will certainly look upon them when he comes to die O with what a disdainful eye with what a contemptible eye with what a scornful eye and with what a weaned heart and cold affections do men look upon all the pomp state bravery and glory of the world when their soul sits upon their trembling lips and there is but a short step between them and eternity He that looks upon the world whilst he has it under his hand as he will assuredly look upon it when he is to take his leave of it he will 1. Never sin to get the world Nor 2. He will never grieve inordinately to part with the world Nor 3. He will never envy those who enjoy much of the world Nor 4. He will never dote upon the world he will never be enamoured with the world I have read of a man who lying in a burning Feaver profest that if he had all the world at his dispose he would give it all for one draught of Beer at so low a rate do men value the world at such a time as that is King Lysimachus lost his Kingdom for one draught of water to quench his thirst If men were but so wise to value the world at no higher a rate in health than they do in sickness in the day of life than they do at the hour of death they would never be fond of it they would never be so deeply in love with it Now O that these ten Maxims may be so blest to the Reader as to crucifie the world to him and him unto the world Gal. 6. 14. He gave good counsel who said O man if thou be wise let the world pass lest thou Austâ—n pass away with the world Fix thy heart on God let him be thy portion fix thy affâ—ctions upon Christ he is thy redemption on Heaven let that be thy Mansion O take â—hat counsel Love not the world nor the things of the world 1 John 2. 15. Mark he doth not say have not the world nor the things of the world but love not the world nor the things of the world nor he doth not say use not the world nor the things of the world but love not the world nor the things of the world nor he doth not say take no moderate care for the world nor the things of the world but love not the world nor the things of the world But to prevent all mistakes give me leave to premâ—se these three things First 'T is lawful to desire earthly things so far as they may be furtherances of us in our journey to Heaven As a As Mr. Tindal the Martyr said I desire these earthly things so far as they may be helps to the keeping of thy commandments passenger when he comes to a deep River desires a Boat but not for the Boats sake but that he may pass over the River for could he pass over the River without a Boat he would never cry out a Boat a Boat or as the Traveller desires his Inn not for the Inns sake but as it is a help a furtherance to him in his journey homewards or as the Patient desires Physick not for Physick sake but in order to his health So a Christian may lawfully desire earthly things in order to his glorifying of God and as they may be a help to him in his Christian course and a furtherance to him in his heavenly race Heb. 12. 1. But Secondly We may desire earthly things in subordination to the will of God Lord if it be thy pleasure give me this and that earthly comfort yet not my will but thy will be done Lord thou art the wise Physitian of bodies souls and Nations if it may stand with thy glory give thy sick Patient life health and strength yet not my will but thy will be done But Thirdly We may desire such a measure of earthly things and such a number of earthly things as may be suitable to the Prov. 30. 8 9. 1 Tim. 6. 8. place calling relation and condition wherein the Providence of God has set us As a Master Magistrate Prince Lord Gentleman c. A little of these earthly things and a few of these earthly things may be sufficient to the order place calling and condition of life wherein some men are placed but not sufficient for a King a Lord a Magistrate a General c. These must have their Counsellors their Guards variety of attendance and variety of the creatures c. A little portion of these earthly things is sufficient for some and a great and large portion of these earthly things is but sufficient for others Less may serve the Servant than the Mâ—ster the Child than the Father the Pesant than the Prince c. The too eager pursuit of most men after the things of this world to make up the losses that they sustained by the fire hath been the true cause why I have insisted so largely upon this ninth Duty that we are to learn by that fiery dispensation that hath past upon us The tenth Duty that lyes upon those who have been 10. burnt up is to be very importunate with God to take away those sins that have laid our City desolate and to keep off from sin for the time to come and to look narrowly to your spirits that you do not charge the Lord foolishly because he Mal. 2. 15. has brought you under his fiery rod. Job 1. 16. While he was yet speaking there came also another and said the fire of God is fallen from heaven and hath burnt up the sheep and the servants and consumed them and I only am escaped alone to tell thee v. 22. In all this Job sinned not nor charged God foolishly The fire of God that is a great fierce and terrible fire that fell from Heaven and consumed Jobs sheep and servants was a more terrible Judgement than all the former Judgements that befell them because God seemed to fight against Job with his own bare hand by fire from Heaven as once he did against Sodom In all this Job sinned not that is in all this that Job suffered acted and uttered there was not any thing that was materially sinful Satan he said that if God would but touch all that he had Job would curse him to his face but when it came to the proof there was no such thing For Job had a fair and full victory over him and Satan was proved a loud lyar For Job sinned not in thought word or deed Job did neither speak nor do any thing that was dishonourable to God or a reproach to his Religion or a wound to his conscience under this fiery tryal Job did not so much as entertain one hard thought concerning God nor let fall one hard word concerning God under all the evils that befell Job Job still thinks well of God and speaks well of God and carries it well towards God Certainly Job had a great deal of God within him
remember this inordinate love to the world will expose a man to seven great losses Viz. First To the loss of many precious opportunities of grace Rich Felix had no leisure to hear poor Paul and Martha Acts 24. Luke 10. John 7. busied about many things had no time to hear Christ preach though never man preacht as he preacht Men inordinately in love with the world have so much to do on earth that they have no time to look up to Heaven Secondly To the loss of all heavenly benefit and profiâ— by the Ministry of the World nothing will grow where Ezek. 33. 31 32 33. Math. 13. 22. gold grows where the love of the world prevails there the Ministry of the Word will not prevail If the love of the world be too hard for our hearts then the Ministry of the Word will work but little upon our hearts Thirdly To the loss of the face and favour of God God doth not love to smile upon those who are still smiling upon Psal 30. 6. Isa 57. 17. the world and still running after the world The face and favour of God are Pearls of price that God bestows upon none but such whose conversation is Heaven and who have Phil. 3. 20. the Moon viz. all things that are changeable as the Moon Rev. 12. 1 2. under their feet God never loves to lift up the light of his countenance upon a dunghil-spirited man God hides his face from none so much and so long as from those who are still longing after more and more of the world Fourthly To the loss of Religion and the true Worship and Service of God as you may see by comparing of the Scriptures in the Margine together Many Worldings deal 2 Tim. 4. 10. 1 Tim. 6. 10. Jer. 5. 7. Deut. 32. 15. Hos 4 7. Hos 13. 6. with Religion as Masons deal with their Ladders when they have work to do and to climb c. O then how they hug and embrace the Ladder and carry it on their arms and on their shoulders but then when they have done climbing they hang the Ladder on the Wall or throw it into a corner O Sirs there is no loss to the loss of Religion a man were better lose his name his estate his limbs his liberty his life his all then lose his Religion Fifthly To the loss of Communion with God and Acquaintance with God A man whose Soul is conversant Deut. 8. 10 11. Jer. 2. 31. Chap. 22. 21. Psal 144. 15. with God shall find more pleasure delight and content in a desart in a den in a dungeon and in death then in the Palace of a Prince Mans summum bonum stands in his Communion with God as Scripture and Experience evidences nay God and I are good company said famous Doctor Sibs Macedonius the Hermit retiring into the Wilderness that he might with more freedom enjoy God and have his Conversation in Heaven upon a time there came a young Gentleman into the Wilderness to hunt wild beasts and seeing he Hermit he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt said the young Gallant and so do I saith the Hermit Deum venor meum I hunt after my God they hunt best who hunt most after Communion with God Vrbanus Regius having one days converse with Luther said it was Adam in vit Regii p. 78. one of the sweetest days that ever he had in all his life but what was one days yea one years converse with Luther to one hours converse with God Now an inordinate love of the world will eat out all a mans Communion with God A man cannot look up to Heaven and look down upon the Earth at the same time But Sixthly To the loss of his precious and immortal Soul Shemei by seeking his servant lost his life and many by Math. 16. 26. 1 Tim. 6. 9. an eager seeking after this world lose their precious and immortal Souls Many have so much to do â—n Earth that they have no time to look up to Heaven to honour their God to secure their Interest in Christ or to make sure work for their Souls But Seventhly To the loss of the world for by their inordinate love of the world they highly provoke God to stâ—ip them of the world Ah how rich might many a man have been had he minded Heaven more and the world less When men set their hearts so greedily upon the world 't is just with God to blast and curse and burn up all their worldly comforts round about them Fourthly Many in London were fallen under spiritual decays witherings and languishings in their graces in their comforts in their communions and in their spiritual strength They are fallen from their first love The flame of divine Rev. 2. 