advantage and the very next night after his departure he appeared to the Bishop delivering the Bond cancelled and fully discharged thereby acknowledging that what was promised was made good It is probable that the relation is fabulous But this is certain viz. That one dayes being in Heaven will make us a sufficient recompence for whatsoever we have given or do give or shall give in this world But Thirdly If the constant frame and disposition of your hearts be to do as much good as ever you did or more good than ever you did then you may be confident that the Lord accepts of your will for the deed 2 Cor. 8. 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not God prefers a willing mind before a worthy work God measures all his people not by their works but by their wills When thâ— will is strongly enclined and byassed to works of charity so that a man would fain be a giving to the poor and a supplying the wants and necessities of the needy but can't foâ— want of an estate in this case God accepts of the will foâ— the deed David had a purpose and a will to build God a house and God took it so kindly at his hands that he dispatches 2 Chron 6. 8 an Embassadour to him to tell him how highly he resented his purpose and good will to build him a house The Widows will was in her two mites which she cast into Gods Treasury and therefore Christ sets a more honourable Mark â—2 41 42 43. 44. value upon them than he dos upon all the vast summs that others cast in Many Princes and Queâ—ns Lords and Ladies are forgotten when this poor Widow who had a will to be nobly charitable has her name written in letters of Gold and her charity put upon record for all eternity The King of Persia did lovingly accept of the poor mans handful of water because his good will was in it and put it into a Golden Vessel and gave the poor man the Vessel of Gold And do you think that the King of Kings will be out-done by the King of Persia Surely no. But Fourthly and lastly As there are more wayes to the Wood than one so there are more wayes of doing good to others than one If thou canst not do so much good to others as formerly thou hast done by thy Purse yet thou maâ—st do more good to others than ever yet thou hast done by thy Pen thy Parts thy Prayers thy Gifts thy Graces thy examples Though thou art less servicable to their bodies yet if thou art more serviceable than ever to their souls Thou hast no reason to complain there is no love no compassion no pity no charity no mercy to that which reaches immortal souls and which will turn most to a mans account in the great day of our Lord Jesus I would justifie the Lord I would say he is righteous though Object 3 my house be burnt up and I am turned out of all but God has punished the righteous with the wicked if not more than the wicked this fiery Rod has fallen heavier upon many Saints than upon many sinners c. How then can I justifie God How then câ—n I say that the Lord is righteous c. In all the Ages of the world Gods dearest children have Answ 1 been deep sharers with the wicked in all common calamities Abraham and his Family were by Famine driven into Aegypt Gen. 1. 12. Gen. 26. as well as others And Isaac and his Family were by Famine driven into the Philistins Countrey as well as others And Jacob and his Family by Famine were driven into Aegypt Gen. 42. 2 Sam. 21. 1. 1 Kings 18 2. Matth. 5. 4 5. as well as others And in Davids time there was a Famine for three years And in Elijahs time there was a sore Famine in Samaria The difference that God puts between his own and others are not seen in the administration of these outward things All things come alike to all there is Eccles 9. 2. one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and Communia esse voluit c. commoda prophanis c. Incommoda suis Tertul. to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an Oath The priviledges of the Saints lye in temporals but in spirituals and eternals else Religion would not be a matter of faith but sense and men would serve God not for himself but for the gay and gallant things of this world But Secondly There are as many Mysteries in Providences as there are in Prophecies and many Texts of Providence are as hard to understand as many Texts of Scriptures are Gods way is in the Sea his paths are in the great waters and his footsteps are not known His judgements are unsearchable and Psalm 77. 19. Rom. 11. 33. Psalm 97. 2. Psalm 36. 6. his wayes are past finding out And yet when clouds and darkness are round about him righteousness and judgement are the habitation of his Throne When his Judgements are a great deep yet then his righteousness is like the great Mountains There are many Mysteries in nature and many mysteries of State which we are ignorant of and why then should we wonder that there are many mysteries in Providence that we do not understand Let a man but sâ—riously consider how many pâ—ssible deaths lurk in his own bowels and the innumerable Hosts of external dangers which beleaguers him on every side how many invisible Arrows fly about his ears continually and yet how few have hit him I have read of a Father and hâ—s Son who being shipwrackt at Sea the Son sailed to shoar upon the back of his dead Father What a strange mysterious Providence was this Plâ—â— Nat. Hâ—st lib. 2. cap. 51. and that none hitherto have mortally wounded him and it will doubtless so far affect his heart as to work him to conclude that great and many and mysterious are the Providences that daily attend upon him Vives reports of a Jew that having gone over a deep River on a narrow planck in a dark night and coming the next day to see what danger he had escaped fell down dead with astonishment Should God many times but open to us the misteriousness of his Providences they would be matter of matter of amazement and astonishment to us I have read that Marcia a Roman Princess being great with child had the Babe in her killed with lightning she her self escaping the danger What a mysterious Providence was this Gods Providence towards his Servants is as a wheel in the midst of a wheel whose motion Ezek. 1. 