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
set
him
on
fire
round
about
,
yet
he
knew
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
THE
Lord
in
this
Chapter
,
by
the
Prophet
Esay
,
doth
foretell
heavy
things
against
the
people
,
and
by
the
way
marks
the
Lords
dealings
;
he
ever
gives
warnings
before
he
sends
any
plagues
;
he
lightens
before
he
thunders
,
that
the
people
might
not
say
,
they
did
not
hear
of
it
,
and
that
the
wicked
might
be
the
more
inexcusable
,
and
that
the
godly
might
make
an
Ark
to
save
themselves
in
.
These
words
contain
in
them
five
●●veral
things
.
1.
The
Author
of
this
Destruction
or
Judgment
.
2
The
Causes
of
it
.
3.
The
Judgment
it self
.
4.
W●●
they
were
on
whom
this
Judgment
was
inflicted
.
5.
The
Effect
of
it
.
Now
by
Divine
permission
I
will
open
these
word●
in
order
to
you
.
For
th●
first
,
the
Author
of
it
.
Now
this
is
laid
down
by
Qu●stion
and
Answer
,
Who
gave
Jacob
to
the
spoil
,
and
Israel
to
the
Robbers
?
there
's
the
Question
:
Did
not
I
the
Lord
?
there
▪
the
Answer
.
God
is
the
Author
of
all
the
Plagues
and
Judgments
that
befal
a
Nation
.
Secondly
,
The
Causes
why
the
Lord
did
this
to
a
people
that
he
had
chosen
to
be
a
special
people
un●o
himself
,
to
a
people
upon
whom
he
had
set
his
love
,
to
a
people
that
he
Deut.
●
.
5.
7.
8.
Deut.
32.
10
,
11
,
12.
had
owned
for
his
portion
,
and
that
he
had
formerly
kept
as
the
Apple
of
his
Eye
,
and
carried
as
upon
Eagles
wings
.
Now
the
causes
are
set
down
,
fi●st
more
generally
in
these
words
,
Because
they
have
sinned
aga●nst
the
Lord
.
Secondly
,
more
particularly
in
these
words
.
For
they
would
not
walk
in
his
ways
,
neither
were
they
obedient
to
his
Law
.
The
third
thing
observable
in
the
words
,
is
the
dreadful
Judgments
themselves
that
God
inflicted
upon
his
sinful
people
,
his
sinning
people
,
and
these
you
have
in
vers.
25.
Therefore
he
hath
poured
upon
him
the
fury
of
his
anger
;
]
not
only
his
anger
,
but
the
fury
of
his
anger
,
to
shew
the
greatness
of
it
,
the
extremity
of
it
.
Mark
,
he
doth
not
say
,
that
God
did
drop
down
his
anger
,
but
he
poured
down
hi●
anger
and
indignation
.
This
Phrase
[
he
poured
out
]
is
an
allusion
to
the
clouds
pouring
down
of
water
violently
all
at
once
,
in
an
instant
,
as
they
do
many
times
in
the
Levant
Seas
,
in
Egypt
,
at
the
Indies
,
and
in
several
other
parts
of
the
G●n.
6.
11.
world
;
as
they
did
in
the
Deluge
,
when
the
windows
of
Heaven
were
broke
open
.
Now
by
this
similitude
,
the
Lord
shews
the
dreadfulness
,
the
grievousness
,
the
suddenness
,
and
the
vehemency
of
the
Judgments
that
were
fallen
upon
them
.
And
the
strength
of
Battel
.
]
The
Lord
appears
in
Arms
against
them
in
the
greatness
and
fierceness
of
his
wrath
,
he
sent
in
a
very
powerful
Enemy
upon
them
,
that
with
fire
and
sword
over-ran
them
and
their
Country
,
and
destroyed
them
on
every
side
,
as
you
may
see
by
comparing
the
2
Kings
23.
33.
ult.
with
the
24.
and
25.
Chapters
following
.
And
hath
set
him
on
fire
round
about
]
That
is
(
say
some
)
all
the
Countries
,
Cities
,
and
Towns
round
about
Jerusalem
were
set
on
fire
.
Yet
be
knew
not
.
]
Though
God
had
burnt
them
up
on
every
hand
,
yet
they
took
no
notice
of
it
,
they
regarded
it
not
,
they
were
not
at
all
affected
with
the
fiery
Dispensations
of
Diod
orus
Siculus
writes
,
that
in
Aethiopia
there
is
such
a
sottish
insensible
people
,
that
if
you
cut
them
with
a
drawn
sword
,
or
slay
their
wives
and
children
before
their
faces
,
they
are
not
at
all
affected
with
it
,
nor
moved
at
it
.
Such
brutes
were
these
Jews
.
God
.
O
the
dulness
,
the
insensibleness
,
the
sottishness
of
the
Jews
under
the
most
awakning
and
amazing
Judgments
of
God!
(
And
it
burned
him
.
)
This
some
apply
to
the
City
of
Jerusalem
it self
:
God
did
not
only
fire
the
Cities
and
Towns
round
about
Jerusalem
,
but
he
also
set
Jerusalem
it self
into
a
flame
.
Jerusalem
which
was
beautiful
for
situation
,
the
joy
of
the
whole
Earth
,
the
Paradise
and
Wonder
of
the
world
,
is
turned
into
ashes
.
(
Yet
be
laid
it
not
to
heart
)
or
upon
his
heart
,
as
the
Original
runs
.
O
the
monstrous
stupidity
,
insensibleness
,
and
blockishness
of
this
people
!
Though
God
had
brought
them
low
,
though
their
Crown
was
fallen
from
their
head
,
though
their
glori●us
City
was
turned
into
ashes
,
and
though
they
were
almost
destroyed
by
many
smarting
miseries
and
dreadful
calamities
;
yet
they
were
not
affected
with
the
stupendious
Judgments
of
God
,
they
were
not
awakned
by
all
the
flames
that
God
had
kindled
about
their
ears
,
they
did
not
lay
the
Judgments
of
God
to
heart
,
nor
they
would
not
lay
the
Judgments
of
God
upon
their
hearts
.
The
fourth
thing
observable
in
the
words
i●
,
the
persons
,
the
people
that
were
spoiled
,
destroyed
,
and
consumed
by
fire
,
and
they
were
Jacob
and
Israel
;
Who
gave
Jacob
for
a
Isa.
58.
2.
Zach.
7.
5.
Exod.
19.
5.
spoil
,
and
Israel
to
the
Robbers
?
They
were
a
praying
people
,
a
professing
people
,
a
fasting
people
,
a
peculiar
people
,
a
priviledged
people
,
and
yet
for
their
sins
they
became
a
destroyed
people
,
a
consumed
people
,
a
ruined
people
.
The
fifth
thing
observable
in
the
words
is
,
the
little
Effect
the
Judgments
of
God
had
upon
them
.
Now
they
were
under
such
monstrous
stupidity
,
that
they
were
not
all
awakned
,
nor
affected
By
Ti●us
Vespasian
their
land
became
astage
of
blood
and
of
all
kind
of
barbarisms
,
and
now
their
so
renowned
City
,
their
Temple
,
and
Sanctum
Sanctorum
so
fam'd
all
the
world
over
,
was
turned
into
ashes
,
and
laid
level
to
the
ground
.
Buxtorf
.
Synag
.
Judaica
,
cap.
5.
&c.
36.
with
the
Judgments
of
God
,
they
regarded
them
not
,
they
laid
them
not
to
heart
.
And
as
stupid
and
senseless
were
they
when
Titus
Vespasi●n
had
laid
their
City
desolate
by
fire
and
sword
,
and
sold
thirty
of
them
for
one
piece
of
silver
,
as
Josephus
and
other
Historians
tell
us
.
O
Sirs
,
since
their
crucifying
of
the
Lord
of
Glory
,
they
have
never
laid
their
finger
upon
the
right
sore
,
to
this
very
day
they
wo'nt
acknowledge
their
sin
in
crucifying
of
the
Lord
of
Glory
.
They
confess
they
have
sinned
more
then
ever
,
and
therefore
't
is
that
God
hath
more
sorely
afflicted
them
then
ever
;
but
their
cruelty
to
Christ
,
their
crucifying
of
Christ
,
which
ushered
in
the
total
ruine
of
their
City
and
Country
,
they
cannot
be
brought
to
acknowledge
to
this
very
day
,
though
the
Lord
hath
burnt
them
up
on
every
hand
,
and
hath
scattered
them
as
dung
all
over
the
earth
to
this
very
day
.
A
Learned
Writer
tells
us
,
that
they
call
Christ
Bar-chozab
,
the
Son
of
a
Lye
,
a
Bastard
,
and
his
Gospel
Aven
Gilaion
,
the
Volume
of
Lyes
,
or
the
Volume
of
Iniquity
,
and
us
Christians
Goii●n
,
that
is
,
Gentiles
,
Edomites
;
when
they
salute
a
Christian
,
they
call
him
Shed
,
that
is
,
Devil
.
They
hate
all
Christians
,
but
none
so
much
as
those
that
are
converted
from
Judaism
to
Christianity
,
and
all
this
after
so
great
a
burning
and
desolation
that
the
Lord
has
made
in
the
midst
of
them
.
'T
is
true
,
the
length
of
those
heavy
Judgments
under
which
they
groan
to
this
very
day
,
hath
often
puzled
the
Intellectuals
of
their
Rabbies
,
and
hath
many
times
put
them
to
a
stand
,
and
sometimes
to
break
out
into
a
kind
of
confession
,
That
surely
their
Judgments
could
not
last
so
long
,
but
for
crucifying
of
one
that
was
more
then
a
man
.
There
was
one
Rabbi
Samuel
,
who
six
hundred
years
since
,
writ
a
Tract
in
form
of
an
Epistle
to
Rabbi
Isaac
,
Master
of
the
Synagogue
of
the
Jews
,
wherein
he
doth
excellently
discuss
the
cause
of
heir
long
captivity
and
extream
misery
.
And
after
that
he
had
proved
it
was
inflicted
for
some
grievous
sin
,
he
sheweth
that
sin
to
be
the
same
which
Amos
speaks
of
.
For
three
transgressions
Amos
2
6.
of
Israel
,
and
for
four
,
I
will
not
turn
away
the
punishment
thereof
,
because
they
sold
the
righteous
for
silver
.
The
selling
of
Joseph
he
makes
the
fi●st
sin
,
the
worshipping
of
the
Calf
in
Horeb
the
second
sin
,
the
abusing
and
killing
of
Gods
Prophets
the
third
sin
,
and
the
selling
of
Jesus
Christ
the
fourth
sin
.
For
the
first
they
served
four
hundred
years
in
Egypt
;
for
the
second
,
they
wandred
forty
years
in
the
wilderness
;
for
the
third
,
they
were
Captives
seventy
years
●n
Babylon
;
and
for
the
fourth
,
they
are
held
in
pitiful
Captivity
,
even
till
this
day
.
'T
is
certain
,
that
the
body
of
that
people
are
under
woful
blindness
and
hardness
to
this
very
day
.
And
thus
much
for
the
opening
of
the
words
.
The
25.
verse
is
the
Scripture
that
I
do
intend
to
speak
something
to
,
as
the
Lord
shall
assist
.
Now
the
Proposition
which
I
only
intend
to
insist
upon
,
is
this
.
Viz.
That
God
is
the
Author
or
Efficient
cause
of
all
the
great
Doct.
Calamities
and
dreadful
Judgments
that
are
inflicted
upon
Cities
and
Countries
,
and
in
particular
of
that
of
fire
.
Now
that
God
is
the
Author
or
Efficient
cause
of
all
the
great
Calamities
and
dreadful
Judgments
that
are
inflicted
upon
Cities
and
Countries
,
will
evidently
appear
to
every
mans
understanding
,
that
will
but
take
the
pains
to
read
over
the
26.
Chapter
of
Leviticus
,
and
the
28.
Chapter
of
Deuteronomy
,
with
that
14.
of
Ezekiel
,
from
vers.
13.
to
vers.
22.
That
God
is
the
Author
or
Efficient
cause
of
this
dreadful
Judgment
of
Fire
that
is
at
any
time
inflicted
upon
Cities
and
Countries
,
will
sufficiently
appear
in
these
following
Scriptures
,
Amos
3.
6.
Shall
a
Trumpet
be
blown
in
the
City
,
and
the
people
not
be
afraid
?
shall
there
be
evil
in
the
City
,
and
the
Lord
hath
not
done
it
?
This
is
to
be
understood
of
the
evil
of
punishment
,
and
not
of
the
evil
of
sin
.
Amos
4.
11.
I
have
overthrown
some
of
you
as
God
overthr●w
Sodom
and
Gomorrah
,
and
ye
were
as
a
fire-brand
pluckt
out
of
the
burnings
,
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
Here
(
I
)
is
emphatical
and
exclusive
,
as
if
he
should
say
,
I
,
and
I
alone
.
Amos
1.
14.
But
I
will
kindle
a
fire
in
the
wall
of
Rabbah
.
(
that
is
,
in
the
Metropolis
or
chief
City
of
the
Ammonites
)
and
it
shall
devour
the
Palaces
thereof
.
Rabbah
their
head-City
,
was
a
cruel
,
bloody
,
covetous
,
and
ambitious
City
,
vers.
13.
And
therefore
,
rather
than
it
should
escape
divine
vengeance
,
God
will
kindle
a
fire
in
the
wall
of
it
,
and
burn
it
with
his
own
hands
.
Ezek.
20.
47.
And
say
to
the
forrest
of
the
South
,
(
that
is
to
Jerusalem
,
that
did
lye
South-wards
from
Chaldea
)
hear
the
Word
of
the
Lord
.
Thus
saith
the
You
will
find
this
Scripture
fully
opened
in
the
following
Discourse
.
Lord
God
,
Behold
,
I
will
kindle
a
fire
in
thee
,
and
it
shall
devour
every
green
tree
in
thee
,
and
every
dry
tree
,
the
flaming
flames
shall
not
be
quenched
,
and
all
fuel
from
the
South
to
the
North
shall
be
burnt
therein
,
verse
48.
And
all
flesh
shall
see
that
I
the
Lord
have
kindled
it
,
it
shall
not
be
quenched
.
Men
shall
see
that
't
was
God
that
kindled
the
fire
,
and
not
man
,
and
therefore
't
was
beyond
mans
skill
or
power
to
quench
it
,
or
to
over-master
it
.
Jer.
7.
20.
Therefore
,
thus
saith
the
Lord
God
,
Behold
,
mine
anger
and
my
fury
shall
be
poured
out
upon
this
place
,
upon
man
,
and
upon
beast
,
and
upon
the
trees
of
the
field
,
and
upon
the
fruit
of
the
ground
,
and
it
shall
burn
,
and
shall
not
be
quenched
.
The
Point
being
thus
proved
for
the
further
opening
of
it
,
premise
with
me
these
things
.
1.
First
,
That
great
afflictions
,
dreadful
Judgments
,
are
likened
unto
fire
in
the
blessed
Scriptures
.
Psal.
66.
12.
We
went
through
fire
and
water
.
Jer.
4.
4.
Circumcise
your selves
to
the
Lord
,
and
take
away
the
fore-skins
of
your
heart
,
ye
men
of
Judah
,
and
Inhabitants
of
Jerusalem
;
lest
my
fury
come
forth
like
fire
,
and
burn
,
that
none
can
quench
it
,
because
of
the
evil
of
your
doings
.
Jer.
21.
12.
O
house
of
David
,
thus
saith
the
Lord
,
execute
Judgment
in
the
morning
,
and
deliver
him
that
is
spoiled
out
of
the
hand
of
the
oppressor
,
lest
my
fury
go
out
like
fire
,
and
burn
,
that
none
can
quench
it
,
because
of
the
evil
of
your
doings
.
Lam.
2.
3
,
4.
He
hath
cut
off
in
his
anger
all
the
horn
of
Israel
,
he
hath
drawn
back
his
right
hand
from
before
the
enemy
,
and
burned
against
Jacob
like
a
flaming
fire
which
devoureth
round
about
,
he
hath
bent
his
bow
like
an
enemy
,
he
stood
with
his
right
hand
as
an
adversary
,
and
slew
all
that
was
pleasant
to
the
eye
in
the
Tabernacle
of
the
Daughter
of
Zion
,
he
poured
out
his
fury
like
fire
.
Ezek.
15.
7.
And
I
will
set
my
face
against
them
,
they
shall
go
out
from
one
fire
,
and
another
fire
shall
devour
them
,
and
ye
shall
know
that
I
am
the
Lord
,
when
I
set
my
face
against
them
.
Ezek.
22.
20
,
21
,
22.
As
they
gather
Silver
and
Brass
,
and
Iron
and
Lead
,
and
Tin
into
the
midst
of
the
furnace
to
blow
the
fire
upon
it
,
to
melt
it
;
so
will
I
gather
you
in
mine
anger
and
in
my
fury
,
and
I
will
leave
you
there
,
and
melt
you
:
yea
,
I
will
gather
you
,
and
blow
upon
you
in
the
fire
of
my
wrath
,
and
ye
shall
be
melted
in
the
midst
thereof
:
As
silver
is
melted
in
the
midst
of
the
furnace
,
so
shall
ye
be
melted
in
the
midst
thereof
,
and
ye
shall
know
that
I
the
Lord
have
poured
out
my
fury
upon
you
.
Thus
you
see
that
great
afflictions
,
great
Judgments
are
likened
unto
fire
.
But
in
what
respects
are
great
Afflictions
,
great
Judgments
Quest.
like
unto
fire
?
In
these
seven
respects
they
are
like
unto
fire
.
Answ.
First
,
Fire
is
very
dreadful
and
terrible
to
mens
thoughts
,
spirits
,
and
apprehensions
;
how
dreadful
was
the
fire
of
Sodom
,
and
the
fire
of
London
to
all
that
were
near
it
,
or
spectators
of
it
!
'T
is
observable
,
that
some
are
set
out
in
the
blessed
Scriptures
as
Monuments
of
most
terrible
and
dreadful
Vengeance
,
whom
the
Kings
of
Babylon
roasted
in
the
fire
;
Jer.
29.
21
,
22.
of
them
,
't
is
said
,
shall
be
taken
up
a
curse
;
when
any
imprecated
sore
vengeance
from
the
Lord
upon
any
one
,
't
is
said
,
The
Lord
make
thee
like
Ahab
and
Zedekiah
,
whom
the
Kings
of
Babylon
roasted
in
the
fire
.
'T
is
very
dreadful
and
terrible
for
a
man
to
have
the
least
member
of
his
body
frying
in
the
fire
;
but
how
terrible
and
dreadful
must
it
be
for
a
mans
whole
body
to
be
roasted
in
the
fire
!
so
are
the
Judgments
of
the
Lord
very
terrible
and
dreadful
to
the
children
of
men
.
My
flesh
trembleth
for
fear
of
thee
,
and
I
Psal.
119.
120.
am
afraid
of
thy
Judgments
.
Hab.
3.
16.
When
I
heard
,
my
belly
trembled
,
my
lips
quivered
at
the
voice
:
rottenness
entred
into
my
bones
,
and
I
trembled
in
my self
,
that
I
might
rest
in
the
day
of
trouble
.
But
,
Secondly
,
Fire
is
very
painful
and
tormenting
(
in
which
respects
Hell-torments
are
compared
to
fire
)
so
are
great
Afflictions
and
Judgments
,
they
are
very
painful
and
tormenting
,
Isa.
26.
17
,
18.
they
put
a
Land
into
sore
travel
;
next
to
the
pangs
of
Conscience
,
and
the
pangs
of
Hell
,
there
are
none
to
those
pangs
that
are
bred
and
fed
by
terrible
Judgments
.
But
,
Thirdly
,
Fire
is
of
a
discovering
nature
,
it
enlightens
mens
eyes
to
see
those
things
that
they
did
not
see
before
;
so
do
the
terrible
Judgments
of
God
enlighten
mens
minds
and
Rev.
15.
4.
Ezek.
21.
3
,
4
,
5
,
6
,
7.
understandings
sometimes
to
know
the
Lord
.
Hence
't
is
,
that
after
Judgments
threatned
,
God
doth
so
often
tell
them
,
that
they
shal●
know
the
Lord
Sometimes
God
by
his
Judgments
enlightens
mens
minds
to
see
such
an
evil
in
sin
,
that
they
never
saw
before
,
and
to
see
such
a
vanity
,
mutability
,
imporency
,
and
uncertainty
in
the
Creature
,
that
they
never
saw
before
;
and
to
see
such
a
need
of
free-grace
,
of
●ich
mercy
,
and
of
infinite
favour
and
goodness
,
that
they
never
saw
before
;
and
to
see
such
Majesty
and
terribleness
Psal.
66.
3.
5.
in
God
,
which
they
never
saw
before
.
Job
37.
22.
With
God
is
terrible
Majesty
.
But
,
Fourthly
,
Fire
is
probatory
and
refining
,
and
so
are
the
Judgments
of
God
,
they
will
try
what
metal
men
are
made
of
;
they
will
try
whether
men
are
sound
and
sincere
,
or
hypocritical
Isa.
1.
25.
Mal.
3.
1
,
2
,
3.
Acts
26.
28
,
29.
and
hollow
;
whether
men
are
real
Christians
,
or
nominal
Christians
;
whether
they
are
throughout
Christians
,
or
almost
Christians
;
whether
their
graces
are
true
or
counterfeit
,
and
whether
they
have
much
,
or
but
a
litt●e
grace
.
Isa.
31.
9.
The
Lords
fire
is
in
Zion
,
and
his
furnace
in
Jerusalem
.
Zacha.
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
.
1
Pet.
4.
12.
Beloved
,
think
it
not
strange
concerning
the
fiery
tryal
,
which
is
to
try
you
.
Stars
shine
brightest
in
the
darkest
night
;
Torches
are
the
better
for
beating
;
Grapes
come
not
to
the
proof
,
till
they
come
to
the
press
;
Spices
smell
sweetest
,
when
pounded
;
young
Trees
root
the
faster
for
shaking
;
Vines
are
the
better
for
bleeding
;
Gold
looks
the
brighter
for
scouring
;
and
Juniper
smells
sweetest
in
the
fire
:
The
Application
is
easie
.
But
,
Fifthly
,
Fire
is
of
a
consuming
and
devouring
nature
(
as
we
have
lately
found
by
woful
Experience
)
Psal.
18.
8.
There
went
out
a
smoak
out
of
his
nostrils
,
and
fire
out
of
his
Isa.
66.
15
,
16.
Psal.
21
9.
Jer.
17.
4.
Ezek.
38.
19
,
20.
nouth
devoured
.
Jer.
15.
14.
A
fire
is
kindled
in
my
anger
,
which
shall
burn
upon
you
.
Ezek.
22.
31.
Therefore
have
I
poured
out
my
indignation
upon
them
,
I
have
consumed
them
with
the
fire
of
my
wrath
.
Natural
fire
is
a
great
devourer
,
but
mystical
fire
,
the
fire
of
divine
wrath
,
is
infinitely
a
greater
devourer
:
men
may
stand
before
a
natural
fire
,
but
no
man
has
ever
bin
able
to
stand
before
the
devouring
fire
of
divine
wrath
.
The
anger
and
wrath
of
God
against
wicked
men
is
exceeding
hot
,
't
is
a
burning
,
fiery
,
flaming
wrath
,
against
which
they
are
never
able
to
stand
,
Isa.
27.
4.
Who
would
set
the
bryars
and
thorns
against
me
in
battel
,
I
would
go
through
them
,
I
would
burn
them
together
.
Bryars
and
thorns
are
as
well
able
to
stand
before
a
devouring
fire
,
as
wicked
men
are
able
to
stand
before
the
smoaking
wrath
of
that
God
which
is
a
consuming
fire
,
Heb.
12.
29.
Sixthly
,
Fire
breaks
out
suddenly
and
unexpectedly
,
in
an
hour
,
in
a
moment
,
when
no
man
thinks
of
it
,
when
no
man
looks
for
it
;
as
you
see
by
that
late
dreadful
fire
,
that
in
a
few
days
turn'd
a
glorious
City
into
a
ruinous
heap
:
So
the
Judgments
of
God
,
they
come
suddenly
and
unexpectedly
upon
the
sons
of
men
,
witness
the
Judgments
of
God
that
came
upon
the
old
world
,
Sodom
and
Gomorrah
,
Nadab
and
Math.
24.
37
,
38
,
39.
Gen.
19.
Abihu
,
Corah
,
Dathon
,
and
Abiram
.
1
Thes.
5.
3.
For
when
they
shall
say
,
peace
and
safety
,
then
sudden
destruction
cometh
upon
them
,
as
travel
upon
a
woman
with
child
,
and
they
shall
not
escape
.
Security
is
a
certain
fore-runner
of
desolation
and
destruction
.
The
Apostle
by
the
similitude
he
uses
,
shews
that
the
destruction
of
the
wicked
is
,
1.
certain
,
2.
sudden
,
3.
inevitable
.
But
,
Seventhly
,
Fire
is
impartial
,
it
makes
no
difference
between
rich
and
poor
,
high
and
low
,
honourable
and
base
,
bond
and
free
,
male
and
fema●e
,
&c.
So
the
Judgments
of
God
are
impartial
,
they
reach
all
sorts
and
ranks
of
persons
.
But
,
Eighthly
and
lastly
,
Fire
is
violent
and
irresistable
;
we
have
had
as
dreadful
a
proof
of
this
in
the
late
dreadful
Conflagration
of
London
,
as
ever
any
people
have
had
since
the
Lord
Jesus
was
on
earth
:
So
are
the
Judgments
of
God
violent
and
irresistable
,
witness
the
raging
Pestilence
and
the
bloody
Sword
,
that
in
1665.
and
1666.
has
sent
many
score
thousands
to
their
long
homes
.
And
thus
you
see
how
that
Metaphorically
or
Typically
great
and
sore
Judgments
do
resemble
fire
.
But
,
Secondly
,
Premi●e
this
with
me
;
fire
is
sometimes
attributed
unto
God
,
Heb.
12.
29.
Our
God
is
a
consuming
fire
;
sometimes
fire
is
attributed
to
Christ
,
Mal.
3.
2.
But
who
ray
abide
the
day
of
his
coming
?
and
who
shall
stand
when
he
appeareth
?
for
he
is
like
a
refiners
fire
,
and
like
fullers
sope
.
And
sometimes
fire
is
attributed
to
the
Holy
Ghost
,
Mat.
3.
11.
I
indeed
baptize
you
with
water
unto
repentance
,
but
he
that
cometh
after
me
,
is
mightier
then
I
,
whose
shoes
I
am
not
worthy
to
bear
,
he
shall
baptize
you
with
the
Holy
Ghost
and
with
fire
,
that
is
,
with
that
fiery
Holy
Ghost
,
that
Spirit
of
Judgment
and
of
burning
wherewith
the
filth
of
the
Daughter
of
Zion
is
washed
away
,
Isa.
4.
4.
But
,
Thirdly
,
Premise
this
with
me
;
the
word
Fire
in
Scripture
is
sometimes
used
by
the
Holy
Ghost
to
set
forth
sin
by
,
Isa.
9.
18.
For
wickedness
burneth
as
the
fire
,
it
shall
devour
the
bryars
and
thorns
,
and
shall
kindle
in
the
thickest
of
the
forrest
,
and
they
shall
moont
up
like
the
lifting
up
of
smoak
:
So
the
burning
lust
of
uncleanness
,
Rom.
1.
27.
They
burned
in
lust
one
towards
another
:
So
1
Cor.
7.
9.
It
s
better
to
marry
then
to
burn
.
And
so
Sodom
was
fi●st
in
a
flame
of
burning
lusts
before
it
was
burnt
with
fire
from
Heaven
:
But
this
is
not
the
fire
that
is
here
meant
in
the
Proposition
that
we
are
upon
.
But
,
Fourthly
,
Premise
this
with
me
;
fire
is
sometimes
taken
for
the
blessed
Angels
,
Psal.
104
▪
4.
Who
maketh
his
Angels
Spirits
,
his
Ministers
a
flam●ng
fire
.
Hence
it
is
,
that
Heb.
1.
7.
the
Angels
are
called
Seraphims
,
which
signifies
burning
or
flaming
ones
,
and
they
are
set
forth
by
this
name
,
to
note
Isa.
6.
2.
their
irresistable
power
;
for
as
there
is
no
withstanding
of
the
furious
flames
,
so
there
is
no
withstanding
of
these
burning
or
flaming
ones
.
Jerom
,
Musculus
,
and
several
others
are
of
opinion
,
that
the
Angel
that
destroyed
of
Sennacheribs
Host
2
Kings
19.
35.
a
hundred
and
fourscore
and
five
thousand
in
one
night
,
that
he
did
it
by
fire
,
burning
their
bodies
,
their
garments
being
untoucht
.
But
the
fire
in
the
Proposition
cannot
be
understood
of
the
blessed
Angels
,
for
several
reasons
not
here
to
be
alledged
.
