls Taverns and other great Houses hath turned thee into ashes and laid thy glory in the dust O you burnt Citizens of London what shameful spewing hath been in some of your Feasts as if Sardanapolus Apicius and Heliogabalus were still alive How often have many of you poured into your bodies such intoxicating drinks as hath many times laid you asleep stript you of your reason took away your hearts robbed you of your selves and laid a beast in your room Drunkenness is so base so vile a sin that it transforms the Soul deforms the body bereaves the brain betrays the strength defiles the affections and metamorphoseth the whole man yea it unmans the man Cyrus the Persian Xenophon Monarch being demanded of his Grandfather Astyages why he would drink no wine answered For fear lest they give me poyson for saith he yesterday when you celebrated your Nativity I judged that some body had poysoned all the wine they drunk because at the taking away of the Cloth not one of all those that were present at the Feast arose in his right mind Hath it not been thus with many of you if it hath lay your hands upon your mouths and say the Lord is righteous though he hath laid your houses in ashes Anacharses used to say that the first cup of wine was for thirst the second for nourishment the third for mirth and the fourth for madness but what would he have said had he lived within or without the Walls of London these last six years Ah London London were there none Isa 5. 22. Hab. 2. 17. within nor without thy Walls that were strong to drink and that gave their neighbour drink and that put the bottle to them to make them drunk that they might look on their nakedness Were there none within nor without thy Walls that with Marcus Antonius Darius Alexander the Great c. did boast and glory and pride themselves in their great abilities to drink down any that should come into their Company Were there none within nor without thy Walls O London
much sweetness in it that it made him say that hâ— would not live in Paradise if he might without the Word at cum Verbo etiam in inferno facile est vivere but with the Word he could live in Hell it self Dolphins they say love Musick and so do gracious Souls love the Musick of the Gospel The Gospel is like the stone Garamantides that hath drops of gold within it self enriching all that will embrace it and conform to it and this the Saints have found by experience and therefore they cannot but delight in it and draw sweetness from it Aglutuidas never relished any dish better then what was distâ—sted by others So do the Saints relish that Gospel best that others distaste most and therefore I cannot charge this sin fairly upon them But Fourthly There are none that do so highly prize the Gospel and that set so high a value upon the Gospel as those do who have experienced the saving power of the Gospel upon their own Souls such prefer the Gospel before all their nearest and dearest concernments and enjoyments that they Rev. 12. 11. Rev. 2. 12 13. Heb. 11. 33 38. Luther speaking of the Gospel saith that the shortest line and the least letter thereof is more then all Heaven and Earth Tertul. Apol. cap. 5. have in this world As might be made evident from their practice in the primitive times and in the Marian days and in those late years that are now past over our heads The Tabernacle was covered over with red and the purple Feathers tell us they take that habit for the same intent to note that we must defend the truth of the Gospel even to the effusion of blood and this they have made good in all the Ages of the World who have found the saving power of the Gospel upon their own Souls Tertullian concludes that the Gospel must needs be a precious thing because Nero hated it and indeed it was so precious to the Saints in his days that they very willingly and chearfully laid down their lives for the Gospel sake Now the same Spirit rests upon the Saints in our days and therefore upon this ground I cannot charge that horrid sin of slighting scorning and contemning of the Gospel upon them Israel had three Crowns as the Talmud observes 1. of the King 2. of the Priest 3. of the Law but the Crown of the Law that was the chief of the three Fifthly Who were so ready and free to countenance the Gospel and to maintain the Gospel and to encourage the faithful and painful Preachers of the Gospel as those that had found the sweet of the Gospel and the saving power of the Gospel upon their own Souls They like well of Religion without expence in Basil and a Gospel without charge in Nazianzene but if it grow costly 't is no commodity for their money Now this was the very frame and temper of many thousands in London who never experienced the saving work of the Gospel upon their poor Souls but they were of another frame and temper of spirit in London upon whom the Gospel was fallen in power and therefore I may not charge upon them this odious sin of slighting scorning and contemning the Gospel But Sixthly Who were there within or without the Walls of London that were so much in a hearty and serious blessing praising and admiring of the Lord and his goodness for bringing them forth in Gospel-times as those that had a saving work of the Gospel upon their own Souls When Alexander was born his Father Philip blessed such Gods as he had not so much that he had a Son as that he had him in Aristotles days he was thankful for natural and moraldiscoveries The clearest the choicest the fullest and the sweetest visions and discoveries that we have of God on this side Eternity we have in the Gospel and this they frequently experience who have found the Gospel falling in power upon their Souls and therefore they cannot but always have Harps in their hands and Hallelujahs in their mouths Rev. 14. 1 2. 3 4. Chap. 19. 1. to vers 8. upon this very account that they have lived under the warm Sun-shine of the Gospel and therefore I shall not charge this vile sin of slighting scornâ—ng and contemning the Gospel upon them who above all oâ—her men were most exercised in a serious and hearty blessing and praising of God for his glorious Gospel Some there were that blest God for their yearly incomes and others there were that blest God for their prosperous relations and friends and many there were that blest God for their deliverance from various perils and dangers But those that had the Gospel working in power upon them they made it their business and work above all to bless the Lord for the Gospel and therefore who dare charge upon them the contempt of the Gospel But Seventhly and lastly There were none within nor without the Walls of London that have suffered so many things and such hard things for the enjoyment of the Gospel in its power and purity as they have done who have found the powerful and saving work of the Gospel upon their own Souls such have been as signs and wonders in Israel in London Now what folly and vanity would it be to charge Isa 8. 