4. The Nutmeg tree makes barren all the ground about it so doth the spice of worldly love make the heart barren of grace Vâ—sin observes that the sins and barrenness under the Gospel in the Protestants in King Edwards days brought in the Persecution in Queen Maries days love being blown out God sends a flaming fire in the midst of them Many Londoners were fallen into a spiritual Consumption and to recover them out of it God sent a fire amongst them Many in London were withered in their very Profession where was that visible forwardness that zeal that diligence in waiting upon the Lord in his Ordinances that once was to be found amongst the Citizens of London And many Citizens were withered in their Conversations and Converse one with another There was not that graciousness that holiness that spiritualness that heavenliness that fruitfulness that examplariness that seriousness and that profitableness sparkling and shining in their Conversations and Converse one with another as once was to be found amongst them And many were withered in their affections Ah what a flame of love what a flame of joy what a flame of desires what a flame of delight what a flame of zeal as to the best things was once to be found amongst the Citizens of London but how were those mighty flames of affection reduced to a few coals and cinders and therefore no wonder if God sent a flaming fire in the midst of them and many were withered in their very Duties and Services how slight how formal how cold how careless how remiss how neglective were many in their Families in their Closets and in their Church-communions who heretofore were mighty in praying and wrestling with God and mighty in lamenting and mourning over sin and mighty in their groanings and longings after the Lord and who of old would have taken the Kingdom of Heaven by violence Math. 11. 12. There were many in that great City that had lost their spiritual taste they could not taste that sweetness in Promises 2 Sam. 19. 35 in
13. know that have but read any thing of Scripture or History S. Austin plainly denies that ever the Româ—n Politie could be called properly a Common-wealâ—h upon this ground that Ubi nâ—n est Justitiâ— non est Râ—spublica he calls Common wealths without justice but magna Lâ—tâ—ociniâ— or in Lipsius his language Congeries Confusio Turba 't is but an abuse of the word Respublica Common-wealth where the publick Good is not consulted by an impartial justice and equity 't is but a confused heap a rout of men or if we will call it so at present it will not be so long without impartial justice partly because injustice 1 Kings 12. 1 Sam. 8. 3. and oppression makes the multitude tumultuous and fills the peoples heads with dangerous designs as you may see by comparing the Scriptures in the Margine together and partly because it lays a Nation open and obuoxious to the wrath and vengeance of God as might easily be made good by scores of Scriptures Impartial justice is the best establâ—shment of Kingdoms and Common-wealths The King by judgment establisheth the See Numb 25. 11. 2 Sam. 21 14. land Prov. 29. 4. It is the best security against desolating judgments Run ye through the streets of Jerusalem and seek in the broad places thereof if ye can find a man iâ— there be any that executeth judgment and I will pardon it Jer. 5 1. My Lord 〈◊〉 the Honour of a Magistrate to do justice impartially so iâ—â—s the Honour and Glory of a Magistrate to do justice speedily Jer. 28 12. O house of David thâ—s sâ—iâ—h the Lord execute judgment in the morning and deliver him that is spoiled out of the hâ—nd of the opprâ—ssâ—r lest my God is very speedy and swift in the execution of Justice Joel 3. 4. Gen. 19. Numb 16. Ezra 7. 20. In this as in other things it becomes Magistrates to be like to God sury go out like fiâ—e â—nd burn that none can quench it because of the evil of your doings After examination execution is to be done with expedition When men cry out for justice justice Magistrates must not cry out crâ—s craâ— to morrow to morrow Magistrates must do justice in the morning neiâ—her noon-justice nor afternoon justice nor evening-justice nor night-justice is so acâ—eptable to God or so honourable to Magistrates or so advantagious to the people as morning-justice is to delay justice is worse sometimes than to deny justice 't is a very dangerous thing for Magistrates to be as long a bringing forth their Verdicts as the Elephant her young Delay of justice makes many more irreconcileable it makes many men go up and down this world with heavy hearts empty purses and thred bare coats I have read of a famous passage of Theodorick King of the Romans who when a Widow came to him with a sad complaint that she had a suit depending in the Court three years which might have been ended in a few days the King demands of her the Judges names she tells him he sends a special Command to them to give all the speedy dispatch that was possible to the Widows Cause which they did and in two days determined it to the Widows liking this being done the King calls for the Judges and they supposing that they should have both applause and reward for their expedition hastned to him full of joy but after the King had propounded several things to them about their former delayâ— he commanded both their heads to be struck off because they had spun out that Cause to a three years length which two days would have ended Here was Royal justice and speedy justice indeed Psal 101. 8. I will early destroy all the wicked of the land Summomane I will do morning-justice Festinanter so Genebrad I will hastily do it Justice should be on the wing delays are very dangerous and injurious Prov. 13. 12. Hope deferred maketh the heart sick the Hebrew word Memushshacah that is here rendred deferred is from Mashâ—ch that signifies to draw out at length Men are short-breathed and short-spirited and Hopes hours are full of Eternity and when their hopes are drawn ouâ— at length this makes their hearts sick and Ah what a world of such sick souls lyes lâ—nguishing at Hopes Hospital all the world over Hope in the Text is put for the good things hoped for Now when the good things men hope for be it justice or a quick dispatch c. are deferred and delayed this makes the poor Client sick at heart A lingring hope always breeds in the heart a lingring Consumption Julius Caesars quick dispatch is noted in three words Veni vidi vici I came I saw I overcame the harder travel hope hath and the more strongly it labours to bring forth and yet is deferred and delayed the more deadly sick the Client grows The speedy execution of justice is the very life and soul of justice Amos 5. 24. Buâ— let judgment run down as waters and righteousâ—eâ—s as a mighty stream The Hebrew word Veiiggal that is here rendred run down is from Galal that signifies to rowl down freely plentifully vigorously constantly speedily as the greaâ— Billows of the Sea or as waves rowl speedily over the Rocks Judgment and Righteousness like a mighty stream should bear down all before it Fiat justitia tuat orbâ—s let justice be done whatever come of it Deut. 16. 20. That which is altogeâ—her just shalt thou follow or rather as the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedek Tsedek justice justice shalt thou follow that is all manner of justice thou shalt follow and nothing but â—ustice shalt thou follow and thou shalt follow justice sincerely out of love to justice and thou shalt follow justice exactly without turning to the right hand or the left and thou shalt follow justice resolutely in spite of the world the flesh and the Devil and thou shalt follow justice speedily without delays or excuses A Magistrate that has the sword of justice in his hand must never plead there is a Lyon in the way My Lord this will be your Honour while you live and your Comfort when you come to dye that whilst the Sword was in your hand you did justice speedily as well as impartially You did justice in the morning and justice at noon and justice in the afternoon and justice at night what has been your whole Mayoralty but one continued day of justice Who can sum up the many thousand Causes that you have heard and determined and the many thousand differences that you have sweetly and friendly composed and ended If the Lawyers please but to speak out they must ingenuously confess that your Lordship has eased them of a great deal of work My Lord as it is the Honour and Glory of a Magistrate to do justice speedily so it is the Honour and Glory of a Magistrate to do justice resolutely couragiously valiantly It is observable that as soon as ever Joshua came into the
57. The first Part of the Book Of Atheism Gross Atheism practical Atheism brings desolating Judgments upon a people pag. 67. to pag. 70. The first Part of the Book In a strict and proper sense there was never such a Creature in the world as an Atheist pag. 71 72 73 74. The first Part of the Book There are the seeds of Atheism in the best and holiest of the sons of men pag. 74 75. The first Part of the Book B. Of the Ballance of Deceit Such as use the Ballance of deceit such run counter-cross to eight things pag. 89. to 92. The first Part of the Book Of the Blood of the Just Shedding the blood of the just brings the judgment of Fire and lays all desolate pag. 154 155 156 157. The first Part of the Book There are nine things that speak out the preciousness of the blood of the just pag. 157. to 168. The first Part of the Book Of Bribery Bribery brings desolating and destroying judgments both upon persons and places pag. 87 88 89. The first Part of the Book C. Of a City that hath Foundations Burnt Citizens should make sure a City that hath Foundations whose Builder and Maker is God pag. 227 228. The first Part of the Application Heaven is a City that is built upon a fivefold foundation pag. 228 229. The first Part of the Application The resemblance betwixt Heaven and a City holds in nine particulars pag. 229 230 231. The first Part of the Application D. Of the Devil Four Reasons why the imprisonment of the Saints is attributed to the Devil pag. 147 148 149. The first Part of the Application Quest What are the Duties that are incumbent upon them that have been burnt up Answ First to see the hand of the Lord in this late dreadful Fire pag. 131 132 133. The first Part of the Application Secondly To justifie the Lord in all that he has done pag. 133 134 135. The first Part of the Application Thirdly In patience to possess their own Souls pag. 166 167 168. The first Part of the Application Fourthly To set up the Lord in a more eminent degree then ever as the great Object of their fear pag. 168 169 170. The first Part of the Application Fifthly To be content with their present condition pag. 170 171 172 173. The first Part of the Application Sixthly To lye low to keep humble under this dreadful judgment of fire under the mighty hand of God pag. 173 174 175 176. The first Part of the Application