But
,
Fifthly
,
Premise
this
with
me
;
fire
in
Scripture
is
sometimes
taken
for
Wars
.
The
fire
of
thine
enemies
(
that
is
,
the
Wars
that
shall
be
amongst
the
Nations
)
shall
devour
them
.
Isa.
26.
11
,
12.
Chap.
29.
6
,
7.
Thou
shalt
be
visited
of
the
Lord
with
a
flame
of
devouring
fire
;
but
the
Nations
that
fight
against
the
Altar
,
shall
be
a
dream
.
Now
fire
in
this
sense
is
not
to
be
excluded
out
of
the
Proposition
.
But
,
Sixthly
,
Premise
this
with
me
;
fire
sometimes
notes
the
special
presence
of
God
in
a
way
of
special
love
and
favour
to
his
people
in
;
Exod.
3.
2.
you
read
how
the
Lord
appeared
unto
Moses
in
a
flame
of
fire
out
of
the
midst
of
a
Bush
;
and
he
looked
,
and
behold
,
the
bush
burned
with
fire
,
and
the
bush
was
not
consumed
:
here
was
a
representation
of
the
Churches
affliction
that
was
then
in
Egypt
,
a
house
of
bondage
,
Deut.
4.
20.
in
the
midst
of
a
fiery
furnace
:
But
now
the
Lord
was
in
the
bush
,
while
the
bush
(
the
dry
bush
,
or
the
Bramble-bush
,
as
the
Hebrew
word
signifies
)
was
in
a
flaming
fire
.
In
Seneh
.
that
Deut.
33.
16.
you
read
of
the
good
will
of
him
that
dwelt
in
the
bush
,
God
was
there
in
a
way
of
merciful
protection
and
preservation
;
they
were
in
the
fire
,
but
the
Lord
was
with
them
in
the
fire
,
in
all
their
fiery
tryals
God
did
bear
them
company
.
But
,
Seventhly
,
Premise
this
with
me
;
in
the
blessed
Scriptures
we
read
of
supernal
fire
,
of
fire
that
came
down
from
above
,
and
that
,
1.
as
a
sign
of
Gods
anger
:
so
fire
came
down
from
Heaven
on
Sodom
and
Gomorrah
,
Gen.
19.
24.
Also
fire
Numb.
16.
35.
came
down
from
Heaven
on
them
that
offered
incense
in
the
conspiracy
of
Korah
.
And
so
fire
came
down
from
Heaven
2
Kings
1.
10
,
11
,
12.
2
Chron.
7.
1.
2
Kings
18.
38.
on
the
two
Captains
and
their
Fifties
.
Secondly
,
we
read
of
fire
that
came
down
from
Heaven
as
a
sign
and
token
of
Gods
favour
.
And
so
fire
came
down
from
Heaven
on
the
Sacrifice
of
Solomon
,
and
on
the
Sacrifice
of
Eliah
.
God
in
those
times
did
delight
to
shew
his
special
love
and
favour
to
his
precious
servants
by
fire
from
Heaven
:
But
in
the
Proposition
we
are
to
understand
not
supernal
,
but
material
fire
.
But
,
Eighthly
and
lastly
,
Premise
this
with
me
;
fire
is
sometimes
taken
literally
for
that
material
fire
that
consumes
,
Houses
,
See
2
Chron.
36.
19.
2
Kings
19.
18.
Chap.
21.
6.
Psal.
74.
7.
Deut.
13.
16.
Towns
,
Cities
,
and
the
most
stately
Structures
,
Jer.
21.
10.
For
I
have
set
my
face
against
this
City
for
evil
,
and
not
for
good
,
saith
the
Lord
,
it
shall
be
given
into
the
hand
of
the
King
of
Babylon
,
and
he
shall
burn
it
with
fire
,
2
Chron.
35.
13.
And
they
roasted
the
Passover
with
fire
,
Nehem.
1.
3.
And
they
said
unto
me
,
the
remnant
that
are
left
of
the
Captivity
there
in
the
Province
,
are
in
great
affliction
and
reproach
,
the
Wall
of
Jerusalem
also
is
broken
down
,
and
the
Gates
thereof
are
burnt
with
fire
,
Chap.
2.
2
,
3.
Wherefore
the
King
said
unto
me
,
why
is
thy
countenance
sad
,
seeing
thou
art
not
sick
?
this
is
nothing
but
sorrow
of
heart
:
then
I
was
very
sore
afraid
,
and
said
unto
the
King
,
Let
the
King
live
for
ever
,
why
should
not
my
countenance
be
sad
,
when
the
City
,
the
place
of
my
fathers
sepulchres
lyeth
waste
,
and
the
gates
thereof
are
consumed
with
fire
?
Now
this
material
fire
is
the
fire
that
is
meant
in
the
Proposition
.
O
Sirs
!
God
is
as
much
the
Author
or
Efficient
cause
of
this
Judgment
of
fire
,
as
he
is
the
Author
or
Efficient
cause
of
Sword
,
Famine
,
and
Pestilence
.
This
I
have
in
part
proved
already
;
but
shall
more
abundantly
make
it
good
in
●hat
which
follows
.
But
you
will
say
,
Sir
,
we
know
very
well
that
God
is
the
Author
or
Efficient
cause
of
this
dreadful
Judgment
of
Fire
,
as
well
as
he
is
the
Author
or
Efficient
cause
of
any
other
Judgment
that
we
have
either
felt
or
feared
:
But
we
earnestly
desire
to
know
what
the
ends
of
God
should
be
in
inflicting
this
sore
and
heavy
Judgment
of
Fire
upon
his
●oor
people
,
and
in
turning
their
glorious
City
into
ashes
.
This
we
are
sure
of
,
that
whoever
kindled
the
fire
,
God
did
blow
the
coal
,
and
therefore
we
shall
not
now
consider
what
there
was
of
mans
treachery
concurring
with
Gods
severity
in
that
dreadful
Calam●●y
by
Fire
;
but
rather
inquire
after
the
grounds
,
reasons
,
or
ends
that
God
aims
at
by
that
fiery
Dispensation
that
has
lately
past
upon
us
.
Now
here
give
me
leave
to
say
,
that
so
far
as
the
late
Fire
was
a
heavy
Judgment
of
God
upon
the
City
,
yea
,
upon
the
whole
Nation
,
the
ends
of
God
in-inflicting
that
Judgment
,
are
doubtless
such
as
respect
both
sinners
and
Saints
,
the
righteous
and
the
wicked
,
the
prophane
and
the
holy
,
the
good
and
the
bad
.
Now
such
as
respect
the
wicked
and
ungodly
,
I
take
to
be
these
that
follow
.
First
,
That
he
may
evidence
his
Soveraignty
,
and
that
they
may
know
that
there
is
a
God
.
The
prophane
Atheist
saith
in
his
heart
,
there
is
no
God
;
but
God
by
his
terrible
Judgments
Psal.
14.
1.
Psal.
10.
4
,
5.
Psal.
50.
21.
Eccle.
8.
11.
Psal.
24.
1.
Dan.
6.
25
,
26
,
27.
Isa.
45.
9.
Psal.
2.
9
,
10
,
11
,
12.
Hos.
2.
8
,
9.
startles
and
awakens
the
Atheist
,
and
makes
him
unsay
what
he
had
said
in
his
heart
.
When
God
appears
in
flames
of
fire
,
devouring
and
destroying
all
before
him
,
then
the
proudest
and
the
stoutest
Atheists
in
the
world
will
confess
,
that
there
i●
a
God
;
yea
,
then
they
will
bow
and
tremble
under
a
sense
of
the
Soveraignty
of
God
.
The
Soveraignty
of
God
is
that
golden
Scepter
in
his
hand
,
which
he
will
make
all
bow
to
,
either
by
his
Word
or
by
his
Works
,
by
his
Mercies
or
by
his
Judgments
.
This
Scepter
must
be
kist
and
submitted
to
,
or
else
fire
and
sword
,
desolation
and
destruction
will
certainly
follow
.
Jer.
18.
2
,
3
,
4.
6.
Arise
,
and
go
down
to
the
potters
house
,
and
there
will
I
cause
thee
to
hear
my
word
.
Then
I
went
down
to
the
potters
house
,
and
behold
,
he
wrought
a
work
on
the
wheels
.
And
the
vessel
that
he
made
of
clay
was
marred
in
the
hand
of
the
potter
,
so
he
made
it
again
another
vessel
that
seemed
good
to
the
potter
to
make
it
.
O
house
of
Israel
,
cannot
I
do
with
you
as
the
potter
?
saith
the
Lord
.
Behold
,
as
the
clay
is
in
the
potters
hand
,
so
are
ye
in
my
hand
,
O
house
of
Israel
.
The
Jews
were
so
stupid
and
sottish
,
that
verbal
teaching
without
signs
would
not
work
upon
them
,
and
therefore
the
Lord
sent
Jeremiah
to
the
potters
house
,
that
he
might
see
by
what
the
potter
did
,
that
though
he
had
made
them
a
People
,
a
Nation
,
a
Church
,
a
State
;
yet
he
could
as
easily
unmake
them
and
mar
them
,
as
the
potter
marred
the
vessel
that
he
had
made
.
God
would
have
this
people
to
know
,
that
he
had
as
much
power
over
them
,
and
all
they
had
,
as
the
potter
had
power
over
the
clay
that
he
works
upon
;
and
that
he
had
as
much
both
might
and
right
also
to
dispose
of
them
at
his
pleasure
,
as
the
potter
had
over
his
clay
to
dispose
of
it
as
he
judged
meet
.
Nay
,
Beloved
,
the
potter
has
not
such
an
God
hath
jus
ad
omnia
,
jus
in
omnibus
,
a
right
to
all
things
,
a
right
in
all
things
.
absolute
power
over
his
pots
and
clay
,
as
the
Lord
has
over
the
Sons
of
men
,
to
make
them
,
and
break
them
at
his
pleasure
;
and
that
partly
,
because
that
the
clay
is
none
of
his
creature
;
and
partly
,
because
without
God
give
him
strength
he
has
no
power
to
make
or
break
one
vessel
.
God
by
the
Prophet
would
have
the
Jews
to
know
that
't
was
meerly
by
his
good
pleasure
and
grace
,
that
they
came
to
be
so
glorious
and
flourishing
a
Nation
as
they
were
at
this
time
;
yea
,
and
further
to
know
,
that
they
were
not
so
great
,
and
rich
,
and
flourishing
,
and
setled
,
and
built
,
but
that
he
could
as
easily
break
them
and
mar
them
,
as
the
potter
could
the
Isa.
64.
8.
vessel
that
was
under
his
hand
.
Ah
,
Sirs
,
God
,
by
that
dreadful
fire
that
has
destroyed
our
houses
,
and
burnt
up
our
substance
,
and
banished
us
from
our
habitations
,
and
levelled
our
stately
Monuments
of
Antiquity
and
Glory
even
with
the
ground
,
has
given
us
a
very
high
evidence
of
his
Soveraignty
both
over
our
persons
and
all
our
concernments
in
this
world
.
Ah
,
London
!
London
!
were
there
none
within
nor
without
thy
Walls
that
did
deny
the
Soveraignty
of
God
,
that
did
belye
the
Soveraignty
of
God
,
that
did
slight
the
Soveraignty
of
God
,
that
did
make
head
against
the
Soveraignty
of
God
?
Were
there
none
within
nor
without
thy
Walls
that
did
say
,
We
are
Lords
,
and
we
will
come
no
more
unto
thee
?
That
did
say
,
Is
not
this
great
Babylon
(
is
Jer.
2.
31.
Dan.
4.
30.
Lam.
4.
12.
not
this
great
London
)
that
we
have
built
?
That
did
say
,
the
Kings
of
the
Earth
,
and
all
the
Inhabitants
of
the
World
would
not
have
believed
,
that
the
adversary
and
the
enemy
(
the
flaming
and
consuming
fire
)
should
have
entred
into
the
gates
of
Jerusalem
(
into
the
Gates
of
London
.
)
That
Exod.
5.
2.
did
say
,
Who
is
the
Lord
,
that
we
should
obey
his
voice
?
That
did
advance
a
worldly
Soveraignty
above
and
against
the
Soveraignty
of
God
and
Christ
?
Ah
,
London
!
London
!
if
there
were
any
such
within
or
without
thy
Walls
,
then
never
wonder
,
that
God
has
in
a
flaming
and
consuming
fire
,
proclaimed
his
Soveraignty
over
thee
,
and
that
he
hath
given
such
Atheists
to
know
from
woful
experience
,
that
both
themselves
and
all
their
concernments
are
in
the
hands
of
the
Lord
,
as
the
clay
is
in
the
hands
of
the
potter
;
and
that
the
sorest
Judgments
that
any
City
can
fall
under
,
are
but
the
Isa.
5.
16.
demonstrations
of
his
Soveraign
Prerogative
.
Psal.
9.
16.
The
Lord
is
known
by
the
Judgments
which
he
executeth
;
the
Power
,
Justice
,
and
Soveraignty
of
God
shines
most
gloriously
in
the
execution
of
his
Judgments
upon
the
world
.
Secondly
,
God
inflicts
great
and
sore
Judgments
upon
the
Sons
of
men
,
that
the
world
may
stand
in
awe
of
him
,
and
that
they
may
learn
to
fear
and
tremble
before
him
:
when
he
Consult
these
Scriptures
,
Exod.
15.
14
,
15
,
16.
Josh.
2.
10
,
11.
Rev.
15.
4.
appears
as
a
consuming
fire
,
he
expects
that
the
Nation
should
tremble
,
and
that
the
Inhabitants
should
fear
before
him
.
1
Sam.
16.
4.
And
Samuel
did
that
which
the
Lord
spake
,
and
came
to
Bethlehem
,
and
the
Elders
of
the
Town
trembled
at
his
coming
,
and
said
,
comest
thou
peaceable
?
Shall
the
Elders
of
Bethlehem
tremble
for
fear
that
Samuel
came
to
denounce
some
grievous
Judgment
against
them
?
and
shall
not
we
tremble
when
God
has
executed
his
terrible
Judgments
1
Kings
21.
20
,
21
,
22
,
23
,
24
27
,
28
,
29.
upon
us
?
Shall
Ahab
tremble
and
humble
himself
,
and
fast
and
lye
in
sackcloth
,
when
Judgments
are
but
threatned
?
and
shall
not
we
tremble
and
fear
before
the
great
God
,
who
has
actually
inflicted
upon
us
his
three
great
Judgments
,
Pestilence
,
Sword
,
and
Fire
?
Shall
the
Ninevites
,
both
Princes
,
Jonah
3.
3
,
4.
5
,
6
,
7
,
8
,
9
,
10.
Nobles
,
and
people
tremble
and
humble
themselves
in
sackcloth
and
ashes
,
when
God
doth
but
threaten
to
over-throw
their
great
,
their
rich
,
their
populous
City
?
and
shall
not
we
tremble
and
lye
low
before
the
Lord
,
when
we
see
great
London
,
rich
and
populous
London
laid
in
ashes
before
our
eyes
?
When
the
hand
of
the
Lord
was
stretched
out
Exod.
15.
15
,
16.
See
2
Kings
6.
30.
and
Chap.
7.
6
,
7.
15.
Jer.
4.
7
,
8
,
9.
against
the
Egyptians
,
the
Dukes
of
Edom
were
amazed
,
and
the
mighty
men
of
Moab
trembled
.
Ah
,
how
severely
has
the
hand
of
the
Lord
been
stretched
out
against
London
and
all
her
Inhabitants
!
and
therefore
what
cause
have
we
to
be
amazed
,
and
to
tremble
before
that
God
who
has
appeared
in
flames
of
fire
against
us
!
Lam.
2.
3
,
4.
He
hath
cut
off
in
his
fierce
anger
all
the
horn
of
Israel
,
he
hath
drawn
back
his
right
hand
before
the
enemy
,
and
he
burned
against
Jacob
like
a
flaming
fire
,
which
devoureth
round
about
.
He
bent
his
bow
like
an
enemy
,
and
poured
out
his
fury
like
fire
.
God
burnt
down
their
City
,
their
Temple
,
their
Gates
,
their
Princely
Habitations
,
their
glorious
Structures
in
the
fierceness
of
his
anger
,
and
in
the
greatness
of
his
wrath
O
,
Sirs
,
when
God
falls
upon
burning
work
,
when
he
pours
out
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
Ch●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
the
face
of
the
Earth
.
Some
Heathen
Philosophers
thought
anger
an
unseemly
Attribute
to
ascribe
to
God
.
And
some
Hereticks
conceived
the
God
of
the
New
Testament
void
of
all
anger
.
They
imagined
two
Gods
;
the
God
of
the
Old
Testament
was
in
their
account
Deus
justus
,
a
Deity
severe
and
revengeful
:
But
the
God
of
the
New
Testament
was
Deus
bonus
,
the
good
God
,
a
God
made
up
all
of
mercy
,
they
would
have
no
anger
in
him
:
but
Christians
do
know
,
that
God
proclaims
this
Attribute
among
his
Titles
of
Honour
.
Nehem.
1.
2.
God
is
jealous
,
and
the
Lord
revengeth
,
and
is
furious
,
he
reserveth
wrath
for
his
enemies
.
'T
is
the
high-way
to
Atheism
and
Prophaneness
,
to
fancy
to
our selves
a
God
made
up
all
of
mercy
,
to
think
that
God
cannot
tell
how
to
be
angry
and
wroth
with
the
sons
of
men
.
Surely
they
that
have
seen
London
in
flames
,
or
believe
that
't
is
now
laid
in
ashes
,
they
will
believe
that
God
knows
how
to
be
angry
,
and
how
to
fix
the
tokens
of
his
wrath
upon
us
.
But
,
Fourthly
,
God
inflicts
great
and
sore
Judgments
upon
the
sons
of
men
,
and
upon
Cities
and
Countries
,
that
they
may
cease
from
sin
,
receive
instruction
,
and
reform
and
return
to
the
most
High
;
as
you
may
evidently
see
by
comparing
the
Scriptures
in
the
Margine
together
.
Gods
corrections
should
be
our
instructions
,
his
lashes
should
be
our
lessons
,
Isa.
26.
9.
Psal.
94.
12.
Prov.
3.
12
,
13.
Chap.
6.
23.
his
scourges
should
be
our
School-masters
,
his
chastisements
should
be
our
advertisements
:
And
to
note
this
,
the
Hebrews
and
the
Greeks
both
express
chastising
and
teaching
by
one
&
the
same
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Masar
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Paideia
)
because
Job
36.
8
,
9
,
10.
and
chap.
33.
19
,
20.
the
latter
is
the
true
end
of
the
former
,
according
to
that
in
the
Proverb
,
Smart
makes
wit
,
and
vexation
gives
understanding
.
Whence
Luther
fitly
calls
affliction
,
Theologiam
Christianorum
,
Levit.
26.
Deut.
28.
2
Chron.
7.
13
,
14.
Amos
4.
6.
to
verse
12.
Isa.
9.
13.
Jer.
5.
3.
Jer.
6.
29
,
30.
Ezek.
23.
25
,
26
,
27.
The
Christian
mans
Divinity
.
Jer.
6.
8.
Be
thou
instructed
,
O
Jerusalem
,
lest
my
soul
depart
from
thee
;
lest
I
make
thee
desolate
,
a
land
not
inhabited
.
Zeph.
3.
6
,
7.
I
have
cut
off
the
nations
,
their
towers
are
desolate
,
I
made
their
streets
waste
,
that
none
passed
by
:
their
cities
are
destroyed
,
so
that
there
is
no
man
,
that
there
is
no
inhabitant
.
I
said
,
Surely
thou
wilt
fear
me
:
thou
wilt
receive
instruction
,
so
their
dwellings
should
not
be
cut
off
.
However
I
punished
them
;
but
they
rose
early
,
and
corrupted
all
their
doings
.
By
all
the
desolations
that
God
had
made
before
their
eyes
,
he
designed
their
instruction
and
reformation
.
From
those
words
,
Judg.
3.
20.
I
have
a
message
from
God
unto
thee
,
O
King
,
(
said
Ehud
)
Lo
,
his
Ponyard
was
Gods
message
:
from
whence
one
well
observes
,
That
not
only
the
vocal
admonitions
,
but
the
real
Judgments
of
God
are
his
Errands
and
instructions
to
the
world
.
God
delights
to
win
men
to
himself
by
favours
and
mercies
;
but
't
is
rare
that
God
this
way
makes
a
conquest
upon
them
.
Jer.
22.
21.
I
spake
unto
thee
in
thy
prosperity
Deut.
32.
14
,
15
,
16
,
17.
Jer.
5.
7
,
8
,
9
,
10.
Psal.
73.
1.
10.
(
saith
God
)
but
thou
saidst
,
I
will
not
hear
:
and
therefore
't
is
that
he
delivers
them
over
into
the
hands
of
severe
Judgments
,
as
into
the
hands
of
so
many
curst
School-masters
(
as
Basil
speaks
)
that
so
they
may
learn
obedience
by
the
things
●hey
suffer
,
as
the
Apostle
speaks
.
It
is
said
of
Gideon
,
he
took
Judg.
8.
16.
bryars
and
thorns
,
and
with
them
he
taught
the
men
of
Succoth
.
Ah
poor
London
!
how
has
God
taught
thee
with
bryars
and
thorns
,
with
Sword
,
Pestilence
,
and
Fire
,
and
all
because
thou
wouldst
not
be
taught
by
prosperity
and
mercy
,
to
do
justice
,
to
love
mercy
,
and
to
walk
humbly
with
Mich.
6.
8.
●am.
3
32
33.
Isa.
28.
21.
Schola
crucis
.
schola
laci●
.
●y
God
.
God
delights
in
the
Reformation
of
a
Nation
;
but
he
doth
not
delight
in
the
desolation
of
any
Nation
.
Gods
greatest
severity
,
is
to
prevent
utter
ruine
and
misery
.
If
God
will
but
make
Londons
destruction
,
Englands
instruction
,
it
may
save
the
Land
from
a
total
desolation
.
Ah
London
!
London
!
I
would
willingly
hope
,
that
this
fiery
Rod
that
has
been
upon
thy
back
,
has
been
only
to
awaken
thee
,
and
to
instruct
thee
,
and
to
refine
thee
,
and
to
reform
thee
,
that
after
this
sore
desolation
,
God
may
delight
to
build
thee
,
and
beautifie
thee
,
and
make
thee
an
eternal
excellency
,
a
joy
of
many
generations
.
But
,
Isa.
60.
15.
Fifthly
,
God
inflicts
sore
and
great
Judgments
upon
the
sons
of
men
,
that
he
may
try
them
,
and
make
a
more
full
discovery
of
themselves
to
themselves
.
Wicked
men
will
never
believe
that
their
lusts
are
so
strong
,
and
that
their
hearts
are
so
base
,
as
indeed
they
are
.
2
Kings
8.
12
,
13.
And
Hazael
said
,
Why
weepeth
my
Lord
?
and
he
answered
,
Because
I
know
the
evil
that
thou
wilt
do
unto
the
Children
of
Israel
;
their
strong
holds
wilt
thou
set
on
fire
,
and
their
young
men
wilt
thou
slay
with
the
sword
,
and
wilt
dash
their
children
,
and
rip
up
their
women
with
child
.
And
Hazael
said
,
But
what
,
is
thy
servant
a
dog
,
that
he
should
do
this
great
thing
?
And
Elishu
answered
,
The
Lord
hath
shewed
me
that
thou
shalt
be
King
over
Syria
.
Hazael
could
not
imagine
that
he
should
be
as
fierce
,
cruel
,
murderous
,
and
merciless
as
a
dog
,
that
will
tear
all
in
pieces
that
he
can
come
at
.
It
could
never
enter
into
his
thoughts
,
that
ever
he
should
do
such
cruel
,
barbarous
,
horrid
,
and
inhumane
acts
,
as
the
Prophet
spoke
of
;
but
he
did
no●
know
the
depth
of
his
own
corruption
,
nor
the
desperateness
,
nor
deceitfu●ness
of
his
own
heart
.
Isa.
.
Jer.
17.
9.
8.
21.
And
they
shall
pass
through
it
hardly
bestead
and
hungry
:
and
it
shall
come
to
pass
,
that
when
they
shall
be
hungry
,
they
shall
fr●t
themselves
,
and
curse
their
King
,
and
their
God
,
and
look
upward
.
When
Judgments
are
upon
them
,
then
their
wickedness
appears
rampant
.
They
shall
curse
their
own
King
for
not
defending
,
protecting
,
or
relieving
of
them
;
they
shall
look
upon
him
as
the
cause
of
all
their
wants
,
sorrows
,
and
sufferings
:
and
as
men
overwhelmed
with
misery
,
and
full
of
indignation
,
they
shall
fall
a
cursing
of
him
.
And
they
shall
curse
their
God
,
as
well
as
their
King
,
that
is
,
say
some
,
the
true
God
,
who
deservedly
brought
these
plagues
upon
them
.
Their
God
,
that
is
,
say
others
,
their
Melchom
to
whom
they
had
sacrificed
,
and
in
whom
they
see
now
that
they
vainly
trusted
.
So
those
desperate
wretches
under
the
Beast
,
Rev.
16.
8
,
9.
And
the
fourth
Angel
poured
out
his
vial
upon
th●
Plutarch
observes
that
it
is
the
quality
of
Tygers
to
grow
mad
,
and
tear
themselves
in
pieces
,
if
they
hearbut
Drums
or
Tabers
to
sound
about
them
,
l●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
rep●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-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.
●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
c●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
bethink
themselves
,
and
to
turn
to
him
,
who
is
able
by
a
flaming
fire
quickly
to
turn
them
out
of
all
.
The
Jews
have
a
saying
,
That
if
war
be
begun
in
another
Country
,
yet
they
should
fast
and
mourn
because
the
war
is
begun
,
and
because
they
do
not
know
how
soon
God
may
bring
it
to
their
doors
.
O
Sirs
!
London
is
burnt
,
and
it
highly
concerns
you
to
fast
and
mourn
,
and
pray
,
and
to
take
the
Alarm
;
for
you
do
not
know
how
soon
a
fire
may
be
kindled
in
your
own
habitations
.
Now
God
has
made
the
(
once
famous
)
City
of
London
a
flaming
Beacon
before
your
eyes
,
he
expects
and
looks
that
you
should
all
fear
before
him
.
Secure
your
interest
in
him
,
walk
humbly
with
him
,
and
no
more
provoke
the
eyes
of
his
jealousie
and
glory
.
The
design
of
Heaven
by
this
late
dreadful
Fire
,
is
not
to
be
confined
to
those
particular
persons
upon
whom
it
hath
fallen
heaviest
;
but
't
is
to
awaken
all
,
and
warn
all
.
When
a
Beacon
is
fired
,
it
gives
warning
as
much
to
the
whole
Country
,
as
to
him
who
sets
it
on
fire
;
or
as
it
does
to
him
on
whose
ground
the
Beacon
stands
.
We
can
neither
upon
the
foot
of
Reason
or
Religion
,
conclude
them
to
be
the
greatest
sinners
,
who
have
been
the
greatest
sufferer●
;
for
many
times
we
find
,
that
the
greatest
Saints
have
been
the
greatest
sufferers
both
from
God
and
men
.
Job
Job
.
1.
1
,
2
,
3
,
4.
was
a
non-such
in
his
day
for
holiness
,
uprightness
,
and
the
fear
of
the
Lord
,
and
yet
by
the
wind
and
fire
from
Heaven
on
the
one
hand
,
and
by
the
Sabeans
and
Chaldeans
on
the
other
hand
,
he
is
stript
of
all
his
children
and
of
a
fair
estate
in
one
day
:
so
that
in
the
morning
it
might
have
been
said
,
Who
so
rich
as
Job
?
and
in
the
evening
,
Who
so
poor
as
Job
?
Job
was
poor
even
to
a
Proverb
.
Look
as
wicked
men
are
very
incompetent
Judges
of
divine
favours
and
mercies
,
so
they
are
very
incompetent
Judges
of
divine
tryals
and
severities
;
and
whatever
they
may
think
or
say
,
I
dare
conclude
,
that
they
who
have
drank
deepest
of
this
Cup
of
sorrows
(
of
this
Cup
of
desolation
and
fire
in
London
)
are
not
greater
sinners
then
all
others
in
England
,
who
yet
have
not
tasted
of
this
bitter
Cup.
But
more
of
this
when
I
come
to
the
Application
of
the
Point
.
O
Sirs
!
I
beg
upon
the
knee
of
my
soul
,
that
you
will
not
slight
this
dreadful
warning
of
God
,
that
he
has
given
to
the
whole
Nation
in
turning
London
into
ashes
:
To
that
purpose
seriously
consider
.
First
,
Divine
warnings
slighted
and
neglected
,
will
certainly
bring
down
the
greater
wrath
and
vengeance
upon
you
,
Levit.
26.