18. them with slighting scorning and contemning of the Gospel who have been the only sufferers for the Gospel sake And thus much for the twelfth sin that brings the fiery Dispensation upon Cities and People The sin that brings the fiery Dispensation upon a People and that provokes the Lord to lay their Cities desolate is a course a trade of lying Nahum 3. 1. Wo to the bloody City it is all full of lyes Verse 7. And it shall come to pass that alâ— they that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whence shall I seek comforters for thee Verse 13. Behold thy people in the midst of thee are women the gates of thy land shall be set wide open to thine enemies the fire shall devour thy bars that is thy strong holds for so the word bars is frequently taken as you may see by comparing the â—criptures in the Margine together Nineveh 1 Sam. 23. 7. 1 Kings 4. 13 2 Chron. 8. 5. Chap. 14. 7. Jer. 49. 31. and Chap. 51. 30. Lam. 2. 9. Amos 1. 5. was a great City a rich City a populous city a trading City 't was a City that was wholly made up of fraud and falshood it was all full of lyes or it was full of all sorts of lyes there was no truth to be found either in her private contracts or in her publick transactions and capitulations with other Nations and therefore the Lord resolves to lay her desolate and to consume her with fire So Jâ—r 9. 3. And they bend their tongues like their how for lyes Verse 5. And they will deceive every one his neighbour and
now received its commission under the Broad Seal of Heaven to burn down the City and to turn it into a ruinous heap and therefore it defied and contemned all remedies and scorned to be supprest by humanâ— attempts Who ever kindled this fire God blew the coal and therefore no arts counsels or endeavours of men were able to quench it If God commission the Sword to walk abroad and to glut it self with blood who can command it into the Scabbard again No art power or policy can cause that Sword to lie still that God has drawn in the Nations round us untill it hath accomplished the ends for which he has drawn it As to our present case when I weigh things in the ballance of right reason I can't but be of opinion that had Magistrates and People vigorously and conscienciously discharged their duties much of London by the blessing of God upon their endeavours that is now ruined might happily have been preserved When in a storm the Ship and all the vast treasure that is in it is in danger to be lost 't is sad to see every Officer and Marriner to mind more and endeavour more the preservation of their Chests Cabins and particular interests than the preservation of the Ship and the vast treasure that is in it Now this was just our case Cicero Lib. 1. Ep. 15. ad Atticum in his time laughed at the folly of those men who conceited that their Fish-ponds and places of pleasure should be safe when the Common-wealth was lost And we may well mourn over the folly and vanity of those men who were so amazed confounded distracted besotted and infatuated if not worse as not to improve all heads hands hearts councils and offers that were made for the preservation of the City This is and this must be for a lamentation that in the midst of publick dangers all ranks and sorts of men should take more care for the preservation of their trifling Fardels for so is any particular mans estate though never so great when compared with the riches of a Rich Trading Populous City than they do for the preservation of the publick good That there might have been rational and probable anticipations of those dreadful conflagrating progresses I suppose all sober men will grant that these were either hid from some mens eyes and seen by others and not improved was Londons wo. When London was almost destroyed then some began to blow up some houses for the preservation of that little that was left and God blest their endeavours but had some had encouragement who long before were ready for that work and who offered themselves in the case ' â—is vâ—ry probâ—ble that a great part of London might have been preserved But what shall I say Divine Justice dos as eminently sparkle and shine in the shutting of mens eyes and in the stopping of mens ears and in the hardning mens hearts against the visible and probable means of their outward preservation as in any one thing This we must seriously consider and then lay our hands upon our mouths and be silent before the Lord. The force and violence of this fire was so great that many that removed their goods once twice thrice yea and some oftner yet lost all at last The fire followed them so close from place to place that some saved but little and others lost all Now how well dos it become us in the rage and fury of the flames to see the hand of the Lord and to bow before him as this fire being like Time which devours all before it Jerusalem was the glory and beauty of the whole Earth and the Temple was one of the worlds wonders but when Titus Vespasian's Souldiers had set it on Josâ—phus fire it burnt with that rage and fury that all the industry and skill that ever could be used imagined or thought on could not quench it though Titus would gladly havâ— preserved it as a matchless monument They threw both water and the blood of the slain into it but it burnt with that violence that nothing could extinguish it King Herod for eight years together before the ruine of it had imployed ten thousand men at work to beautifie it but when once 't was on fire it burnt with that fierceness that there was no preserving of it the Dâ—cree of Heaven been gone out against it c. But Fourthly Consider the swiftness of it It flew upon the wings of the wind that it might the sooner come to its journies end It ran along like the fire and hail in Aegypt destroying and consuming all before it The Apostle James Psalm 18. 10. Exod. 9. 23 24. James 3. 6. 