Seventhly To encourage themselves in the Lord their God pag. 176 177. The first Part of the Application Eighthly To keep in their hearts a constant remembrance of the late dreadful Conflagration eight Arguments to encourage to this pag. 181 182 183. The first Part of the Application Ninthly To see the vanity mutability and uncertainty of all worldly comforts and enjoyments and accordingly to set loose from them pag. 184 185 186 187. The first Part of the Application Tenthly To be very importunate with God to take away those sins that have laid our City desolate pag. 217 218 219 220. The first Part of the Application The eleventh Duty is to prepare and fit for greater troubles and tryals pag. 220 221 222. The first Part of the Application The twelfth Duty is to secure the everlasting welfare of their precious and immortal Souls pag. 222 223 224. The first Part of the Application The thirteenth Duty is to get a God for their portion pag. 224 225 226. The first Part of the Application The fourteenth Duty is to make God their habitation to make God their dwelling-place pag. 226 227. The first Part of the Application The fifteenth Duty is to make sure an abiding City a City that hath foundations whose Builder and Maker is God p. 227. to pag. 232. The first Part of the Application The sixteenth Duty is for the burnt Citizens to sanctifie the Sabbath and to keep it holy all their days pag. 232. to 263. The first Part of the Application Quest What are the Duties that are incumbent upon those Habitations are yet standing as Monuments of divine Wisdom Power and Grace Answ These eight as follow First To take heed of those sins which bring the fiery Rod pag. 263 264. The first Part of the Application Secondly Not to think those greater sinners then your selves whose Habitations have been laid in Ashes pag. 264 265. The first Part of the Application Thirdly To be much in blessing of God pag. 265. Fourthly To take heed of security do not say the bitterness of death is past pag. 265 266. Fifthly To shew much love pity and compassion to those who are burnt up and turned out of all pag. 266 267. Sixthly To lift up a prayer for all those who are fallen under the heavy judgment of fire pag. 267 268. Seventhly Seriously to consider that some mens escaping of very great judgments is not properly a preservation but a reservation to some greater destruction pag. 268 269 270. Eighthly Not to rejoyce or glory in your Neighbours ruines pag. 270 271. E. Eternal Every thing that is conducible to the torments of the damned is eternal this is proved five ways pag. 105 106. F. Of Fire How the word Fire is used in Scripture pag. 10 11 12. The first Part of the Book First Consider the intemperate heat before the Fire pag. 5 6 7. The first Part of the Application Secondly Consider the suddenness and unexpectedness of the Fire pag. 7. to pag. 12. Thirdly Consider the force violence vehemency and irresistableness of it pag. 12 13 14. Fourthly Consider the swiftness of it it flew upon the wings of the wind pag. 14 15 16 17. Fifthly Consider the extensiveness of the Fire pag. 22 23. Sixthly Consider the impartiality of the Fire pag. 23 24. Seventhly Consider the greatness of it pag. 24 25 26 27 28 Eighthly Consider the terribleness of it pag. 28 29 30 31 32. Ninthly Consider the time when the Fire first began pag. 32 33 34 35 36. The first Part of the Application Tenthly Consider the Fire the burning of London is a National judgment pag. 36 37 38. That the Fire of London was not so great nor so dreadful a fire as that of Sodom and Gomorrah is proved by five Arguments pag. 88 89 90 91. Of the fire of Hell pag. 102 103 104 105 106. Four Arguments to prove that 't is very probable that there is material Fire in Hell pag. 106 107 108. Object If it be material Fire then it may be quencht c. Five Answers to this Objection pag. 108 109 110 111. Six differences between our common Fire and Hell-fire pag. 112. to 125. Object How will it stand with the unspotted Holiness Justice and Righteousness of God to punish a temporary offence with eternal punishments with eternal fire c. This Objection is answered seven ways pag. 125. to 131. F. Of Fornication Fornication is a sin that brings the
Judgment of Fire pag. 128. to 132. The first Part of the Book Several Reasons to prove that this sin of Fornication cannot groundedly be charged upon any of the precious Servants of the Lord that did truly fear him in the City of London p. 132. to 137. These Expressions of giving themselves over to Fornication and going after strange flesh implies six things pag. 134 135 136 137. G. Of God His God notes three things pag. 176. The first Part of the Application There are three things in God to encourage Christians under all their fiery tryals pag. 178 179. Of the Gospel The slighting of the Gospel brings desolating judgments pag. 100. to 104. The first Part of the Book Six sorts of slighters of the Gospel pag. 104. to 108. Saints no slighters of the Gospel of Grace and of the Graces of the Saints proved by seven Arguments pag. 108. to 112. God by fiery tryals designs the reviving quickning and recovering of the decayed Graces of his people pag. 41 42 43. God by fiery tryals designs a further exercise of his Childrens Graces pag. 43 44 45 46. God by fiery tryals designs the growth of his peoples Graces pag. 46 47 48 49. God by fiery tryals designs the tryal of his peoples Graces and the discovery of their sincerity and integrity to the world pag. 49 50 51 52 53. Many Christians Graces in London were withering before the fiery Dispensation pag. 61 62. H. Of Heaven Heaven is a City that is built upon a fivefold foundation pag. 228 229. The first Part of the Application The resemblance betwixt Heaven and a City holds in nine respects pag. 229 230 231. Hand See the Hand of the Lord in this late fiery Dispensation Ten Arguments to work you to this pag. 1. to 38. Of Holiness In these days of the Gospel all Holiness of places is taken away pag. 141. to 146. I. Of Intemperance Intemperance brings desolating judgments pag. 75 76 77 78. The first Part of the Book Six things Intemperance robs men of pag. 78. to 84. Of Judgments In eight respects great judgments are like to fire 7 8 9. The ends of God in inflicting the late judgment of Fire in respect of the wicked are seven pag. 12 to 31. The ends of God in inflicting the late judgment of Fire in respect of the Righteous are at large discovered pag. 31 to 53. The Sword is a worse judgment then that of Fire pag. 91 92. The first Part of the Application Famine is a more dreadful judgment then that of Fire pag. 92 93 94 95. Dreadful Earth quakes are a more terrible judgment then that of Fire pag. 95 96 97 98. That judgment that befel Korah Dathan and Abiram a more terrible judgment then that which befel the burnt Citizens pag. 98 99. That judgment that came upon Sodom and Gomorrah was a worse judgment then that was inflicted upon the burnt Citizens pag. 99. Eight Arguments to encourage the burnt Citizens to commemorate the late judgment of Fire pag. 182 183 184. There are seven sorts of men that have cause to fear worser judgments then any yet have been inflicted on them pag. 222 L. Lamentation Lament and mourn that London is laid in Ashes pag. 38 39 40. Ten Considerations to work you to lament over London's ashes pag. 40. to 57. Of a Little The righteous mans little is better then the multitude of Riches that many wicked men enjoy this blessed truth is made good by an induction of eleven particulars pag. 197. to 212. Five ways shewing how a righteous man improves his little pag. 203 204. Of London The burning of London was ushered in by sad Prodigies anâ— dreadful fore-runners pag. 40 41 42. London was an ancient City a City of great Antiquity pag. 42 43. London was an honourable City a renowned City pag. 43 44 45. London was the Bulwark the strong Hold of the Nation pag. 45 46 47 48. London was a Fountain a Sanctuary a City of Refuge to the poor afflicted and impoverished people of God pag. 48 49. London was a City compact a City advantagiously situated for Trade and Commerce pag. 49 50. Englands worst Enemies rejoyce and triumph in London's Ashes pag. 50. London was once the City of our solemn Solemnities pag. 50 51 52. Hubert confest the fact of firing the first house in London pag. 52 53 54 55 56 57. Of Losses Seven great losses an inordinate love to the world will expose a man to pag. 59 60 61. The first Part of the Book Eight ways whereby the burnt Citizens may know whether in this world God will make up their losses by the late Fire or no pag. 76 77 78 79 80. The first Part of the Application There are ten choice Jewels that a Christian can never lose in this world pag. 156 157 158 159. Of Luke-warmness There was much Luke-warmness among many Professors in London pag. 57 58. Of Lying A trade or course of Lying brings the judgment of Fire pag. 112 113. The first Part of the Book The School-men reduce all sorts of Lyes to three pag. 113 114 115 116. The greatness of the sin of Lying exprest in four particulars pag. 116. to 123. Eight Arguments to prove that this trade this course of Lying cannot by any clear evidence be charged upon those that truly feared the Lord whose Habitations were once within the Walls of London pag. 123. to 128. M. Of Mercy It was a very great mercy to six sorts of men that they had their lives for a prey when London was in flames pag. 60 to 70. O. Objections Object I would say the Lord is righteous but by this fiery Dispensation I am turned out of house and home Answ Four ways pag. 135 to 148. Object I would justifie the Lord but I have lost my all as to this world Seven Answers you have from pag. 150 to 159. Object I would justifie the Lord though I am turned out of all but this is that which troubles me that I have not an Estate to do that good which formerly I have done Four Answers you have from pag. 159 160 161. Object I would justifie the Lord though he hath turned me out of all but God hath punished the righteous with the wicked this fiery Rod hath fallen heavier upon many Saints then upon many sinners How then can I say that the Lord is righteous Six Answers are given to this Objection pag. 161 to 166. P. Of Punishment Quest How will it stand with the unspotted Holiness Justice and Râ—ghteousness of God to punish a temporary offence with eternal punishments Seven Answers to this Question pag. 125 to 131. Q. Quest What are those sins that bring the fiery Dispensation upon Cities Nations and Countries Answ From pag. 53 to 168. The first part of the Book Quest What sins were there among the professing people in London that might bring down the fiery Rod upon them Answ Seven pag. 55 to 63. Quest Four Questions proposed pag. 63 64.