16
,
17
,
18.
21
,
23
,
24.
27
,
28.
Amos
4.
7.
8
,
9
,
10
,
11.
Jer.
25.
4.
to
the
12.
vers.
Isa.
22.
12
,
13
,
14.
as
you
may
clearly
see
by
comparing
the
Scriptures
in
the
Margine
together
.
Secondly
,
Slighting
of
Judgments
is
the
greatest
Judgment
that
can
befal
a
people
;
it
speaks
out
much
Pride
,
Atheism
,
Hardness
,
Blindness
,
and
desperate
Security
,
and
Contempt
of
the
great
God
.
To
be
given
up
to
slight
divine
warnings
,
is
a
spiritual
Judgment
,
and
therefore
must
of
all
Judgments
be
the
greatest
Judgment
to
be
given
up
to
Sword
,
Famine
,
Fire
,
Pestilence
,
burning
Agues
,
and
Fevers
,
is
nothing
so
great
a
Judgment
as
to
be
given
up
to
slight
divine
warnings
;
for
in
the
one
you
are
but
passive
,
but
in
the
other
you
are
active
.
Thirdly
,
Heathens
Jonah
3.
have
trembled
,
and
mended
,
and
reformed
at
divine
warnings
;
and
therefore
for
you
to
slight
them
,
is
to
act
below
the
Heathens
,
yea
,
't
is
to
do
worse
then
the
Heathens
,
who
will
certainly
one
day
rise
up
in
Judgment
against
all
such
who
have
been
slighters
of
the
dreadful
warnings
of
Heaven
.
Fourthly
,
Slighting
of
divine
warnings
,
lays
men
Prov.
1.
24.
to
vers.
32.
open
to
such
anger
and
wrath
,
as
all
the
Angels
in
Heaven
are
not
able
to
express
,
nor
all
the
men
on
earth
able
to
conceive
.
Fifthly
,
Slighting
and
neglecting
of
divine
warnings
,
speaks
out
the
greatest
dis-ingenuity
,
stoutness
,
and
stubbornness
that
is
imaginable
.
The
ingenuous
child
easily
takes
warning
,
and
to
an
ingenuous
Christian
every
divine
warning
is
as
the
hand-writing
upon
the
wall
.
Sixthly
,
Slighting
of
divine
warnings
,
provokes
God
many
t●mes
to
Dan.
5.
5.
give
up
men
to
be
their
own
Executioners
,
their
own
destroyers
.
Saul
had
many
warnings
,
but
he
slighted
and
neglected
1
Sam.
31.
4.
Joh.
6.
70
,
71.
Mat.
26.
21
,
22
,
23
,
24
,
25.
Mat.
27.
5.
them
all
;
and
at
last
God
leaves
him
to
fall
on
his
own
sword
.
Christ
cast
Hell-fire
often
into
Judas
his
face
.
Thou
hast
a
Devil
;
and
wo
to
that
man
by
whom
the
Son
of
Man
shall
be
betrayed
;
it
had
been
good
for
that
man
that
he
had
never
been
born
:
But
Judas
slights
all
these
warnings
,
and
betrays
his
Lord
and
Master
,
and
then
goes
forth
and
hangs
himse●f
.
It
was
a
strange
conceit
of
the
Cerinthians
that
honoured
Judas
the
Traitor
as
some
divine
Irenaeus
.
Aug.
de
Haeresi
.
and
super-humane
power
,
and
called
his
Treason
a
blessed
piece
of
Service
,
and
that
he
knowing
how
much
the
death
of
Christ
would
profit
mankind
,
did
therefore
betray
him
to
death
to
save
the
race
of
mankind
,
and
to
do
a
thing
pleasing
to
God
.
Judas
withstood
all
divine
warnings
Some
report
of
Judas
,
that
he
slew
his
father
,
married
his
mother
,
and
betrayed
his
Master
.
from
within
and
without
,
and
you
know
how
the
Tragedy
ended
;
he
dyed
a
miserable
death
,
he
perished
by
his
own
hands
,
which
were
the
most
infamous
hands
in
all
the
world
:
he
went
and
hanged
himself
.
And
as
Luke
hath
it
,
he
fell
head-long
and
burst
asunder
in
the
midst
,
and
all
his
bowels
gushed
out
.
In
every
passage
of
his
death
we
may
take
notice
of
divine
Justice
,
and
accordingly
take
heed
of
slighting
divine
warnings
.
It
was
but
just
that
he
should
hang
in
the
air
,
who
for
his
sin
was
hated
both
of
Heaven
and
Earth
,
and
that
he
should
fall
down
head-long
,
who
was
fallen
from
such
a
height
of
honour
,
as
he
was
fallen
from
;
and
that
the
halter
should
strangle
that
throat
,
through
which
the
voice
of
Treason
had
sounded
;
and
that
his
bowels
should
be
lost
,
who
had
lost
the
bowels
of
all
pity
,
piety
,
and
compassion
;
and
that
his
Ghost
should
have
his
passage
out
of
his
midst
(
He
burst
asunder
in
the
midst
,
saith
the
Text
)
and
not
out
of
his
lips
,
because
with
a
kiss
of
his
lips
he
had
betrayed
our
Lord
Jesus
.
But
seventhly
,
By
slighting
divine
warnings
,
you
will
arm
both
visible
and
2
Kings
6.
8
,
9
,
10
,
11.
16.
17.
Exod.
14.
Judg.
5.
19
,
20.
Isa.
37.
7
,
8
,
9.
36.
invisible
Creatures
against
you
.
Pharaoh
slights
divine
warnings
,
and
God
arms
the
winds
against
him
to
his
destruction
Sisera
slights
divine
warnings
,
and
the
Stars
in
their
Course
fought
against
Sisera
.
Sennacherib
slights
divine
warnings
,
and
an
Angel
of
the
Lord
destroyed
a
hundred
fourscore
and
five
thousand
of
his
Army
in
one
night
.
Eighthly
,
By
slighting
of
divine
warnings
,
you
will
tempt
Satan
to
tempt
your
souls
:
he
that
dares
slight
divine
warnings
,
will
stick
at
nothing
that
Satan
shall
tempt
him
to
;
yea
,
he
does
to
the
utmost
what
lyes
in
him
to
provoke
Satan
to
follow
him
with
the
blackest
and
sorest
temptations
.
Ninthly
,
He
that
slights
divine
warnings
,
dams
up
all
the
springs
of
mercy
,
Psal.
81.
11.
to
the
end
.
Jer.
7.
23
,
24
,
25
,
26
,
27
,
28
,
29.
34.
Isa.
13.
14
,
15
,
16.
and
turns
the
streams
of
loving-kindness
and
favour
another
way
.
Tenthly
and
lastly
,
Slighting
of
divine
warnings
,
will
be
the
Sword
that
will
wound
you
,
and
the
Serpent
that
will
sting
you
,
〈◊〉
the
Worm
that
will
be
still
gnawing
upon
you
;
especially
,
1.
When
your
consciences
are
awakned
.
2.
When
you
shall
lye
upon
a
dying
bed
.
3.
When
you
shall
stand
before
a
Judgment-seat
.
Fourthly
and
lastly
,
When
you
shall
awake
with
everlasting
flames
about
your
ears
.
Upon
all
these
considerations
,
take
heed
of
slighting
the
warnings
of
God
that
you
are
under
this
day
.
But
,
Seventhly
and
lastly
,
God
inflicts
great
and
sore
J●d●ments
upon
Persons
,
Cities
,
and
Countries
,
to
put
the
world
in
mind
of
the
General
Judgment
.
Who
can
think
upon
the
Conflagration
of
our
late
glorious
City
,
and
not
call
to
mind
the
great
and
terrible
day
of
the
Lord
?
Psal.
50.
3
Our
God
shall
come
,
and
shall
not
keep
silence
;
a
fire
shall
devour
before
him
,
and
it
shall
be
very
tempestuous
round
about
him
.
As
God
gave
his
Law
in
fi●e
,
so
when
he
comes
to
Judgment
,
in
fire
he
will
require
it
,
to
shew
himself
a
Judge
and
Revenger
of
it
,
and
to
bring
the
world
to
a
strict
account
for
Eccle.
12.
13
,
14.
Exod.
20.
18.
Heb.
12.
18
,
19
,
20
,
21.
their
breaking
of
it
.
In
the
promulgation
of
the
Law
a
flaming
fire
was
only
on
Mount
Sinai
;
but
when
Christ
shall
come
to
execute
vengeance
on
the
transgressors
of
it
,
a●l
the
world
shall
become
a
Bonfire
.
In
the
promulgation
of
the
Law
there
was
fire
,
smoak
,
thunder
,
and
an
earthquake
;
but
when
Christ
shall
come
in
flaming
fire
to
revenge
the
breaches
of
it
,
the
Heavens
shall
be
dissolved
,
and
the
Elements
shall
melt
with
servent
heat
,
so
that
not
only
a
few
Cities
and
Kingdoms
,
but
all
this
lower
World
shall
be
of
a
flame
;
and
therefore
if
any
of
the
wicked
should
be
so
weak
as
to
think
to
secure
themselves
by
creeping
behind
the
Lord
,
they
will
but
deceive
themselves
;
for
the
fire
shall
not
only
devour
before
him
,
but
it
shall
also
devour
round
about
him
.
When
an
unquenchable
fire
shall
be
kindled
above
the
sinner
,
and
below
the
sinner
,
and
round
about
the
sinner
,
Rev.
6.
15
,
16
,
17.
Jer.
5.
14.
how
is
it
possible
that
he
should
escape
,
though
he
should
cry
●ut
to
the
Rocks
and
the
Mountains
to
fall
upon
him
,
a●d
to
cover
him
from
the
wrath
of
the
Lamb
?
Isa.
66.
15
,
16.
For
behold
,
the
Lord
will
come
with
fire
,
and
with
his
chari●ts
like
a
whirlwind
,
to
render
his
anger
with
fury
,
and
his
rebuke
with
flames
of
fire
.
For
by
fire
〈◊〉
by
his
sword
will
the
Lord
plead
with
all
flesh
:
and
the
slai●
〈◊〉
the
Lord
shall
be
many
.
There
is
nothing
more
fearful
or
formidable
either
to
man
or
beast
then
fire
.
Now
when
God
comes
to
execute
his
Judgments
,
and
to
take
vengeance
on
the
wicked
in
this
life
(
as
some
curry
the
words
)
or
in
the
other
life
(
as
others
curry
the
words
)
he
will
come
in
the
most
terrible
and
dreadful
manner
imaginable
,
he
will
come
with
fire
,
and
he
will
render
his
rebuke
with
flames
of
fire
,
or
with
fiery
flames
,
as
some
say
;
or
with
flaming
fire
,
as
others
say
.
2
Thes.
1.
7
,
8.
And
to
you
who
are
troubled
,
rest
with
us
,
when
the
Lord
Jesus
shall
be
revealed
from
heaven
,
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
.
Beloved
,
that
Christ
will
come
to
Judgment
in
flaming
fire
,
is
no
Politick
invention
found
out
to
fright
men
from
their
pleasures
;
nor
no
Engine
of
State
devised
to
keep
men
tame
and
quiet
under
the
Civil
powers
;
nor
no
Plot
of
the
Minister
to
make
men
melancholy
,
or
to
hurry
them
into
a
blind
obedience
;
but
it
is
the
const●nt
voice
of
God
in
the
blessed
Scriptures
,
2
Pet.
3.
10-12
.
But
the
day
of
the
Lord
will
come
as
a
thief
in
the
night
,
in
the
which
the
heavens
shall
pass
away
with
a
great
noise
,
and
the
elements
shall
melt
with
fervent
heat
,
the
earth
also
and
the
works
that
are
therein
shall
be
burnt
up
.
Looking
for
and
hasting
unto
the
coming
of
the
day
of
God
,
wherein
the
heavens
being
on
fire
,
shall
be
dissolved
,
and
the
elements
shall
melt
with
fervent
heat
.
Pareus
is
of
opinion
,
that
that
Pareus
in
Rev.
16.
18.
fire
that
shall
set
all
the
world
in
a
flame
,
at
last
will
be
kindled
and
cherished
by
lightning
from
Heaven
.
The
Earth
being
smitten
with
lightning
from
Heaven
,
shall
be
shaken
and
torn
into
ten
thousand
pieces
,
and
by
fire
utterly
consumed
;
now
the
Earth
shall
quake
,
the
Sea
roar
,
the
Air
ring
,
and
the
World
burn
.
Now
you
shall
look
no
way
,
but
you
shall
see
fire
;
you
shall
see
fire
above
you
,
and
fire
below
you
,
and
fire
round
about
you
.
Christ●
fi●st
coming
was
at
Luke
2.
8.
to
vers.
15.
Psal.
71.
6.
tended
with
a
general
peace
,
and
with
Carols
of
Angels
:
he
came
as
rain
upon
the
mown
grass
,
silently
,
sweetly
into
the
world
;
then
a
babe
cryed
in
the
manger
,
but
now
Judahs
Lyon
will
roar
and
thunder
in
the
Heavens
:
Then
he
came
riding
on
an
Asses
Colt
,
but
now
on
the
Clouds
:
Then
he
was
attended
with
twelve
poor
despised
Apostles
,
but
now
he
shall
be
waited
on
with
many
score
millions
of
Angels
.
At
his
first
coming
he
freely
offered
grace
,
and
mercy
,
and
2
Thes.
1.
7.
pardon
to
sinners
;
but
now
he
will
come
in
flames
of
fire
to
execute
wrath
and
v●ngeance
upon
sinners
,
and
't
will
be
no
small
honour
to
Christ
,
nor
no
small
c●mfort
to
the
Saints
,
nor
no
small
torment
to
the
wicked
for
Christ
to
comes
in
flames
of
fire
when
he
comes
to
Judgment
.
Saul
Acts
22.
8.
was
astonished
when
he
heard
Jesus
of
Nazareth
but
calling
unto
him
out
of
Heaven
.
Herod
was
affrighted
when
he
thought
that
John
Baptist
was
risen
again
.
The
Philistines
Mark
6.
16.
1
Sam.
21.
9.
Numb.
7.
10.
were
afraid
when
they
saw
Davids
Sword
.
The
Israelites
were
startled
when
they
saw
Aarons
Rod
:
And
Juda
was
ashamed
when
he
saw
Thamars
signet
and
staff
:
and
Belshazzar
Dan.
5.
5.
was
amazed
when
he
saw
the
hand-writing
upon
the
Wall
.
The
Carthaginians
were
troubled
when
they
saw
Scipio's
Sepulchre
:
and
the
Saxons
were
terrified
when
they
Hollingsheds
Chron.
saw
Cadwallon's
Image
.
Oh
how
terrified
,
amazed
,
and
confounded
will
wicked
men
be
when
they
shall
see
that
Christ
whom
they
have
rejected
,
betrayed
,
crucified
,
scorned
,
opposed
,
and
persecuted
,
come
in
flames
of
fire
to
pass
an
eternal
Doom
upon
them
!
I
have
read
a
story
of
two
Souldiers
,
Holcot
.
in
lib.
Sap.
that
coming
to
the
Valley
of
Jehosaphat
in
Judea
,
and
one
saying
to
the
other
,
Here
in
this
place
shall
be
the
general
Judgment
,
wherefore
I
will
now
take
up
my
place
where
I
will
then
fit
;
and
so
lifting
up
a
stone
,
he
sate
down
upon
it
,
as
taking
possession
before
hand
:
but
being
sate
,
and
●ooking
up
to
Heaven
,
such
a
quaking
and
trembling
fell
upon
him
,
that
falling
to
the
earth
,
he
remembred
the
day
of
Judgment
with
horrour
and
amazement
ever
after
.
The
case
of
this
Souldier
will
be
the
case
of
every
wicked
man
,
when
Christ
shall
appear
in
flames
of
fire
to
pass
an
eternal
Sentence
of
Condemnation
upon
all
the
Goats
that
shall
be
found
on
the
left
hand
.
It
is
strange
in
this
so
serious
a
business
Mat.
25.
41.
to
vers.
46.
of
the
day
of
Judgment
,
and
of
Christs
appearing
in
flaming
fire
,
which
so
nearly
concerns
the
sons
of
men
,
how
mens
wits
will
busie
them●elves
in
many
nice
inquiries
(
ye
may
meet
with
many
such
questions
in
the
School-men
)
as
,
1.
How
long
is
it
to
the
day
of
Judgment
?
2.
In
what
place
of
the
world
shall
the
Judgment-day
be
held
?
3.
What
kind
of
fire
shall
then
be
burning
?
4.
Whether
Christ
shall
come
with
a
Cross
carried
before
him
?
As
if
Malefactors
in
the
Gaol
should
fall
a
reasoning
and
debating
what
weather
it
would
be
at
the
day
of
Assises
?
or
of
the
Judges
habit
and
retinue
,
and
never
bethink
themselves
how
to
answer
their
Indictment
,
that
they
may
escape
condemnation
.
London's
flames
should
put
us
in
mind
of
Christs
coming
in
flames
of
fire
;
and
the
burning
of
London
should
put
us
in
mind
of
the
burning
of
the
world
,
when
Christ
shall
come
to
judge
the
sons
of
men
according
to
their
works
;
and
the
terror
and
dread
of
that
fire
,
and
mens
endeavours
to
escape
it
,
should
put
us
upon
all
those
holy
ways
and
means
whereby
we
may
escape
the
fury
of
those
dreadful
flames
that
shall
never
be
quenched
:
And
the
Houses
and
Estates
that
were
consumed
by
the
devouring
fire
in
London-streets
,
should
put
us
upon
securing
a
house
not
made
with
hands
,
2
Cor.
5.
1
,
2.
Prov.
8.
18.
1
Pet.
1.
4.
Mat.
6.
19
,
20
,
21.
but
one
eternal
in
the
Heavens
,
and
upon
securing
durable
riches
,
and
an
inheritance
that
fadeth
not
away
,
and
upon
laying
up
for
our selves
treasures
in
Heaven
,
where
neither
moth
nor
rust
,
nor
thieves
(
and
let
me
adde
,
nor
flames
)
can
break
through
,
corrupt
,
or
steal
,
or
burn
.
The
more
general
any
Judgment
is
,
the
more
it
should
put
us
in
mind
of
the
General
day
of
Judgment
.
Now
the
burning
of
London
was
a
general
Jud●ment
,
a
Judgment
that
reaches
from
one
end
of
the
Land
to
another
(
as
I
shall
more
fully
evidence
before
I
close
up
this
Discourse
)
and
therefore
it
should
remind
us
of
the
universal
Conflagration
of
the
whole
World
,
and
the
works
thereof
.
And
thus
you
see
the
ends
that
God
has
(
in
respect
of
the
wicked
)
in
inflicting
great
and
sore
Judgments
upon
Persons
,
Cities
,
and
Countrie●
.
But
pray
,
Sir
,
what
are
those
●igh
and
holy
ends
,
in
respect
Quest.
of
the
people
of
God
,
th●●●od
aims
at
by
his
inflicting
of
great
and
sore
Judgments
upon
Persons
,
Cities
,
and
Countries
?
I
suppose
they
are
such
as
follow
.
First
,
To
bring
about
those
specia●
favours
and
mercies
Answ.
that
God
intends
them
.
By
the
dreadful
Judgments
that
God
inflicted
upon
Pharaoh
,
and
upon
his
people
,
and
upon
his
Country
,
God
brought
about
the
freedom
and
liberty
of
his
people
to
worship
him
according
to
his
own
prescriptions
.
The
great
difference
and
contest
between
God
and
Pharaoh
was
,
who
should
have
their
wills
;
God
would
have
his
people
to
worship
him
according
to
his
own
mind
;
but
Pharaoh
Exod.
5.
1
,
2.
Exod.
7.
16.
Exod.
8.
8.
20.
25.
27.
29.
Exod.
9.
1.
13.
Exod.
10.
3.
7.
8.
11.
24.
Exod.
12.
31.
Jer.
11.
4.
Dan.
9.
12.
was
resolved
to
venture
his
all
before
they
should
have
their
freedom
and
liberty
to
serve
their
God
.
Upon
this
God
follows
him
with
plague
upon
plague
,
and
never
leaves
spending
of
his
plagues
upon
him
,
till
he
had
overthrown
him
,
and
through
his
ruine
brought
about
the
freedom
and
liberty
of
his
poor
people
.
The
Babylonians
were
cruel
enemies
to
Gods
poor
Israel
,
and
kept
them
in
bondage
,
yea
,
in
a
fiery
furnace
seventy
years
:
At
last
God
stirs
up
the
spirit
of
Cyrus
for
his
Churches
sake
,
and
he
by
fi●e
and
sword
lays
Babylon
waste
,
and
takes
them
Captive
,
who
had
held
his
people
in
a
long
Captivity
.
Now
he
by
breaking
the
Babylonians
in
pieces
like
a
potters
vessel
,
brought
about
(
as
as
instrument
in
the
hand
of
God
)
the
freedom
and
liberty
of
Gods
poor
people
,
as
you
may
see
by
comparing
that
45.
of
Isa.
1
,
2
,
3
,
4
,
5
,
6.
with
that
1.
Chapter
of
Ezra
.
God
stirs
up
the
spirit
of
Cyrus
to
put
forth
a
Proclamation
●●r
Liberty
for
the
Jews
to
go
to
their
own
Land
,
and
to
〈◊〉
the
House
of
the
Lord
God
of
Israel
;
and
then
he
gra●●●●●ly
stirs
up
the
spirits
of
the
people
wisely
and
soberty
to
i●●●ove
Turn
to
Obadiah
and
read
from
vers.
11.
to
the
end
of
the
Chapter
.
●he
liberty
he
had
proclaimed
.
Jer.
49.
1.
Concer●●●●
the
Ammonites
,
thus
saith
the
Lord
,
Hath
Israel
no
sons
?
hath
he
no
heir
?
why
then
doth
their
King
inherit
Gad
,
and
〈◊〉
people
dwell
in
his
Cities
?
When
the
ten
Tribes
were
carried
away
captive
,
the
Ammonites
who
dwelt
near
the
Tribe
of
Gad
,
intruded
into
it
,
and
the
Cities
of
it
;
but
mark
what
God
saith
in
verse
2.
Therefore
behold
the
days
come
,
saith
the
Lord
,
that
I
will
cause
〈◊〉
●●arm
of
war
to
be
heard
in
Rabbah
of
the
Ammonites
(
that
was
their
chief
City
)
and
it
shall
be
a
desolate
heap
,
and
her
daughters
(
that
is
lesser
Towns
)
shall
be
burnt
with
fire
,
then
shall
Israel
be
heir
unto
them
that
were
his
heirs
,
saith
the
Lord
.
God
by
fire
and
sword
Here
was
Lex
talionis
observed
;
they
that
invaded
the
inheritance
of
others
,
had
their
own
invaded
by
them
.
would
lay
desolate
the
chief
City
of
the
Ammonites
,
and
her
Towns
and
Villages
that
did
belong
to
her
:
and
by
these
dreadful
Dispensations
he
would
make
way
for
his
people
,
not
only
to
possess
their
own
Land
,
but
the
Ammonites
Land
also
.
I
will
leave
the
prudent
Reader
to
make
the
Application
We
have
been
under
greater
and
dreadfuller
Judgments
then
ever
this
poor
Nation
hath
groaned
under
in
former
times
;
and
who
can
tell
but
that
the
Lord
by
these
amazing
Judgments
may
bring
about
greater
and
better
mercies
and
blessings
then
any
yet
we
do
enjoy
?
The
Rabins
say
of
Civil
Liberty
,
that
if
the
Heavens
were
Parchment
,
the
Sea
Ink
,
and
every
pile
of
Grass
a
Pen
,
the
praises
of
it
could
not
be
comprised
nor
expressed
:
May
we
not
say
more
of
a
holy
Liberty
?
Liberty
to
serve
and
worship
the
Lord
according
to
his
own
prescriptions
and
directions
laid
down
in
his
blessed
Word
(
by
which
all
worship
and
worshippers
must
be
tryed
at
last
)
is
a
pearl
of
price
that
none
can
sufficiently
value
.
Justinus
the
second
Emperors
Motto
was
,
Libertas
res
inaestimabilis
,
Liberty
is
unvaluable
.
The
Lord
give
his
people
holy
,
wise
,
prudent
,
sober
,
humble
,
and
understanding
hearts
,
that
they
may
know
both
how
to
prize
and
how
to
improve
those
liberties
and
mercies
that
he
has
handed
to
them
through
terrible
Dispensations
.
But
,
Secondly
,
God
inflicts
great
Tryals
and
sore
Judgments
upon
Persons
and
Places
,
that
he
may
awaken
his
own
people
out
of
that
deep
security
that
oftentimes
seizeth
upon
Psal.
30.
5
,
6
,
7
,
8
,
9.
Math.
25.
5.
2
Sam.
2.
7.
15.
and
Chap.
24
,
15
,
16
,
17.
2
Kings
14.
25.
Math.
12.
40.
Jonah
1.
1
,
2
,
3.
them
.
What
deep
security
had
seized
upon
David
,
so
that
God
was
forced
to
make
use
of
the
bloody
Sword
and
of
the
sweeping
Pestilence
to
awaken
him
?
Jonah
was
a
Prophet
,
he
was
a
Servant
of
the
Lord
,
he
was
a
Type
of
Christ
,
he
was
a
good
man
;
his
name
Jonah
signifies
a
Dove
,
though
he
had
but
little
of
the
Dove
in
him
,
being
as
passionate
a
man
of
an
honest
man
,
as
you
have
lightly
heard
of
,
saith
Luther
.
Now
Jonah
having
contracted
guilt
upon
his
conscience
by
acting
quite
contrary
to
Gods
royal
Call
,
what
a
desperate
,
senseless
stupidity
and
security
had
seized
upon
him
!
what
a
spiritual
lethargy
was
poor
Jonah
in
!
not
much
unlike
that
of
the
Smith
Dog
,
whom
neither
th●
hammers
above
him
,
nor
the
sparks
of
fire
falling
round
about
him
can
awake
.
Jonah
was
not
in
a
slumber
,
but
in
a
sound
,
heavy
,
deep
,
and
dead
sleep
;
and
what
a
wonder
,
what
a
prodigie
was
here
,
that
in
all
this
stir
,
and
tumult
,
and
danger
,
the
winds
whi●●ling
and
roaring
,
the
Sea
working
,
raging
,
swelling
,
frothing
,
foaming
,
and
boiling
like
a
pot
,
the
waves
mounting
up
to
Heaven
,
and
sinking
down
again
to
Hell
(
as
the
Psalmist
speaks
)
the
ship
tumbling
and
tossing
like
a
Tennis-ball
,
the
Mariners
as
stout
fellows
as
they
were
,
surprized
with
fear
,
and
running
up
and
down
like
men
at
their
wits
end
,
like
men
that
could
not
look
pale
death
in
the
face
with
blood
in
their
cheeks
,
that
yet
Jonah
should
sleep
,
and
be
as
secure
in
that
dreadful
danger
,
as
if
he
had
been
in
his
own
house
sleeping
on
a
bed
of
doune
!
Oh
the
desperate
security
that
may
seize
upon
the
best
of
Saints
!
but
this
security
God
will
cure
in
his
Jonas's
by
some
smart
Tryal
,
or
by
some
heavy
Judgment
or
other
.
The
Lethargy
is
best
cured
by
a
burning
Ague
.
Absolon
2
Sam.
14.
30.
sends
once
or
twice
to
Joab
to
come
and
speak
with
him
:
but
when
he
saw
that
Joab
would
not
come
,
he
commands
his
corn-fields
to
be
set
on
fire
,
and
this
awakens
him
,
and
fetches
him
with
a
witness
:
So
God
by
fiery
afflictions
,
and
by
burning
up
our
comforts
round
about
us
,
awakens
us
,
and
brings
us
to
himself
with
a
witness
.
When
Iron
grows
rusty
,
we
put
it
into
the
fire
to
purifie
it
;
and
so
when
the
people
of
God
grow
rusty
and
secure
,
then
the
Lord
brings
them
under
fiery
tryals
to
awaken
them
,
and
to
purifie
them
.
If
Nero
was
so
angry
with
Vespasian
,
because
he
slept
at
his
Musick
;
how
much
more
may
the
Lord
be
angry
with
all
such
as
sleep
and
are
secure
under
the
most
amazing
and
awakning
Judgments
?
But
my
hope
and
prayer
is
,
that
the
Lord
has
,
and
will
more
and
more
graciously
and
effectually
awaken
all
the
wise
slumbring
Virgins
upon
whom
this
fiery
.
Dispensation
has
past
.
And
therefore
,
Thirdly
,
In
respect
of
his
peoples
sins
,
God
has
several
special
ends
that
he
aims
at
by
all
the
fiery
Tryals
and
smart
Providences
that
he
exercises
them
and
others
with
.
As
,
First
,
God
by
these
means
designs
a
further
and
a
fuller
discovery
of
their
sins
.