2. The winds are the Fan of Nature to cool and purge the Aâ—r. But at this time God brought the winds out of his Treasury to scatter the flames of his indignation that so London might become a desolation speaks of fierce winds The wind was so boistrous that it scattered and carried the fire the flames sometimes one way sometimes another in despite of all the restraints resistances and limits that the amazed Citizens could have set to it I shall not trouble you with the various notions of Philosophers concerning the wind partly because they will do no service in the present case and partly because our work is to look higher than all natural causes All that either is or can be said of the Wind I suppose may be thus summed up that it is a creature that may be 1. Felt 2. Heard and Little understood Very wonderful is the rice of the Winds when it is so calm and still upon the Seas that scarce a breath of air is perceivable upon a sudden the wind is here and there and every where Eccles 1. 6. The wind goeth toward the South and turneth about unto the North it whirleth about continually and the wind returneth again according to his circuits Psal 135. 7. He bringeth the wind out of his treasuries But what those treasuries are and where they are no man on earth can certainly tell us The Wind is one of the great wonders of the Lord in which and by which the Lords Name is wonderfully magnified Psal 107. 24 25. They that go down to the Sea see the works of the Lord and his wonders in the deep What wonders He commandeth and raiseth the stormy wind although some thing may bek nown of this creature in the natural causes of it yet it is a wonder John 3. 8. above all that we can know of it What the Wind is and from whence it comes and whither it goes none can tell God is the great Generalissimo and Soveraign Commander Mat. 8. 27. Num. 11. 31. Isa 27. 8. Num. 11. 13. Gen. 8. Exod. 1. 10. Chap. 13. of the Winds so that a blast of wind cannot pass without his leave licence and cognizance Jonah 1. 4. But the Lord sent a great wind into the Sea and there was a mighty Tempest in
works and the Ships were broken that they were not able to go to Tarshish Bâ—â—stâ—roâ—s winds at Sea or a shore are the arrows of God shâ—t out of the bended bow of his displeasure they are one of the lower tier of his indignation that is fired upon the â—â—ildren of men Nahum 1. 3. The Lord hath his way in the whirle wind and in the storm and in the clouds are the dust of â—is feet The great Spanish Armado that came to invade our Land in 88. were broken and scattered by the winds So that their dice games were frastrated and they sent into the bottom of the Sea if not into a worse bottom And when Charles the V. had besieged Algier that Pen of Thieves both by Sea and by Val. Max. Christiae page 132. Land and had almost taken it by two terrible Tempests the greatest part of his great Fleet were destroyed as they did lye in the Harbour at Anchor Ships Houses Trees Steeples Rocks Mountains Monuments can't stand before a tempestâ—ous wind 1 Kings 19. 11. A great strong wind rent the Mountains and brake in pieces the rocks What more strong than Rocks and Mountains and yet they were too weak to stand before the strength of a tempestious wind Oh the terrible execution that God doth many times by the winds both at Sea and ashore Psal 18. 7. The earth shook and trembled the foundations of the Hills moved and were shaken because he was wroth ver 8. There went up a smoke out of his nostrils and fire out of his mouth devoured coals were kindled by it ver 10. He rode upon a Cherub and did flie yea he did flie upon the wings of the wind ver 12. His thick Clouds passed hailstones and coals of fire verse 13. The Lord also thundred in the Heavens and the highest gave his voice hail stones and coals of fire c. The fire in London carried the noise of a whirle-wind in it and that made it so formidable and terrible to all that beheld it especially those that lookt upon it as a fruit of Gods displeasure The wind was commissionated by God to joyn issue with the raging fire to lay the City desolate I think the like dreadful instance can't be given in any age of the world We can't say of the wind that blew when London was in flames that God was not in the wind as 't is said in that 1 Kings 19. 11. For assuredly if ever God was in any wind he was remarkably in this wind witness the dismals effects of it amongst us to this very day Had God been pleased to have hindered the conjunction of these two Elements much of London might havâ— beâ—n standing which now lyes buried in its own ruines I grant that 't is probable enough that those that did so long before prophesie and predict the barning of London before it was laid in ashes were the prime contrivers and furtherers of the firing of it but yet when they had kindled the fire that God by the bellows of Heaven should so blow upon it as to make it spread and turn like the flaming Sword in Paradise Gen. 3. ult every way till by its force and fury it had destroyed above two third parts in the midst of the City as the phrase â—s Ezek. 5. 2. This is and this must be for a sore lamentation God wbo holds the winds in his fist who is the true Aeâ—lus Psalm 13. 5. Mark 4. 39. could either have lockt them up in his treasures or have commanded them to be still or else have turned them to have been a dâ—fence to the City God who holds the bottles of Heaven in his hand could easily have unstopt them Gen. 7. 11. he could with a word of his mouth have opened the windows of Heaven and have poured down such an abundance of rain upon the City as would quickly have quencht the violence of the flames and so have made the conquest of the fire more easie But the Lord was angry and the Decree was gone out that London should be burnt and who could prevent it To close up this particular consider much of the Wisdom Power and Justice of God shines in the variety of the motions of the wind Eccles 1. 6. The wind goeth toward the South and turneth about unto the North it whirleth about continually and the wind returneth again according to his circuits The wind hath its various circuits appointed by God when the wind blows Southward Northward Westward or Eastward it blows according to the Orders that are issued out from the Court of Heaven Sometimes the wind begins to blow at one point of the Compass and in a short time whirles about to every point of the Compass till it comes again to the same point where it blew at the first yet in all this they observe their circuits and run their compass according to the Divine appointment As the Sun so the winds have their courses ordered out by the wise Providence of God Divine Wisdom much sparkles and shines in the circuits of the winds which the Lord brings out of his treasure and makes them serviceable sometimes to one part of the world and at other times to other parts of the world Exod. 14. 24. Jonah 1. 4 Chap. 4. 8. 