S. Of the Sabbath Prophanation of the Sabbath brings the judgment of Fire pag. 137 138 139. Twelve Arguments to prove that God hath been very just and righteous in inflicting the late dreadful judgment of Fire upon those that prophaned his Sabbaths in London pag. 139 to 149. Six Arguments to prove that this abominable sin of prophaning the Sabbath cannot with any clear evidence be charged upon the people of God that did truly fear him within or without the Walls of London pag. 150. Burnt Citizens should sanctifie the Sabbath all their days pag. 232. The first Part of the Application Fourteen ways we should sanctifie the Sabbath pag. 233 to 263. Of the Sins of the professing people of London There were seven sins among the professing people in London that ought to work them to justifie the Lord though he hath burnt them up and turned them out of all pag. 55 to 63. The first Part of the Book Of the several Sins that bring the fiery Judgment upon Cities and Coâ—nâ—â—ies First Gross Atheism practical Atheism brings desolating judgments pag. 67 to 75. Secondly Intemperance pag. 75 to 84. Thirdly The sins that were to be found in the Citizens Callings pag. 84 to 92. Fourthly Desperate incorrigibleness and unreformedness under former wasting and destroying Judgments brings the Judgment of Fire upon a people pag. 92 93 94. Fifthly Insolent and cruel oppressing of the poor brings desolating Judgments upon a people pag. 95 to 100. Sixthly Rejecting the Gospel contemning the Gospel and slighting the free and gracious offers of Christ in the Gospel brings the fiery Dispensation upon a people pag. 100 to 104. Seventhly A course of Lying a trade of Lying brings desolating Judgments upon Cities and people pag. 112 to 128. The eighth sin that brings the Judgment of Fire is mens giving themselves over to fornication and going after strange flesh pag. 128 to 133. The ninth sin that brings the Judgment of Fire upon a people is profanation of the Sabbath pag. 137 to 151. Tenthly The prophaneness lewdness blindness and wickedness of the Clergie brings the Judgment of Fire pag. 151 152 153. Eleventhly Sometimes the sins of Princes and Rulers bring the Judgment of Fire upon persons and places pag. 153. Twelfthly The abusing mocking and despising of the Messengers of the Lord brings the fiery Dispensation upon a people pag. 153 154. Thirteenthly Shedding of the blood of the just is a crying sin that brings the Judgment of Fire and lays all desolate pag. 154 to 168. Of Sin and of Gods Peoples Sins By fiery tryals God will make a fuller discovery of his peoples sins pag. 34 35. By fiery tryals God designs the preventing of sin pag. 35 36. By fiery tryals God designs the imbittering of sin to his people pag. 36 37 38. By fiery tryals God designs the mortifying and purging away of his peoples sins pag. 38 39 40. 41. Sin in the general brings the judgment of Fire upon a people pag. 64 65 66 67. Twelve obâ—ervable things about sin pag. 218 219. The first Part of the Application Thirteen â—upports to bear up their hearts who have either lost all or much or most of what they had in this World The first support is this the great God might have burnt up all be might not have left one house standing pag. 57 to 60. The second support is this viz. That God has given them their lives for a prey pag. 60 to 70. The third support is this viz. This has been the Common Lot the common Case both of sinners and Saints pag. 70 71. The fourth support is this viz. That though they have lost much as they are men as they are Citizens Merchants Tradesmen yet they have lost nothing as they are Christians as they are Saints as they are the Called of God pag. 71 72 73. The fifth support is this viz. That the Lord will certainly one way or another make up all their losses to them pag. 74 75 76. The sixth support is this viz. That by fiery Dispensations the Lord will make way for the new Heavens and the new Earth he will make way for the glorious deliverance of his people pag. 80 81 82. The seventh support is this viz. That by fiery Dispensations God will bring about the ruine and destruction of his and his peoples enemies pag. 82 83. The eighth support is this viz. That all shall end well all shall work for good pag. 83 84 85. The ninth support is this viz. That there was a great mixture of mercy in that dreadful judgment of Fire that turned London into a ruinous heap pag. 85 86 87 88 89 90 91. The tenth support is this viz. That there are worse judgments then the judgment of Fire which God might but has not inflicted upon the Citizens of London this is made good five ways from pag. 91 to 99. The eleventh support is this viz. Your outward condition is not worse then Christs was when he was in the world pag. 99 100 101. The twelfth support is this viz. That your outward condition in this world is not worse then theirs was of whom this world was not worthy pag. 101. 102. The thirteenth support is viz. There is a worse fire then that which has turned London into a ruinous heap viz. the fire of Hell which Christ has freed Believers from pag. 102 to 125. T. Of the Text. The Text opened pag. 1 2 3 4 5. The first Part of the Book Of Thankfulness Six Arguments to encourage Christians to thankfulness and cheerfulness under the late dâ—solating Judgment of Fire pag. 179 180 181. The first Part of the Application W. Of Divine Warnings and the danger of slighting them Ten Arguments to work men to take lâ—â—d of slighting Divine Warnings pag. 23 to 28. The first Part of the Book Of the Wicked The Wicked are compared to four things in Scripture pag. 82 83. The first Part of the Application Of the World and the Vanity of it and of a worldly Spirit The Vanity of the World discovered pag. 184 185 186 187. Ten Arguments to prove that a worldly spirit still hangs upon the burnt Citizens pag. 187 to 193. Ten Maxims for the burnt Citizens seriously and frequently to dwell upon as they would have their affections moderated to the things of this World pag. 193 to 216. How we may lawfully desire the things of the World exprest in three Particulars pag. 216 217. There was a great deal of Worldliness among the professing people of London pag. 58 59. The first Part of the Book An inordinate love to the World will expose a man to seven great losses pag. 59 60 61. ISAIAH 42. 24 25. Who gave Jacob to the spoil and Israel to the Robbers did not I the Lord he against whom we have sinned for they would not walk in his ways neither were they obedient to his Law Therefore he hath poured upon him the fury of his anger and the strength of battel and it hath
his fury like fire when like a flaming fire he devours all our pleasant things and lays all our glory in dust and ashes we may safely conclude that his anger is fierce and that his wrath is great against us and therefore what eminent cause have we to fear and tremble before him God is a great and dreadful God Dan. 9. 4. A mighty God and terrible Deut. 7. 21. A great and terrible God Nehem. 1. 5. He is so in himself and he has been so in his fiery Dispensations towards us that the world by such remarkable severities may be kept in awe of him Generally fear doth more in the We are worthy saith Chrysostom of Hell if for no other cause yet for fearing Hell and the evil of punishment more then Christ Chrys Hom. 5. in Epist ad Rom. world then love As there is little sincerity so there is but little ingenuity in the world and that is the reason why many very rarely think of God but when they are afraid of him Many times Judgments work where Mercies do not win That famous Thomas Waldo of Lions the Father of the Waldenses seeing among many met together to be merry one suddenly fall down dead in the street it struck so to his heart that he went home a penitent it wrought to a severe and pious reformation of his life and he lived and dyed a precious man Though Pharaoh was not a pin the better for all the heavy Judgments that God inflicted upon him yet Jethro taking notice of those dreadful Plagues and Judgments that fell upon Pharaoh and upon his people and likewise upon the Amalekites was thereby converted and became a Proselyte as Rabbi Solomon noteth upon that 19. of Prov. 25. The world is so untractable that frowns will do more with them then smiles That God may keep wicked men in awe and in subjection to him he sees it very needful to bring common and general and over-spreading Judgments upon them Rev. 15. 4. Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee for thy Judgments are made manifest O Sirs when the Judgments of the Lord come to be made manifest then it highly concerns all ranks and sorts of men to fear the Lord and to glorifie his Name How manifest how visible has the raging Pestilence and the bloody Sword and the devouring Flames of London been in the midst of us and O that our fear and dread and awe of God were as manifest and as visible as his Judgments have been and still are for his hand to this very hour is stretched out against us Isa 9. 12. But Thirdly God inflicts great and sore Judgments upon the Sons of men and upon Cities and Countries to express and make known his Power Justice Anger Severity and Indignation against sinners and their sinful courses by which See Jer. 14. 15 16. Lam. 4. 11. Jer. 4. 15. to verse 19. he has been provoked Deut. 32. 19. And when the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Vers 21. They have provoked me to anger with their vanities and I will provoke them to anger with a foolish Nation Vers 22. For a fire is kindled in my anger and shall burn unto the lowest Hell and shall consume the earth with her increase and set on fire the foundations of the mountains Vers 24. They shall be burnt with hunger and devoured with burning heat or with burning coals and with bitter destruction There is a knowledge of God by his Works as well as by his Word and by his Judgments as well as by his mercies In his dreadful Judgments every one may run and read his Power his Justice his Anger his Severity and his Indignation against sin and sinners 'T is irrevocable sins that bring irrevocable Judgments upon sinners whilst men hold on in committing great iniquities God will hold on in inflicting answerable severities When God cannot prevail with men to desist from sinning men shall not prevail with God to desist from destroying of them their habitations and all their pleasant things Jer. 2. 15. The young Lions roared upon him and yelled and they made his Land waste his Cities are burnt without Inhabitant Vers 17. Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God when he led thee by the way When Nicephorus Phocas had built a mighty strong Wall about his Palace for his own security in the night time he heard a voice crying out unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O Emperour though thou buildest the wall as high as the clouds yet if sin be within it will overthrow all Sin like those Traitors in the Trojan Horse will do Cities Countries more hurt in one night then ten thousand open enemies could do in ten years Cities and Countries might flourish and continue as the days of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their prophaneness and wickedness So that it is not any divine Aspect of the Heavens nor any malignant Conjunction of the Stars and Planets but the loose manners the ungracious lives and the enormous sins of men that lay Cities and Countries desolate Jer. 13. 22. And if thou say in thine heart wherefore come these things upon me wherefore hath the Lord sent plague sword famine and fire to devour and destroy and to lay all in ashes The Answer is For the greatness of thine iniquity God will in flames of fire discover his anger and indignation against sin and sinners The Heathen Herodotus Historian observes in the ruine of Troy that the sparkles and ashes of burnt Troy served for a lasting monument of Gods great anger and displeasure against great sinners The burning of Troy served to teach men that God punisheth great sinners with great plagues and certainly Londons being laid in ashes is a high evidence that God knows how to be angry with sinners and how to punish sin with the sorest of Judgments The Gods of the Gentiles were senseless stocks and stones not able to apprehend much less to revenge any injury done unto them Well therefore might the Philosopher be bold with Hercules to put him to his thirteenth labour in seething of his dinner and Martial with Priapus in threatning him to throw him into the fire if he looked not well to his Trees A child may play at the hole of a dead Asp and a filly woman may strike a dead Lyon but who dare play with a living Serpent who dare take a roaring Lyon by the beard O that Châ—istians then would take heed how they provoke the living God for he is a consuming fire and with a word of his mouth yea with the breath of his mouth he is able to throw down and to burn up the whole frame of Nature and to destroy all Creatures from