In
standing
waters
you
cannot
see
the
mud
that
lyes
at
the
bottom
of
the
Pool
or
Pond
;
but
Deut.
8.
2.
when
once
the
water
is
drawn
away
,
then
it
appears
.
In
times
of
prosperity
there
is
a
great
deal
of
mud
,
a
great
deal
of
Atheism
,
unbelief
,
discontent
,
murmuring
,
impatience
,
passion
,
pride
,
&c.
that
lyes
at
the
bottom
of
mens
hearts
undiscovered
.
Oh
but
when
God
shall
once
empty
them
of
their
Estates
,
and
burn
up
all
their
outward
comforts
,
and
set
them
with
Job
upon
the
dunghil
,
then
the
mud
appears
,
then
a
whole
army
of
lusts
discover
themselves
,
as
we
see
in
many
this
day
,
whom
you
shall
rarely
find
without
tears
in
their
eyes
,
sighs
in
their
hearts
,
and
complaints
in
their
mouths
.
Severe
Providences
are
pills
made
purposely
to
clear
the
eye-sight
.
1
Kings
17.
18.
And
she
said
unto
Elijah
,
What
have
I
to
do
with
thee
,
O
thou
man
of
God
?
art
thou
come
unto
me
to
call
my
sin
to
remembrance
,
and
to
slay
my
son
?
If
God
had
not
taken
away
her
son
,
her
sin
had
not
been
brought
to
remembrance
.
O
Sirs
!
if
God
by
this
late
dreadful
Fire
had
not
taken
away
your
houses
,
your
goods
,
your
estates
,
your
trades
,
many
of
your
sins
had
not
been
brought
to
your
remembrance
,
though
now
you
have
lost
most
or
all
.
You
may
say
with
the
Psalmist
,
My
Psal.
51.
3.
Turn
to
the
Scriptures
,
Gen.
42.
21.
Jon.
4.
8
,
9.
Jer.
9.
7.
ult.
sins
are
ever
before
me
:
my
pride
is
ever
before
me
,
my
unbelief
is
ever
before
me
,
my
frowardness
is
ever
before
me
,
my
murmuring
is
ever
before
me
,
my
discontent
is
ever
before
me
,
and
my
impatience
is
ever
before
me
,
&c.
Good
men
never
come
to
know
how
bad
they
are
,
till
they
come
to
be
exercised
with
severe
Providences
and
smart
Tryals
It
was
the
speech
of
a
Holy
man
in
a
great
sickness
,
In
thi●
disease
I
have
learned
how
great
God
is
,
and
what
the
evil
of
sin
is
;
I
never
knew
to
purpose
what
God
was
before
,
nor
what
sin
was
before
.
Afflictions
are
a
Christians
Glass
,
in
which
they
may
run
and
read
the
greatness
of
God
,
and
the
vileness
of
sin
.
But
,
Secondly
,
By
severe
Providences
and
fiery
Tryals
,
God
designs
the
preventing
of
sin
.
Paul
was
one
of
the
holiest
men
on
earth
,
called
by
some
an
earthly
Angel
,
and
yet
he
needed
a
thorn
in
the
flesh
to
prevent
pride
.
2
Cor.
12.
7.
And
lest
I
should
be
exalted
above
measure
through
the
abundance
of
the
revelations
,
there
was
given
to
me
a
thorn
in
the
flesh
,
the
messenger
of
Satan
to
buffet
me
,
lest
I
should
be
exalted
above
measure
.
Paul
was
in
very
great
danger
of
being
exalted
above
measure
,
witness
the
doubling
of
those
words
in
one
verse
,
Lest
I
should
be
exalted
,
Lest
I
should
be
exalted
.
Prudent
Physicians
sometimes
give
Physick
to
prevent
diseases
;
and
so
does
the
Physician
of
Souls
,
as
you
may
see
by
comparing
the
Scriptures
in
the
Margine
together
.
The
Job
33.
19-17
.
Chap.
34.
31
,
32.
Job
40.
4
,
5.
Hos.
2.
6
,
7.
burnt
child
dreads
the
fire
.
Sin
is
but
a
bitter
sweet
,
't
is
an
evil
worse
then
Hell
it self
.
Salt
brine
preserves
from
putrefaction
,
and
salt
Marshes
keep
the
sheep
from
rotting
;
and
so
sharp
Tryals
,
severe
Providences
preserve
the
Saints
from
spiritual
putrefying
,
and
from
spiritual
rotting
.
The
Rabbins
,
to
keep
their
Scholars
from
sin
,
were
wont
to
tell
them
,
that
sin
made
Gods
head
ake
;
and
Saints
under
fiery
tryals
do
find
by
experience
,
that
sin
makes
not
only
their
heads
,
but
also
their
hearts
ake
;
and
by
this
means
God
preserves
his
people
from
many
sins
,
which
otherwise
they
would
certainly
fall
into
.
Beloved
,
God
by
his
fiery
Dispensations
has
destroyed
many
,
or
most
of
your
outward
comforts
;
but
little
do
you
know
the
horrible
sins
that
by
this
means
the
Lord
has
preserved
you
from
.
A
full
Estate
lays
men
most
open
to
the
greatest
sins
,
the
worst
of
shares
,
and
the
deadliest
temptations
.
The
best
of
men
have
fallen
foulest
under
their
highest
worldly
enjoyments
,
witness
David
,
Solomon
,
Hezekiah
,
&c.
Under
your
outward
fulness
,
how
low
was
your
communion
with
God
?
how
languishing
were
your
Graces
?
how
lean
were
your
Souls
?
and
how
was
your
spring
of
inward
Comforts
dryed
up
?
How
little
had
God
of
your
thoughts
,
your
hearts
,
your
time
,
your
strength
?
O
Sirs
!
how
bad
would
you
have
been
by
this
time
,
if
God
had
not
removed
those
things
that
were
but
fuel
to
your
lusts
,
and
quench-coals
to
your
grace
?
Well
,
often
think
of
this
;
't
is
a
greater
mercy
to
be
preserved
from
sin
,
yea
from
the
least
sin
,
then
't
is
to
enjoy
the
whole
world
.
But
,
Thirdly
,
By
severe
Providences
,
and
by
fiery
Tryals
,
God
designs
the
imbittering
of
sin
to
his
people
.
When
God
shall
come
and
burn
up
mens
comforts
round
about
them
,
then
they
will
cry
out
,
Ah
,
what
a
bitter
thing
is
sin
!
that
puts
God
upon
burning
work
;
then
they
will
speak
that
language
to
their
own
Souls
,
that
the
Prophet
once
spake
to
the
Jews
,
Jer.
2.
15.
They
made
his
land
waste
:
his
cities
are
burnt
with
fire
.
Vers.
17.
Hast
thou
not
procured
these
things
to
thy self
?
Vers.
19.
Thine
own
wickedness
shall
correct
thee
,
and
thy
back-slidings
shall
reprove
thee
:
know
therefore
and
see
,
that
it
is
an
evil
thing
and
bitter
,
that
thou
hast
forsaken
the
Lord
thy
God
,
and
that
my
fear
is
not
in
thee
,
saith
the
Lord
God
of
Hosts
.
So
Chap.
4.
18.
Thy
way
and
thy
doings
have
procured
these
things
unto
thee
:
this
is
thy
wickedness
,
because
it
is
bitter
,
because
it
reacheth
unto
thy
heart
Yea
,
now
they
will
say
,
that
sin
is
bitternesses
in
the
abstract
,
and
in
the
plural
number
also
,
according
to
that
of
the
Prophet
Hosea
,
Hos.
12.
14.
Ephraim
provoked
him
to
anger
most
bitterly
,
or
with
bitternesses
,
as
the
Hebrew
has
it
.
Relations
and
friends
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
conscience
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
good
books
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
men
under
terrours
and
horrours
of
spirit
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
the
fore
and
heavy
Judgments
of
God
upon
others
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
the
Spirit
by
his
secret
whispers
may
tell
us
,
that
sin
is
a
bitter
thing
,
and
Ministers
may
tell
us
,
that
sin
is
a
bitter
thing
;
they
may
tell
you
,
that
't
is
bitter
to
God
,
it
being
the
only
thing
in
all
the
world
that
he
has
revealed
his
wrath
from
Heaven
against
,
and
that
is
contrary
to
the
Nature
of
God
,
the
Law
of
God
,
the
Being
of
God
,
the
Glory
of
God
,
and
the
grand
Designs
of
God
.
They
may
tell
you
,
that
't
is
bitter
to
Christ
,
witness
his
crying
out
in
the
bitterness
of
his
Soul
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
and
witness
the
sorrows
and
heaviness
of
his
Soul
,
and
his
sweating
clods
of
blood
.
When
he
hung
upon
the
Cross
,
they
gave
him
gall
and
vinegar
to
drink
;
but
no
gall
was
so
bitter
to
him
as
your
sins
.
They
may
tell
you
,
that
sin
is
bitter
to
the
Spirit
of
God
;
Gen.
6.
3.
Eph.
4.
29.
for
nothing
grieves
him
,
and
provokes
him
,
and
vexes
him
but
sin
.
They
may
tell
you
,
that
sin
is
bitter
to
the
good
Angels
:
every
sin
that
you
commit
is
as
a
dagger
at
their
hearts
:
there
is
nothing
in
all
the
world
so
bitter
to
them
,
as
to
see
their
Lord
and
Master
daily
,
yea
hourly
crucified
by
sinners
fins
.
They
may
tell
you
,
that
sin
is
bitter
to
the
evil
Angels
,
it
being
the
only
thing
for
which
they
were
banished
the
Court
of
Heaven
,
and
turned
down
to
the
lowest
Hell
,
where
they
are
kept
in
chains
of
darkness
to
the
Judgment
Jude
6.
of
the
great
day
.
They
may
tell
you
,
that
sin
is
bitter
to
the
worst
of
men
,
witness
Adams
hiding
of
himself
,
and
Gen.
3.
10.
Math.
27.
Gen.
4.
13.
Rom.
8.
20
,
21
,
22.
Judas
his
hanging
of
himself
,
and
Cains
crying
out
,
My
burden
is
greater
then
I
am
able
to
bear
.
They
may
tell
you
,
that
't
is
bitter
to
the
Creatures
,
who
groan
under
their
burdens
,
and
who
long
to
be
delivered
from
that
bondage
that
the
sin
of
man
hath
subjected
them
to
;
and
yet
for
all
this
,
we
will
not
feelingly
,
affectionately
,
experimentally
say
,
that
sin
is
bitter
,
till
God
comes
and
burns
us
up
.
Lam.
4.
11.
And
gives
us
gall
and
wormwood
to
drink
.
Chap.
3.
19
,
20.
Remembring
mine
affliction
,
and
my
misery
,
the
wormwood
and
the
gall
.
My
soul
hath
them
still
in
remembrance
,
and
is
humbled
in
me
.
O
Sirs
!
how
bitter
should
sin
be
to
you
,
who
have
seen
London
all
in
flames
?
Certainly
God
by
burning
up
your
sweet
,
pleasant
,
and
delightful
things
,
would
teach
you
to
taste
a
greater
bitterness
in
sin
then
ever
.
O
happy
Fire
,
that
shall
render
God
and
Christ
,
and
Heaven
,
and
Promises
,
and
Ordinances
more
sweet
,
and
sin
more
bitter
to
poor
sinners
Souls
!
Doubtless
one
of
Gods
great
designs
by
this
late
Judgment
of
Fire
,
is
to
imbitter
sin
to
all
sorts
of
men
.
When
Judgments
imbitter
our
sins
to
us
,
then
they
work
kindly
,
powerfully
,
effectually
,
and
then
we
may
conclude
,
that
there
was
a
hand
of
love
in
those
Judgments
,
and
then
we
shall
justifie
the
Lord
,
and
say
with
the
Church
,
Lam.
1.
18.
The
Lord
is
righteous
;
for
I
have
rebelled
against
him
:
or
as
the
Hebrew
runs
,
Because
I
have
imbittered
him
,
he
is
righteous
in
all
the
sore
judgments
that
he
hath
inflicted
upon
me
;
for
I
have
imbittered
him
against
me
by
my
most
bitter
sins
.
But
,
Fourthly
,
By
severe
Providences
and
fiery
Tryals
,
God
designs
the
mortifying
and
purging
away
of
his
peoples
sins
.
Isa.
1.
25.
And
I
will
turn
my
hand
upon
thee
(
to
wit
to
correct
or
chastise
thee
)
and
purely
purge
away
thy
dross
(
or
drosses
)
Dan.
11.
35.
Mal.
3.
1
,
2
,
3.
Gods
fire
is
in
Zion
,
and
his
furnace
in
Jerusalem
.
Isa.
31.
9.
and
take
away
all
thy
tin
(
or
tins
in
the
plural
number
.
)
Some
by
dross
understand
gross
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
dros●
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
dread●
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
Pila●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
●efining
;
and
therefore
God
by
fiery
tryals
will
refine
them
,
●ut
not
as
dross
or
chaff
which
are
burnt
up
in
the
fire
,
but
●s
silver
and
gold
which
are
purified
in
the
fire
:
he
will
so
●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
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
neith●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
●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
ex●rcise
of
grace
.
Hos.
6.
1
,
2
,
3.
Come
,
let
us
return
unto
th●
Lord
;
for
he
hath
torn
,
and
he
will
heal
us
;
he
hath
smitten
,
●nd
he
will
bind
us
up
.
After
two
days
he
will
revive
us
,
in
the
●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
●h●ir
faith
,
their
repentance
,
their
love
,
their
hope
,
all
in
e●ercise
.
When
a
Souldiers
courage
,
metal
,
and
gallantry
lyes
as
it
were
hid
,
his
Captain
will
put
him
upon
such
ha●d●hips
,
h●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
shall
put
them
to
a
full
improvement
of
that
blessed
stock
of
grace
that
he
has
intrusted
them
with
.
The
fire
that
came
from
Heaven
was
to
be
kept
continually
burning
,
that
it
might
never
go
Levit.
6.
13.
out
.
God
loves
to
see
the
graces
of
his
Children
in
continual
exercise
:
Neglect
of
our
graces
is
the
ground
of
their
decrease
and
decay
.
Wells
are
the
sweeter
for
drawing
,
an●
grace
is
the
stronger
for
acting
;
we
get
nothing
by
dead
and
useless
habits
.
Talents
hid
in
a
napkin
gather
rust
;
the
noblest
faculties
are
imbased
,
when
not
improved
in
exercis●
.
2
Tim.
1.
6.
Stir
up
the
gift
of
God
which
is
in
thee
.
'T
is
an
Allusion
to
the
fire
in
the
Temple
,
which
was
always
to
be
kept
burning
.
All
the
praise
that
God
has
from
us
in
this
life
,
is
from
the
actings
of
grace
.
'T
was
Abrahams
acting
of
faith
that
set
the
Crown
of
Glory
upon
the
Lords
Head
.
O
Sirs
!
look
narrowly
to
it
,
that
you
fail
not
in
the
activity
and
lively
vigo●
of
your
graces
:
Look
to
it
,
that
your
graces
be
still
acted
,
exercised
,
and
blown
up
,
that
so
they
may
be
still
flaming
and
shining
:
the
more
you
exercise
grace
,
the
more
you
strengthen
it
,
the
more
you
increase
it
.
Repeated
The
more
a
man
plays
upon
an
Instrument
,
the
more
dextrous
he
grows
.
Math.
25.
27.
Prov.
10
4.
acts
strengthen
habits
;
t
is
so
in
sin
,
and
't
is
so
in
grace
also
.
The
more
the
little
child
goes
,
the
more
strong
it
grows
by
going
.
Money
is
not
increased
by
lying
in
a
Chest
,
but
by
trading
.
The
more
any
member
is
used
,
the
stronger
't
is
.
As
the
right
hand
is
most
used
,
so
't
is
commonly
strongest
.
The
diligent
hand
●akes
rich
.
A
little
stock
well
husbanded
,
will
daily
increase
;
when
a
greater
stock
neglected
,
shall
decay
,
and
come
to
nothing
.
The
exercise
of
grace
will
best
testifie
both
the
truth
and
the
life
of
your
graces
.
Grace
is
never
more
evident
then
when
't
is
in
exercise
.
When
I
see
a
man
rise
,
and
walk
,
and
work
,
and
exercise
his
arms
,
I
know
he
is
a
real
man
,
a
living
man
.
The
more
the
fire
is
blown
up
,
the
sooner
't
is
seen
to
be
fire
.
There
are
many
precious
Christians
who
are
full
of
fears
and
doubts
,
that
they
have
no
love
to
God
,
no
saith
in
God
,
no
hope
of
Glory
,
&c.
but
the
best
way
under
Heaven
to
put
an
end
to
these
fears
and
doubts
,
is
to
be
fervent
in
exerting
act●
of
love
,
of
faith
,
of
hope
,
&c.
The
non-exercise
of
grace
cast
Adam
out
of
Paradise
;
it
shut
Moses
,
and
Aaron
out
o●
Numb.
20.
12.
Caanan
;
it
brought
Jacob
into
fourteen
years
hard
service
and
bondage
;
for
had
he
exercised
faith
,
hope
,
patience
,
&c.
●s
he
should
have
done
,
he
would
never
have
got
the
blessing
by
indirect
means
as
he
did
;
it
provoked
the
Lord
to
strike
Luke
1.
18
,
19
,
20.
Heb.
3.
17
,
18.
Zacharias
dumb
;
it
shut
thousands
of
the
Jews
out
of
the
Land
of
Caanan
.
I
dare
not
be
so
harsh
,
so
rash
,
and
so
uncharitab●e
as
to
think
,
that
none
of
those
that
died
in
the
Wilderness
had
the
habits
of
faith
,
the
seeds
of
grace
in
their
souls
;
but
't
was
their
non-acting
of
faith
that
kept
them
out
of
the
holy
Land
,
as
it
did
Moses
and
Aaron
,
according
to
what
I
hinted
but
now
.
Beloved
,
by
these
instances
,
among
many
others
that
might
be
produced
,
you
see
that
God
hath
dealt
very
smartly
and
severely
with
his
choicest
Servants
for
their
not
exercising
of
their
graces
as
they
ought
to
have
done
.
And
though
I
dare
not
(
upon
many
accounts
)
say
that
for
the
Saints
not
exercising
and
improving
their
graces
,
God
has
turned
London
into
a
heap
of
Ashes
;
Austin
write
upon
that
day
wherein
he
shewed
no
acts
of
grace
,
diem
perdidi
,
I
have
lost
a
day
.
Oh
how
many
days
have
we
lost
then
for
which
God
might
justly
visit
us
!
yet
I
dare
say
,
that
this
neglect
of
theirs
may
be
one
thing
that
added
fuel
to
that
Fire
.
Well
,
Sirs
,
you
had
not
long
since
many
outward
comforts
to
live
upon
,
but
the
Lord
has
now
burnt
them
up
,
that
so
he
might
lead
you
forth
to
live
in
a
daily
exercise
of
grace
upon
himself
,
upon
his
power
,
upon
his
all-sufficiency
,
his
goodness
,
his
faithfulness
,
his
fulness
,
his
graciousness
,
his
unchangeableness
,
his
promises
.
And
if
this
fiery
Dispensation
shall
be
so
sanctified
to
us
,
as
to
work
us
to
a
further
activity
of
grace
,
and
to
a
further
growth
and
increase
of
grace
,
we
shall
be
happy
Citizens
,
though
we
are
burnt
Citizens
.
But
,
Thirdly
,
By
severe
Providences
and
by
fiery
Tryals
,
God
designs
the
growth
of
his
people
in
grace
.
Usually
the
graces
of
the
Saints
thrive
best
when
they
are
under
a
smarting
Rod.
Grace
usually
is
in
the
greatest
flourish
,
when
the
Saints
are
under
the
sorest
tryals
.
The
snuffing
of
the
Candle
makes
it
burn
the
brighter
.
God
beats
and
bruises
his
links
to
make
them
burn
the
brighter
;
he
bruises
his
spices
Rom.
5.
3
,
4.
2
Cor.
1.
3
,
4
,
5
,
6.
to
make
them
send
forth
the
greater
aromatical
savour
.
Fiery
tryals
are
like
the
Tezel
,
which
though
it
be
sharp
and
scratching
,
it
is
to
make
the
cloth
more
pure
and
fine
.
God
would
not
rub
so
hard
,
were
it
not
to
fetch
out
the
dirt
and
spots
that
be
in
his
people
.
The
Jews
were
always
best
when
they
were
in
their
lowest
condition
.
Well-waters
arising
from
deep
Springs
,
are
hotter
in
the
Winter
then
they
are
in
the
Summer
▪
Stars
shine
brightest
in
the
darkest
nights
;
and
so
do
the
graces
of
the
Saints
shine
brightest
in
the
darkest
nights
of
affliction
and
tribulation
.
God
will
sometimes
more
carry
on
the
growth
of
grace
by
a
Cross
then
by
an
Ordinance
;
yea
,
the
Lord
will
first
or
last
,
more
or
less
,
turn
all
fiery
tryals
into
Ordinances
for
the
helping
on
the
growth
of
Heb.
12.
10.
Jam.
1.
3
,
4.
1
Pet.
1.
6
,
7.
grace
in
his
peoples
souls
.
Look
as
in
the
lopping
of
a
tree
,
there
seems
to
be
a
kind
of
diminution
and
destruction
;
yet
the
end
and
issue
of
it
is
better
growth
:
And
as
the
weakning
of
the
body
by
Physick
,
seems
to
tend
to
death
;
yet
it
produceth
better
health
,
and
more
strength
:
And
as
the
ball
by
falling
downward
,
riseth
upward
;
and
as
water
in
pipes
descends
,
that
it
may
ascend
:
So
the
Saints
spiritual
growth
in
grace
is
carried
on
by
such
divine
methods
,
and
in
such
ways
as
might
seem
to
deaden
grace
,
and
weaken
it
rather
then
any
ways
to
augment
and
increase
it
.
We
know
that
winter
is
as
necessary
to
bring
on
harvest
,
as
the
spring
:
and
so
fiery
tryals
are
as
necessary
to
bring
on
the
harvest
of
grace
,
as
the
spring
of
mercy
is
.
Though
fiery
tryals
are
grievous
;
yet
they
shall
make
us
more
gracious
.
Though
for
the
present
we
cannot
see
but
that
such
and
such
severe
providences
and
fiery
tryals
,
as
the
loss
of
house
,
estate
,
trade
,
friends
,
will
redound
much
to
our
prejudice
and
damage
;
yet
in
the
issue
we
shall
find
,
that
God
will
turn
Heb.
12.
11.
them
to
the
internal
and
eternal
advantage
of
our
precious
Gen.
42.
36.
But
yet
as
old
as
Jacob
was
,
he
lived
to
see
all
those
things
work
for
his
good
,
which
he
concluded
were
against
him
Judg.
14.
14.
Phil.
1.
19.
souls
.
We
may
in
a
pang
of
passion
say
as
Jacob
,
Joseph
is
no●
,
and
Simeon
is
not
.
All
these
are
against
me
,
children
are
not
,
honours
are
not
,
riches
are
not
,
habitations
are
not
,
credit
is
not
.
All
these
are
against
us
;
but
in
the
close
we
shall
find
that
promise
made
good
in
power
upon
us
,
Rom.
8.
28.
We
know
that
all
things
shall
work
together
for
good
to
them
that
love
God
,
to
them
that
are
called
according
to
his
purpose
.
O
Sirs
!
all
the
power
of
Heaven
stands
ingaged
to
ma●e
good
this
promise
to
you
:
And
if
you
would
but
live
in
the
daily
actings
of
faith
upon
this
blessed
promise
,
you
would
then
be
able
to
bear
up
bravely
under
all
the
troubles
and
tryals
,
crosses
and
losses
that
you
meet
with
in
this
world
;
and
you
would
then
experience
the
truth
of
Samsons
Riddle
,
Out
of
the
eater
came
meat
,
and
out
of
the
strong
sweetness
.
What
Paul
said
of
his
fiery
tryals
,
viz.
I
know
that
this
shall
turn
to
my
salvation
;
that
may
you
safely
say
of
all
your
fiery
tryals
,
We
know
that
they
shall
work
for
our
good
,
we
know
that
they
shall
turn
to
our
salvation
:
Though
wicked
instruments
might
design
our
destruction
;
yet
the
wise
God
that
sits
at
the
Helm
,
will
turn
all
into
our
Salvation
.
Those
severe
Providences
which
for
the
present
may
seem
very
prejudicial
,
in
the
issue
shall
prove
very
beneficial
.
Josephs
Brethren
threw
him
into
a
pit
,
after
wards
they
sell
him
,
then
he
is
falsely
accused
,
and
as
unjustly
cast
into
prison
,
Psal.
105.
17
,
18.
Gen.
50.
20.
Chap.
41.
40.
and
laid
in
cold
Iron
:
Yet
all
this
issued
in
his
good
;
his
abasement
made
way
for
his
advancement
;
for
his
thirteen
years
imprisonment
he
raigned
fourscore
years
like
a
King
.
David
you
know
had
seven
years
banishment
,
yet
it
ended
in
a
glorious
Raign
of
forty
years
continuance
.
Job
lost
all
that
ever
he
had
in
one
day
,
he
was
a
man
under
great
calamity
,
he
was
a
spectacle
of
the
highest
misery
,
he
abounded
only
in
boils
and
sores
,
and
rags
;
but
all
this
issued
in
the
tryal
of
his
grace
,
in
the
discovery
of
his
grace
,
and
in
the
improvement
of
his
grace
,
and
in
the
close
God
did
compensate
his
very
great
losses
,
by
giving
him
twice
as
much
as
ever
he
Job
42.
10.
had
before
.
Dear
friends
,
that
by
all
severe
Providences
and
fiery
Tryals
,
God
will
turn
your
spark
of
grace
into
a
flame
,
your
mites
into
millions
,
and
your
drops
into
Seas
,
is
,
and
shall
be
the
hearty
desire
of
my
Soul
.
O
Sirs
!
if
Christ
be
even
ravished
with
one
of
his
Spouses
eyes
,
and
Gant
.
4.
9.
with
one
chain
of
her
neck
,
with
the
least
grains
and
drams
of
true
grace
;
how
will
he
be
taken
with
abundance
of
grace
?
how
will
he
be
ravished
with
the
flourishing
estate
of
your
Souls
in
grace
?
Well
,
remember
this
,
the
more
under
all
your
fiery
tryals
grace
is
increased
,
the
more
God
is
honoured
,
Religion
adorned
,
the
mouths
of
the
wicked
stopped
,
the
hands
and
hearts
of
weak
Saints
strengthned
and
encouraged
,
the
smarting
Rod
sweetned
,
and
threatned
Judgments
prevented
.
O
that
those
two
Prophesies
might
be
made
good
in
power
upon
all
the
burnt
Citizens
of
London
!
That
32.
Isa.
15.
Vntil
the
Spirit
be
poured
upon
us
from
on
high
,
and
the
wilderness
be
a
fruitful
field
.
And
that
35.
Isa.
1
,
2.
The
wilderness
and
the
solitary
place
shall
be
glad
for
them
:
and
the
desart
shall
rejoyce
,
and
blossom
as
the
rose
.
It
shall
blossom
abundantly
,
and
rejoyce
even
with
joy
and
singing
;
the
glory
of
Lebanon
shall
be
given
unto
it
,
the
excellency
of
Carmel
and
Sharon
,
they
shall
see
the
glory
of
the
Lord
,
and
the
excellency
of
our
God
.
Thrice
happy
will
the
Pliny
speaks
of
a
golden
Vine
which
never
withereth
,
but
is
always
flourishing
.
O
that
this
might
be
the
mercy
of
all
those
Christians
who
have
been
burnt
up
!
burnt
Citizens
of
London
be
,
if
under
all
their
crosses
and
Iosses
they
grow
into
a
more
deep
acquaintance
with
God
,
the
world
,
and
their
own
hearts
;
with
God
and
his
holiness
,
with
the
world
and
its
vanity
,
mutability
,
impotency
,
and
uncertainty
;
and
with
their
own
hearts
,
and
the
deceitfulness
,
vileness
,
baseness
,
and
wretchedness
of
them
.
If
under
fiery
Dispensations
we
grow
more
holy
then
ever
,
and
more
humble
then
ever
,
and
more
heavenly
then
ever
,
and
more
meek
and
lowly
then
ever
,
and
more
tender
and
compassionate
then
ever
,
and
more
faithful
and
fruitful
then
ever
,
and
more
patient
and
contented
then
ever
,
then
we
may
be
confident
that
the
grand
design
of
God
in
bringing
all
that
evil
that
he
has
brought
upon
us
,
was
his
glory
and
our
own
internal
&
eternal
good
,
and
accordingly
we
may
rejoyce
in
the
Lord
,
though
we
have
nothing
else
to
rejoyce
in
,
Hab.
3.
17
,
18.
But
,
4.