'T is the great God that appoints where the winds shall blow and when the winds shall blow and how long the winds shall blow and with what force and violence thâ— winds shall blow The winds in some parts of the world have a very regular and uniform motion in some moneths of the year blowing constantly out of one quarter and in others out of another In some places of the world where I have been the motions of the wind are steady and constant which Marriners call their Trade-wind Now by these stated or setled winds Divine Providence dos very greatly serve the interest of the children of men But now in other parts of the world the winds are as chaâ—geable as mens minds The Laws that God layes â—pâ—n thâ— winds in most parts of the world are not like the Laws of the Medes and Persians which alter not One day God layes Dan. 6. 8. a Law upon the winds to blow full East the next day to blow full West the third to blow full South the fourth to blow full North yea in several parts of the world I have known the winds to change their motions several times in a day Now in all these various motions of the winds the Providence of God is at work for the good of mankind That there is a dreadful storm in one place and at the same time a sweet calm in another that a temâ—â—â—tuous storm should destroy and dash in pieces one fleet and that at the same instant and in one and the same Sea a prosperous gale should blow another fleet into a safe harbour That some at Sea should have a stiff gale of wind and others within sight of them
rate do men value the whole world when it stands in competition with their lives He very well knew that man was a very great life lover who said Skin for skin or Job 2. 4. skin upon skin and all that a man hath will he give for his life God might have brought upon England I and upon London too the Sword of a forreign enemy as he did upon Jerusalem and the Land of Judea In that one only City of Jerusalem during the time or the siege by Vespasians Armies which Josephâ—s de Bello Jud. were made up of Romans Syrians and Arabians there died and were killed a thousand thousand At this time there were slain in all Judea in several places to the number of twelve hundred and forty thousand Jews The whole City of Jerusalem flowed with blood insomuch that many parts of the City that were set on fire were quenched by the blood of them that were slain In seventeen years time the Carthaginian War only in Italy Spain and Sicily consumed and wasted fifteen hundred thousand men The Civil Wars between Pompey and Caesar swallowed down three hundred thousand men Caius Caesar did confess it and gloried in it that eleven hundred ninety and two thousand men were killed by him in Wars Pompey the great writ upon Minerva's Temple that he had scattered chased and killed twenty hundred eighty and three thousand men Q. Fabius killed an hundred and ten thousand of the Gauls C. Marius put to the sword two hundred thousand of the Cimbrians Aetius in that memorable battle of Catalonia slew an hundred sixty and two thousand Hunnes Who can number up the many thousands that have fallen by the bloody sword in Europe from the year 1620 to this year 1667. Ah London Londâ—n thy Streets migâ—t have flowed with the blood of the â—â—am as once the Strâ—ets of Jerusalem Paris and others have done Whilst the fire was a devouring thy stately â—ouses aâ—d Palaces a Forreign Sword might have been a destroying thine inhabitants Whilst the furious flames were â— consuming thy goods thy wares thy substance thy riches a close and secret enemy spirited counselled and animated from Rome and Hâ—ll might have risen up in the midst of theâ— that might have mingled together the blood of Husbands and Wives and the blood of Parents and Children and the blood of Masters and Servants and the blood of rich and poor and the blood of the honourable with the blood of the vile Now had this been thy doom O London which many feared and others expected what a dreadful day would that have been 'T is better to see our houses on fire then to see our Streets running down with the blood of the slain But Secondly God might have inflicted the Judgement of famine upon London which is a more dreadful Judgement Gen. 45. 46. Joel 1. 2. Chap. 2. 3. Jer. 24. 10. Ezek. 6. 11. 2 Sam. 21. 1. than that of fire How sad would that day have been O London if thou hadst been so sorely put to it as to have taken up that sad lamentation of weeping Jeremiah Mine eyes do fail with tears my bowels are trouâ—led my liver is poured upon the earth for the destruction of the daughter of my people because the children and the sucklings swoon in the streets They say to Lam. 2. 11 12. their Mothers where is corn and wine when they swooned as the wounded in the streets of the City When their soul was poured into their Mothers bosom Arise cry out in the night in the Verse 19. beginning of the watches pour out thine heart like water before the face of the Lord lift up thy hands towards him for the life of thy young children that faint for hunger in the top of every street Shall the woman eat her fruit and children of a span Verse 20. long The tongue of the suckling child cleaveth to the roof of his mouth for thirst the young children ask bread and no man Chap. 4. 4 5. breaketh it unto them They that did feed delicately are desolate in the streets they that were brought up in skarlet embrace dunghils Her Nazarites were purer than snow they were whiter Verse 7. than milk they were more ruddy in the body than â—ubies their polishing was of Saâ—hir Their visage is blacker than a coal Verse 8. they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick They that be slain with the sword are better than they that be slain with Versâ— 9. hunger for thâ—se pine away stricken through for want of the fruits of the field The hands of the pitiful women have sodden Verse 10. their own children they were their meat in the destruction of the daughter of my people We have drunken our water for monâ—y Chap. 5 4 Verse 6. our wood is sold unto us We have given the hand to the Egyptians and Assyrians to be satisfied with bread We gat our bread with the peril of our lives because of the sword of the Verse 9. Wilderness Our skin was black like an Oven because of the terrible Verse 10. Lâ—b 6. c 16. dâ— Bello Judaâ—co famine So great was the famine in Jerusalem that a Bushel of Wheat was sold for a talent which is six hundred Crowns and the dung and raking of the Ciâ—y Sinks was held good commons and such pinching necessities were they under that they acted against all piâ—ty honesty humanity c. Women did eat their children of a span long yea the hands of pittiful women did boyl their own children and men eat one other yea many did eat the flesh of their own arms according to what the Lord had long before threatned Isa 9. 