them lâ—b de superstitione Sun and power was given unto him to scorch men with fire And the men were scorched with great heat and blasphemed the Name of God which hath power over these plagues and they repâ—nted not to give him glory Vers 10. And the fifth Angel poured out his vial upon the scent of the Beast and his Kingdom was full of darkness and they gnawed their tongues for pain and blasphemed the God of Heaven because of their pains and their sores and repented not of their deeds The top of the Judgment that is and shall be upon the wicked is this that under the sorest and heaviest Judgments that shall come This will be the case of all the worshippers of the Beast one day Deut. 8. 2. 15 16. upon them they shall not repent nor give glory to God they shall blaspheme the Name of God and they shall blaspheme the God of Heaven and they shall be scorched with great heat and they shall gnaw their tongues for pain but they shall not repent of their deeds nor give glory to that hand that smites them The fierce and fiery Dispensations of God upon the followers and worshippers of the Beast shall draw out their sins but they shall never reform their lives nor better their souls God kept the Jews forty years in the Wilderness and exercised them with many sore and smart afflictions that he might prove them and make a more full discovery of themselves to themselves and did not the heavy tryals that they met with in their wilderness condition make a very great discovery of that pride that unbelief that hypocrisie that impatience that discontent that self-love that murmuring c. that was wrapt up close in all their souls O Sirs since God has turned our renowned City into ashes what discoveries has he made of that pride that unbelief that worldliness that earthliness that self-self-love that inordinate affection to relations and to the good things of the world that discontent that disquietness that faint-heartedness that has been closely wrapt up in the spirits of many thousands whose habitations are now laid in ashes We try metals by fire and by knocking and God has tryed many thousands this day by his fiery Dispensations and knocking Judgments that have been in the midst of us I believe there are many thousands who have been deep sufferers by the late dreadful Fire who never did think that there had been so much sin and so little grace so much of the Creature and so little of God so much earth and so little of Heaven in their hearts as they now find by woful experience and how many wretched sinners are there who have more blasphemed God and dishonoured Christ and provoked divine Justice and abused their best mercies and debased and be-beasted themselves since the late Fire then they have done in many years before But Sixthly God inflicts great and sore Judgments upon Persons Cities and Countries that others may be warned by his severities to break off their sins and to return to the most High Gods Judgments upon one City should be advertisements to all other Cities to look about them and to Heb. 12. 29. tremble before him who is a consuming fire The flaming Rod of correction that is laid upon one City should be a Rod of instruction to all other Cities Jer. 22. 6 7 8 9. I will make thee a wilderness and cities which are not inhabited and many nations shall pass by this city and they shall say every man to his neighbour Wherefore hath the Lord done this unto this great City Then shall they answer Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them God punisheth one City that all others Cities may take warning There is no Judgment of God be it Sword Pestilence Famine or Fire upon any People City Nation or Country but what is speaking and Mich. 6. 9. teaching to all others had they but eyes to see ears to hear and hearts to understand Thus Tyrus shall be devoured with fire saith the Prophet Ashkelon shall see it and fear Zach. 9. 4 5. Gaza and Ekron shall be very sorrowful When Ashkelon Gaza and Ekron shall see the destruction of Tyre by fire it shall make them afraid of the like Judgment they shall be a little more concerned then some were at the Siege of Rhodes and then others were at the Ruine and Desolation of Troy by fire London's sufferings should warn others to take heed of London's sins London's Conflagration should warn others to take heed of London's abominations it should warn others to stand and wonder at the patience Rom. 2. 4 5. long-suffering gentleness and goodness of God towards them who have deserved as hard things from the hand of God as London have felt in 1665. and 1666. It should warn others to search their hearts and try their ways and break off their sins and turn to the Lord lest his anger should break forth in flames of fire against them and none should be able to deliver them It should warn others to Lam. 3. 40. fear and tremble before that Power Justice Severity and Soveraignty that shine in Gods fiery Dispensations towards us Ezek. 30. 7 8 9. And they shall be desolate in the midst Exod. 15. 14 15 16. Isa 13. 6 7 8. â—f the countries that are desolate and her Cities meaning Egypt shall be in the midst of the Cities that are wasted And they shall know that I am the Lord when I have set a fire in Egypt In that day shall messengers go forth from me in ships to make the careless Aethiopians afraid and great pain shall câ—me upon them as in the day of Egypt for lo it cometh God by his secret Instinct and Providence would so order the matter as that the news of the Chaldeans inrode into Egypt laying all their Cities and Towns waste by fire and sword should be carried over into Aethiopia and hereupon the secure Aethiopians should fear and tremble and be in pain as a woman is that is in travel or as the Egyptians were when they were destroyed at the Red-sea or as they were when the Lord smote their first-born throughout the Land of Egypt Now shall the Aethiopians the poor blind Heathens fear and tremble and be in pain when they hear that Egypt is laid waste by fire and sword and shall not Christians all the world over fear and tremble and be in pain when they shall hear that London is laid waste that London is destroyed by fire What though Papists and Atheists have warmed themselves at the flames of London saying Aha so would we have it yet let all that have the Name of God upon them fear and tremble and take warning and learn righteousness by his righteous Judgments upon desolate London Isa 26. 8 9. London's murdering-piece should be Englands warning-piece to awaken them and to work them to
world how many professing men in that great City were drest up like fantastical Anticks and women like Bartholomew-babies to the dishonour of God the shame of Religion the hardning of the wicked the grieving of the weak and the provoking of divine Justice When Darius changed the fashion of his Scabbard from the Persian manner into the Mode of the Greeks the Chaldean Astrologers prognosticated that the Persian Monarchy should be translated to them whose fashion he counterfeited Certainly that Nation may fear a scourge from that Nation or Nations whose fashions they follow Zepha 1. 8. And it shall come to pass in the day of the Lords Sacrifice that I will punish the Princes and the Kings children and all such as are cloathed with strange apparel This is a stinging and a flaming check against all Fashion-mongers against all such as seem to have consulted with French Italian Persian and all Outlandish Monsters to advise them of all their several modes and fashions of vice and that are so dextrous at following of them that they are more compleat in them then their patternâ— Certainly if ever such Wantons be saved 't will be by fire Strange apparel is part of the Old man that must be put off if ever men or women intend to go to Heaven What dreadful things are thundred out against those proud curious Dames of Jerusalem by the Prophet Isaiah who being himself a Courtier inveighs Isa 38. 16. ult as punctually against the noble vanity of Apparel as if he had even then viewed the Ladies Ward-robes And those vanities of theirs brought desolating and destroying Judgments upon them And it shall come to pass that instead of sweet Isa 38. 24 25 26. smell there shall be a stink and instead of a girdle a rent and instead of well-set hair baldness and instead of a stomacher a girding of sack-cloth and burning of instead beauty Thy men shâ—ll fall by the sword and thy mighty in the war And her gates shall lament and mourn and she being desolate shall sit upon the ground As light and slight as many make of vain Apparel yet Cyrian and Augustine draw up this Conclusion That superfluous Apparel is worse then Whoredom because Whoredom only corrupts Chastity but this corrupts Nature Seneca complained that many in his time were more sollicitous of their attire then of their good behaviour and that they had rather that the Common-wealth should be troubled then their Locks and set looks I have read of the Grecians that when they wished a curse upon their enemies it was this That they should please themselves in bad customs There are many who lift their heads high who seem to be under this curse this day Why doth the Apostle say saith one of the Ancients Above all things swear not Is it worse Austin Jam. 5. 12. to swear then to steal worse to swear then to commit adultery worse to swear then to kill a man No But the Apostle would fortifie us as much as he could against a postilent custom to punish the pestilent customs and fashions that were amongst us God sent the Pestilence in 1665. and the fiery Judgment in 1666. And the Lord grant that the bloody Sword in the hands of cruel Cut-throats that are brutish and skilful to destory be not sent amongst us some Ezek. 21. 31. other year to punish the same iniquity O Sirs what was more common among many Professors in London then to be cloathed in strange Apparel A la mode de France Mark those that affected the Babylonian Habit were sent Captives Ezek. 23. 15. to Babylon They that borrowed the fashions of the Egyptians may get their boils and botches Certainly such as fear the Lord should go in no Apparel but First such as they are willing to dye in Secondly to appear before the Ancient of Isa 26. 