16. and work and end in working is not discerned by a common eye The actings of Divine Providence are many
sometimes naked withered and as it were even dead So 't is sometimes with the graces of the Saints but the Lord by one fiery tryal or another will revive and recover and raise their graces again Epiphanius makes mention of those that Lib. de Anchorat travel by the Desarts of Syria where are nothing but miserable Marshes and Sands destitute of all Commodities nothing to be had for love or money Now if it so happen that their fire go out by the way then they light it again at the heat of the Sun by the means of a Burning-glass and thus if the fire of zeal if the sparks of divine grace by the prevalency of some strong corruption or by the violence of some dreadful temptation should be put out or dye as to its lively operations by a Burning-glass or by one fiery Dispensation or another God will inflame the zeal and enliven the dying graces of his poor people I know the saving graces of the Spirit viz. such as Faith Love Hope c. cannot 1 Joh. 3. 9. 11. Rom. 29. 13. Heb. 8. 1 Pet. 1. 5. Joh 10. 28 29 30 31. be finally and totally extinguished in the Souls when they are once wrought there by the Spirit yet their lustre their radiancy their activity their shine and flame may be clouded and covered whilst the season of temptation lasteth as living coals may be so covered with ashes that neithâ—r light nor smoak nor heat may appear and yet when the embers the ashes are stirred to the bottom then live coals appear and by a little blowing a flame breaks forth There are several cases wherein grace in a Christians breast may seem to be hid cold dead and covered over as sap in the winter is hid in the roots of trees or as flowers and fruits are hid in the seeds or roots in the earth or as sparks of fire are hid in the ashes or as bits of gold are hid in a dust heap or as pearls may be hid in the mire I but God by one severe providence or another by one fiery tryal or another will blow that heavenly grace that divine fire into a perfect flame he will cause their hid graces to revive as the Corn and grow as the Vine and blossom as the Lilly and smell as the Wine of Lebanon Hos 14 5 6 7. O Sirs how many Christians were there amongst us who were much decayed and withered in their graces in their duties in there converses in their comforts in their spiritual enjoyments in their As a man may take infection or get some inward bruise or spring a vein and yet not know of it communions with God and with one another and yet were not sensible of their decays nor humbled under their decays nor industrious to recover themselves out of their withering and dying condition and therefore no wonder if the Lord to recover them and raise them hath brought fiery tryals upon them But Secondly God by severe Providences and by fiery Tryals designs a further exercise of his Childrens graces sleepy habits bring him no glory nor do us no good All the honour he has and all the advantage we have in this world is from the active part of grace consult the Scriptures in the Job 15. 3. 2 Chron. 20. 12 13. Jam. 1. 4. Chap. 5. 11. Hab. 2. 3 4. Mich. 7. 7 8 9. Rev. 13. 10. compared with Chap. 14. 12. Margine There is little difference as to the comfort and sweet of grace between grace out of exercise and no grace at all A man that has millions but has no heart to use what he has wherein is he better as to the comfort and sweetness of his life then a man that hath but a few mites in the world Eccle. 6. 1 2-4 Mark 40. How is it that you have no faith saith Christ to his Disciples when they were in a dreadful storm and in danger of drowning and so stood in most need of their faith yet they had then their faith to seek they had faith in the habit but not in the exercise and therefore Christ looks upon their faith as no faith How is it that you have no faith what is the sheath without the knife the scabbard without the sword the Musket without the match the Cannon without the bullet the Granado without powder no more are all your graces when not in exercise The strongest Creature the Lyon and the subtlest Creature the Serpent if they are dormant are as easily surprised and destroyed as the weakest worm So the strongest Saints if grace be not in exercise are as easily surprised and captivated by Sin Satan and the World as the weakest Saints are O Sirs if Christians will not stir up the grace of God that is in them if they will not look to the daily exercise of grace God by some severe providence or other by some fiery Dispensation or other will stir up their graces for them Ah Jonah 1. 