19 20. Through the wrath of the Lord of Hosts is the Land darkned and the people shall be as the fuel of the fire no man shall spare his brother And he shall snatch on the right hand and be hungry and he shall eat on the left hand and they shall not be satisfied they shall eat every man the flesh off his own arm In the Reign of William the first there was so Sâ— Ricâ—aâ—d Bakâ—â—s Chronocle p. 26. great a Dâ—arâ—h and famine especially in Northumberland that men were glad to eat Horses Dogs Cats and Rats and what else is most abhorrent to nature In Honorius's Reign there was such a scarcity of all manner of provision in Rome that men were even afraid of one another and the common voice that was heard in the Kâ—rk was Pone pretium humanae carni Set a price on mans flesh In Italy when it was wasted by the Goths under Justinian the famine was so great that in Picene only fifty thousand persons died with hunger and not only mans flesh was made meat of but the very excrements of men also In the Reign of Hubid King of Spain there was no rain for six and twenty years together so
12. Eccles 9. 18. One sinner destroyeth much good O then what a world of good will a Rabble of sinners destroy Princes and people continue to do wickedly together then they shall be consumed together Zeph. 1. 12. I will search Jerusalem with candles and punish the men that are settled on their lees that say in their heart the Lord will not do good neither will he do evil Verse 13. Therefore their goods shall become a booty and their houses a desolation Verse 17. And I will bring distress upon men that they shall walk like blind men because they sinned against the Lord and their blood shall be poured out as dust and their flesh as the dung Verse 18 Neither their silver nor their gold shall be able to deliver them in the day of the Lords wrath but the whole Land shall be devoured by the fire of his jealousie for he shall make even a speedy riddance of all them that dwell in the Land Now if any of you whose houses are laid desolate have had your spirits imbittered and engaged against the poor people of God for practising as Christ and his Apostles did Then lay your hands upon your mouths and say the Lord is righteous though he has turned us out of house and home and laid all our pleasant things dâ—solate Certainly all that legal and ceremonial holiness of places which we read of in the Old Testament did quite vanish and expire with the Types when Christ who is the substance at which all those shadows pointed came into the world I have neither faith to believe nor any reason to see that there is in any separated or consecrated places for Divine Worship any such legal or ceremonial kind of holiness which renders Duties performed there more acceptable Mâ—râ— â—n Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pagâ— unto God than if performed by the same persons and in the like manneâ— in any other places Doubtless Christ by his coming in the flesh hath removed all distinction of places through legal holiness this is clear by the Speech of our Saviour to the Samaritan woman concerning the abolishing of all distinction of places for Worship through a ceremonial holiness John 4. 21. Jesus saith unto her woman believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father The publick Worship of God was now to be restrained to no place as formerly it was to the Temple at Jerusalem That is to no place for its ceremonial holiness which may render the parts of Divine Worship more acceptable to God than if performed elsewhere Because those Types which sanctified the places formâ—rly were now to be taken away when Christ the substance was come And the body of the Ceremonial Worship being now to expire and the partition wall taken down that the Gentiles might be admitted to worship God in spirit and in truth It could not possibly be for these Reasons That the true Worship of God should be tyed and fixed to any one such Temple as was at Jerusalem any more The Temple at Jerusalem was a mean of Gods Worship and part of their Ceremonial Service and a Type of Christ but our Temples saith my Author are not a part Weeâ—nes 1. Vol. Chrâ—stâ—an Synagogue p. 110. of the Worship of God nor Types of the body of Christ Neither are we bound when we pray to set our faces towards them They are called places of prayer only because the Saints meâ—t there and if the Saints meeting were not in them they were but like other common places The Temple of Jerusalem sanctified the meetings of the Saints but the meeting of the Saints sanctifies our Temples Herods Temple at Jerusalem was so set on fire by Titus his Souldiers that it could not be quenched by the industry of man and at the same time Apolâ—o's Tâ—mple at Delphi was utterly overthrown by Earth-quakes and Thunder-bolts and neither of them could ever since be repaired The concurrence of which two Miracles saith mine Author evidently sheweth Godw. Aâ—tiq Hâ—b that the time was then come when God would put an end both to Jewish Cerâ—monies and Hâ—athenish Idolatry that the Kingâ—om of his Son might be the better established The time of Christs death and passion was the very time that God in his eternal counsel had set for the abrogation of the Ceremonial Law and all ceremonial holiness of places As soon as ever Christ had said It is finished and had given up John 19. 30. â—he ghost immediately the Vail of the Temple was rent from the top to the bottom and from that very hour there Matth. 27. 51. was no more holiness in the Temple than in any other place By the death of Christ all religious differences of places is taken away So that no one place is holier than another Before the coming of Christ the whole Land of Canaan because it was a Type of the Church of Chrâ—st and of the Kingdom of Heaven was esteemed by Gods people a better and holier place than any other in the world And upon that ground among others Jacob and Joseph were so Gen. 47. 29 31. Chap. 49. 29. desirous to be buried there And in the Land of Canaan some places are said to have been more holy than others viz. Such as wherein God did manifest himself in a special and sensible manner So the place where Christ appeared to Moses in the fiery Bush is called Holy Ground and so was that wherein he appeared to Joshua And the Mount Exod. 3 5. Josh 5. 15. 1 Pet. 1. 