8 9 10. days in when his Judgments are abroad in the earth Thirdly to stand before a Judgment-seat But Secondly There was among many Professors of the Gospel in London much luke-warmness and coldness in the things of God the City was full of luke-warm Laodiceans The Rev. 3. 16 17. Math. 24. 12. love of many to God to his people to his ways and to his instituted Worship was cold very cold stark cold God destroyed the old World by water for the heat of their lusts and God has destroyed the City of London by fire for the coldness of their love that dwelt therein I have read of Anastatiâ—s the Emperor how God shot him to death with a Thunder-bolt because of his luke-warmness and formality But Thirdly There was a great deal of worldliness and earthly-mindedness and coyetousness amongst the professing people of London O Sirs the world is all shadow and vanity 't is filia noctis like Jonabs Gourd a man may set Jonah 4. under its shadow for a time but it soon decays and dyes The main reason why many Professors dote upon the world is because they are not acquainted with a greater glory Men ate Acorns till they were acquainted with the use of Wheat The Load-stone cannot draw the Iron when the Diamond is in presence and shall earthly vanities draw the Soul when Christ the Pearl of price is in presence Many of the Prosessors of London were great Worshippers of the golden Calf and therefore God is just in turning their golden Calf into ashes The world may well be resembled to the fruit that undid us all which was fair to the sight smooth in handling sweet in taste but deadly in effect and operation The world in all its bravery is no better then the Cities which Solomon gave to Hiram which he called Cabul 1 Kings 9. 13. that is displeasing or dirty The whole world is circular the heart of man triangular and we know a Circle cannot fill a Triangle If the heart of man be not filled with the three Persons in Trinity it will be filled with the world 1 Joh. 5. 7. the flesh and the Devil Riches like bad servants never stay long with one master what certainty is there in that which one storm at Sea one treacherous friend one false cath one ball of fire yea one spark of fire may strip us of O Sirs if you can gather grapes of thorns and figs of thistles then go on and dote upon the world still All the things of this world are vain things they are vanity of vanities Eccle. 1. 2. all in Heaven count them vain and all in Hell count them vain a Jacobus piece is but as a chip to them Pearls are but as pebbles in their eyes Lazarus was a Preacher as some conceive and Dives a Lawyer sure I am that Lazarus in Heaven is now rich enough and happy enough and Dives in Hell is now poor enough and miserable enough Hâ— who makes his world his God while he is in the world what will he do for a God when he goes out of this world Well Sirs
he shall bring them down before thy face so shalt thou drive them out and dâ—stroy them quickly as the Lord hath said unto thee What more violent what more irresistible what more terrible than fire O how much therefore dos it concern us to set up that God as the great object of our fear who hath armed and commanded this dreadful creature the fire to destroy us in many or in most of our outward concernments as to this world Jer. 10. 11. At his wrath the earth shall shall tremble and the Nations shall not be able to abide his indignation Job 13. 11. Shall not his Excellency make you afraid and his dread fall upon you Psal 119. 120. My flesh trembleth for fear of thee and I am afraid of thy judgements Hab. 3. 5. Before him went the Pestilence and burning coals went forth at his feet Verse 16. When I heard my belly trembled my lips quivered at the voice rottenness entered into my bones and trembled in my self that I might rest in the day of trouble Ah London London it highly concerns thee to tremble and quiver and stand in awe of that great and glorious God who hath sent so many thousands to their long homes by a sweeping Pestilence and who hath by a dreadful fire turned thy ancient Monuments and thy stately buildings into a ruinous heap That Christian is more worth than the Gold of Ophir who fears more the hand that hath laid on the fiery Rod than the Rod it self That prudent and faithful Counsel which the Prophâ—t Isaiah gives should alwayes lye warm upon every burnt Citizens heart Isâ— 8. 13. Sanctifie the Lord of Hosts himself and let him be your fear and let him be your dread But The fifth Duty that lyes upon those who have been burnt up is to be conâ—ented with their present condition When The Poets bring in the feigned Gods each one conâ—â—nt with his 〈◊〉 Office 〈◊〉 Estate 〈…〉 Miâ—eâ—va with Sciencâ—s 〈◊〉 with Eâ—â—onence 〈◊〉 with â—â—ve Juâ—iter â—ith Hâ—aven and Plâ—â—o with Hell a mans mind is brought down to his means all is well Contentation of mind under all the turns and changes of this life makes a Believer Master both of the little and great world of unruly desirâ—s within himself and of temptations in the world without Contentment â—n a mans presenâ— coâ—dition will yield him a little Heaven in the midst of all the great Hells that he meets with in this world Contentation is a hidden treasure that the Believer will carry with him to the third Heaven where an exceeding weight of glory and contenâ—ation with full satisfaction to his desiâ—es will be added to that little stock of contentment that he has obtained in this world Contentation in every condition is no other but the House of God and the gate of Heaven as Jacob once speaks of that gracious manifestation of God Gen. 28 God dwells in a contented heart and a contented heart dwells in God Contentment is that Porch wherein the Believer waits for an entrance into an house not made with hands but one eternal in the Heaven 2 Cor. 5. 1. O labour much with God that your hearts may be brought fully under the power of these divine commands 1 Tim. 6. 8. Having food and rayment let us be therewith content Heb. 13. 5. Let your conversation be withâ—ut covetousness or without the love of Silver as the Grâ—ek word siâ—nifies and be content with such things as you hâ—ve Contâ—nsi praesentibus So Beza and others be content with things preâ—ent The believing Hebrews had been plundâ—â—ed â—f â—ll they had in this world when the Apostle gâ—ve forth this Royal command Hâ—b 10. 34. and yet the Apostle requires them â—o be content 'T is as much the duty of a Christian â—o be â—ontent when he has nothing as when all the world smâ—les upon him Christians are Souldiers Strangers Travellers Pilgrims and therefore it concerns them to make shift with little things yea with any thing in this world The Israâ—lites had no gay clothes nor no new clothes in their wilderness condition but God made their old clothes to be all clotheâ— to them and that was enough Jacob did not indent with God for Junkets or Ornaments but for food and rayment Gen. 28. 20. If God will give me bread to eat and rayment to put on then shall the Lord be my God Nature is content with a little Grace with less though nothing will satisfie those mens hearts whose lusts are their Lords We shall never want a penny in our Purses to bear our charges till we get to Heaven and therefore let us be content with our present portion in this world Phil. 4. 11 12. I have learned in whatsoever estate I am therewith to be content I know how to be abased and I know how to abound every where and in all things I am instructed both to be full and to he hungry both to abound and to suffer need In these words you have first the vicissitude of Pauls outward condition at one time he abounds at another he is abased at one time he is full and at another time he suffers need 2. You have the sweet and gracious composure of his spirit and this is expressed in two singular acts The first is his contentation of mind in all conditions I have learned in whatsoever estate I am therewith to be content The second is his prudent and pertinent comportment with his present condition I know both how to be abased and how to abound 3. You have the way how he attained this contentation of mind in all condititions I have learned saith he I am instructed this lesson of contentment he did not learn at the feet of Dr. Gamaliel but in the School of Jesus Christ Contentment in every condition is too high a lesson for any effâ—ctually to teach but Jesus Christ O Sirs in the grave it is all one who hath had all and who hath had none What folly is it to lay up goods for many years when we cannot lay up one day for the enjoyment of our goods Christ who never mis-called any calls him fool who had much of the world under his hands but nothing of God or Hâ—aven in his heart Zâ—pirus the Persian was contented to sustain the cutting off his Nose and Ears and Lips to further the enterprise of his Lord Darius against proud Babylon So Christians should be contented to be any thing to do any thing or to suffer any thing to further or promote the glory of God in this world All this whole world is not proportionable to the precious soul All the riches of the Indies cannot pacifie conscience nor secure eternity nor prevent death nor bring you off in the day of Judgement and therefore be contented with a little All the good things of this world are but cold comforts they cannot stretch to eternity they will not go with us into another world and therefore why should the want of
laborious how industrious are men to add spots to spots bâ—gs to bags houses to houses and lands to lands and Lordships to Lordships as if there were no Hell to escaps nor no Heaven to make sure O Sirs the voice of God in that fiery dispensation that has lately past upon us seems to be this O ye Citizens of London whose habitations and glory I have laid in dust and ashes set loose from this world and set your affections upon Col. 3. 1. Heb. 11. 13. Jâ—r 50. 6. Mich. 2. 10. things above Lâ—ve in this world as Pilgâ—ims and Strangers Remember this is not your resting place never be inordinate in your love to the world nor in your delight in the world nor in your pâ—rsuit of the world any more Never spend so many thoughts upon the wâ—rld nor never send forth so many wishes after the world nor never spend so much precious time to gain the world as you have formerly done Take off your thoughts take off yoâ—r hearts take off your hands from all these uncertain things Remember it will not be long before you must all go to your long home and a little of the world will serve to bear your charges till you get to Heaven Remember I have burnt up your City I have poured contempt upon your City I have stained the pride and glory of your City that so seeing you have here Heb. 13. 14. no continuing City you may seek one to come Remember I have destroyed your houses that so you may make sure a house not made with hands but one eternal in the Heavens 2 Cor. 5. 1. I have taken away your uncertain Riches that so you may make sure more durable Riches I have spoiled many of your Prov. 8. 18. Phil. 3. 20. brave full Trades that so you might drive a more brave full Trade towards Heaven Oh that I had no just grounds to be jealous that many who have been great losers by the fire are now more mad upon the world and more eagerly carried after the world than ever they have been as if the great design of God in setting them on fire round about was only to enlarge their desires more after the world and more effectually to engage them to moil and toil as in the fire to lay up treasure for another fire to consume Before I close up this particular let me offer a few things to your consideration First Are there none of the burnt Citizens who seek the world in the first place and Christ and Heaven in the last place that are first for earth and then for Heaven first for Matth. 