Fourthly
and
lastly
,
By
severe
Providences
and
by
fiery
Tryals
,
God
doth
design
the
tryal
of
his
peoples
graces
,
and
the
discovery
of
their
sincerity
and
integrity
to
the
world
.
Deut.
8.
2.
And
thou
shalt
remember
all
the
way
which
the
1
Pet.
1.
6
,
7.
Rev.
3.
18.
Lord
thy
God
led
thee
these
forty
years
in
the
wilderness
,
to
humble
thee
,
and
to
prove
thee
,
to
know
what
was
in
thine
heart
,
whether
thou
wouldst
keep
his
Commandments
or
no.
God
knew
them
well
enough
before
,
without
any
experimental
tryal
of
them
;
but
that
he
might
the
better
make
a
discovery
of
themselves
to
themselves
and
to
others
,
he
led
them
up
and
down
in
the
Wilderness
forty
years
.
Psal.
66.
10
,
11
,
12.
For
thou
,
O
God
,
hast
proved
us
,
th●u
hast
tryed
us
as
silver
is
tryed
;
thou
hast
brought
us
into
the
net
;
thou
hast
laid
affliction
upon
our
loyns
;
thou
hast
caused
men
to
ride
over
our
heads
:
we
went
through
fire
and
through
water
.
God
proves
his
people
,
not
thereby
to
better
his
own
knowledge
of
them
,
but
to
bring
them
to
a
better
knowledge
both
of
their
own
vices
and
graces
.
It
is
not
known
what
Corn
will
yield
till
it
come
to
the
flail
,
nor
what
Grapes
will
yield
till
they
come
to
the
press
.
Grace
is
hid
in
Nature
as
sweet
water
in
Rose-leaves
;
but
fiery
tryals
will
fetch
it
out
.
Fire
and
water
are
merciless
Elements
,
and
they
note
variety
of
sharpest
tryals
.
Now
through
these
●od
led
his
people
,
that
so
he
might
discover
to
them
and
others
both
the
strength
of
their
graces
,
and
the
strength
of
their
sins
.
God
many
times
exercises
his
dearest
Children
with
fiery
tryals
,
that
he
may
discover
the
sincerity
and
integrity
of
his
people
to
the
world
.
The
prophane
Atheistical
world
are
apt
very
boldly
and
confidently
to
conclude
,
that
the
people
of
God
are
a
pack
of
Hypocrites
and
Dissemblers
,
and
that
they
serve
God
for
a
Livery
,
for
loaves
,
and
not
for
love
;
and
that
they
are
Mercenary
Joh.
6.
26.
in
all
they
do
,
having
more
in
their
eye
,
the
hedge
that
he
has
made
about
them
,
and
the
gold
and
silver
that
he
has
bestowed
upon
them
,
then
the
honour
and
glory
of
the
great
God
.
Just
as
the
Devil
objected
against
Job
.
Now
God
Job
1.
9.
to
convince
these
men
,
these
men
,
these
monsters
,
of
the
integrity
and
sincerity
of
his
people
,
he
breaks
down
the
hedge
that
he
had
made
about
them
,
and
turns
the
wheel
upon
them
,
and
breaks
them
with
breach
upon
breach
;
he
stripes
them
of
all
,
and
turns
them
out
of
house
and
home
,
as
he
did
Job
;
and
Job
20.
21.
yet
this
people
,
with
Job
,
will
still
worship
the
Lord
,
and
bless
a
taking
God
,
as
well
as
a
giving
God
:
They
will
still
keep
close
to
the
Lord
and
his
ways
,
whatever
God
doth
with
them
or
against
them
.
Psal.
44.
17
,
18
,
19.
All
this
is
come
upon
us
(
't
is
a
terrible
All
,
as
you
may
see
from
the
9.
to
the
17.
verse
)
yet
have
we
not
forgotten
thee
,
neither
have
we
dealt
falsely
in
thy
Covenant
;
our
heart
is
not
turned
back
,
neither
have
our
steps
declined
from
thy
way
,
though
thou
hast
sore
broken
us
in
the
place
of
dragons
,
and
covered
us
with
the
shadow
of
death
.
In
spite
of
all
the
wrath
and
rage
of
Antiochus
Epiphanes
,
that
cruel
and
bloody
Persecutor
of
the
Saints
,
these
Servants
of
the
Lord
shew
their
sincerity
by
their
constancy
in
keeping
close
to
the
Lord
and
his
ways
in
the
face
of
the
greatest
opposition
and
hottest
persecution
that
they
met
withal
.
When
the
Emperor
sent
to
Basil
to
subscribe
Hist.
Tripart
.
lib.
7.
cap.
36.
to
the
Arrian
Heresie
,
the
Messenger
at
first
gave
him
good
language
,
and
promised
him
great
preferment
,
if
he
would
turn
Arrian
;
to
which
Basil
replied
,
Alas
,
these
speeches
are
fit
to
catch
little
children
withal
that
look
after
such
things
;
but
we
that
are
nourished
and
taught
by
the
holy
Scriptures
,
are
readier
to
suffer
a
thousand
deaths
,
then
to
suffer
one
syllable
or
tittle
of
the
Scripture
to
be
altered
.
The
same
Basil
affirms
,
that
many
of
the
Heathens
seeing
the
Heroick
zeal
,
courage
,
and
constancy
of
the
primitive
Christians
in
the
face
of
all
oppositions
and
persecutions
,
turned
Christians
.
Justin
Martyr
confesseth
,
that
the
constancy
of
the
Christians
in
their
sufferings
,
was
the
chief
motive
tha●
converted
him
to
Christianity
:
for
I
my self
(
saith
he
)
wa●
once
a
Platonist
,
and
did
gladly
hear
the
Christians
reviled
;
but
when
I
saw
they
feared
not
death
,
nor
any
of
those
miseries
which
most
frighten
all
other
men
,
I
began
to
consider
with
my self
,
that
it
was
impossible
for
such
men
to
be
lovers
of
pleasures
more
then
lovers
of
piety
,
and
that
made
me
fi●st
think
of
turning
Christian
.
Now
by
these
means
and
methods
,
God
convinceth
the
blind
world
of
the
integrity
and
sincerity
of
his
people
.
When
they
see
that
those
whom
they
have
severely
judged
for
Hypocrites
,
shall
owne
the
Lord
and
his
ways
,
and
cleave
to
the
Lord
and
his
ways
,
and
continue
to
follow
the
Lord
and
his
ways
,
and
hold
on
in
a
high
honouring
of
the
Lord
and
his
ways
,
when
their
hedge
is
broken
down
,
and
God
has
stript
them
as
naked
as
in
the
day
wherein
they
were
born
;
O
now
they
begin
to
Dan.
3.
26.
Acts
16.
17.
change
their
note
,
and
to
conclude
,
surely
these
are
the
Servants
of
the
most
high
God
;
these
are
no
Hypocrites
nor
Dissemblers
,
but
true
Nathanaels
in
whom
there
is
no
guile
.
Joh.
1.
47.
How
have
the
people
of
God
in
London
been
judged
Hypocrites
,
Dissemblers
,
Deceivers
,
Factious
,
and
what
not
?
Now
God
by
burning
up
their
substance
,
and
by
turning
them
out
of
house
and
home
,
and
destroying
all
their
pleasant
things
,
doth
certainly
design
to
give
those
that
have
so
deeply
censured
them
,
a
proof
of
their
integrity
and
sincerity
,
by
letting
them
see
,
that
all
the
changes
that
have
past
upon
them
,
can
never
work
them
to
change
their
Master
Christ
,
nor
to
change
his
ways
for
the
ways
of
sin
,
nor
to
change
his
Worship
for
the
Worship
of
the
world
,
nor
to
change
their
Religion
for
the
Religion
of
Rome
.
Certainly
those
that
love
the
Lord
,
that
delight
in
the
Lord
,
and
that
highly
prize
the
Lord
for
those
infinite
Perfections
,
Beauties
,
Glories
,
and
Excellencies
that
are
in
him
,
they
will
owne
him
,
and
cleave
to
him
,
and
follow
after
him
when
they
have
little
,
as
Josh.
24.
15.
Math.
19.
27.
Rev.
14.
4
,
5.
1
Pet.
3.
16
Chap.
2.
12.
15.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
signifies
to
muzzle
,
or
halter
,
or
tye
up
,
or
to
button
up
their
mouths
,
as
we
say
.
when
they
had
much
,
yea
,
when
they
have
nothing
of
the
world
,
as
when
they
had
all
the
world
;
and
by
so
doing
,
they
put
a
Pad-lock
upon
the
lying
lips
of
such
,
they
button
up
the
mouths
of
such
who
asperse
and
calumniate
them
as
a
Generation
that
only
serve
God
upon
the
account
of
a
worldly
interest
.
There
is
nothing
that
doth
more
amuse
,
amaze
,
and
astonish
wicked
men
,
then
to
see
the
people
of
God
keep
close
to
him
and
his
ways
,
when
they
are
in
a
suffering
estate
;
yea
,
when
they
have
lost
all
but
their
God
and
their
integrity
.
The
fire
trys
the
gold
,
as
well
as
the
touch
stone
,
and
diseases
try
the
skill
of
the
Physitian
,
and
tempests
try
the
skill
of
the
Pilot
;
and
so
do
fiery
tryals
try
both
the
truth
and
the
strength
of
a
Christians
graces
.
Paulinus
Nolanus
,
when
his
City
was
taken
by
the
Barbarians
,
prayed
thus
to
God
;
Lord
,
let
me
not
be
troubled
at
the
loss
of
my
Gold
,
Si●ver
,
Honour
,
City
,
&c.
for
thou
art
all
,
and
much
more
then
all
these
to
me
.
Here
was
an
Heroick
Spirit
,
here
was
grace
in
strength
,
yea
,
in
triumph
.
The
spirits
of
the
men
of
the
world
usually
sink
under
their
losses
.
Menippus
of
Phenicia
having
lost
his
goods
,
strangled
himself
.
Dinarcus
Phiton
at
a
certain
loss
cut
his
own
throat
to
save
the
charge
of
a
Halter
.
Another
being
turned
out
of
his
Estate
,
ran
out
of
his
wits
.
And
another
for
the
death
of
his
Son
,
threw
himself
head-long
into
the
Sea
.
Augustus
Caesar
(
in
whose
time
Christ
was
born
)
was
so
troubled
and
astonished
at
the
relation
of
a
Foyl
and
Overthrow
from
Varus
,
that
for
certain
months
together
he
let
the
hair
of
his
beard
and
head
grow
still
,
and
wore
it
long
;
yea
,
and
otherwhiles
Suetonius
.
he
would
run
his
head
against
the
doors
,
crying
out
,
Quintilius
Varus
,
deliver
up
my
Legions
again
;
Quintilius
Varus
,
deliver
up
my
Legions
again
.
Henry
the
II.
(
who
was
none
of
the
best
of
Princes
)
hearing
that
his
City
Mentz
was
taken
,
used
this
blasphemous
speech
,
I
shall
never
(
saith
he
)
love
God
any
more
,
that
suffered
a
City
so
dear
to
me
,
to
be
taken
from
me
.
Now
by
all
these
instances
you
may
clearly
and
plainly
see
the
different
temper
and
carriage
of
wicked
men
under
their
losses
,
crosses
,
tryals
,
and
sufferings
,
from
the
people
of
God
.
When
they
are
under
fiery
tryals
,
what
an
evil
spirit
,
what
a
desperate
spirit
,
what
a
sullen
spirit
,
what
a
proud
spirit
,
what
a
Satanical
spirit
,
what
a
hellish
spirit
do
they
discover
!
they
tell
all
the
world
,
that
they
are
under
the
power
and
dominion
of
the
God
of
this
Phil.
2.
2.
2
Tim.
2.
26.
World
.
But
when
the
people
of
God
are
under
fiery
tryals
,
they
make
conscience
of
carrying
of
it
so
as
that
they
may
convince
the
world
,
that
God
is
in
them
of
a
truth
,
and
that
they
are
sincere
and
upright
before
the
Lord
,
however
they
are
judged
and
censured
as
Hypocrites
,
Deceivers
,
Dissemblers
,
and
what
not
.
O
that
all
that
are
sufferers
by
this
fiery
Dispensation
,
would
make
it
their
business
,
their
work
,
their
Heaven
,
so
to
carry
it
under
their
present
tryals
,
as
to
convince
all
gain-sayers
of
the
sincerity
,
integrity
,
and
uprightness
of
their
hearts
,
both
towards
the
Lord
,
his
people
,
his
ways
,
his
Ordinances
,
his
interest
,
and
all
his
concernments
in
this
world
.
And
thus
much
for
the
gracious
Ends
that
God
aims
at
in
all
those
severe
Providences
and
fiery
Tryals
,
that
of
late
he
has
exercised
his
people
with
.
The
next
thing
we
are
to
inquire
after
,
is
,
those
sins
for
which
the
Lord
inflicts
so
heavy
a
Judgment
as
this
of
Fire
upon
the
Sons
of
men
.
Now
for
the
opening
of
this
,
give
me
leave
to
propose
this
Question
.
Viz.
What
are
those
sins
that
bring
the
fiery
Dispensation
,
that
Quest.
bring
the
Judgment
of
Fire
upon
Cities
,
Nations
,
and
Countries
?
Now
that
I
may
give
a
full
and
fair
Answer
to
this
necessary
and
important
Q●estion
,
will
you
please
to
premise
with
me
these
four
things
?
First
,
We
need
not
question
but
that
some
of
all
sorts
,
ranks
,
and
degrees
of
men
(
in
and
about
that
once
great
and
glorious
City
)
did
eminently
contribute
to
the
bringing
down
of
that
dreadful
Judgment
of
Fire
that
has
turned
that
renowned
City
into
Ashes
;
doubtless
Superiors
and
Inferiors
,
Ministers
and
People
,
Husbands
and
Wives
,
Parents
and
Children
,
Masters
and
Servants
,
Rich
and
Poor
,
Honourable
and
Base
,
Bond
and
Free
,
have
all
had
a
hand
in
the
bringing
down
that
Judgment
of
Fire
that
has
turned
London
into
a
ruinous
heap
.
But
,
Secondly
,
Premise
this
with
me
,
viz.
That
't
is
a
greater
Argument
of
humility
,
integrity
,
and
holy
ingenuity
,
to
fear
our selves
,
and
to
be
jealous
of
our selves
rather
then
others
,
as
the
Disciples
of
Christ
did
,
Mat.
26.
21
,
22.
And
as
they
Math.
26.
21
,
22.
did
eat
,
he
said
,
Verily
I
say
unto
you
,
that
one
of
you
shall
betray
me
.
And
they
were
exceeding
sorrowful
,
and
began
every
one
of
them
to
say
unto
him
,
Lord
,
is
it
I
?
'T
is
better
for
every
man
to
do
his
best
to
ransack
and
search
his
own
Soul
,
and
to
find
out
the
Achan
,
the
accursed
thing
in
his
own
bosom
Lam.
3.
40.
Joshua
7.
that
has
brought
that
dreadful
Judgment
of
Fire
upon
us
,
then
for
men
(
without
any
Scripture-warrant
)
to
fix
it
upon
this
party
and
that
,
this
sort
of
men
and
that
.
There
is
no
Christian
to
him
that
smites
upon
his
own
heart
,
his
own
●●east
,
his
own
thigh
,
saying
,
What
have
I
done
?
The
neglect
of
this
duty
the
Prophet
long
since
has
complained
of
.
No
man
repents
himself
of
his
wickedness
,
saying
,
Jer.
8.
6.
What
have
I
done
?
that
is
,
none
comparatively
:
So
how
rare
is
it
to
find
a
burnt
Citizen
repenting
himself
of
his
wickedness
,
and
saying
,
What
have
I
done
?
Most
men
are
ready
to
blame
others
more
then
themselves
,
and
to
judge
Math.
7.
1
,
2
,
3
,
4.
others
rather
then
themselves
to
be
the
persons
that
have
brought
down
this
Judgment
of
Fire
upon
us
.
'T
was
a
good
Saying
of
one
of
the
Ancients
:
Amat
Deus
seipsos
judicantes
,
Augustine
.
non
judicare
;
God
loves
to
judge
them
that
judge
others
rashly
,
but
not
those
that
judge
themselves
religiously
.
But
,
Thirdly
,
Premise
this
with
me
;
in
times
of
common
Judgements
,
common
Calamities
,
and
Miseries
,
other
of
the
Saints
and
Servants
of
God
have
lookt
upon
their
own
sins
as
the
procuring-causes
of
the
common
Calamity
:
Thus
David
did
in
that
2
Sam.
24.
15.
So
the
Lord
sent
a
pestilence
upon
Israel
from
the
morning
even
to
the
time
appointed
,
and
there
dyed
of
the
people
from
Dan
even
to
Beer-sheba
seventy
thousand
men
:
but
mark
the
17.
verse
,
And
David
spake
unto
the
Lord
,
when
he
saw
the
Angel
that
smote
the
people
,
and
said
,
Lo
,
I
have
sinned
,
and
I
have
done
wickedly
;
but
these
sheep
,
what
have
they
done
?
let
thy
hand
,
I
pray
thee
,
be
against
me
and
against
my
fathers
house
.
And
thus
did
good
Nebemiah
,
Nehem.
1.
3
6
,
7.
And
they
said
unto
me
,
The
remnant
that
are
left
of
the
captivity
there
in
the
province
,
are
in
great
affliction
and
reproach
,
the
wall
of
Jerusalem
also
is
broken
down
,
and
the
gates
thereof
burnt
with
fire
.
Both
I
and
my
fathers
house
have
sinned
,
we
have
dealt
very
corruptly
against
thee
,
and
have
not
kept
thy
commandments
,
nor
the
statutes
,
nor
the
judgments
which
thou
commandest
thy
servant
Moses
.
Now
certainly
't
is
as
much
our
glory
as
our
duty
to
write
after
these
blessed
Copies
,
that
these
Worthies
have
set
before
us
.
Alexander
had
somewhat
a
wry
neck
,
and
his
Souldiers
thought
it
an
honour
to
be
like
him
:
How
much
more
should
we
count
it
an
honour
to
be
like
to
David
and
Nehemiah
in
such
a
practice
as
is
honourable
to
the
Lord
,
and
advantagious
to
our selves
?
But
what
Plutarch
said
of
Demosthenes
,
That
he
was
excellent
at
praising
the
worthy
Acts
of
his
Ancestors
,
but
not
so
at
imitating
them
,
is
applicable
to
the
present
case
,
and
to
many
who
have
been
burnt
up
in
our
day
.
But
,
Fourthly
and
lastly
,
Premise
this
with
me
;
there
were
many
sins
amongst
them
that
did
profess
to
fear
God
in
that
great
City
,
which
may
and
ought
to
work
them
to
justifie
the
Lord
,
and
to
say
,
that
he
is
righteous
in
his
fiery
Dispensations
.
I
may
well
say
to
the
burnt
Citizens
of
London
,
what
the
Prophet
Oded
to
them
in
that
2
Chron.
28.
10.
But
are
there
not
with
you
,
even
with
you
,
sins
against
the
Lord
your
God
?
But
you
will
say
,
What
sins
were
there
among
the
professing
people
in
London
,
that
may
and
ought
to
work
them
to
justifie
the
Lord
,
and
to
say
,
that
he
is
just
and
righteous
,
and
that
he
has
done
them
no
wrong
,
though
he
has
burnt
them
up
,
and
turned
them
out
of
all
?
I
answer
,
That
there
were
these
seven
sins
,
among
others
,
Answ.
to
be
found
amongst
many
of
them
(
I
say
not
amongst
all
of
them
)
all
which
call
aloud
upon
them
to
lye
low
at
the
foot
of
God
,
and
to
subscribe
to
the
Righteousness
of
God
,
though
he
has
turned
them
out
of
house
and
home
,
and
burnt
up
their
substance
on
every
hand
.
First
,
There
was
among
many
Professors
of
the
Gospel
in
London
,
too
great
a
conformity
to
the
fashions
of
the
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
pattern●
.
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
sh●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
destroy
)
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
Anastati●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
oath
,
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
.
H●
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
,
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
profi●
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
●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
st●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
.
V●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
Ordinances
,
in
Sabbaths
,
and
in
the
Communion
of
Saints
,
that
once
they
had
tasted
and
found
.
In
spiritual
things
many
Citizens
could
taste
no
more
sweetness
then
in
the
white
of
an
Egg.
Many
in
that
great
City
had
lost
their
Job
6.
6.
spiritual
appetite
,
they
had
lost
their
stomachs
,
they
did
not
hunger
and
thirst
after
God
and
Christ
,
and
the
Spirit
and
Grace
,
and
the
Light
of
Gods
Countenance
,
and
pure
Ordinances
,
and
the
Fellowship
of
the
people
of
God
,
as
once
they
did
.
Now
is
there
any
thing
more
contrary
to
the
Nature
of
God
,
the
Works
of
God
,
the
Word
of
God
,
the
Glory
of
God
,
then
spiritual
decays
?
Oh
,
the
prayers
and
the
praises
that
God
loses
by
decayed
Christians
!
Ah
,
how
do
decayed
Christians
grieve
the
strong
,
and
stumble
the
weak
,
and
strengthen
the
hands
of
the
wicked
,
and
lay
themselves
open
to
divine
displeasure
!
Many
in
London
did
like
Mandrobulus
in
Lucian
,
who
offered
to
his
God
the
first
year
gold
,
the
second
year
silver
,
and
the
third
year
nothing
;
and
therefore
no
wonder
,
if
God
sent
a
fire
amongst
them
.
But
,
Fifthly
,
Their
non-improvement
of
the
mercies
and
priviledges
that
they
were
surrounded
with
,
and
their
non-improvement
of
lesser
and
greater
Judgments
that
God
had
formerly
inflicted
on
them
,
and
thei●
non
improvement
of
their
Estates
to
that
height
they
should
have
done
,
for
the
supply
of
them
whose
wants
,
bonds
,
necessities
,
and
miseries
did
call
aloud
for
supplies
:
many
did
something
,
a
few
did
much
,
but
all
should
have
done
more
.
Sixthly
,
Those
unnatural
heats
,
fiery
contests
,
violent
passions
,
and
sore
divisions
that
have
been
amongst
them
,
may
well
work
them
to
justifie
the
Lord
in
his
fiery
Dispensations
towards
them
:
for
a
Wolf
to
worry
a
Lamb
,
is
usual
;
but
for
one
Lamb
to
worry
another
,
is
unnatural
:
Cant.
2.
16.
for
Christs
lillies
to
be
among
thorns
,
is
common
;
but
for
these
lillies
to
become
thorns
,
and
to
tear
and
rend
,
and
fetch
blood
of
one
another
,
is
monstrous
and
strange
.
The
Contest
that
was
between
the
Birds
,
about
the
Rose
that
was
found
in
the
way
,
was
fatal
to
many
of
them
,
and
issued
in
the
loss
of
the
Rose
at
last
.
Seventhly
and
lastly
,
There
were
many
in
London
,
who
were
so
very
secure
,
and
so
excessively
taken
up
with
their
worldly
comforts
,
contentments
,
and
enjoyments
,
that
they
did
not
lay
the
afflictions
of
Joseph
,
1
,
so
kindly
,
2.
so
Amos
6.
6.
seriously
,
3.
so
affectionately
,
4.
so
readily
,
5.
so
frequently
,
6.
so
lamentingly
,
and
7.
so
constantly
to
heart
as
they
ought
to
have
done
.
Upon
all
these
accounts
,
how
well
does
it
become
the
Citizens
of
London
to
cry
out
,
the
Lord
is
righteous
,
the
Lord
is
righteous
in
all
his
fiery
Dispensations
towards
us
?
But
to
prevent
mistakes
,
and
that
I
may
lay
no
heavier
a
load
upon
the
people
of
God
,
that
truly
feared
him
,
and
that
had
and
have
a
saving
interest
in
him
,
then
is
meet
;
and
that
I
may
give
no
advantage
to
prophane
persons
to
father
the
burning
of
the
City
of
London
wholly
,
mainly
,
or
only
upon
the
sins
of
the
people
of
God
:
give
me
leave
therefore
to
propound
these
four
Queries
.
First
,
Whether
all
these
seven
sins
last
cited
,
or
most
of
them
,
can
be
justly
charged
upon
the
body
of
those
sincere
Christians
,
who
lived
then
in
London
,
and
whose
habitations
are
now
burnt
up
?
Secondly
,
Whether
those
of
the
people
of
God
,
upon
whom
any
of
the
fore-mentioned
sins
are
chargeable
,
have
not
before
the
City
was
burnt
,
daily
lamented
,
bewailed
,
and
mourned
over
those
sins
that
might
have
been
charged
upon
them
,
either
by
their
own
consciences
or
others
?
Thirdly
,
Where
and
how
it
doth
appear
by
the
blesed
Scriptures
,
that
ever
God
sent
so
great
a
Judgment
of
Fire
(
as
was
poured
out
upon
London
)
upon
the
account
of
the
●ins
of
those
that
truly
feared
him
;
be
it
those
seven
that
have
been
already
specified
,
or
any
others
that
can
be
now
clea●ly
and
justly
proved
against
them
?
Fourthly
,
Whether
there
are
not
some
other
mens
sins
,
upon
whom
in
the
clear
evidence
of
Scripture-light
,
this
heavy
Judgment
of
Fire
may
be
more
clearly
,
safely
,
and
fairly
fixt
,
then
upon
the
sins
of
those
,
who
had
set
up
God
as
the
great
Object
of
their
fear
?
Now
in
Answer
to
this
last
Query
,
give
me
leave
to
say
:
First
,
That
sin
in
the
general
brings
the
dreadful
Judgment
of
Fire
upon
a
people
;
marks
,
personal
afflictions
,
and
●yals
may
come
upon
the
people
of
God
for
tryal
,
and
to
shew
the
Soveraignty
of
God
,
as
in
the
case
of
Job
,
whose
Job
1.
John
9.
afflictions
were
for
tryal
,
and
not
for
sin
:
the
same
may
be
said
of
the
man
that
was
born
blind
.
But
general
Judgments
,
such
as
this
fiery
Dispensation
was
,
never
comes
upon
a
people
,
but
upon
the
account
of
sin
.
This
is
evident
in
my
Text
,
Isa.
42.
24
,
25.
God
set
Jacob
and
Israel
on
fire
,
and
burnt
them
round
about
,
but
't
was
because
they
would
not
walk
in
his
ways
,
neither
were
they
obedient
unto
his
Law
.
Jer.
4.
4.
Circumcise
your selves
to
the
Lord
,
and
take
away
the
fore-skin
of
your
heart
,
ye
men
of
Judah
,
and
inhabitants
of
Jerusalem
,
lest
my
fury
come
forth
like
fire
,
and
burn
,
that
none
can
quench
it
,
because
of
the
evil
of
your
doings
.
So
Psal.
107.
33
,
34.
He
turneth
rivers
into
a
wi●derness
,
and
the
water-springs
into
dry
ground
,
a
fruitful
land
into
barrenness
,
for
the
wickedness
of
them
that
dwell
therein
.
The
very
Country
of
Jury
,
as
Travellers
report
,
which
flowed
once
with
milk
and
honey
,
is
now
for
fifteen
miles
about
Jerusalem
,
like
a
Desart
,
without
grass
,
tree
,
or
shrub
.
Ah
,
what
ruines
●oth
sin
bring
upon
the
most
renowned
Countries
and
Ci●ies
that
have
been
in
the
world
!
such
is
the
destructive
nature
of
sin
,
that
it
will
first
or
last
level
the
richest
,
the
strongest
,
and
the
most
glorious
Cities
in
the
world
.
So
the
Prophet
Amos
tells
us
,
that
't
is
sin
that
brings
Gods
sorest
punishments
upon
his
people
,
Amos
1.
3.
For
three
transgressions
of
Damascus
(
by
which
we
are
to
understand
the
greatness
of
their
iniquities
)
and
for
four
(
by
which
we
are
to
understand
the
multitude
of
their
transgressions
)
I
will
not
turn
away
the
punishment
thereof
:
the
same
is
said
of
Gaza
,
verse
6.
and
of
Tyrus
,
verse
9.
and
of
Edom
,
verse
11.
and
of
Ammon
,
verse
13.
and
of
Moab
,
Chap.
2.
1.
and
of
Judah
,
verse
4.
and
of
Israel
,
verse
6.
Now
't
is
very
observable
of
every
one
of
these
,
that
when
God
threatens
to
punish
them
for
the
greatness
of
their
iniquities
,
and
for
the
multitude
of
their
transgressions
,
he
doth
particularly
threaten
to
send
a
fire
among
them
,
to
consume
the
houses
and
the
Palaces
of
their
Cities
;
so
he
doth
to
Damascus
,
Amos
1.
4.
But
I
will
send
a
fire
into
the
house
of
Hazael
,
which
shall
devour
the
Palaces
of
Ben-hadad
:
So
he
doth
to
Gaza
,
verse
7.