18. whereon Christ was transfigured is called by Peter the Holy Mount But these places were no longer accounted holy than during the time of this special presence of the Lord in them So Jerusalem was called the Holy City yea at the very moment Matth. 4. 5. Chap. 27. 53. of Christs death it is called the Holy City because it was a City set apart by God for a holy use a City where he was daily worshipped a City that he had chosen to put his name upon Though Jerusalem was a very wicked City yea the wickedst City in all the world counting the means they enjoyed yet 't is called the Holy City and so doubtless in respect of separation and dedication it was hâ—lier than any other City or place in the world besides So the Temple in Jerusalem is nine times called the Holy Temple Psal 5. 7. 11. 4. 65. 4. 79. 1. 138 2. Jonah 2. 4 7. Mich. 1. 2. Hab. 2. 20. because it was a more holy place than any other place in Jerusalem Now mark though all the parts of the Temple were holy yet some places in it were holier than other some This may be made evident three wayes First There was a place where the people stood separated from the Priests Luke 1. 10. And this was so holy a place that Christ would not suffer any to carry any vessel through it
hand If there be so much pleasantness in a piece of bread and so much warmth in a course Suit of clothes what sweetness is there in the waters of life and what pleasantness is there in that bread of life that came down from Heaven and what warmth is there in that fine Linnen that is the righteousness of the Saints c. A righteous man looks upon his least temporals to be a strong engagement upon him to seek after eternals But now Matth 25. wicked men are so far from improving their much their riches their great riches that they either hide their Talents as that evil servant did his or else they prove Jaylors to their mercies and make them servants to their lusts as pride drunkenness uncleanness c. Compare these Scriptures together Job 21. 1 -10 Amos 6. 1 -7 Psalm 73. Hos 4. 7. Jer. 2. 31. Chap. 5. 7 8 9. Deut. 32. 13 14 15 16 17 18. James 5. 1 2 3 4 5 6. But Sixthly The few mercies the least mercies that the righteous man hath are pledges and pawns and an earnest of more mercies of better mercies and of greater mercies than any yet they do enjoy Now a farthing given as an earnest of a thousand a year is better than many pounds given as a present reward Wicked men have outward blessings as their portion their Heaven their all Son remember Psalm 17. 14. Luke 16. 25. that thou in thy life time receivedst thy good things But now that little that a godly man hath he has it as a pledge of Heaven and as an earnest of eternal favours and mercies The little mercies the Saints enjoy are doors of hope to let in greater and better mercies those mercies a righteous man has are but in-lets to further mercies When Râ—â—â—el had a Son she called his name Joseph saying the Lord shall add to me another Son Every mercy that a righteous man enjoyes Gen. 30. 24. may well be called Joseph because 't is a certain pledge of some further and greater mercy that is to be added to those the righteous man already enjoyes But Seventhly The righteous man enjoyes his little with a great deal of comfort peace quiet and contentment the righteous man with his little sits Noah like quiet and still Phil. 4. 12 13. in the midst of all the hurries distractions combustions and confusions that be in the world Though the righteous Prov. 10. 22. Chap. 15. 16 17. man has but from hand to mouth yet seeing that God feeds him from Heaven as it were with Manna he is quiet and cheerful but now wicked men have abundance of vexation with their worldly abundance as you see in Haman Esther 5. 9 11 12. 13. Then went Haman forth that day joyfully and with a glad heart But when Haman saw Mordicai in the If I had an enemy saith Latâ—mer to whom I might lawfully wish evil I would chiefly wish him great store of riches for then he should never enjoy quiet Kings gate that he stood not up nor moved for him he was full of indignation against Mordicai And Haman told them of the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and how he had advanced him above the Princes and servants of the King Haman said moreover yea Esther the Queen did let no man come in with the King unto the Banquet that she had prepared but my self and to morrow am I invited unto her also with the King Yet all this availeth me nothing so long as I see Mordicai the Jew sitting at the Kings gate It is seldom seen that God allows unto the greatest darlings of the world a perfect contentment Something they must have to complain of that shall give an unsavoury verdure to their sweetest morsels and make their felicity miserable It was not simply Mordicais sitting at the Kings gate but Mordicais refusing to stand up or to move either Hat head or hand or to bow any part of his body that dampt all Hamans joy and that filled him with rage and vexation of spirit The want of little things viz. a knee a hat will exceedingly vex and discompose an ambitious spirit So Ahab though a King yet when he was sick for Naboths Vineyard his heart did more afflict and vex it self with greedy longing for that bit of 1 Kings 21. 4. â—arth than the vast and spacious compass of a Kingdom could counter-comfort And so Alexander the Great in the midst of all his glory he was exceedingly vexed and discontented because he could not make Ivy to grow in his Garden in â—hâ—raulus a â—oor man was wearied out with care in keeping those grâ—at â—iâ—hes which Cyrus had bestowed upon him Babylon Contentment is a flower that dos not grow in Natures Garden All the Honors riches pleasures profits and preferments of this world can't yield a man one dayes contentment they are all surrounded with briars and thorns you look upon my Crown and my Purple Robes said that great King Cyrus but did you but know how they were lined with Thorns you would never stoop to take them up Charles the Fifth Emperour of Germany whom of all men the world judged most happy cryed out at last with grief and detestation to all his honours pleasures trophies riches Abite hinc abite longe Get you hence let me hear no mâ—re of you Who can summ up the many grievances fears jealousies disgraces interruptions temptations and Oh how sweet is it to want â—hese bitter-sweets vexations that men meet with in their very pursuit after tâ—e things of this world Riches are compared to thorns and indeed all the comforts the wicked enjoy they have more or less of the thorn in them And indeed riches may well be called thorns because they pierce both head and heart the one with care of getting and the other with grief in parting with them The world and all the glory thereof is like a beautiful Harlot a Paradise to the eye but a Purgatory to the soul A wicked man under all his enjoyments 1. Enjoyes not the peace of his conscience upon any just or solid grounds 2. He enjoyes not the peace of contentment upon any sober or righteous grounds But now a righteous man with his little enjoyes both peace of conscience and peace of contentment and this makes every better sweet and every little sweet to be exceeding sweet A dish of green Hearbs with peace of conscience and peace of contentment is a noble feast a continual feast to a gracious soul But Eighthly the righteous man sees God and acknowledges God and enjoyes God in his little Look as he that can't Job 1. 21. Gen. 27. 28. Chap. 33. 10 11. see God in the least affliction in the least judgement will never be truly humbled so he that can't see God in the least mercy will never be truly thankful nor cheerful in every crust