6. 33. John 6. 27. the world and then for Christ first for the meat that perisheth and then for the meat which endureth unto everlasting life The old Poets note was first for money and then for Christ But Secondly Are there none of the burnt Citizens whose love and hearts and affections are running more out after the world than they are after God and Christ and the 1 Tim. 6 9. Jer. 17. 11. great things of eternity Are there none of the burnt Citizens that are peremptorily resolved to gain the world what ever it costs them The Gnosticks were a sort of Professors that made no use of their Religion but to their secular advantages and therefore when the world and their Religion stood in competition they made no scruple no bones of renouncing their profession to enjoy the world Oh the deadness the barrenness the listlesness the heartlesness to any thing that is divine and heavenly that dos alwayes attend such Christians who are resolved to be rich or great or some body in the world what ever comes on 't O the time the thoughts the strength the spirits that these men spend upon the world whilst their souls lye a bleeding and eternity is posting on upon them Men that are highly and fully resolved to be rich by hook or by crook will certainly forget God undervalue Christ grieve the Spirit despise Sâ—bbaths slâ—ght Ordinances and neglâ—ct such gracious opportunities as might make them happy for ever Rich Felix had no leisure to hear poor Paul though the hearing of a Sermon might have saved Act. 24. 24. ult hit soul But Thirdly Are there none of the burnt Citizens who spend the first of their time and the best of their time and the Pythagoras saith that time is Anima Coelâ— the soul of Heaven And we may say it is a Pearl of price that cost Christ his blood most of their time about the things of the world and who ordinarily put off Christ and their souls with the least and last and worst of their time The world shall freely have many hours when Christ can hardly get one Are there none who will have their eating times and their drinking times and their sleeping times and their buying times and their selling times and their feasting times and their sporting times yea and their sinning times who yet can spare no time to hear or read or pray or mourn or repent or reform or to set up Christ in their families or to wait upon him in their closets Are there not many who will have time for every thing but to honour the Lord and to secure their interest in Christ and to make themselves happy for ever Look as Pharaohs lean Kine eat up the fat so many now are fallen into such a crowd of worldly business as eats up all that precious time which should be spent in holy and heavenly exercises Fourthly Are there none of the burnt Citizens who daily prefer the world before Christ yea the worst of the world before the best of Christ The Gergesins preferred their Swine Matth. 8. 28. ult before a Saviour they had rather lose Christ than lose their Hoggs They had rather that the Devil should still possâ—ss their souls than that he should drown their Piggs They preferred their Swine before their salvation and presented a wretched Petition for their own damnation For they besought him who had all love and life and light and grace and glory and fulness in himself that he would depart out of Col. 1. 19. Chap. 2. 3. their coasts Though there be no misery no plague no curse no wrath no Hell to Christs departure from a people Yet Hos 9. 12. The Reubinites preferred the Countrey that was commodious for the feeding of their Cattle though it were far from the Temple far from the Means of Grace beforâ— their interest in the Land of Canaan men that are mad upon the world will desire this Bernard had rather be in his Chimney corner with Christ than in Heaven without him At so high a rate he valued Christ There was a good man who once cryed out I had rather have one Christ than a thousand worlds Another mourn ed because he could not prize Christ enough But how few burnt Citizens are of these mens minds It was a sweet prayer of one
Make thy Son dear very dear exceeding dear only dear and precious to me or not at all But do all burnt Citizens lift up such a prayer I suppose you have either read or heard of that rich and wretched Cardinal who profest that he would not leave his part in Paris for a part in Paradise But Fifthly Are there no burnt Citizens who follow the world so close that they gain no good by the word like Ezekiels hearers and like the stony ground Some Writers Ezek. 33. 31 32 33. Matth. 13. 22. say that nothing will grow where Gold grows Certainly where an inordinate love of the world grows there nothing will grow that is good A heart filled either with the love of the world or with the profits of the world or with the pleasures of the world or with the honours of the world or with the cares of the world or with the business of the world is a heart incapacitated to receive any divine counsâ—l or comfort from the word The Poets tells us of Licaons being turned into a Wolâ— but when a worldling is wrought upon by the word there is a Wolf turned into a man yea an incarnaâ—e Devil turned into a glorious Saint Thâ—refore the Holy Ghost speaking of Zâ—cheus whose soul was set upon the world brings him in with an Ecce behold Luke 19. 2. as if it were a wonder of wonders that ever such a worldling should be subdued by Grace and brought in to Christ But Sixthly Are there no burnt Citizens that are very angry and impatient when they meet with opposition disappointments or procrastination in their earnest pursuing after the things of the world Balaam was so intent and mad upon the world that he dâ—sperately puts on upon the drawn Numb 22. 21. to 35. Sword of the Angel Are there no burnt Citizens who are so intent and mad upon the world that they will put warmly on for the world though the Lord draws and conscience drawes and the Scriptures draw their Swords upon them But Seventhly Are there no burnt Citizens who are grown cold very cold yea even stark cold in their pursuit after God and Christ and Heaven and holiness who once were for taking the Kingdom of Heaven by violence who were Matth. 11. 12. As a Castle or Town is taken by Storm so eagerly and earnestly set upon making a prey or a prize of the great things of that upper world that they were highly and fully resolved to make sure of them whatever pains or perils they run thorough Aristotle observes that Dogs can't hunt where the smell of sweet flowers is because the sweet scent diverteth the smell Ah how has the scent of the sweet flowers of this world hindered many a forward Professor from hunting after God and Christ and the great things of eternity The Arabick Proverb saith That the world is a carkass and they that bunt after it are Dogs Ah how many are there who once set their fâ—ces towards heaven who now hunt more after earth than Heaven who hunt more after Terrestial than Celestial things who hunt more after nothingnesses and emptinesses than they do after those fulnesses and swetnesses that be in God in Christ in the Covenant in Heaven and in those paths that lead to happiness When one desired to know what kind of man Basil was there was presented to him in a dream saith the History a Pillar of fire with this Motto Talis est Basilius Basil is such a one all on a light fire for God Before London was in flâ—mes there were some who for a time were all on a light fire for God who now are grown either cold or luke-warm like the luke-warm Laodiceans Rev. 3. 14 19. But Eighthly Are there no burnt Citizâ—ns whose hearts are filled with solicitous cares and who are inordinately troubled 2 Cor. 7. 10. grieved dâ—jâ—cted and overwhelmed upon the account of their late losses and what dos this speak out but an inordinate love of these earthly things When Jonahs Gourd Jon. 4. 6. ult withered Jonah was much enraged and dejected 'T is said of Adam that he turned his face towards the Garden of Eden and from his heart lamented his fall Ah how many are there in this day who turning their faces towards their late lost mercies their lost Shops Trades Houses Riches do so bitterly and excessively lament and mourn Jer. 31. 15. that with Rachel they refuse to be comforted and with Jacob they will go down into the Grave mourning Heraclitus Gen. 37. 35. the Philosopher was alwayes weeping but such a frame of Spirit is no honour to God nor no ornament to Religion One cryes out How shall I live now I have lost my Trade another cryes out What shall I do when I am old another cryes out What shall I and my six Children do when you are dead another cryes out I have but a handful of Meal in the Barrel and a little Oyl in the Cruise and when that is spent I must lye down and dye 1 Kingâ— 17. 12. c. 1. There is a holy sadness which arises from the sense of our sins and our Saviours suffâ—rings this is commendable 2. There is a natural sadness which sometimes rises from sickness weakness and indisposition of body this is to be pitied and cured 3. There is a sinful sadness which usually is very furious and hath no ears and is rather cured by Miracle than precept this usually flows from the loss of such near and dear comforts upon which men have in ordinately set their hearts and in the enjoyment of which they have promised themselves no small felicity Oh that such sad souls would seriously râ—membâ—r that there is nothing beyond remedy but the tears of the damned A man who mâ—y notwithstanding all his losses and crosses be found walking in the way to Paradise should never place himself in the condition of a little-Hell And he that may or can hope for that great-all ought not to be excessively sad for any losses or crosses that he meets with in this world But Ninthly Are there no burnt Citizens who to gain the world do very easily and frequently fall down before the temptations of the world And what dos this speak out but their inordinate love to the world That man who is as Numb 22. 15. to 23. Josh 7. 20 21 22. Jude 11. soon conquered as tempted vanquished as assaulted by the world that man is doubtless in love with the world yea bewitcht by the world The Champions could not wring an Apple out of Milo's hand by strong hand but a fair Maid by fair means got it presently The easie conquests that the temptations of the world make upon many men is a fair and a full evidence that their hearts are greatly endeared to it Luther was a man weaned from the world and therefore when honours preferments and riches were offered to him he despised them So when Basil was