6. ult sluggish slumbering Christians who are careless as to the exercise of your graces how sadly how sorely do you provoke the Lord to let Satan loose to tempt you and corruptions grow strong to weary you and the world grow cross to vex you and friends turn enemies to plague you and the Lam. 1. 16. spirit withdraw to discomfit you and fiery tryals to break in to awaken you And all this to bring you to live in a daily exercise of grace God was fain to be a Moth a Worm a â—yon yea a young Lyon to Ephraim and Judah before he Hos 5. 12. 14. could bring them up to an exercise of grace but when he was all this to them then they fall roundly upon a lively exâ—rcise of grace Hos 6. 1 2 3. Come let us return unto thâ— Lord for he hath torn and he will heal us he hath smitten â—nd he will bind us up After two days he will revive us in the â—hird day he will raise us up and we shall live in his sight Then shall we know if we follow on to know the Lord his going forth is prepared as the morning and he shall come unto us as the rain as the latter and former rain unto the earth Here you see â—hâ—ir faith their repentance their love their hope all in eâ—ercise When a Souldiers courage metal and gallantry lyes as it were hid his Captain will put him upon such haâ—dâ—hips hâ—zards and dangers as shall rouse up his courage metal and gallantry If a Scholar has excellent acquired parts and abilities and will not use them nor improve them his Master will put him upon such Tasks as shall draw out all his parts and abilities to the height So when the Lord has laid into the souls of his people a stock of grace and they grow idle and careless and will not improve that stock for his glory and their own good he will then exercise them with such severe providences and fiery tryals as
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
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-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-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
iniquity and by tin glittering hypocrisie For as tin is very like unto silver so is hypocrisie very like unto piety Others by dross understand persons that are openly prophane and by tin such as are inwardly unsound The words are a Metaphor taken from them that try metals in the fire purging from precious silver all drosâ— and tin The Jews who were once silver were now turned into dross and tin but God by fiery tryals would burn up their dross and tin their enormities and wickednesses and make them as shining Christians in grace and holiness as ever they were So Isa 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin God by the Babylonish Captivity would as by fire purge away the iniquity of Jacob and to shew the certainty of it he instanceth in their darling-sin viz. Idolatry when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder the Groves and the Images shall not stand up Idolatry was the great sin for which God sent them into Captivity Now how they were purged from this sin after their return out of Captivity appears by their History take one instance for all Pilate being by Tiberius to be Josephus pag. 617. The Jews hated and feared Idolatry as much as the burnt child dreadâ— the fire Governor over the Jews caused in the night-time the Statue of Caesar to be brought into Jerusalem covered which thing within three days after caused a great tumult among the Jews for they who beheld it were astonished and moved as though now the Law of their Country were prophaned For they hold it not lawful for any Picture or Image to be brought into the City At their lamentation who were in the City there was gathered together a great multitude out of the fields adjoyning and they went presently to Pilate then at Caesarea beseeching him earnestly that the Images might be taken away out of Jerusalem and that the Laws of their Country might remain inviolated When Pilate denied their Suit they prostrated themselves before his house and there remained lying upon their faces for sive days and nights never moving Afterwards Pilaâ—e sitting in his Tribunal-seat was very careful to call all the Jews together before him as though there he would have given them an Answer when upon the sudden a Company of armed Souldiers for so it was provided compassed the Jews about with a triple rank the Jews were hereat amazed seeing that which they expected not then Pilate told them that except they would receive the Images of Caesar he would kill them all and to that end made a sign to the Souldiers to draw their Swords The Jews as though they had agreed thereto fell all down at once and offered their necks to the stroke of the Sword crying out that they would rather lose their lives then suffer their Religion to be prophaned Then Pilate admiring the constancy of the people in their Religion presently commanded the Statues to be taken out of the City of Jerusalem All the hurt the fire did the three Children or Dan. 3. 23 24. rather Champions was to burn off their cords Our lusts are cords of vanity but by fiery tryals God will burn them up Zecha 13. 