crum drop and â—ip of mercy that a righteous man enjoyes he sees much of the love of his God and the care of his God and the wisdom of his God and the power of his God and the faithfulness of his God and the goodness of his God in making the least provision for him I have read of the Jews how that when they read the little Book of Esther they let fall the Book on the ground and they give this reason for that Ceremony because the name of God is not to bâ— found in all that History So a righteous man is ready to leâ— that mercy drop out of his hand out of his mouth wherein he can't read his God and see his God and taste his God and enjoy his God But now wicked mâ—n may say as Elisha did in another case Here is the mantle of Elijah but where is the God of Elijah 2 Kings 2. 4. Here is abundance of riches and honours and dignities c. but where is the God of all these comforts But alas they mind not God they see not God they acknowledge not God in all they have in all they enjoy as you may see by comparing the Scriptures in the Margent together Hos 2. 5 8 9. Isa 1. 3 4. Jer. 2. 6. Esther 5. 10 11 12. Luke 12. 19. Wicked men are like the Horse and the Mule that drinks of the brook but never think of the spring They are like to the Swine that eats up the Mast but never looks to the Tree from whence the Mast falls They are like such barren ground that swallows up the seed but returns nothing to the sower A dunghill spirited fellow in our dayes being by a neighbour excited to bless God for a rich crop of Corn he had standing on his ground Atheistically replyed Thank God! Nay rather thank my Dung-Cart I have read of a great Cardinal who writing down in his Diary what such a Lord did for him and how far such a Prince favoured him and what encouragement he had from such a King and how such a Pope preferred him but not one word of God in all One reading of it took his Pen and wrote underneath here God did nothing But Ninthly The little the righteous man hath is enough enough to satisfie him enough to content him enough to Psal 23. 1 2. Phil. 4. 12 13. 1 Tim. 6. 6. bear his charges till he gets to Heaven Gen. 33. 11. I have enough saith Jacob to Esau Gen. 45. 28. And Israel said it is enough Joseph my Son is yet alive Though the righteous man hath but little yet he hath enough for his place and calling in which God has placed him and enough for his charge whether it be great or small he has enough to satisfie Prov. 30. 8. nature enough to preserve natural life Hagar is but for food If thou live â—ccording to nature thou wilt never be â—oor if accordâ—ng to opinion â—hou wilt neâ—er be rich convenient convenient for his life not for his lusts he prayes for enough to satisfie necessity convenience not concupiscence he begs for Bread not for Quails he begs that naâ—ure may be sustained not pampered Though it be true that nothing will satisfie a wicked mans lusts yet 't is as true that a little will satisfie nature and less will satisfie Grace Jacob vows that the Lord should be his God if he would but give him bread to eat and rayment to put on This was the first holy Vow that ever we read of Hence Jacob is called the Father of Vows He begs not Gen. 28. 20 21. dainties to seed him nor Silks nor Sattins to clothe him but bread to feed him though never so course and clothes to cover him though never so mean Job is only for necessary food A little will satisfie a temperate Christian Luther made many a meal of Bread and a Red Herring and Job 23. 12. He is rich enough that lacketh not bread and high enough in dignity that is not forced to serve Jerom. John 6. 9. to the 15. 1 Kings 17. 12. v. 3 4 5 6. Junius made many a meal of Bread and an Egg. Nature laps only like those three hundred Souldiers Judges 7. 6. When Christ fed the people graciously miraculously he fed them not with Manchets and Quails or Phesants c. but with Barley Loaves and Fishes a frugal temperate sober diet If the handful of meal in the Barrel and the Oyle in the Cruize fail not and if the brook and the running water fail not Elijah can be well enough contented But now wicked men never have enough they are never satisfied They are like those four things that Solomon speaks of that are never satisfied viz. The Grave the barren Womb the Prov. 30. 15 16. Psal 17. 14. earth and the fire That is an observable passage of the Psalmist Thou fillest their bellies with thy hid treasures To a worldly wicked man all these outward things are but a bâ—lly-full and how soon is the belly emptied after 't is once filled Though many rich men have riches enough to sink them yet they have never enough to satisfie them Like him that wisht for a thousand Sheep in his flock and when he had them he wisht for other Cattel without number When Alexander had all the Crowns and Scepters of the Princes of the world piled up at his Gates he wishes for another world to conqâ—er The eye is not satisfied with seeing nor Eccles 1. 8. the ear with hearing He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Chap. 5. 10. There is enough and enough in silver in abundance of silver to vex and fret the soul of man but not to satisfie the soul of man God himself is the only centre of centers and as the soul can never rest till it return to him as the Dove Gen. 8. 9. The poor Heathen could say I desire neither more nor less than enough For I may as well dye of a surfeit as of hunger to the Ark so it can never be filled stilled or satisfied but in the enjoyment of him All the beauty of the world is but deformity all the brightness of the world is but blackness all the light of the world is but bitterness and therefore 't is impossible for all the bravery and glory of this world to give absolute satisfaction to the soul of man Solomon the wisest Prince that ever sate upon a Throne after his most diligent curious critical and impartial search into all the creatures give this as the summa totalis and product of his enquiries Vanity of vanities all is vanity And how then can any of these things yea all these things heaped up together satisfie the soul of man Hâ—b 2. 5. He enlargeth his desire as Hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all people