But
I
will
send
a
fire
on
the
Wall
of
Gaza
,
which
shall
devour
the
Palaces
thereof
:
So
he
doth
to
Tyrus
,
verse
10.
But
I
will
send
a
fire
on
the
Wall
of
Tyrus
,
which
shall
devour
the
Palaces
thereof
:
So
he
doth
to
Edom
,
verse
12.
But
I
will
send
a
fire
upon
Teman
,
which
shall
devour
the
Palaces
of
Bozrah
:
So
he
doth
to
Ammon
,
verse
14.
But
I
will
kindle
a
fire
in
the
Wall
of
Rabbah
,
and
it
shall
devour
the
Palaces
thereof
,
with
shouting
in
the
day
of
battel
,
with
a
tempest
in
the
day
of
the
whirlwind
:
So
he
doth
to
Moab
,
Chap.
2.
vers.
2.
But
I
will
send
a
fire
upon
Moab
,
and
it
shall
devour
the
Palaces
of
Kirioth
,
and
Moab
shall
dye
with
tumult
,
with
shouting
,
and
with
the
sound
of
a
trumpet
:
So
he
doth
to
Judah
,
vers.
5.
But
I
will
send
a
fire
upon
Judah
,
and
it
shall
devour
the
Palaces
of
Jerusalem
.
By
all
these
remarkable
Instances
t
is
evident
,
that
God
by
his
fiery
Dispensations
tells
all
the
world
,
that
the
sins
of
that
people
are
great
and
many
,
upon
whom
the
dreadful
Judgment
of
Fire
is
inflicted
in
its
fury
,
and
therefore
't
is
high
folly
and
madness
in
many
men
that
makes
them
impute
this
heavy
Judgment
of
Fire
to
any
thing
rather
then
to
their
sins
.
O
Sirs
!
't
is
sin
that
burns
up
our
habitations
,
and
that
turns
flames
of
love
into
a
consuming
fire
.
And
this
the
Parliament
in
their
Act
for
the
Rebuilding
of
the
City
of
London
,
well
observes
:
the
Clause
of
the
Act
is
this
:
And
that
the
said
Citizens
,
and
their
Successors
for
all
the
time
to
come
,
may
retain
the
Memorial
of
so
sad
a
desolation
,
and
reflect
seriously
upon
their
manifold
iniquities
,
which
are
the
unhappy
causes
of
such
Judgments
.
Be
it
further
Enacted
,
That
the
Second
of
September
(
unless
the
same
happen
to
be
Sunday
;
and
if
so
,
then
the
next
day
following
)
be
yearly
for
ever
hereafter
observed
as
a
day
of
publick
Fasting
and
Humiliation
within
the
said
City
and
Liberties
thereof
,
to
implore
the
mercies
of
Almighty
God
upon
the
said
City
,
to
make
devout
Prayers
and
Supplications
unto
him
,
to
divert
the
like
Calamity
for
the
time
to
come
.
So
Sir
Edward
Turnor
Knight
,
in
his
Speech
to
the
King
upon
the
Prorogation
of
the
Parliament
,
We
must
(
saith
he
)
for
ever
with
humility
acknowledge
the
Justice
of
God
in
punishing
this
whole
Nation
by
the
late
dreadful
Conflagration
of
London
.
We
know
they
were
not
the
greatest
sinners
on
whom
the
Tower
of
Siloam
fell
,
Luke
13.
4.
and
doubtless
all
our
sins
did
contribute
to
the
filling
up
that
measure
,
which
being
full
,
drew
down
the
wrath
of
God
upon
that
City
.
So
much
the
King
in
his
Proclamation
for
a
General
Fast
on
the
Tenth
of
October
observes
.
The
Words
of
the
Proclamation
are
these
.
His
Majesty
therefore
of
out
a
deep
and
pious
sense
of
what
Himself
and
all
His
People
now
suffer
,
and
with
a
Religious
care
to
prevent
what
may
yet
be
feared
,
unless
it
shall
please
Almighty
God
to
turn
away
his
anger
from
us
,
doth
hereby
Publish
and
Declare
His
Royal
Will
and
Pleasure
,
That
Wednesday
being
the
Tenth
of
October
next
ensuing
,
shall
be
set
apart
,
and
kept
,
and
observed
by
all
His
Majesties
Subjects
of
England
,
and
Wales
,
and
the
Town
of
Berwick
upon
Tweed
,
as
a
day
of
solemn
Fasting
and
Humiliation
,
to
implore
the
mercies
of
God
,
that
it
would
please
him
to
pardon
the
crying
sins
of
this
Nation
,
those
especially
which
have
drawn
down
this
last
and
heavy
Judgment
upon
us
,
and
to
remove
from
us
all
other
his
Judgments
which
our
sins
have
deserved
,
and
which
we
now
either
feel
or
fear
.
Thus
you
see
that
not
only
the
blessed
Scriptures
,
but
also
King
and
Parliament
do
roundly
conclude
,
that
't
was
for
our
sins
,
our
manifold
iniquities
,
our
crying
sins
,
that
God
has
sent
this
heavy
Judgment
upon
us
.
His
Majesty
also
well
observes
,
that
there
are
some
special
crying
sins
that
bring
down
the
fiery
Judgment
upon
us
.
Now
this
Royal
Hint
leads
me
by
the
hand
to
say
:
Secondly
,
That
though
sin
in
the
general
,
lays
people
under
the
fiery
Dispensations
of
God
;
yet
if
we
will
but
diligently
search
into
the
blessed
Book
of
God
,
which
never
spoke
Treason
nor
Sedition
,
we
shall
find
that
there
are
several
sins
that
brings
the
heavy
Judgment
of
Fire
upon
Cities
and
Countries
.
As
,
First
,
Gross
Atheism
,
practical
Atheism
,
is
a
sin
that
brings
desolating
and
destroying
Judgments
upon
a
people
,
Zeph.
1.
12.
And
it
shall
come
to
pass
,
at
that
time
that
I
will
Atheism
denieth
God
in
either
,
1.
in
opinion
,
saying
,
there
is
no
God
;
or
,
2.
in
affection
,
wishing
there
were
no
God
;
or
,
3.
in
conversation
,
living
as
if
there
were
no
God
.
Rev.
22.
12.
search
Jerusalem
with
candles
,
and
punish
the
men
that
are
setled
upon
their
lees
,
that
say
in
their
heart
,
the
Lord
will
not
do
good
,
neither
will
he
do
evil
.
What
horrid
Blasphemy
,
what
gross
Atheism
is
here
?
How
do
these
Atheists
ungod
the
great
God
?
How
do
they
deny
his
Omnipotency
and
Omnisciency
?
What
a
God
of
Clouts
,
what
an
Idol-god
do
they
make
the
great
God
to
be
,
when
they
make
him
to
be
such
a
God
as
will
neither
do
good
nor
hurt
?
Epicurius
denied
not
Gods
Essence
,
but
only
his
Providence
;
for
he
granted
that
there
was
a
God
,
though
he
thought
him
to
be
such
an
one
as
did
neither
good
nor
evil
;
but
certainly
God
sits
not
idle
in
Heaven
,
but
has
a
sharp
and
serious
Eye
upon
all
that
is
done
on
the
Earth
:
and
this
both
Saints
and
sinners
shall
find
by
experience
,
when
in
the
great
day
he
shall
distribute
both
his
rewards
and
punishments
according
to
what
they
have
done
in
the
flesh
.
Atheism
is
the
main
disease
of
the
Soul
,
not
only
pestilent
to
the
person
in
whom
it
is
harboured
,
but
also
to
the
whole
Land
where
't
is
practised
and
permi●ted
.
Atheism
is
worse
then
Idolatry
;
for
Idolatry
only
robs
God
of
his
Worship
,
but
Atheism
robs
God
both
of
his
Attributes
and
Being
,
and
therefore
mark
what
follows
,
verse
13.
Therefore
their
God
shall
become
a
booty
,
and
their
houses
a
d●solation
,
they
shall
also
build
houses
,
but
not
inhabit
them
;
and
they
shall
plant
vineyard
,
but
not
drink
the
wine
thereof
.
So
Ezek.
20.
47
,
48
,
49.
And
say
to
the
forest
of
the
South
,
Hear
the
Word
of
the
Lord
,
thus
saith
the
Lord
God
,
Behold
,
I
will
kindle
a
fire
in
thee
,
and
it
shall
devour
every
green
tree
in
thee
,
and
every
dry
tree
,
the
fl●ming
fl●me
shall
not
be
quenched
,
and
all
faces
from
the
South
to
the
North
shall
be
burnt
therein
.
And
all
flesh
shall
see
that
I
the
Lord
have
kindled
it
,
it
shall
not
be
quenched
Then
said
●
,
Ah
,
Lord
God
,
they
say
of
me
,
doth
he
not
speak
parables
.
Here
was
a
pack
of
Atheists
that
did
mock
and
scoff
at
the
Prophet
and
his
Parables
;
they
told
him
,
that
he
ta●kt
like
a
mad
man
,
and
that
he
spoke
of
such
things
that
neither
himself
nor
others
understood
;
for
he
talkt
of
the
South
,
and
of
the
forest
of
the
South
,
and
of
fire
,
and
of
flaming
fire
,
and
of
green
and
dry
trees
,
and
that
all
these
things
were
dark
and
of
obscure
to
them
:
they
put
off
all
the
Prophet
spoke
as
Allegorical
,
as
Mystical
,
and
as
Aenigmatical
,
and
as
dark
visions
,
and
as
dreams
,
and
imaginations
,
and
divinations
of
his
own
brain
,
and
therefore
they
needed
not
much
mind
what
he
said
.
Now
mark
these
Ath●ists
,
what
do
they
do
?
they
provoke
the
Lord
to
kindle
a
fire
,
a
universal
fire
,
an
unquenchable
fire
,
an
inextinguishable
fire
in
the
midst
of
Jerusalem
,
which
is
here
termed
a
Forest
,
by
reason
of
its
barrenness
and
unfruitfulness
,
and
the
multitudes
that
were
in
it
;
and
because
it
was
fit
for
nothing
but
the
Ax
and
the
fire
.
Athei●m
is
a
sin
that
has
brought
the
greatest
woes
,
miseries
,
destructions
,
and
desolations
imaginable
upon
the
most
flourishing
Kingdoms
,
and
most
glorious
Cities
in
the
World
.
Holy
Mr.
Greenham
was
wont
to
say
,
that
he
feared
rather
Atheism
then
Popery
would
be
Englands
ruine
.
O
Sirs
!
were
there
none
within
the
Walls
of
London
that
said
in
their
hearts
with
D●vids
Atheistical
Psal.
14.
1.
fool
,
There
is
no
God
?
Caligula
the
Emperor
was
such
a
one
:
and
Claudius
thought
himself
a
God
,
till
the
loud
Thunder
affrighted
him
,
and
then
he
hid
himself
,
and
cryed
,
Claudius
n●n
est
D●us
,
Claudius
is
not
a
●od
.
Leo
the
X.
Hilderbrand
the
Magician
,
and
Alexander
the
vI
.
and
Ju●w
the
II.
were
all
most
wretched
Atheists
,
and
thought
t●a●
whatever
was
said
of
Christ
,
of
Heaven
,
of
Hell
,
of
the
day
of
Judgment
,
and
of
the
●mmortality
of
the
Soul
,
were
but
dreams
,
impostures
,
toys
,
and
old
wives
fables
.
Pope
Paul
the
III.
at
the
time
of
his
death
,
said
,
he
should
now
be
resolved
of
three
Q●estions
that
he
had
doubted
of
all
his
life
.
1.
Whether
the
Soul
was
immortal
or
no
?
2.
Whether
there
were
a
Hell
or
no
?
3.
Whether
there
were
a
God
or
no
?
And
another
grand
Atheist
said
,
I
know
what
I
have
here
,
but
I
know
not
what
I
shall
have
hereafter
.
Now
were
there
no
such
Atheists
within
the
Walls
of
London
before
it
was
turned
in
ashes
.
The
Atheist
in
Psal.
10.
11.
say
,
He
will
never
see
:
and
in
Psal.
94.
7.
they
rise
higher
,
they
say
,
The
Lord
shall
not
see
,
neither
shall
the
God
of
Jacob
regard
it
.
They
labour
to
lay
a
Law
of
restraint
upon
God
,
and
to
cast
a
mist
before
the
Eye
of
his
Providence
:
And
in
Isa.
29.
15.
they
say
,
Who
seeth
us
?
who
knoweth
us
?
And
in
Ezek.
9.
9.
they
say
,
the
Lord
hath
forsaken
the
earth
,
and
the
Lord
seeth
not
.
These
Atheists
shut
up
God
in
Heaven
as
a
blind
and
ignorant
God
,
not
knowing
,
or
not
regarding
what
i●
done
on
the
Earth
;
they
imagine
him
to
be
a
forgetful
God
,
or
a
God
that
seeth
not
.
Psal.
73.
11.
they
say
,
How
doth
God
know
?
and
is
there
knowledge
in
the
most
High
?
Thus
they
deny
Gods
Omnisciency
,
and
Gods
Omnipresency
,
which
to
do
,
is
to
ungod
the
great
God
as
much
as
in
them
lyes
.
Now
were
there
no
such
Atheists
within
the
Walls
of
London
before
it
was
destroyed
by
fire
?
O
how
did
practica●
Atheism
abound
in
London
!
How
many
within
thy
Walls
,
O
London
!
did
profess
they
knew
God
,
but
in
their
works
did
deny
him
,
being
abominable
and
disobedient
,
and
unto
Titus
1.
16.
every
good
work
reprobate
?
O
Sirs
!
some
there
are
that
live
loosely
under
the
Gospel
,
that
run
into
all
exc●ss
of
riot
,
and
that
in
the
face
of
all
promises
and
threatnings
,
mercies
and
Judgments
,
yea
,
in
the
very
face
of
life
and
death
,
of
Heaven
and
Hell
:
and
others
there
are
that
sin
freely
in
secret
,
that
can
be
drunk
and
filthy
in
the
dark
,
when
the
eye
of
man
is
not
upon
them
.
Certainly
those
mens
hearts
are
very
Atheistical
,
that
dare
do
that
in
the
sight
of
God
,
which
they
tremble
to
do
before
the
eyes
of
men
.
How
many
are
there
that
put
the
evil
day
far
from
them
,
that
flatter
themselves
in
their
sins
,
that
with
Agage
conclude
,
surely
the
bitterness
of
death
is
past
,
and
that
Hell
and
wrath
is
past
,
and
that
they
are
in
a
fair
way
for
Heaven
,
when
every
step
they
take
,
is
towards
the
bottomless
pit
?
And
divine
vengeance
hangs
over
their
heads
,
ready
every
moment
to
fall
upon
them
.
Are
there
not
many
that
seldom
pray
,
and
when
they
do
,
how
cold
,
how
careless
,
how
dull
,
how
dead
,
how
heartless
,
how
irreverent
are
they
in
all
their
addresses
to
the
great
God
?
Are
there
not
many
such
Atheists
,
that
use
no
prayer
,
nor
Bible
,
but
make
Lucian
their
Old
Testament
,
and
Machiavel
their
New
?
Are
there
not
many
that
grant
there
is
a
God
,
but
then
't
is
such
a
God
as
is
made
up
all
of
mercy
,
and
thereupon
they
think
,
and
speak
,
and
do
as
wickedly
as
they
please
?
And
are
there
not
some
that
look
upon
God
as
a
sin-revenging
God
,
and
thereupon
wish
that
there
were
no
God
,
or
else
that
they
were
above
him
,
as
Spira
did
?
And
are
there
not
others
that
have
very
odd
and
foolish
conceptions
of
God
,
as
if
he
were
an
old
man
,
sitting
in
Heaven
with
royal
Robes
upon
his
back
,
a
glorious
Crown
upon
his
head
,
and
a
Kingly
Scepter
in
his
hand
,
and
as
if
he
had
all
the
parts
and
proportion
of
a
man
,
as
the
Papists
are
pleased
to
picture
him
?
Some
there
are
that
are
so
drowned
in
sensual
pleasures
,
that
they
scarce
remember
that
they
have
a
God
to
honour
,
a
Hell
to
escape
,
a
Heaven
to
secure
,
Souls
to
save
,
and
an
Account
to
give
up
.
And
others
there
are
,
who
when
they
find
conscience
begin
to
accuse
and
terrifie
them
,
then
with
Cain
,
they
Gen.
4.
1
Sam.
18.
6.
10.
Job
31.
24.
Phil.
3.
19.
go
to
their
building●
,
or
with
Saul
to
their
musick
,
or
with
the
Drunkards
to
their
cups
,
or
with
the
Gamesters
to
their
sports
.
Some
there
are
that
make
their
gold
their
God
,
as
the
Covetous
;
others
make
their
bellies
their
God
,
as
the
Drunkard
and
the
Glutton
.
Some
make
Honours
their
Amos
6.
Math.
23.
God
,
as
the
Ambitious
;
and
others
make
pleasures
their
God
,
as
the
Voluptuous
.
Some
make
religious
Duties
their
God
,
as
the
carnal
Gospellers
;
and
others
make
their
moral
vertues
their
God
,
as
the
civil
honest
man
.
Now
what
abundance
of
such
Atheists
were
there
within
and
without
the
Walls
of
London
before
the
fiery
Judgment
past
upon
it
.
The
Scripture
attributes
the
ruine
of
the
old
world
to
Gen.
6.
Atheism
and
Prophaneness
;
and
why
may
not
I
attribute
the
ruine
and
desolation
of
London
to
the
same
.
Practical
Atheists
are
enough
to
overthrow
the
most
flourishing
Nations
,
and
the
most
flourishing
Cities
that
are
in
all
the
World
.
But
to
prevent
all
mistakes
in
a
business
of
so
great
a
concernment
,
give
me
leave
to
say
,
That
if
we
speak
of
Atheists
in
a
strict
and
proper
sense
,
as
meaning
such
as
have
simply
and
constantly
denied
all
Deity
,
then
I
must
say
,
that
there
was
never
any
such
creature
in
the
world
as
simply
and
constantly
to
deny
that
there
is
a
God
.
It
is
an
inviolable
principle
,
and
indelebly
stampt
upon
mans
nature
,
that
there
is
a
God
.
They
that
shall
deny
that
there
is
a
God
,
must
extinguish
the
very
Light
of
Nature
,
by
which
the
very
Heathen
in
all
the
Ages
of
the
World
,
have
acknowledged
a
supream
divine
Being
.
Bion
of
Boristenesa
was
a
very
great
Laert.
Atheist
all
his
life
time
,
he
denied
the
Gods
,
despised
their
Temples
,
and
derided
their
Worship
;
yet
when
death
The
stoutest
Atheists
that
ever
lived
,
cannot
resolutely
and
constantly
believe
there
is
no
God
;
hence
Heathens
have
condemned
some
to
death
that
denied
there
was
a
God
.
came
,
he
would
rather
have
endured
the
greatest
torment
,
then
to
have
dyed
,
and
that
not
so
much
for
fear
of
a
natural
death
,
but
for
fear
of
what
followed
after
,
lest
God
whom
he
had
denied
,
should
give
him
up
into
the
hand
of
the
Devil
whom
he
had
served
;
and
therefore
at
the
time
of
his
death
he
put
forth
his
hand
,
crying
,
Salve
,
Pluto
,
salve
,
Welcome
,
Devil
,
welcome
,
foolishly
thinking
to
pacific
the
Devil
by
this
flattering
salutation
.
And
Tully
observes
of
Epicurius
,
that
though
no
man
seemed
more
to
contemn
both
God
and
death
;
yet
no
man
feared
more
both
the
one
and
the
other
.
The
Philosophers
did
with
one
consent
affirm
,
That
there
is
a
God
,
and
they
called
him
,
Nomine
Deum
,
naturâ
Spiritum
,
ordine
Motorem
primum
,
but
knew
him
not
.
He
that
shall
deny
there
is
a
God
,
sins
with
a
very
high
hand
against
the
light
of
Nature
;
for
every
Creature
,
yea
,
the
least
Gnat
and
Fly
,
and
the
meanest
worm
that
crawls
upon
the
ground
,
will
confute
and
confound
that
man
that
disputes
whether
there
be
a
God
or
no.
The
Name
of
God
is
written
in
such
full
,
fair
,
and
shining
Characters
upon
the
whole
Creation
,
that
all
men
may
run
and
read
,
that
there
is
a
God
.
The
Notion
of
a
Deity
is
so
strongly
and
deeply
improst
upon
the
tables
of
all
mens
hearts
,
that
to
deny
a
God
,
is
to
quench
the
very
Principles
of
common
Nature
;
yea
,
't
is
formally
Deicidium
,
a
killing
of
God
as
much
as
in
the
Creature
lyes
.
There
are
none
of
these
Atheists
in
Hell
;
for
the
Devils
believe
and
tremble
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
James
2.
19.
that
is
here
used
,
signifies
properly
the
roaring
of
the
Sea
,
it
implies
such
an
extream
fear
,
as
causeth
not
only
trembling
,
but
also
a
roaring
and
screcking
out
,
Mark
6.
49.
Acts
16.
29.
The
Devils
believe
and
acknowledge
four
Articles
of
our
Faith
,
Mat.
8.
29.
First
,
they
acknowledge
God
.
2.
Christ
.
3.
The
day
of
Judgment
.
4.
That
they
shall
be
tormented
then
:
So
that
he
that
doth
not
believe
that
there
is
a
God
,
is
more
vile
then
a
Devil
;
to
deny
there
is
a
God
,
is
a
sort
of
Atheism
that
is
not
to
be
found
in
Hell
.
On
Earth
are
Atheists
many
,
In
Hell
there
is
not
any
.
Augustine
speaking
of
Atheists
,
saith
,
That
albeit
there
be
some
who
think
,
or
would
perswade
themselves
that
there
is
no
God
;
yet
the
most
vile
and
desperate
Wretch
that
ever
lived
would
not
say
,
there
was
no
God
.
Seneca
hath
a
remarkable
speech
,
Mentiuntur
qui
dicunt
se
non
sentire
Deum
●sse
:
nam
etsi
tibi
affirmant
interdiù
,
noctu
tamen
dubitant
:
They
lye
,
saith
he
,
who
say
they
perceive
not
there
is
a
God
;
for
although
they
affirm
it
to
thee
in
the
day-time
,
yet
by
night
they
doubt
of
it
.
Further
(
saith
the
same
Author
)
I
have
heard
of
some
that
have
denied
that
there
was
a
God
;
yet
never
knew
the
man
,
but
when
he
was
sick
he
would
seek
unto
God
for
help
:
therefore
they
do
but
lye
that
say
,
there
is
no
God
;
they
sin
against
the
light
of
their
own
consciences
,
they
who
most
studiously
go
about
to
deny
God
,
yet
cannot
do
it
,
but
some
check
of
conscience
will
flye
in
their
faces
.
Tully
would
say
,
That
there
was
never
any
Nation
under
Heaven
so
barbarous
as
to
deny
that
there
was
a
God
.
I
have
seen
a
City
without
Walls
,
but
never
any
City
but
acknowledged
a
God
,
Quicquid
vides
,
&
quicquid
non
vides
,
Deus
est
:
Whatsoever
thou
seest
,
and
whatsoever
thou
seest
not
,
is
God
;
that
is
,
all
things
visible
and
invisible
do
express
unto
thee
a
Deity
,
and
lead
thee
as
by
the
hand
to
contemplate
heavenly
,
spiritual
,
and
eternal
things
.
God
is
known
by
his
effects
,
though
not
by
his
Essence
.
The
Creation
of
the
World
is
a
glass
wherein
(
saith
Paul
)
we
may
Rom.
1.
behold
his
eternal
Power
and
God-head
,
which
that
divine
Poet
hath
well
observed
.
Du
Bart.
The
World
's
a
School
,
where
in
a
general
story
God
alway
reads
dumb
Lectures
of
his
glory
.
Austin
having
gone
round
all
the
Creatures
,
and
seeing
in
Soliloquiis
.
them
the
Characters
of
the
God-head
imprinted
,
and
seriously
inquiring
of
them
for
God
,
not
one
or
two
,
but
all
made
him
this
Answer
with
an
audible
voice
,
Non
sum
ego
,
sed
per
ipsum
sum
ego
quem
quaeris
in
me
;
I
am
not
he
,
but
by
him
I
am
whom
thou
seekest
in
me
.
I
have
heard
(
saith
my
Author
)
Mr.
Francis
Taylor
on
Pro.
6.
7.
of
some
learned
Atheists
,
met
together
to
discourse
of
the
power
of
Nature
,
to
prove
there
was
no
God
;
a
poor
shepherd
present
,
asked
how
the
rain
came
then
?
they
bid
him
look
upon
a
sti●l
,
and
he
might
know
,
that
vapours
were
drawn
up
by
the
Sun
,
and
let
fall
again
,
as
moisture
in
a
still
:
he
replied
,
I
never
yet
could
see
a
still
work
,
unless
some
man
put
fire
to
it
.
This
so
wrought
on
one
in
the
company
,
that
he
gave
glory
to
God
,
and
forsook
his
Companions
.
I
think
Zeno
hit
the
mark
,
when
he
said
,
to
hear
and
see
an
Atheist
dye
,
will
more
demonstrate
that
there
is
a
God
,
then
all
the
Learned
can
do
by
all
their
Arguments
.
That
Epitaph
which
was
written
upon
Sennacheribs
Tomb
,
may
well
Herodot
.
be
written
upon
every
Atheist
;
He
that
looks
upon
us
,
let
him
believe
there
is
a
God
,
and
learn
to
fear
him
.
In
all
the
Ages
of
the
World
God
has
given
a
most
severe
testimony
against
Atheists
.
That
Assyrian
that
bragged
at
a
Feast
,
that
he
did
never
offer
Sacrifice
to
a
God
,
was
eaten
up
of
Lice
.
And
Lucian
a
great
Atheist
,
going
to
Supper
abroad
,
left
his
Hounds
fast
when
he
went
,
and
as
he
returned
home
,
having
railed
against
God
and
his
Word
,
his
dogs
fell
mad
,
met
him
,
and
tore
him
in
pieces
.
I
have
read
of
some
Heathens
,
who
being
at
Sea
in
a
very
dangerous
storm
,
where
they
were
like
to
be
cast
away
,
they
began
every
one
apart
to
examine
themselves
,
what
should
be
the
reason
of
so
dreadful
a
storm
;
and
after
that
they
had
all
cast
up
their
acco●nts
by
querying
with
themselves
,
What
have
I
done
,
said
one
,
and
,
What
have
I
done
,
said
another
,
that
has
occasioned
this
storm
?
At
last
it
issued
thus
;
they
remembred
that
they
had
Diagoras
the
Atheist
on
Board
,
and
rather
then
they
would
all
perish
for
that
Atheists
sake
,
they
took
him
by
the
heels
,
and
hurled
him
over-board
,
and
then
the
storm
ceased
,
and
the
Sea
was
quie●
.
It
will
be
hard
to
name
an
Atheist
,
either
in
the
holy
Scripture
,
or
in
Ecclesiastical
Histories
,
or
in
Heathen
Writings
,
which
came
not
to
some
fearful
end
;
and
therefore
no
wonder
,
if
Austin
would
not
be
an
Atheist
for
half
an
hour
for
the
gain
of
a
million
of
worlds
,
because
he
knew
not
but
God
might
in
that
time
make
an
end
of
him
.
I
have
been
the
longer
upon
this
Head
,
because
Atheist
and
Atheism
did
never
so
abound
in
this
Land
as
it
hath
done
these
last
years
.
And
that
you
may
the
clearer
see
who
they
are
that
have
brought
that
sad
Judgment
of
Fire
upon
that
once
glorious
City
of
London
;
Ah
London
,
London
!
't
was
the
gross
Atheism
and
the
practical
Atheist
that
was
within
and
without
thy
Walls
,
that
has
turned
thee
into
a
ruinous
heap
.
Mark
,
I
readily
grant
,
that
there
is
the
seeds
,
reliques
,
stirring
,
and
moving
of
Atheism
in
the
best
and
holiest
of
the
Sons
of
men
:
but
then
,
1.
They
disallow
of
it
,
and
discountenance
it
.
2.
'T
is
lamented
and
bewailed
by
them
.
3.
They
oppose
it
,
and
conflict
with
it
.
4.
They
use
all
holy
and
conscientious
means
and
endeavours
to
be
rid
of
it
.
5.
By
degrees
they
get
ground
against
it
,
and
therefore
God
never
did
,
nor
never
will
turn
Cities
or
Kingdom●
into
flames
,
for
those
seeds
and
remains
of
Atheism
that
are
to
be
found
in
the
best
of
Saints
:
't
is
that
Atheism
that
is
rampant
,
that
raigns
in
the
hearts
and
lives
of
sinners
,
as
a
Prince
raigns
upon
his
Throne
,
that
brings
desolating
and
destroying
Judgments
upon
the
most
flourishing
Kingdoms
and
the
most
glorious
Cities
that
are
in
the
World
.