9. And I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed The best of men are but men at the best they have much corruption and dross in them and they need â—efining and therefore God by fiery tryals will refine them â—ut not as dross or chaff which are burnt up in the fire but â—s silver and gold which are purified in the fire he will so â—efine them as that they shall leave their dregs and dross behind them Look what the fire is to the gold the file to the Iron the fan to the wheat the sope to the cloaths the salt to the flesh that shall fiery tryals be to the Saints But what shall be the fruit of their refining Answ They shall call on my Name and I will hear them I will say it is my people and they shall say the Lord is my God By fiery tryals God will purge out our dross and make vertue shine All the fiery tryals that befal the Saints shall be as a potion to carry away ill humors and as cold frosts to destroy the vermine and as a tempestuous Sea to purge the wine from its lees and as the North wind that dryeth up the vapours that purges the blood and that quickens the spirits and as a sharp Corrosive to eat out the dead flesh The great thing that should be most in every burnt Citizens eye and heart and prayers and desires is that the Fire of London may be so sanctified as to issue in the burning up of their lusts and in the purging away of the filth of the Daughter of Zion Isa 4. 4. Jerom reports of Plato how he left that famous City of Hieronym contra Jovinian lib. 2. Athens and chose to live in a little ancient Village almost overturned with tempests and earth-quakes that being often minded therein of his approaching desolation he might get more power over his strong lusts and learn to live a more vertuous life then ever he had lived before O Sirs if God by this fiery Dispensation shall make you more victorious over your strong lusts and help you to live more vertuous lives you will have cause to bless him all your days though he has turned you out of house and home and burnt up all your comforts round about you But Fourthly By severe Providences and fiery Tryals God designs these four things in respect of his Childrens Graces First He designs the reviving quickning and recovering of their decayed graces By fiery tryals he will inflame that love that was even key cold and raise that faith that was Rev. 2. 4. Jam. 1. 2-12 2 Cor. 12. 10. fallen asleep and quicken up those hopes that were languishing and put life and spirits into those joys and comforts that were withering and dying God under fiery tryals lets his poor children see how that by their spiritual decays he has been dishonoured his Spirit grieved Religion shamed the mouths of the wicked opened weak Saints staggered strong Saints troubled Conscience wounded and their Souls and Graces impaired and by these discoveries he engages them to the use of all those holy and heavenly helps whereby their decayed graces may be revived and recovered Many creatures that have been frozen and even dead with cold have been revived and recovered by being brought to the fire God by fiery tryals will unfreeze the frozen graces of his people and put new life and spirits into them As the Air is sometimes clear and sometimes cloudy and as the Sea is sometimes ebbing and sometimes flowing and as the tree of the field are somtimes flowering green and growing and
sabbaths to be a sign between me and them that they may know that I am the Lord that sanctifie them The singular blessings that the right sanctifying of the Sabbath will bring upon us are 1. Spiritual they that conscientiously sanctifie the Sabbath they shall see and know the work of God the work of Grace upon their own Souls There are many precious Christians that have a work of God a work of Grace upon their own Souls who would give ten thousand worlds were there so many in their hands to give to see that work to know that work Oh but now they that sanctifie the Sabbath they shall both see and know the work of God upon their own Souls And they shall find â—he Lord carrying on the work of Grace and Holiness in their Souls they shall find the Lord destroying their sins and filling their hearts with joy and with a blessed assurance of his favour and love Isa 56. 6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants Every one that keepeth the sabbath from polluting it and taketh hold on my Covenant Even them will I bring to my holy mountain and make them joyful in my house of prayer their burnt offerings and their sacrifices shall be accepted upon my Altar for mine house shall be called an house of prayer for all people So Isa 58. 13 14. If thou turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Now in the second place the other blessings that the right sanctifying of the Sabbath will invest us with are temporal blessings for so they follow in the Scripture last cited And I will cause thee to ride upon the high places of the earth here is honour and esteem and safety and feed thee with the heritage of Jacob thy father Now the Land of Canaan was the Inheritance Gen. 28. 13. And Chap. 48. 4. which God promised to Jacob. Hereby is noted that comfortable provision that God would make for them that sanctified his Sabbaths Such as make the Sabbath their delight they shall never want protection nor provision God will be a Wall of fire about them and a Canaan to them But Fifthly Consider that our Lord Jesus who is the Lord of the Sabbath and whom the Law it self commands us to Math. 12. 8. Deut. 18. 