tempted with money and preferment he answered The fashion of this world passeth away as the waters of a River that runs by a City or as Basil in 40. Martyrs In Queen Maries time when some offered a certain Martyr money he refused it saying I am going to a Countrey where money will bear no price a fair picture drawn upon the Ice that melts away with it Pecuniam da quae permaneat c. Give money said he that may last for ever and glory that may eternally flourish I have read of a mortified Christian who being tempted with of fers of money to desert his Religion gave this excellent answer Let not any think that he will embrace other mens goods to forsake Christ who hath forsaken his own proper goods to follow Christ It was an excellent answer of one of the Martyrs when he was offered riches and honours if he would recant Do but offer me somewhat that is better than my Lord Jesus Christ and you shall see what I will say to you Thus you see that men that are crucified to this world don't only resist but also triumph over all the glittering temptations of a tempting and enticing world And O that such a spiriâ— might rest upon all those whose habitations are laid desolate But Tenthly and lastly Are there no burnt Câ—tâ—zens who go to the utmost of their line and liberty for the gaining of the â—hings of this world Ah how near the Pits brink how near the borders of sin how near the flames of vengeance how near the infernal fire do many venture to gain the things oâ— this world And what dos this speak out but an inordinaâ—â— love of this world O Sirs what do all these things evidence but this that though God has fired many men out oâ— their houses yet the inordinate love of this world is not fired out of their hearts O Sirs to moderate your affections to the things of this world and to put a stop to your too eager pursuit after earthly things seriously and frequently dwell upon thâ—se teâ— Maxims First That the shortest surest and safest way to be rich is to be content with your present portion The Philosopher Eccles 5. 12. could say He that is content wants nothing and he that wants content enjoyes nothing One might have riches yet be very poor One might have little yet have all and more Sâ—condly He who is contented with a little will never be satisfied with much he who is not content with pounds Much Treasure stoppeth not a Misers mouth saith the Proverb will never be satisfied with hundreds and he who is not content with a few hundreds will never be satisfied with many thousands Eccles 5. 10. He that loveth silver shall not be satisfied with silver nor be that loveth abundance with increase Money of it self cannot satisfie any desire of Nature If a man be hungry it cannot feed him if naked it cannot clothe him if cold it cannot warm him if sick it cannot recover him A circle cannot fill a triangle no more can the whole world fill the heart of man A man may as soon fill a Chest with Grace as an heart with wealth The soul of man may be busied about earthly things but it can never be filled nor satisfied with earthly things Air shall as soon fill the body as money shall satisfie the mind There is many a worldling who hath enough of the world to sink him who will never have enough of the world to satisfie him The more an hydropical man drinketh the more he thirsteth So the more money is encreased the more the love of money is encreased and the more the love of mony is encreased the more the soul is unsatisfied 'T is only an infinite God and an infinite good that can fill and satisfie the Gen. 15. 1. precious and immortal soul of man Look as nothing fits the ear but sounds and as nothing fits the smell but odours so nothing fits the soul but God Nothing below the great God can fit and fill animmortal soul Nothing can content the soul of man but the fruition of God God never rested till he Nature hath taught all men to seek after a summum boâ—um made man and man can never rest till he enjoyes his God Every man has a soul within him of a vast capacity and nothing can fill it to the brim but he that 's fulness it self Should we knock at every creatures door for happiness they would all answer us round that it is not in them The man in Plutarch that heard the Philosophers wrangle about summum bonum one placing of it in this and another in that went to the Market and bought up all that was good hopeing among all he should not miss of happiness and yet he mist of it The soul of man is of so glorious a make that nothing below him that made it can satisfie it The summ of all that the creatures amount to according to Solomons reckoning is vanity and vexation of Spirit Vanity and vexation is the very quintescence of the creature and all that can possibly be extracted out of it Now if vanity can satisfie or if vexation can give content if you can gather Grapes of Thorns or Figs of Thistles than go on and dote upon the world still and be alwayes enamoured with a shadow of perishing beauty Oramuzes the Enchanter boasted that in his Egg all the happiness in the world was included but being broken there was nothing in it but wind and emptiness But Thirdly 'T is infinitely better to have much of God of Christ of the Spirit of Holiness and of Heaven in our hearts with a little of the world in our hands than to have much 2 Cor. 6. 10. of the world in our hands and but a little of God and Chrâ—st in our hearts 'T is infinitely better to be rich towards Gâ—d and poor towards the world than to be poor towards God and to be rich towards the world There are some very Eccles 5. 12. Prov. 11. 24. rich who yet are very poor there are others who are very poor and yet are very rich 'T is infinitely better to be poor men and rich Christians than to be rich men and poor Christians But Fourthly The best and surest way under Heaven to gain much of the world is to mind the world less and God and Christ and Grace and Heaven more 1 Kings 3. 9. Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great a people Ver. 10. And the Speech pleased the Lord that Solomon had asked this thing Ver. 11. And God said unto him because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thine enemies but hast asked for thy self understanding to discern judgement ver 12.
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
Sabbaths more and dutiâ—s more you would then be more early in your communion with God as the Spouse was Mary Magdelen loved Cant. 7. 11 1â— Christ much Luke 7. 47. And she came early to the Sepulchre to seek him She came to look after Christ as soon as it began to down Matth. 28. 1. Mark 16. 1 2. Luke 24. 1. Joh. 20. 1. Men that love the world can rise early to gain the world Now shall nature do more than grace Shall the love of the world out-do the love of Christ the Lord forbid And thus I have done with those Considerations that should quicken you up to sanctifie the Sabbath by rising as early in the morning as your age health strength ability and bodily infirmities will permit But Fifthly You must sanctifie the Sabbath by a Religious performance of all the duties of the day What are they Quest 1. Publick Answ 2. Private What are the publick duties that are to be performed on that Quest day Fiâ—st To assemble your selves with the people of God to Answ hear his Word Neh. 8 1 -9 Mâ—tth 13. 54. Joel 1. 13. 14. Chap. 15. 16. Luke 4. 16 17. John 20. 19 26. Acts 2. 1. 44. 46. Acts 5. 12. 1 Cor. 11. 20. Secondly Prayer Psalm 5. 7. Psalm 42 4. Psalm 118. 24 25 26. Isâ— 56. 7. Matth. 21. 13. Acts 1. 13 14. Acts 2 46 47. Acts 16. 13. Heb. 13. 15. Thirdly The Administrations of the Seals Acts 2. 46. Chap. 20. 7. 1 Cor. 11. 20 33. Fourthâ—y Singing of Psalms Hymns or Spiritual Songs Psalm 92. 1. Matth. 26. 30. 1 Cor. 14. 15. James 5. 13. Heb. 2. 12. Fifthly Works of Mercy and Charity Nehemiah 8. 9 10 11 12. 1 Cor. 16. 1 2. Sixthly and lastly The Censures of the Church as casting out of communion the obstinate and in receiving such into communion as the Lord hath received into communion and fellowship with himself 1 Tim. 5. 20 21. 1 Cor. 5. 4. 2 Cor. 2. 6 7. Rom. 14. 1. Chap. 15. 7. c. What are the private duties that are to be performed on that Quest day First Prayer in our Families and Closets Colossiâ—ns 3. 17. Answ Luke 18. 1 2. 1 Thess 5. 18. Ephes 6. 18. See my Treatise on Closet Prayer c. Secondly Reading of the Word Joshuah 1. 8. Deut. 6. 6 8 9 10. Chap. 11. 19. and Chap. 4. 10. John 5. 35. Col. 3. 16. Rev. 1. 3. Thirdly Meditation Psalm 1. 2. Psalm 119. 97. 1 Cor. 14. 5. 1 Tim. 2. 11 18. But on what must we meditate Quest 1. Upon the holiness greatness and graciousness of God Answ 2. Upon the person natures offices excellencies beauties glories riches fulness and sweetness of Christ 3. Upon the blessed truths that we either hear or read 4. Upon our own emptiness nothingness baseness vileneâ—s and un worthiness 5 Upon the works of Creation and Redemption 6. Upon our spiritual and internal wants 7. Upon that eternal rest that is reserved for the people of God Heb. 4 9. Fourthly Instructing examining and preparing of your famâ—lies according to the measures of grace you have received Deut. 6. 7. Deut. 11. 18 20. Gen. 18. 19 20. Joshuah 24 15. Fifthly Singing of Psalms James 5. 13. Coloss 3. 16. Ephes 5. 19. Sixthly Holy Conference upon the Word Luke 14 8 9 10 11 12 15 16. Chap. 24. 14 17 18. Col. 4. 6. Mol. 3. 16 17 c. Seventhly Visiting and relieving the sick the poor the distressed afflâ—cted and imprisoned Saints of God Matth. 15. 34 -40 James 1. 27 c. Now mark when the Publick Ordinances may be enjoyed in Christs way and in their liberty purity and glory it will be your wisdom so to manage all your family duties and closet duties as that you do not shut out more publick Worship It is more observable that the Sabbaths and publick service are joyned together Lev. 19. 30. Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord. Now what God hath solemnly joyned together let no man put assunder Every Christian should make it his great care that private duties do not eat up publick Ordinances and that publick Ordinances do not shut out private duties More of this you may see in my Discourse on Closet prayer But God is totus â—culus all eye As the eyes of a well-drawn Picture are fastâ—ed on the which way soever thou turnest so are the eyes of the Lord. Sixthly You must sanctifie the Sabbath by managing all the duties of that day as under the eye of God Gods eye is very much upon his people whilst they are in Religious duties and services Therefore in the Tabernacle the place of Gods publick Worship it was thus commanded Exod. 25. 37 Thou shalt make seven Lamps and they shall light the Lamps that they may give light To teach us that nothing there escapes his sight for in his house there is alwayes light and so when the Temple was built Mine eyes saith God shall be there perpetually It was an excellent 1 Kings 9. 3. saying of Ambrose If thou canst not hide thy self from the Sun which is Gods Minister of light how impoâ—sible will Ambros Offic. l. 1. c. 14. it be to hide thy self from him whose eyes are ten thousand times brighter than the Sun Subjects will carry themselves sweetly and loyally when they are under their Soveraigns eye and children will carry themselves dutifully when they are under their Pâ—rents eye and servants will carry them selves wisely and prudently when they are under their Mâ—steâ—s eye Gods eye is the best Tutor to keep the soul in a gracious frame It is good to have a fixed eye on him whose Job 31. 5 6. Prov. 15. 9. Cha. 5. 20 21. eye is alwayes fixed on thee The best way on earth to keep close to Gods Precepts is alwayes to walk as in his presence no man on earth by day or night can draw a curtain between God and him There is a threefold eye of God that is present in the assemblies of his people As First There is the eye of observation and inspection God seeth what uprightness and seriousness what inâ—egrity ingenuity and fervency you have in his services Mine eyes are upon all their wayes Jer. 16. 17. Psalm 16. 8. I have set the Lord alwayes before me Psalm 119. 168. I have kept thy precâ—pts and thy Testimonies for all my wayes are before thee Jâ—b 31. 4. Doth not he see all my wayes and count all my steps O Sirs whether you are praying or hearing or reading or meditating or singing or receiving the Lords Supper or Mal. 3 17. conferring one with another The eye of the Lord is still upon you But Secondly There is an eye of favour and benediction Amos 9. 4. I will set mine eyes upon them for good 2 Chro. 7. 16. Mine eye and my heart shall be there that is in my house Gods eye is here to approve and to bless and to