But
,
Secondly
,
Luxury
and
Intemperance
bring
desolating
and
destroying
Judgments
upon
Places
and
Persons
.
Joel
1.
5.
Awake
,
ye
drunkards
,
and
weep
and
howl
all
ye
drinkers
of
In
Ecclesiastical
History
you
may
read
of
one
Drunkard
,
who
being
toucht
with
his
sin
,
wept
himself
blind
;
but
the
Drunkards
of
our
days
are
more
apt
to
drink
themselves
blind
,
then
to
weep
themselves
blind
.
wine
,
because
of
the
new
wine
;
for
it
is
cut
off
from
your
mouth
.
Verse
19.
O
Lord
,
to
thee
will
I
cry
,
for
the
fire
hath
devoured
the
pastures
of
the
wilderness
,
and
the
flames
have
burnt
all
the
trees
of
the
field
.
Verse
20.
The
beasts
of
the
field
cry
unto
thee
;
for
the
rivers
of
the
water
are
dryed
up
,
and
the
fire
hath
devoured
the
pastures
of
the
wilderness
.
Luxury
is
a
sin
that
brings
both
famine
and
fire
upon
a
people
;
it
brought
the
Chaldeans
upon
the
Jews
,
who
by
fire
and
sword
laid
all
waste
.
The
Horses
of
the
Caldees
destroyed
their
Pastures
,
Vines
,
Fig-trees
,
Pomegranates
,
&c.
which
grew
in
many
places
of
the
Land
,
and
their
Souldiers
set
their
houses
on
fire
,
and
so
brought
all
to
ruine
.
Amos
6.
1.
Wo
to
them
that
are
at
ease
in
Zion
.
Verse
3.
That
put
far
away
the
evil
day
.
Verse
4.
That
lye
upon
beds
of
ivory
,
and
stretch
themselves
upon
their
couches
,
and
eat
the
lambs
out
of
the
flock
,
and
the
calves
out
of
the
midst
of
the
stall
.
Verse
5.
That
chant
to
the
sound
of
the
viol
,
and
invent
to
themselves
instruments
of
musick
like
David
.
Verse
6.
That
drink
wine
in
bowls
,
and
anoint
themselves
with
the
chief
oyntments
,
but
they
are
not
grieved
for
the
affliction
of
Jos●ph
.
Verse
7.
Therefore
now
shall
they
go
captive
with
the
first
that
go
captive
,
and
the
banquet
of
them
that
stretched
themselves
,
shall
be
removed
.
Verse
8.
The
Lord
God
hath
sworn
by
himself
,
saith
the
Lord
God
of
Hosts
,
I
abhor
the
excellency
of
Jacob
,
and
hate
his
palaces
;
therefore
will
I
deliver
up
the
city
with
all
that
is
therein
.
Verse
11.
For
,
behold
,
the
Lord
commandeth
,
and
he
will
smite
the
great
house
with
breaches
,
and
the
little
house
with
clefts
.
Luxury
is
a
sin
that
forfeits
all
a
mans
enjoyments
,
that
turns
him
out
of
house
and
home
.
Samaria
was
a
very
glorious
City
,
and
a
very
strong
City
,
and
a
very
rich
City
,
and
a
very
populous
City
,
and
a
very
ancient
City
,
&c.
and
yet
Luxury
and
Intemperance
turned
it
into
ashes
,
it
brought
desolating
and
destroying
Judgments
upon
it
.
The
rich
Citizens
of
Samaria
were
given
up
to
mirth
and
musick
,
to
Luxuries
and
excesses
,
to
riotousness
and
drunkenness
,
to
feasting
and
carousing
,
and
by
these
vanities
and
debaucheries
,
they
provoked
the
Lord
to
command
the
Chaldeans
to
fall
on
,
and
to
spoil
them
of
their
riches
,
and
to
lay
their
glorious
City
in
ashes
:
So
't
was
Luxury
and
Intemperance
that
provoked
the
Lord
to
rain
Hell
out
of
Heaven
upon
Sodom
and
Gomorrah
;
Luxury
turned
those
rich
and
populous
Gen.
18.
Cities
into
ruinous
heaps
.
Ah
,
London
!
London
!
the
Luxuries
and
excesses
,
the
riotousness
and
drunkenness
,
the
mad
feasting
and
carousing
that
have
been
within
and
without
thy
Walls
,
that
have
been
within
thy
great
Halls
,
Taverns
,
and
other
great
Houses
,
hath
turned
thee
into
ashes
,
and
laid
thy
glory
in
the
dust
.
O
you
burnt
Citizens
of
London
!
what
shameful
spewing
hath
been
in
some
of
your
Feasts
,
as
if
Sardanapolus
,
Apicius
,
and
Heliogabalus
were
still
alive
!
How
often
have
many
of
you
poured
into
your
bodies
such
intoxicating
drinks
,
as
hath
many
times
laid
you
asleep
,
stript
you
of
your
reason
,
took
away
your
hearts
,
robbed
you
of
your selves
,
and
laid
a
beast
in
your
room
?
Drunkenness
is
so
base
,
so
vile
a
sin
,
that
it
transforms
the
Soul
,
deforms
the
body
,
bereaves
the
brain
,
betrays
the
strength
,
defiles
the
affections
,
and
metamorphoseth
the
whole
man
;
yea
,
it
unmans
the
man
Cyrus
the
Persian
Xenophon
.
Monarch
,
being
demanded
of
his
Grandfather
Astyages
,
why
he
would
drink
no
wine
,
answered
,
For
fear
lest
they
give
me
poyson
;
for
(
saith
he
)
yesterday
when
you
celebrated
your
Nativity
,
I
judged
that
some
body
had
poysoned
all
the
wine
they
drunk
,
because
at
the
taking
away
of
the
Cloth
,
not
one
of
all
those
that
were
present
at
the
Feast
,
arose
in
his
right
mind
.
Hath
it
not
been
thus
with
many
of
you
?
if
it
hath
,
lay
your
hands
upon
your
mouths
,
and
say
,
the
Lord
is
righteous
,
though
he
hath
laid
your
houses
in
ashes
.
Anacharses
used
to
say
,
that
the
first
cup
of
wine
was
for
thirst
,
the
second
for
nourishment
,
the
third
for
mirth
,
and
the
fourth
for
madness
;
but
what
would
he
have
said
,
had
he
lived
within
or
without
the
Walls
of
London
these
last
six
years
?
Ah
,
London
!
London
!
were
there
none
Isa.
5.
22.
Hab.
2.
17.
within
nor
without
thy
Walls
,
that
were
strong
to
drink
,
and
that
gave
their
neighbour
drink
,
and
that
put
the
bottle
to
them
to
make
them
drunk
,
that
they
might
look
on
their
nakedness
?
Were
there
none
within
nor
without
thy
Walls
that
with
Marcus
Antonius
,
Darius
,
Alexander
the
Great
,
&c.
did
boast
,
and
glory
,
and
pride
themselves
in
their
great
abilities
,
to
drink
down
any
that
should
come
into
their
Company
?
Were
there
none
within
nor
without
thy
Walls
,
O
London
!
that
cryed
out
,
if
you
take
away
our
liquor
,
you
take
away
our
lives
?
Austin
brings
in
the
Drunkard
,
saying
,
Malle
se
vitam
quàm
vinum
eripi
;
He
had
rather
lose
his
life
then
his
wine
.
And
Ambrose
speaks
of
one
Theotimus
,
who
being
told
by
his
Physitians
,
that
much
quaffing
would
make
him
blind
,
answered
then
,
Vale
lumen
amicum
,
farewel
sweet
light
,
farewel
sweet
eyes
;
if
ye
will
not
bear
wine
,
ye
are
no
eyes
for
me
.
Were
there
none
within
nor
without
thy
Walls
,
O
London
!
that
did
abuse
the
good
Creatures
of
God
so
profusely
,
so
prodiga●ly
,
so
prodigiously
,
as
if
they
had
been
sent
into
the
world
for
no
other
end
,
but
thus
to
abuse
themselves
,
reproach
their
Maker
,
and
destroy
those
choice
blessings
which
God
had
given
for
more
noble
ends
,
then
to
be
spewed
against
the
walls
for
these
last
six
years
:
a
drunken
health
(
like
the
conclusion
in
a
Syllogism
)
must
not
upon
any
terms
be
denied
,
especially
in
the
company
of
such
Grandees
,
whose
age
,
whose
place
,
whose
office
should
have
taught
them
better
things
;
yea
,
the
custom
of
high
drinking
hath
been
these
last
six
years
so
great
within
and
without
thy
Walls
,
O
London
!
that
't
is
no
wonder
,
if
the
Lord
for
that
alone
has
laid
thy
glory
in
the
dust
;
yea
,
and
that
shameful
Hab.
2.
16.
spewing
is
upon
all
thy
glory
,
considering
what
shameful
spewing
have
been
in
thy
Streets
,
Taverns
,
Ha●ls
,
Ale-houses
,
and
other
great
Mens
houses
,
where
Temperance
,
Righteousness
,
Justice
,
and
Holiness
should
have
dwelt
in
glory
▪
and
triumph
.
Ah
,
London
!
how
many
within
and
without
thy
Walls
have
been
drinking
wine
in
bowls
,
when
they
should
have
been
mourning
over
their
sins
,
and
grieving
for
the
afflictions
of
Joseph
,
and
sighing
over
those
distressed
Christians
,
whose
drink
was
nothing
but
sorrow
,
and
blood
,
and
tears
?
These
are
the
men
that
have
kindled
a
burning
upon
all
thy
glory
.
O
Sirs
!
that
you
would
for
ever
remember
,
that
Intemperance
,
Luxury
is
a
sin
,
an
enemy
that
First
,
Robs
God
of
his
glory
,
it
denies
him
all
service
and
obedience
.
Intemperate
persons
are
neither
fit
for
praying
to
God
,
nor
praising
of
God
,
nor
receiving
from
God
.
Intemperance
turns
the
Temple
of
the
holy
Ghost
into
a
Sepulchre
,
a
Kitchin
,
a
Hog
stye
;
and
what
glory
then
can
God
have
from
an
intemperate
person
?
But
,
1
Cor.
6.
19.
Secondly
,
It
robs
both
God
and
man
of
much
precious
time
;
time
is
a
precious
Jewel
,
more
worth
then
all
the
world
.
One
called
his
friends
Thieves
,
because
they
stole
When
Ignatius
heard
a
clock
strike
,
he
would
say
,
I
have
one
hour
more
to
answer
for
:
so
precious
a
Jewel
was
time
in
his
eye
.
time
from
him
:
and
certainly
there
are
no
worse
thieves
then
Intemperance
;
for
that
robs
men
of
their
hearing-times
,
and
their
praying-times
,
and
their
reading-times
.
There
is
so
much
precious
time
spent
in
the
Tavern
and
in
the
Tipling-house
,
that
the
intemperate
person
cannot
be
at
leisure
to
spend
any
time
in
his
Family
or
in
his
Closet
,
&c
to
save
his
own
or
others
Souls
:
but
there
will
come
a
time
,
either
in
this
or
the
other
world
,
wherein
all
intemperate
persons
will
wish
that
they
had
spent
that
precious
time
in
serving
of
God
,
and
in
saving
their
own
and
others
Souls
,
which
they
have
spent
in
Luxury
and
excess
,
carousing
and
drinking
;
but
all
too
late
,
all
too
late
.
Time
is
not
only
the
fruit
of
Gods
indulgence
,
but
also
the
fruit
of
Christs
purchase
.
That
Doom
passed
upon
Adam
,
In
the
day
thou
eatest
thereof
,
thou
shalt
dye
the
death
(
or
dying
,
thou
shalt
dye
)
had
been
put
in
execution
immediately
,
had
not
Christ
interposed
immediately
between
mans
sin
and
Gods
wrath
.
What
can
there
be
of
more
weight
and
moment
then
Eternity
?
It
is
the
Heaven
of
Heaven
,
and
the
very
Hell
of
Hell
,
without
which
neither
would
Heaven
be
so
desirable
,
nor
Hell
so
formidable
.
Now
this
depends
upon
time
.
Time
is
the
Prologue
to
Eternity
;
the
great
weight
of
Eternity
2
Cor.
6.
2.
Isa.
49.
8.
hangs
upon
the
small
wire
of
time
:
our
time
,
whether
it
be
longer
or
shorter
,
is
given
us
by
God
to
provide
for
our
everlasting
condition
:
we
have
Souls
to
save
,
a
Hell
to
escape
,
a
Heaven
to
make
sure
,
our
pardon
to
sue
out
,
our
interest
in
Christ
to
make
good
;
and
all
this
must
be
quickly
done
,
or
we
undone
,
and
that
for
ever
.
Mans
eternal
weal
or
wo
depends
upon
his
well
or
ill
improvement
of
that
inch
of
time
that
is
allotted
to
him
.
Now
what
a
dreadful
account
will
such
give
up
at
last
,
who
have
wasted
away
their
precious
time
in
Luxury
and
Excess
.
But
,
Thirdly
,
Luxury
,
Intemperance
,
it
robs
men
of
their
names
.
Bonosus
,
a
beastly
drunken
Emperor
,
was
called
a
Tankard
,
and
Tiberius
was
sirnamed
Biberius
for
his
tipling
,
and
Erasmus
called
Eccius
Jeccius
for
the
same
cause
,
and
Diotimus
of
Athens
was
called
a
Tun-dish
,
and
young
Cicero
a
Hogs-head
.
But
,
Fourthly
,
Luxury
,
Intemperance
,
it
robs
men
of
their
health
;
for
how
many
are
there
,
that
by
drinking
other
mens
healths
,
have
destroyed
their
own
?
Many
more
perish
by
Intemperance
then
by
violence
.
Intemperance
is
the
source
and
nurse
of
all
diseases
;
more
perish
by
surfeiting
then
by
suffering
:
every
intemperate
person
digs
his
own
grave
with
his
own
mouth
and
teeth
,
and
is
certainly
a
self-tormenter
,
a
self-destroyer
,
a
self-murtherer
.
I
have
read
Radulph
.
Fornerius
,
select
.
lib.
3.
of
a
Monk
at
Prague
,
who
having
heard
at
shrift
the
Confessions
of
many
Drunkards
,
wondred
at
it
,
and
for
an
experiment
he
would
needs
try
his
brain
with
this
sin
,
so
accordingly
he
stole
himself
drunk
.
Now
after
the
vexation
of
three
days
sickness
,
to
all
that
confessed
that
sin
,
he
enjoyned
no
other
penance
but
this
,
Go
and
be
drunk
again
;
intimating
thereby
,
that
there
was
no
punishment
,
no
torment
that
could
be
inflicted
upon
a
Drunkard
,
so
great
as
that
,
Go
and
be
drunk
again
.
Besides
all
other
plagues
that
attend
this
sin
,
drunkenness
is
a
wo
to
it self
.
Temperance
is
the
best
and
noblest
Physick
,
and
they
that
use
it
,
commonly
are
most
long-liv'd
.
But
,
Fifthly
,
Intemperance
robs
men
of
their
Estates
,
it
robs
the
Wife
many
times
of
her
Dowry
,
and
the
Children
of
their
Portion
,
and
the
Husband
of
his
Inheritance
,
his
Trade
,
his
all
.
The
very
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luxury
,
properly
signifies
the
not
preventing
or
keeping
of
the
good
which
at
the
present
we
enjoy
.
Solomon
hit
the
mark
,
when
he
said
,
The
Prov.
23.
21.
drunkard
and
the
glutton
shall
come
to
poverty
.
The
full
cup
makes
an
empty
purse
,
and
a
fat
dish
makes
a
lean
bag
;
he
that
draws
thee
wine
out
of
the
Pipe
,
puts
thy
money
into
his
own
pocket
;
and
this
Diogenes
the
Philosopher
well
understood
,
when
he
askt
of
the
frugal
Citizen
but
a
penny
,
but
begged
of
the
Prodigal
a
Talent
;
and
being
askt
the
reason
of
his
practice
,
he
answered
,
Because
of
the
one
he
thought
he
might
beg
often
,
but
of
the
other
who
spent
so
fast
,
he
was
like
to
receive
but
once
.
Mr.
Livins
,
when
he
had
spent
a
great
Estate
in
luxurious
living
,
jesting
at
his
own
folly
,
he
said
,
that
he
had
left
nothing
for
his
Heir
more
then
air
and
mire
▪
Philip
King
of
Macedon
making
War
upon
the
Persians
,
understood
that
they
were
a
luxurious
people
,
he
presently
withdrew
his
Army
,
saying
,
it
was
needless
to
make
War
upon
them
,
who
by
their
Luxury
would
shortly
overthrow
themselves
.
But
,
Sixthly
,
Intemperance
robs
men
of
everlasting
happiness
and
blessedness
;
it
shuts
them
out
from
all
the
glory
of
that
upper
world
,
and
tumbles
them
down
to
the
lowest
Hell
,
as
Gal.
5.
19
,
20
,
21.
Luke
16.
19.
'to
the
26.
you
may
see
in
that
great
instance
of
luxurious
Dives
.
The
intemperate
mans
table
proves
a
snare
to
his
Soul
;
fulness
breeds
forgetfulness
,
wantonness
blockishness
and
stupidity
;
and
therefore
no
wonder
,
if
God
shuts
the
gates
of
glory
against
intemperate
persons
.
Look
as
no
Leper
might
be
in
Numb
.
5.
Judg.
12.
Chap
7.
Deut.
23.
the
Camp
of
Israel
,
and
as
no
Gileadite
might
pass
over
Jordan
,
and
as
no
fearful
man
might
enter
into
the
wars
of
Midian
,
and
as
no
bastard
might
enter
into
the
Sanctuary
:
So
no
luxurious
person
shall
enter
into
Heaven
.
Of
all
sorts
of
sinners
,
the
luxurious
sinner
is
most
rarely
reformed
;
the
Adulterer
may
become
chast
,
the
Thief
may
become
an
honest
man
,
the
Swearer
may
obtain
a
sanctified
tongue
:
But
how
rare
is
it
to
see
a
luxurious
person
repent
,
break
off
his
sins
,
close
with
Christ
,
and
walk
to
Heaven
?
Luxurious
persons
Math.
21.
31
,
32.
Luke
23.
43.
eat
and
drink
away
their
Christ
;
yea
,
they
eat
and
drink
away
their
Souls
,
nay
,
they
eat
and
drink
away
their
own
Salvation
.
They
that
serve
their
own
bellies
,
serve
not
the
Rom.
16.
10.
Lord
Jesus
Christ
,
and
therefore
they
shall
never
raign
with
him
in
the
other
world
.
Certainly
that
man
that
makes
Phil.
3.
19.
his
belly
his
God
,
shall
be
for
ever
separated
from
God
.
All
Belly-gods
shall
at
last
be
found
in
the
belly
of
Hell
:
the
intemperate
person
hath
his
Heaven
here
,
his
Hell
is
to
come
.
Now
he
has
his
sweet
cups
,
his
merry
cups
,
his
pleasant
cups
:
O
,
but
there
is
a
cup
of
shame
and
sorrow
,
and
this
shall
be
their
portion
for
ever
and
ever
!
The
intemperate
person
Psal.
11.
6.
hath
been
a
gulf
to
devour
many
mercies
,
and
therefore
he
shall
at
last
be
cast
into
a
gulf
of
endless
miseries
.
In
a
word
,
Intemperance
is
another
sin
,
a
breeding
sin
,
't
is
a
sin
that
is
an
inlet
to
all
other
sins
;
we
may
well
call
it
Gad
,
for
behold
,
Deut.
32.
17.
24.
Jer.
5.
7
,
8
,
9.
a
Troop
cometh
.
O
the
pride
,
the
oppression
,
the
cruelty
,
the
security
,
the
uncleanness
,
the
filthiness
,
the
prophaneness
that
comes
trooping
after
Intemperance
!
And
therefore
Aristotle
concludes
,
that
double
punishments
are
due
to
Drunkards
;
first
for
their
drunkenness
,
and
then
for
other
sins
committed
in
and
by
their
drunkenness
.
Now
seeing
that
Intemperance
and
Luxury
is
so
great
▪
a
sin
,
is
it
any
wonder
to
see
divine
Justice
turn
the
most
glorious
Cities
in
the
world
into
a
ruinous
heap
,
when
this
sin
of
Intemperance
is
rampant
in
the
midst
of
them
?
Ah
,
London
!
London
!
the
Intemperance
and
Luxury
that
has
been
within
and
without
thy
Walls
,
has
brought
the
desolating
Judgment
of
Fire
upon
thee
,
that
has
laid
all
thy
glory
in
ashes
and
Rubbish
.
How
many
great
houses
where
there
once
within
and
without
thy
Walls
,
that
should
have
been
publick
Schools
of
Piety
and
Vertue
,
but
were
turned
into
meer
Nurseries
of
Est.
1.
6
,
7.
Luxury
and
Debauchery
?
How
have
the
●ules
of
the
Persian
Civility
been
forgotten
in
the
midst
of
thee
?
How
many
within
and
without
thy
Walls
did
make
their
belly
their
God
,
their
Kitchin
their
Religion
,
their
Dresser
their
Altar
,
and
their
Cook
their
Minister
,
whose
whole
felicity
did
lye
in
eating
and
drinking
,
whose
bodies
were
as
sponges
,
and
whose
throats
were
as
open
sepulchres
to
take
in
all
precious
Liquors
,
and
whose
bellies
were
as
graves
to
bury
all
Gods
Creatures
in
?
And
how
have
many
men
been
forced
to
unman
themselves
,
either
to
please
some
,
or
to
avoid
the
anger
or
wrath
of
others
,
or
else
to
gain
the
honourable
Character
of
being
a
high
Boy
,
or
of
one
that
was
strong
to
drink
among
o●her●
,
or
to
drink
down
others
?
O
the
drunken
Matches
that
have
been
within
and
without
thy
Walls
,
O
London
!
the
Lord
has
seen
them
,
and
been
provoked
by
them
to
kindle
a
fire
in
the
midst
of
thee
.
Luxury
is
a
sin
that
never
goes
alone
,
it
hath
many
other
great
sins
a●t●nding
and
waiting
on
it
;
it
is
as
the
Nave
in
the
wheel
,
which
turning
about
,
all
the
Spokes
turn
with
it
.
Idleness
,
fighting
,
quarrelling
,
jewling
,
whoring
,
cheating
,
stealing
,
robbing
,
Prov.
23.
29
,
30
,
31
,
32
,
33.
are
the
hand-maids
that
wait
on
Lu●ury
;
and
therefore
no
wonder
,
if
God
has
appeared
in
flames
of
fi●e
against
it
.
I
have
been
the
longer
upon
this
Head
,
because
Luxury
,
Intemperance
is
one
of
the
great
Darling-sins
of
our
Age
and
day
,
't
is
grown
to
Epidemical
,
not
only
in
the
City
,
but
in
the
Countries
also
,
and
't
is
a
very
God-dishonouring
,
and
a
God-provoking
,
and
a
Soul-damning
,
and
a
Land-destroying
sin
:
and
,
O
that
what
I
have
writ
,
might
be
so
blest
,
as
to
put
some
effectual
stop
to
those
notorious
publick
Excesses
and
Luxuries
that
have
been
,
and
still
are
rampant
in
most
Parts
of
the
Land
.
But
now
,
Beloved
,
this
sin
of
Luxury
and
Intemperance
I
cannot
charge
with
clear
and
full
evidence
upon
the
people
of
the
Lord
,
that
did
truly
fear
him
,
and
sincerely
serve
him
,
whose
habitations
were
once
within
or
without
the
Walls
of
London
;
nay
,
this
I
know
,
that
for
this
very
sin
among
others
,
their
Souls
did
often
mourn
before
the
Lord
in
secret
.
And
truly
of
such
Christians
that
live
and
wallow
in
Luxury
and
Intemperance
,
if
we
compare
their
lives
and
Christs
Laws
together
,
I
think
we
may
confidently
conclude
,
Aut
haec
non
est
Lex
Christi
,
aut
nos
non
sumus
Christiani
,
Either
this
is
not
Christianity
,
or
we
are
not
Christians
.
And
thus
T●rtullian
,
Cyprian
,
Justin
Martyr
,
and
others
concluded
against
the
luxurious
and
intemperate
Christians
of
their
times
.
Salvian
relates
Salvianus
de
Gratia
Dei
,
lib.
4.
how
the
Heathen
did
reproach
such
luxurious
Christians
,
who
by
their
lewd
lives
made
the
Gospel
of
Christ
to
be
a
reproach
:
Where
(
said
the
Heathen
)
is
that
good
Law
which
they
do
believe
?
where
are
those
Rules
of
Godlines●
which
they
do
learn
?
They
read
the
holy
Gospel
,
and
yet
are
unclean
:
they
hear
the
Apostles
Writings
,
and
yet
are
drunk
:
they
follow
Christ
,
and
yet
disobey
Christ
:
they
profess
a
holy
Law
,
and
yet
do
lead
impure
lives
.
And
Ponormitan
having
read
the
5
,
6
,
and
7
Chapters
of
Mathew
,
and
comparing
the
loose
and
luxurious
lives
of
Christians
with
those
Rules
of
Christ
,
concluded
,
that
either
that
was
no
Gospel
,
or
the
people
no
Christians
.
The
loose
and
luxurious
lives
of
many
Christians
,
was
(
as
Lactantius
declares
)
made
by
the
Heathen
,
the
reproach
of
Christ
himself
(
Quomodo
bonus
magister
cujus
tam
pravos
videmus
discipulos
?
)
How
can
we
think
the
Master
to
be
good
,
whose
Disci●les
we
see
to
be
so
bad
?
Epiphanius
saith
,
that
in
his
days
many
shu●'d
the
society
of
the
Christians
,
because
of
the
loosness
and
luxuriousness
of
their
lives
.
And
Augustin
confesseth
,
that
August
.
de
moribus
Ecclesiae
,
cap.
34.
in
his
time
the
loose
and
luxurious
lives
of
many
who
profest
the
Christian
Religion
,
gave
a
great
advantage
to
the
Manichees
to
reproach
the
whole
Church
of
God
,
and
the
ways
of
God
.
The
Manichees
were
a
sort
of
people
who
affirmed
,
that
there
were
two
principles
or
beginnings
of
things
,
viz.
a
summum
bonum
,
and
a
summum
malum
.
A
summum
bonum
,
from
whence
sprang
all
good
;
and
a
summum
malum
,
from
whence
issued
forth
all
evil
.
Now
the
loose
and
luxurious
lives
of
such
as
had
a
profession
upon
them
,
hardned
these
in
their
errours
,
and
caused
them
with
open
mouth
greatly
to
reproach
and
deeply
to
censure
the
sincerest
Saints
.
And
Chrysostom
preferred
brute
beasts
before
luxurious
persons
;
for
they
go
from
belly
to
labour
,
when
the
luxurious
person
goes
from
belly
to
bed
,
or
from
belly
to
Cards
or
Dice
;
if
not
,
to
something
that
is
worse
.
And
Augustine
well
observes
,
that
God
hath
not
given
to
man
talons
and
claws
to
rent
and
tear
in
pieces
,
as
to
Bears
and
Leopards
;
nor
horns
to
push
,
as
to
Bulls
and
Unicorns
;
nor
a
sting
to
prick
,
as
to
Wasps
,
and
Bees
,
and
Serpents
;
nor
a
bill
to
strike
,
as
to
Eagles
and
Ostriches
;
nor
a
wide
mouth
to
devour
,
as
to
Dogs
and
Lyons
,
but
a
little
mouth
,
to
shew
that
man
should
be
very
temperate
,
both
in
his
eating
and
drinking
.
How
applicable
these
things
are
to
the
luxurious
persons
that
lived
within
and
without
the
Walls
of
London
before
it
was
turned
into
ashes
,
I
shall
leave
the
wise
in
heart
to
judge
.
But
,
Thirdly
,
Those
great
and
horrid
sins
that
were
to
be
found
in
ma●y
mens
Calling●
,
viz.
excessive
worldliness
,
Prov.
28.
20.
22.
See
Josh.
7.
15.
21.
24.
25.
extortion
,
deceit
,
bribery
,
&c.
these
brought
the
sore
Judgment
of
Fire
upon
us
.
When
men
are
so
greedy
and
mad
upon
the
world
,
that
they
make
haste
to
be
rich
by
all
sinful
devices
and
cursed
practices
,
no
wonder
if
God
burns
up
their
substance
,
and
turns
their
persons
out
of
house
and
home
.
The
coal
the
Eagle
got
from
the
Altar
,
the
Sacrifice
,
and
carried
it
to
her
nest
,
set
all
on
fire
:
So
that
Estate
that
men
get
by
sinful
ways
and
unwarrantable
courses
,
first
or
last
will
set
all
they
have
on
fire
.