18 19. hear did alter it from the seventh day to the first day of the week which we now keep For the holy Evangelists note that our Lord came into the midst of the Assembly on the two first days of the two weeks immediately following his Resurrection and then blessed the Church breathing on them the Holy Ghost Joh. 20. 19-26 Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you And after eight days again his disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace â—e unto you Look as Christ was forty days instructing Moses in Sinai what he should teach and how he should govern the Church under the Law so he continued forty days teaching his Disciples what they shoult preach and how they should govern the Church under the Gospel Acts 1. 2 3. Vntil the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen To whom also he shewed himself alive after his Passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God And it is not to be doubted but that within those forty days he likewise ordained on what day they should likewise keep the Sabbath and 't is observable that on this first day of the week he sent down from Heaven the Holy Ghost upon his Apostles Acts 2. 1-4 And when the day of the Pentecost was fully come they were all with one accord in one place And they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance So that on that day they first began and ever after continued the publick exercise of their Ministry Christ who was Lord of the Sabbath Mark 2. 28. had a soveraign right to change and alter it to what day he pleased But Sixthly Consider that according to the Lords mind and Commandment and the direction of the Holy Ghost the Apostles in all the Christian Churches ordained that they should keep the holy Sabbath upon the first day of the week 1 Cor. 16. 1 2. Now concerning the collection for the Saints as I have given order to the Churches â—â— Galatia Even so do ye upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gathering when I come In which words you may observe these five things First That the Apostles ordained this day to be kept holy therefore 't is of a Divine institution Secondly That the day is named the first day of the week therefore not the Jewish seventh or any other Thirdly Every first day of the week which sheweth its perpetuity Fourthly That it was ordained in the Churches of Galatia as well as of Corinth and he setled one uniform in all the Churches of the Saints therefore it was universal 1 Cor. 14. 33. For God is not the Author of confusion but of peace as in all Churches of the Saints Fifthly That there should be collections for the poor on that day after the other Ordinances were ended Now why should the Apostles require collections to be made on the first day of the week but because on that day of the week the Saints assembled themselves together in the Apostles time And in the same Epistle he protesteth that he delivered them no other Ordinance or Doctrine but what he had received from the Lord 1 Cor. 11. 23. For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 1 Cor. 14. 37. If any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. Now mark he wrote to them and ordained among them to keep their Sabbath on the first day of the week therefore to keep the Sabbath on that day is the very Commandment of the Lord. But Seventhly Consider the Apostles on that day ordinarily dispensed the holy Ordinances
Joh. 20. 19-26 Acts 20 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight 1 Cor. 16. 1 2. 1 Cor. 11. 23. But Eighthly Consider such things as are named the Lords in Scripture are ever of the Lords institution As the Word of the Lord 1 Tim. 6. 3. The Cup of the Lord 1 Cor. 11. 27. The Supper of the Lord 1 Cor. 11. 20. And so the Lords Day Rev. 1. 10. I was in the Spirit on the Lords day Now why does John call it the Lords day but because it was a day known to be generally kept holy to the honour of the Lord Jesus who rose from death to life upon that day throughout all the Churches which the Apostles had planted which St. John calls the Lords day that he might the better stir up Christians to a thankful remembrance of their Redemption by Christs Resurrection from the dead But Ninthly Consider that a right sanctifying of the Sabbath is one of the best signs in the Bible that God is our God and that his sanctifying work is past in power upon us Ezek. 20. When the primitive Christians had this question put to them Servasti Dominicum Hast thou kept the Lords day answered Christianus sum omittere non possum I am a Christian I cannot but keep it 20. And hallow my sabbaths and they shall be a sign between me and you that ye may know that I am the Lord your God So Exod. 31. 13. Speak thou also unto the Children of Israel saying Verily my sabbaths ye shall keep for it is a sign between me and you throughout your generations that ye may know that I am the Lord that doth sanctifie you Look as Circumcision and the Passeover were signs that the Jews were in Covenanâ— with God so likewise was the Sabbath Ezek. 31. 