This is spoken of the King of Babylon who though he had gathered to him all Nations and people yea and all their vast Treasures also Isa 10. 13. I have robbed their treasures ver 14. And my hand hath found as a nest the riches of his people and as one gathereth Eggs that are left have I gathered all the earth and there was none that moved the wing or opened the mouth or peeped And yet for all this was his desire enlarged as Hell and could not be satisfied The desires of worldlings are boundless and endless and there is no satisfying of them 'T is not all the Gold of Ophir or Peru nor all the Pearls or Mines of India 't is not Josephs Chains nor Davids Crowns nor Hamans Honours nor Daniels Dignities nor Dives his riches that can satisfie an immortal soul Tenthly The little that the righteous man hath is more stable durable and lasting than the riches of the wicked and therefore his little is better than their much his mite Job 5. 20 21 22. is better than their millions Psal 34. 9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Such as are separated from the worlds lusts can live with a little Such as set up God as the object of their fear have no cause to fear the want of any thing When David was a captive amongst the Philistins he wanted nothing Paul had nothing and yet 2 Cor. 6. 10. possessed all things A godly man may want many good things that he thinks to be good for him but he shall never Heb. 13 5 6. Prov. 10. 3 want any good thing that the Lord knows to be good for him We do not esteem of Tenure for life as we do of freehold because life is a most uncertain thâ—ng Ten pound a year for ever is better than a hundred in hand All the promises are Gods Bonds and a Christian may put them in suit when he will and hold God to his word and that not only for his spiritual and eternal life but also for his natural life his temporal life but so can't the wicked The temporal Prov. 10. 3. Psalm 37. 34 35 36. Jer. 17. 11. Job 20. 20. ult estate of the wicked is seldom long-liv'd as you may see by comparing the Scriptures in the Margent together Alexander the Great Conqueror of the world caused to be painted on a Table a Sword in the compass of a Wheel shewing thereby that what he had gotten by the Sword was subject to be turned about the wheel of Providence There is no more hold to be had of riches honours or preferments than Saul had of Samuels lap They do but like the Rainbow shew themselves in all their dainty colours and then vanâ—sh away There are so many sins and so many crosses and so many curses that usually attend the riches of the wicked that 't is very rare to see their estates long-liv'd Hence their great estates are compared to the Chaffe which a puff of wind disperseth to the Grass which the scorching Sun quickly withers to the tops of Corn which are soon Job 24. 24. cut off and to the unripe Grape Job 15. 33. He shall shake off his unripe Grape as the Vine and shall cast off his flower as the Olive Every dayes experience confirms us in this truth But Eleventhly and lastly The little that the righteous man hath is better than the riches of the wicked in respâ—ct of his last reckoning in respâ—ct of his last accounts God will never call his childrâ—n in the great dâ—y either to the book or to thâ— bâ—r for the mercies that he has given them be they few or be they many be they great or be they small Though the Mercer brings his Customer to the book for what he has and for what he wears yet he never brings his Child to the book for what he has and for what he wears Though the Vintner or Inn-keeper brings their guest to the barr for the provisions they have yet they never bring their children to the barr for the provisions they make for them In the great day the Lord will take an exâ—ct account of all the good Matth. 25. that his children have done for others but he will never bring them to an account for what he has done for them Christ in this great day will 1. Remember all the individual offices of love and friendship that hath been shewed to any of his members 2. He will mention many good things which his children did which they themselvâ—s never minded Verse 37. 3 The least and lowest acts of love and pity that have been shewed to Christs suffering servants shall be interpreted Verse 40. as a special kindness shewed to himself 4. The recompence that Christ will give to his people in Verse 44 46. that day shall be exceeding great Here is no calling of them to the book or to the barr for the merciâ—s that they were entrusted with But O the sad the great accounts that the wicked have to give up for all their Lands and Lordships for all their Honors Offices Dignities and Riches To whom Luke 12. 48. much is given much shall be required Christ in the great day will reckon with all the Grandees of the world for every thousand for every hundred for every pound yea for every penny that he has entrusted them with All Princes Rev. 6. 15 16 17. Luke 16. 2. Eccles 12. 14. Nobles and people that are not interested in the Lord Jesus shall be brought to the book to the barr in the great day to give an account of all they have received and done in the flesh But Christs darlings shall then be the only welcome guess Matth. 25. 34. Then shall the King say to them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Before the world was founded the Saints were crowned in Gods eternal counsel Here is no mention made of the book or the Some of the more refined Heathen have had some kind of dread and fear in their spirits upon the consideration of a day of account as the writings of Plato and Tully c. do sufficiently evidence barr but of a Kingdom a Crown a Diadem Now by these eleven Arguments 't is most evident that the little that the righteous man hath is better than the riches of the wicked the righteous mans mite is better than the wicked mans millions But The eighth 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 the life of man consists not in the enjoyment of these earthly things which he is so apt inordinately to affect Luke 12. 15. And he said unto