13. and because it was a sign of the Covenant between God and them Vers 16. Wherefore the Children of Israel shall keep the sabbath to observe the sabbath throughout their generations for a perpetual Covenant God tells them that they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between him and them The sanctifying of the Sabbath in the primitive times was the main Character by which sincere Christians were differenced from others they judged of mens sanctity by their sanctifying of the Sabbath And indeed as there cannot be a greater argument or evidence of a prophane heart then the prophaning the Sabbath so there cannot be a greater argument or evidence of a gracious heart then a right sanctifying of the Sabbath But Tenthly Consider a right sanctifying of the Sabbath will 10. be a most sure and certain pledge pawn and earnest of our keeping of an everlasting Sabbath with God in Heaven Heb. 4. 9. There remaineth therefore a rest to the people of God Gr. a sabbatism an eternal rest a sabbath that hath no evening Now mark if this Sabbath be a sign and pledge of Heaven then we must keep it till we come there For if we lose the pledge of a benefit we lose the evidence of that benefit whereof it is a pledge A man that is in the Spirit on the Lords day Rev. 1. 10. he is in Heaven on the Lords day there cannot be a more lively resemblance of Heaven on this side Heaven then the sanctifying of the Sabbath in a heavenly manner What is Heaven but an eternal Sabbath And what is a temporal Sabbath but a short Heaven a little Heaven on this side Heaven Our delighting to sanctifiâ— Gods Sabbath on Earth gives full assurance to our faith grounded upon Gods infallible promise that we shall enter into Gods eternal Rest in Heaven for so runs the promise Isa 58. ult Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it The former part of the verse relates to earthly blessings but these words I will feed thee with the heritage of Jacob thy father that is with a heavenly inheritance for what is the heritage of Jacob but Canaan in the Type and Heaven it self in the Antitype But should I thus sanctifie the Sabbath should I be sure of going to Heaven yes for so it roundly follows in the next words The mouth of the Lord hath spoken it But Eleventhly Consider that of all days God hath put the highest honour upon his Sabbaths by appointing his precious Ordinances in a special manner to be used on those days The Sabbath is a gold Ring and the Ordinances are as so many costly sparkling Diamonds in that Ring All the works of the new Creation are commonly wrought on this day this is the joyful day wherein ordinarily God gives spiritual sight to the blind and spiritual ears to the deaf and spiritual tongues to the dumb and spiritual feet to the lame That Exod. 12. 42. is here applicable It is a night to be much observed to the Lord for bringing them out from the Land of Egypt this is that night of the Lord to be observed of all the Children of Israel in their generation Those that are new-born are commonly new-born on this day and therefore 't is a day to be much observed to the Lord. Those that are converted are ordinarily converted on this day and therefore 't is that day of the Lord that ought to be observed by all the converted Israel of God Those that are edified are commonly most edified on this day O the sweet communion O the choice converse O the singular discoveries O the blessed manifestations O the excellent enjoyments that Christ vouchsafes to his people on this day O the discoveries of Grace O the exercise of Grace O the increase of Grace the progress in Grace O the comforts of Grace that God vouchsafes to his Chosen on this day Experience shews that the right sanctifying of the Sabbath is a powerful means under Christ to sanctifie us and to increase our faith and raise our hope and inflame our love and to kindle our zeal and to enlarge our desires and to melt our hearts and to weaken our sins But Twelfthly and lastly Consider this that a right sanctifying of the Sabbath will cross Satans grand design it will spoil his plot his master-piece Satan is a deadly enemy to the right sanctifying of the Sabbath witness the many temptations that many Christians are more troubled with on this day then they are on any other day in the whole week and witness the many vain wandring and distracting thoughts that many precious Christians are more afflicted with on this day then they are on all the days of the week beside and witness that high and hot opposition
Pet. 1. 4. 2 Cor. 5. 1. 2 Tim. 4. 8. Rev. 2. 10. James 1. 1â— 1 Pet. 5. 4. White Stone that none knows but those that are the favourites of Heaven To have time to make sure a City that hath foundations a Kindgom that shakes not Riches that corrupt not an inheritance that â—adeth not away a house not made with hands but one eternal in the heavens To have time to make sure to your selves a Crown of Righteousness a Crown of Life a Crown of Glory a Crown of immortality are mercies bâ—yond all the expressions and above all the valuations of the Sons of men The Poets paint Time with wings to shew the volubility and swiftness of it Sumptus pretiocissimus tempus time is of precious Sophocles Phocilides cost saith Theophrastus Know time lose not a minute saith Pittacus Aelian gives this testimony of the Lacedaemonians That they were hugely covetous of their time spending it all about necessary things and suffering no Citizen either to be idle or play Titus Vespasian having spent a day without doing Suetonius any man any good as he sate at Supper he uttered this memorable and praise worthy Apothegme Amici diem perdidi My friends I have lost a day O Sirs will not these poor Heathens rise in Jâ—dgement against all those that trifle and fool and sin away their precious time Take heed of crying cras cras to morrow to morrow O play not the Courtier with your precious souls the Courtier doth all things late he rises late and dines late and supps late and goes to bed late and repents late Remember that Manna must be gathered in the morning The Orient Pearl is generated of the morning dew There is nothing puts a more serious frame into a mans Spirit than to know the worth of his time 'T is very dangerous putting off that to another day which must be done to day or else undone to morrow Nunc aut nunquam Now or Never was the saying of old If not done now it may never be done and then undone for ever Eternity depends on this moment of time What Beroaldus speakâ— of a Fool who cried out Oh Repentance Râ—pentance where aâ—t thou where art thou Repentance would not many a man give for a day when it is a day too late Whilst many blind Sodomites have been groping to find a door of hope God has rained Hell out of Heaven upon them The seasons of Grace are not under your locks and keyes Many thousand poor sinners have lost their seasons and their souls together Judas repented and Esau mourned but neither timely nor truly and therefore they perished to all eternity The damned in Hell may weep their eyes out of their heads but they can never weep sin out of their souls nor their souls out of Hell c. O that the flames of London might be so sanctified to every poor sinner who have had their lives for a prey in that doleful day that they may no longer neglect those precious seasons and opportunities of Grace that yet are continued to them lest God should swear in his wrath that they should never Heb. 2. 3. Heb. 3. 18. enter into his rest O Sirs yet you have a world of gracious opportunities and O that God would give you that heavenly wisdom that you may never neglect one gracious opportunity though it were to gain a whole world God by giving you your lives in the midst of those furious and amazing flames has given you time and opportunity to secure the internal and the eternal welfare of your precious and immortal souls which is a mercy that can never bâ— sufficiently prized or improved But Secondly What a mercy was this to poor doubting staggering Christians that they have had their lives for a prey when London was in flames For by this means they have gained time to pray down their doubts and to argue down their doubts and to wrestle and weep down their doubts c. Christ ascended to Heaven in a cloud and the Angel ascended Acts 1. 9 10. Judg. 14. 20. to Heaven in the flame of the Altar 'T is ten to one out this had been the case of many doubting trembling Christians had they dyed when London was in flames I know 't is good getting to Heaven any way though it be in a whirlewind of affliction or in a fiery Chariot of temptation or in the flames of Persecution or in a cloud of fears doubts and darkness but yet that man is more happy that gets to Heaven in a quiet calm of inward peace and The whole Scripture saith Luther doth principally aim at this thing that we should not doubt but that we should hope that we should trust and that we should believe that God is a merciful a bountiful a gracious and patient God to his people in the fair Sunshine of joy and assurance 'T is a good thing for a man to get into a safe Harbour though it be in a Winter night and through many Storms and tempests hazards dangers and deaths with the loss of Masts Cables and Anchors but yet he is more happy that gets into a safe Harbour in a clear calm fair Sun-shiny day top and top-gallant and with Colours flying and Trumpets sounding The prudent Reader knows how to apply it O that al poor doubting Christians would seriously lay this to heart viz. That for them to have time to have their judgements and understandings enlightned their doubts resolved their objections answered their consciences setled and their souls assured that all is well and shall be for ever well between God and them is a mercy more worth than all the world But Thirdly What a mercy was this to poor languishing declining and decaying Christians that they have had their lives for a prey when London was in flames There werâ— a great many in London who were fallen from their first love and whose Sun was set in a cloud There were many whose Graces were languishing whose comforts were declining Rev. 2. 4. whose souls were withered and whose communion with God was greatly impaired Many within and without the Walls of London had a Worm knawing at the root of their Graces they had lost their spiritual rellish of God of Christ of Ordinances as dying men lose their rellish Dying men can rellish nothing they sip or eat or drink they had lost theâ—â— spiritual strength and they knew it not as Sampson had lost hâ—s natural strength and knew it not O what an Image of deaâ—â— Judg. 16. 20. was upon their highest professions Now for these men to livâ— for these men to have time to get their Graces repaired their comforts revived their spiritual strength restored their soulâ— fatned and their communion with God raised O what a matchless what an incomparable mercy is this But Fourthly What a mercy was this to poor clouded deserted and benighted Christians that they have had their lives for a prey when London
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.
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