He
that
resolves
to
be
evil
,
may
soon
be
rich
,
when
the
spring
of
conscience
is
screwed
up
to
the
highest
pin
,
that
it
is
ready
to
crack
,
when
Religion
is
lock'd
up
in
an
out-room
,
and
forbidden
upon
pain
of
death
to
look
into
the
Shop
or
Ware-house
;
no
wonder
such
men
thrive
and
grow
great
in
the
world
;
but
all
the
riches
such
men
store
up
,
is
but
fuel
for
the
fire
.
Hab.
2
9.
Wo
to
him
that
coveteth
an
evil
covetousn●ss
to
his
house
,
that
he
He
(
saith
Chrysostom
)
that
locks
up
ill-gotten
riches
in
his
counting-house
,
locks
up
a
Thief
in
his
countenance
,
which
will
carry
all
away
,
and
if
he
look
not
the
bette●
to
it
,
his
precious
Soul
also
.
may
set
his
nest
on
high
,
that
h●
may
be
delivered
from
the
power
of
evil
.
Verse
11.
For
the
stone
shall
cry
out
of
the
wall
,
the
beam
out
of
the
timber
shall
answer
it
.
Verse
13.
Behold
,
is
it
not
of
the
Lord
of
H●sts
that
the
people
shall
labour
in
the
very
fire
,
and
the
people
shall
weary
themselves
for
very
vanity
.
They
had
got
great
Estates
by
an
evil
covetousness
,
and
God
was
resolved
that
he
would
make
a
bon-fire
of
all
their
ill
gotten
goods
;
and
though
they
should
venture
their
lives
to
save
●heir
goods
,
and
quench
the
flames
;
yet
all
should
be
but
labour
in
vain
,
according
to
that
word
,
Jer.
51.
58.
Thus
saith
the
Lord
of
Hosts
,
the
broad
walls
of
Babylon
shall
be
utterly
broken
,
and
her
high
gates
shall
be
burnt
with
fire
,
and
the
people
shall
labour
in
vain
,
and
the
folk
in
the
fire
,
and
they
shall
be
weary
.
Though
Babylon
was
a
City
of
great
same
,
and
state
,
and
riches
,
and
deservedly
accounted
one
of
the
worlds
nine
wonders
;
though
the
compass
of
the
Walls
was
365
furlongs
(
or
46
miles
)
according
to
the
number
of
the
days
in
the
year
,
and
the
heighth
50
cubits
,
and
of
so
great
a
bredth
,
that
Carts
and
Carriages
might
meet
on
the
top
of
them
;
yea
,
though
it
was
so
great
and
vast
a
City
,
that
Aristotle
saith
,
that
it
ought
rather
to
be
called
a
Country
then
a
City
,
adding
withal
,
that
when
the
City
was
taken
,
it
was
three
days
before
the
furthest
part
of
the
City
could
take
notice
of
it
.
Yet
at
last
(
according
to
the
Word
of
the
Lord
)
it
was
set
on
fire
:
and
though
the
Inhabitants
did
weary
and
tire
out
themselves
to
quench
the
flames
,
and
to
save
their
stately
houses
and
ill-gotten
riches
;
yet
all
was
labour
in
vain
,
and
to
no
purpose
.
In
the
days
of
Pliny
it
was
an
utter
desolation
,
and
in
the
time
of
Hierom
it
was
turned
into
a
Park
,
in
which
the
King
of
Persia
did
use
to
hunt
.
So
Ezek.
28.
18.
Thou
hast
defiled
thy
Sanctuaries
by
the
multitude
of
thine
iniquities
,
by
the
iniquity
of
thy
traffick
:
therefore
will
I
bring
forth
a
fire
from
the
midst
of
thee
,
it
shall
devour
thee
,
and
I
will
bring
thee
to
ashes
upon
the
earth
in
the
sight
of
all
them
that
behold
thee
.
Verse
19.
All
they
that
know
thee
among
the
people
shall
be
astonished
at
thee
,
thou
shalt
be
a
terrour
,
and
never
shalt
thou
be
any
more
.
Tyru●
among
the
Sea-bordering
Cities
,
was
most
famous
and
renowned
for
Merchandise
and
Trade
;
for
thither
resorted
the
Merchants
of
all
Countries
for
Traffick
of
Palestina
,
Syria
,
Egypt
,
Persia
,
and
Assyria
.
They
of
Tarshis
brought
thither
Iron
,
Lead
,
Brass
,
and
Silver
.
The
Syrians
brought
thither
Carbuncles
,
Purple
,
broidered
Work
,
fine
Linnen
,
Coral
,
and
Pearl
.
The
Jews
brought
thither
their
Honey
,
Oyl
,
Treacle
,
Cassia
,
and
Calamu●
.
The
Arabians
brought
thither
Lambs
,
Muttons
,
and
Goats
.
The
Sabeans
brought
thither
their
exquisite
Spices
and
Apothecary-stuff
,
with
Gold
and
precious
Stones
.
Now
by
fraud
and
deceit
they
grew
exceeding
rich
and
wealthy
,
which
in
the
close
issued
in
their
total
ruine
,
according
to
that
of
the
Prophet
,
Zacha.
9.
3
,
4.
And
Tyrus
did
build
her self
a
strong
hold
,
and
heaped
up
silver
as
the
dust
,
and
fine
gold
as
the
mire
of
the
streets
.
Behold
,
the
Lord
will
cast
her
out
,
and
he
will
smite
her
power
in
the
sea
,
and
she
shall
be
devoured
with
fire
.
The
Tyri●ns
did
hold
themselves
invincible
,
because
of
their
si●uation
,
being
round
about
environed
by
the
Sea
;
but
yet
the
Prophet
tells
them
,
that
though
they
were
compassed
about
with
deep
waters
,
yet
they
should
be
destroyed
by
fire
,
which
was
executed
by
Alexander
the
Great
,
as
Historians
testifie
.
'T
is
not
the
Curtius
,
lib.
4.
&
Diod.
Siculus
,
lib.
17.
strength
,
nor
riches
,
nor
situation
,
nor
trade
,
nor
honour
,
nor
fame
,
nor
antiquity
of
a
City
that
can
preserve
it
,
when
God
before-hand
has
by
fire
determined
the
destruction
of
it
.
Tyrus
was
a
City
of
the
greatest
Merchandising
,
't
was
a
Ezek.
27.
Isa.
23.
5
,
6
,
7
,
8
,
9.
City
of
mighty
Trade
,
they
were
set
upon
heaping
up
of
riches
by
hook
or
by
crook
:
So
riches
came
in
,
though
it
●ere
at
the
door
of
oppression
,
violence
,
or
injustice
,
all
was
well
.
The
Traffick
of
Tyrus
was
great
,
and
the
sins
that
attended
that
Traffick
were
very
great
,
and
for
these
God
sent
a
devouring
fire
amongst
them
,
which
destroyed
their
Palaces
and
Treasuries
,
and
reduced
their
glorious
City
to
ashes
.
By
the
iniquity
of
their
Traffick
they
had
built
Palaces
and
stately
Houses
,
and
filled
their
Shops
,
and
Ware-houses
,
and
Cellars
with
rich
and
choice
Commodities
;
but
when
God
brought
Nebuchadnezzar
upon
them
,
what
the
Chaldeans
could
not
destroy
by
the
Sword
,
they
consumed
by
fire
,
turning
all
their
glorious
Palaces
,
and
stately
Buildings
,
and
costly
Shops
and
Ware-houses
into
ashes
,
as
Historians
testifie
:
So
Ninive
for
greatness
,
riches
,
and
antiquity
,
was
one
of
the
noblest
Cities
in
the
world
,
't
was
the
Capital
and
chief
City
of
the
Assyrian
Empire
:
and
though
God
upon
their
repentance
Jonah
3.
&
humiliation
did
spare
them
for
a
time
;
yet
afterwards
she
returning
to
her
old
trade
of
robberies
,
covetousness
,
extortions
,
fraud
,
deceitful
dealings
,
&c.
God
delivered
her
up
as
a
prey
into
the
hands
of
many
of
her
enemies
,
who
wonderfully
spoiled
and
pillaged
her
;
and
at
last
God
gave
her
into
the
hands
of
the
Medes
,
who
brought
her
to
a
final
and
irrecoverable
desolation
,
according
to
the
Prophesie
of
the
Prophet
Nahum
,
Nahum
2.
10.
She
is
empty
,
and
void
,
●nd
waste
,
and
the
heart
melteth
,
and
the
knees
smite
together
,
●nd
much
pain
is
in
all
loyns
,
and
the
faces
of
them
all
gather
blackness
(
that
is
,
such
blackness
as
is
on
the
sides
of
a
pot
.
)
Verse
13
Behold
,
I
am
against
thee
,
saith
the
Lord
of
Hosts
,
See
also
Chap.
3.
12
,
13-15
.
and
I
will
burn
her
chariots
in
the
smoak
.
The
like
Judgment
fell
upon
Sidon
,
and
upon
that
rich
and
renowned
City
of
Sabel
.
Corinth
,
which
through
the
commodiousness
of
the
Haven
,
was
the
most
frequented
place
in
the
world
for
the
Entercourse
Thucyd.
of
Merchants
out
of
Asia
and
Europe
,
and
great
and
many
were
their
sins
about
their
Trade
and
Traffick
;
and
for
these
she
was
finally
destroyed
,
and
turned
into
cinders
and
ashes
by
the
Romans
.
So
Bribery
is
a
sin
that
brings
desolating
and
destroying
Judgments
both
upon
Persons
and
Places
.
Amos
5.
10
,
11.
For
as
much
therefore
as
your
treading
is
upon
the
poor
,
and
ye
take
from
him
burdens
of
wheat
;
ye
have
built
houses
of
hewen
stones
,
but
ye
shall
not
dwell
in
them
;
ye
have
planted
pleasant
vineyards
,
but
ye
shall
not
drink
wine
of
them
;
for
I
know
your
manifold
transgressions
and
your
mighty
sins
:
they
afflict
the
just
,
they
take
a
bribe
,
and
they
turn
aside
the
poor
in
the
gate
from
their
right
.
Bribery
is
one
of
those
mighty
sins
,
or
one
of
those
bony
or
big-boned
sins
,
as
the
Hebrew
hath
it
;
for
which
God
threatens
to
turn
them
out
of
house
and
home
.
Bribery
is
a
bony
sin
,
a
huge
sin
,
a
hainous
sin
,
a
monstrous
sin
,
a
sin
that
is
capable
of
all
manner
of
aggravations
;
and
therefore
the
Lord
punisheth
it
with
desolating
Judgments
.
Job
15.
34.
And
fire
shall
consume
the
tabernacles
of
bribery
(
or
the
receivers
of
gifts
,
as
both
the
Hebrew
and
the
Septuagint
may
be
read
.
)
When
wicked
men
build
their
houses
,
their
Tabernacles
by
pilling
and
polling
,
by
bribery
,
cheating
,
defrauding
,
or
over-reaching
others
,
't
is
a
righteous
thing
with
God
to
set
their
houses
on
fire
about
their
ears
.
Thus
Dioclesian
had
his
house
wholly
consumed
by
Lightning
and
a
flame
of
fire
that
fell
from
Heaven
upon
it
,
as
Eusebius
tells
De
vita
Constant
.
lib.
5.
us
.
Upon
such
a
generation
of
men
as
build
their
houses
by
bribery
,
or
oppression
,
or
deceit
,
&c.
God
many
times
makes
good
that
word
,
Job
18.
15.
Brimstone
shall
be
scattered
upon
his
habitation
;
and
that
word
,
Micha.
3.
11
,
12.
The
Heads
thereof
judge
for
reward
,
and
the
Priests
thereof
teach
for
hire
,
and
the
Prophets
thereof
divine
for
money
.
Therefore
shall
Zion
for
your
sake
be
plowed
as
a
field
,
and
Jerusalem
shall
become
heaps
,
and
the
mountain
of
the
house
as
the
high
places
of
the
forest
.
Bribery
and
Covetousness
had
over-run
all
sorts
of
such
as
were
in
Power
and
Authority
,
whether
Civil
or
Ecclesiastical
,
and
for
this
Zion
must
be
plowed
as
a
field
,
and
Jerusalem
become
heaps
,
and
the
Mountain
of
the
House
as
the
high
places
of
the
Forest
.
By
these
exquisite
terms
the
total
and
dismal
desolation
and
destruction
of
Zion
,
Jerusalem
,
and
the
Temple
,
that
famous
House
that
was
once
worthily
reckoned
one
of
the
seven
Wonders
of
the
World
,
is
set
forth
unto
us
.
That
Jerusalem
,
that
Gods
Jer.
7.
4
,
5.
House
,
and
Temple
wherein
they
so
much
trusted
and
gloried
,
should
become
as
a
mountainous
Forest
and
Wilderness
,
was
incredible
to
them
;
as
the
jumbling
of
Heaven
and
Earth
together
;
or
the
dethroning
of
God
,
by
taking
the
Crown
from
his
Head
,
and
thrusting
of
him
from
his
Chair
of
State
;
and
yet
all
this
was
made
good
according
to
that
dreadful
Prophesie
of
Christ
:
There
shall
not
be
left
one
stone
Luke
19.
43
,
44.
upon
another
.
These
are
the
sad
effects
of
Bribery
,
Covetousness
,
&c.
So
Prov.
29.
4.
The
King
by
judgment
establisheth
the
Land
;
but
he
that
receiveth
gifts
(
or
bribes
)
overthrows
it
.
Ah
,
London
!
London
!
were
there
none
within
nor
without
Prov.
17.
23.
Psal.
26.
10.
thy
Walls
,
that
did
take
a
gift
out
of
the
bosom
,
to
pervert
the
ways
of
Judgment
?
were
there
none
whose
right
hands
were
full
of
bribes
?
were
there
none
like
Samuels
1
Sam.
8.
3.
Sons
,
who
turned
aside
after
lucre
,
and
took
bribes
,
and
perverted
Judgment
in
the
midst
of
thee
?
were
here
no
Rulers
Hos.
4.
18.
nor
others
within
nor
without
thy
Walls
,
that
did
love
to
say
with
shame
,
Give
ye
?
or
that
asked
for
a
reward
?
or
Micha.
7.
3.
that
with
Gehazi
,
run
after
rewards
?
or
that
were
not
ready
to
transgress
for
a
piece
of
bread
?
or
that
were
not
like
the
Prov.
28.
21.
Ho●sleeches
daughter
,
still
crying
out
,
give
,
give
?
Themistocles
Prov.
30.
15.
caused
a
brand
of
infamy
to
be
set
upon
Athmius
his
children
,
and
all
his
posterity
after
him
,
because
he
brought
gold
from
the
King
of
Persia
to
corrupt
,
bribe
,
and
win
the
Grecians
.
If
all
that
were
within
and
without
the
Walls
of
London
,
that
received
bribes
,
and
run
after
rewards
,
had
a
brand
of
infamy
set
upon
them
,
I
am
apt
to
think
many
of
them
would
be
ashamed
to
walk
the
streets
,
who
have
once
carried
it
with
a
very
high
hand
.
Ah
,
London
!
London
!
were
there
none
within
nor
without
Hos.
12.
7.
Amos
8.
5.
Deut.
25.
13.
thy
Walls
,
that
had
the
ballance
of
deceit
in
their
hands
,
and
that
loved
to
oppress
;
falsifying
the
ballances
by
deceit
,
and
that
had
in
their
bags
divers
weights
,
that
did
sell
by
one
measure
,
and
buy
by
another
,
that
had
wicked
ballances
,
Micha.
6.
11.
and
the
bag
of
deceitful
weights
in
their
hands
,
their
Houses
,
their
Shops
,
their
Ware-houses
?
Well
,
suppose
there
were
many
such
within
and
without
the
Walls
of
London
,
what
of
that
?
why
,
then
I
would
say
,
First
,
Such
run
counter-cross
to
divine
Commands
,
Levit.
19.
35
,
36.
Ye
shall
do
no
unrighteousness
in
judgment
,
in
met●yard
,
in
weight
,
or
in
measure
.
Just
ballances
,
just
weights
,
a
Levit.
19.
13.
Mark
10.
19.
1
Cor.
7.
5.
just
Ephah
,
and
a
just
hin
shall
ye
have
.
Ezek.
45.
10.
Ye
shall
have
just
ballances
,
and
a
just
Ephah
,
and
a
just
bath
.
Deut.
25.
13
,
14
,
15.
Thou
shalt
not
have
in
thy
bag
divers
weights
,
a
great
and
a
small
.
But
thou
shalt
have
a
perfect
and
just
weight
,
a
perfect
and
just
measure
shalt
thou
have
,
that
thy
days
may
be
lengthned
in
the
land
which
the
Lord
thy
God
giveth
thee
.
We
have
a
common
Saying
,
Weight
and
measure
is
Heavens
treasure
.
But
,
Secondly
,
Such
persons
and
such
practices
are
an
abomination
to
the
Lord
,
Deut.
25.
16.
For
all
that
do
such
things
,
and
all
that
do
unrighteousness
,
are
an
abomination
unto
the
Lord
thy
God
.
Prov.
11.
1.
A
false
ballance
is
abomination
to
the
Lord
.
Prov.
20.
10.
Divers
weights
and
divers
measures
,
both
of
them
are
alike
abomination
to
the
Lord
,
and
a
false
ballance
is
not
good
.
Now
mark
,
the
very
weights
and
measures
are
an
abomination
to
the
Lord
,
how
much
more
the
men
that
make
use
of
them
?
But
,
Thirdly
,
Such
act
counter-cross
to
Gods
delight
,
Prov.
11.
1.
A
just
weight
is
his
delight
.
Prov.
16.
11.
A
just
weight
and
ballance
are
the
Lords
.
They
are
commanded
by
the
Lord
,
and
commended
by
the
Lord
,
and
they
are
the
delight
of
the
Lord
.
But
,
Fourthly
,
Such
act
counter-cross
to
his
Nature
,
which
is
holy
,
just
,
and
righteous
,
and
to
all
his
administrations
,
Ezek.
18.
and
Chap.
33.
17.
20.
29.
which
are
full
of
righteousness
,
justice
,
and
equity
.
But
,
Fifthly
,
Such
act
counter-cross
to
the
very
Light
and
Law
of
Nature
,
by
not
dealing
by
others
,
as
they
wou●d
have
Math.
7.
12.
others
deal
by
them
.
They
are
the
very
botches
of
the
Land
,
and
enemies
to
all
Civil
Society
.
But
,
Sixthly
,
Such
stir
up
the
anger
and
indignation
of
God
against
themselves
,
Ezek.
22.
13.
Behold
,
therefore
I
have
smitten
mine
hand
at
thy
dishonest
gain
which
thou
hast
made
,
or
at
thy
covetousness
(
as
some
render
the
Hebrew
word
)
or
at
thy
money
gotten
by
fraud
and
force
,
and
over-reaching
and
cheating
of
others
(
as
others
render
it
.
)
God
is
here
said
to
smite
his
hands
at
their
dishonest
gain
,
to
note
the
greatness
of
his
anger
,
wrath
,
and
indignation
against
them
;
and
his
readiness
and
resolvedness
to
take
vengeance
on
them
,
by
animating
,
i●stigating
,
encouraging
,
and
stirring
up
the
Chaldeans
to
destroy
their
persons
by
the
Sword
,
and
to
consume
their
riches
and
houses
by
fire
,
Chap
21.
17.
God
has
no
hand
to
smite
;
but
this
is
spoken
after
the
manner
of
men
,
who
oftentimes
express
the
greatness
of
their
wrath
and
rage
by
smiting
their
hands
one
against
another
.
God
to
shew
the
greatness
of
his
spleen
and
rage
(
in
a
holy
sense
)
against
them
for
their
dishonest
gain
,
expresses
it
by
the
smiting
of
his
hands
.
1
Thes.
4.
6.
That
no
man
go
beyond
or
defrand
his
brother
in
any
matter
,
because
th●t
the
Lord
is
the
avenger
of
all
such
;
first
or
last
vengeance
will
reach
them
,
who
make
it
their
business
,
their
trade
to
ov●r-reach
others
.
But
,
Seventhly
,
Such
act
counter-cross
to
the
Examples
of
the
most
eminent
Saint●
.
To
the
Example
of
Moses
,
Numb.
16.
15
I
have
not
tak●n
an
ass
from
them
,
neither
have
I
hurt
one
of
them
.
Of
Samuel
,
1
Sam.
12.
3
,
4
,
5.
Of
Zacharias
and
Elizabeth
,
Luke
1.
5
,
6.
Of
Paul
,
Acts
24
16.
yea
,
to
the
Examples
of
all
the
Apostles
(
Judas
excepted
)
2
Cor.
1.
12.
Chap.
7.
2.
Receive
us
,
we
have
wronged
no
man
,
we
have
corrupted
no
man
,
we
have
defrauded
no
man
.
But
,
Eighthly
and
lastly
,
Such
act
counter-cross
to
their
own
everlasting
happiness
and
blessedness
,
1
Cor.
6.
8
,
9.
Nay
,
you
do
wrong
and
defraud
,
and
that
your
brethren
:
Know
ye
not
,
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
Heaven
?
Unrighteous
persons
may
hear
much
of
Heaven
▪
and
talk
much
of
Heaven
,
and
set
their
faces
towards
Heaven
▪
but
they
shall
never
inherit
the
Kingdom
of
Heaven
.
God
himself
has
lockt
fast
the
gate
of
blessedness
against
the
unrighteous
;
and
therefore
all
the
world
shall
never
be
able
to
open
it
.
Heaven
would
be
no
Heaven
,
but
a
Hell
,
if
the
unrighteous
should
inhabit
there
.
To
sum
up
all
;
If
such
persons
run
counter-cross
to
Gods
commands
,
if
their
persons
and
practices
are
an
abomination
to
the
Lord
,
if
they
act
counter-cross
to
Gods
delight
and
to
his
Nature
;
yea
,
to
the
very
Light
and
Law
of
Nature
,
to
the
best
Examples
,
and
to
their
own
happiness
and
blessedness
,
is
it
any
wonder
then
to
see
divine
Justice
set
such
mens
houses
on
fire
about
their
ears
,
and
to
see
the
flames
consume
such
Estates
as
were
got
either
by
fraud
or
force
,
by
craft
or
cruelty
,
&c.
Now
the
gaining
of
the
things
of
this
world
by
hook
o●
by
crook
,
or
by
such
wicked
courses
and
cursed
practices
tha●
we
have
been
discoursing
on
,
I
cannot
charge
upon
the
peopl●
of
God
,
that
did
truly
fear
him
,
whose
habitations
were
o●ce
within
or
without
the
Walls
of
London
,
because
such
practices
would
neither
stand
with
Grace
,
nor
with
the
Honour
of
God
,
nor
with
the
Credit
of
Religion
,
nor
with
the
Law
of
God
,
nor
with
the
Law
of
Nature
,
nor
with
the
Peace
of
a
Saints
Soul
.
Besides
,
't
is
very
observable
to
me
,
that
those
that
have
the
ballances
of
deceit
in
their
hand
,
are
called
Caananites
in
that
12.
of
Hos.
7.
He
is
a
merchant
,
th●
ballances
of
deceit
are
in
his
hand
,
he
loveth
to
oppress
,
He●
He
is
Canaan
,
that
is
,
a
meer
natural
man
,
that
hath
no
common
honesty
in
him
,
a
money-merchant
,
one
that
cares
no●
how
he
comes
by
it
,
so
he
may
have
it
;
one
that
counts
all
good
fish
that
comes
to
his
net
,
though
it
be
through
cunning
contrivances
or
violent
practices
.
But
,
Fourthly
,
Desperate
incorrigibleness
and
unreformedness
under
wasting
and
destroying
Judgments
,
brings
the
desolating
Judgment
of
Fire
upon
a
people
,
Isa.
42.
24
,
25.
Who
Levit.
26.
Deut.
28.
Turn
to
that
Jer.
30.
23
,
24.
gave
Jacob
for
a
spoil
,
and
Israel
to
the
robbers
?
did
not
the
Lord
,
he
against
whom
we
have
sinned
?
For
they
would
not
walk
in
his
ways
,
neither
were
they
obedient
unto
his
Law
.
Therefore
he
hath
poured
upon
him
the
fury
of
his
anger
,
and
the
strength
of
battel
,
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
not
;
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
Levit.
26.
27
,
28.
31
,
32
,
33.
And
if
ye
will
not
for
all
this
hearken
unto
me
,
but
walk
contrary
unto
me
,
then
will
I
walk
contrary
unto
you
also
in
fury
;
and
I
,
even
I
,
will
chastise
you
seven
times
for
your
sins
.
And
I
will
make
your
Cities
waste
,
and
bring
your
Sanctuaries
unto
desolations
.
And
I
will
bring
the
Land
into
desolation
,
and
your
enemies
which
dwell
therein
,
shall
be
astonished
at
it
.
And
I
will
scatter
you
among
the
Hea
then
,
and
will
draw
out
a
sword
after
you
;
and
your
Land
shall
be
desolate
,
and
your
Cities
waste
.
Isa.
1.
5.
7
,
8.
Why
should
you
be
stricken
any
more
?
ye
will
revolt
more
and
more
;
the
whole
head
is
sick
,
and
the
whole
heart
faint
;
your
Country
is
desolate
,
your
Cities
are
burnt
with
fire
:
your
Land-strangers
devour
it
in
your
presence
,
and
it
is
desolate
;
as
over-thrown
by
strangers
.
And
the
daughter
of
Zion
is
left
as
a
cottage
in
a
vineyard
,
as
a
lodge
in
a
garden
of
cucumbers
,
as
a
besieged
City
.
Amos
4.
6
,
7
,
8
,
9
,
10
,
11.
And
I
also
have
given
you
cleanness
of
teeth
in
all
your
Cities
,
and
want
of
bread
in
all
your
places
;
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
And
also
I
have
withholden
the
rain
from
you
,
when
there
were
yet
three
months
to
the
harvest
,
and
I
caused
it
to
rain
upon
one
City
,
and
caused
it
not
to
rain
upon
another
City
,
one
piece
was
rained
upon
,
and
the
piece
whereupon
it
rained
not
withered
.
So
two
or
three
Cities
wandred
unto
one
City
to
drink
water
,
but
they
were
not
satisfied
;
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
I
have
smitten
you
with
blasting
and
mildew
,
when
your
gardens
,
and
your
vineyards
,
and
your
fig-trees
,
and
your
olive-trees
increased
,
the
palmer-worm
devoured
them
:
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
I
have
sent
among
you
the
pestilence
after
the
manner
of
Egypt
;
your
young
men
have
I
slain
with
the
sword
,
and
have
taken
away
your
horses
,
and
I
have
made
the
stink
of
your
camps
to
come
up
unto
your
nostils
:
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
I
have
overthrown
some
of
you
,
as
God
overthrew
Sodom
and
Gomorrah
,
and
ye
were
as
a
fire-brand
pluckt
out
of
the
burning
:
yet
have
ye
not
returned
unto
me
,
saith
the
Lord
.
By
all
these
Scriptures
't
is
most
evident
,
that
desperate
incorrigibleness
and
unreformedness
under
wasting
and
destroying
Judgments
,
brings
the
fiery
Dispensations
of
God
upon
a
people
.
Ah
,
London
!
London
!
how
long
has
the
Lord
been
striving
with
thee
by
his
Spirit
,
by
his
Word
,
by
his
Messengers
,
by
his
Mercies
,
and
by
lesser
Judgments
,
and
yet
thou
hast
been
incorrigible
,
incurable
,
and
irrecoverable
under
all
?
God
lookt
that
the
Agues
,
Fevers
,
small
Pox
,
strange
Sicknesses
,
want
of
Trade
,
&
Poverty
that
was
coming
on
like
an
armed
man
upon
thee
,
with
all
the
lesser
Fires
that
have
been
kindled
in
the
midst
of
thee
,
should
have
awakned
thee
to
repentance
;
and
yet
under
all
,
how
proud
,
how
stout
,
how
hard
,
how
obdurate
hast
thou
been
?
God
lookt
that
the
bloody
Sword
that
the
Nations
round
hath
drawn
against
thee
,
should
have
humbled
thee
,
and
brought
thee
to
his
foot
;
and
yet
thou
hast
rejected
the
remedy
of
thy
recovery
.
God
lookt
that
the
raging
devouring
Pestilence
that
in
1665.
destroyed
so
many
ten
thousands
of
thy
Inhabitants
,
should
have
astonished
thee
,
and
have
been
as
a
Prodigy
unto
thee
,
to
have
affrighted
thee
out
of
thy
sins
,
and
to
have
turned
thee
to
the
most
High
:
But
yet
after
so
stupendious
and
amazing
Judgments
,
thou
wast
hardned
in
thy
sins
,
and
refusest
to
return
.
By
all
these
divers
kinds
of
Judgmen●s
,
how
little
did
God
prevail
with
thy
Magistracy
,
Ministry
,
or
Commonalty
to
break
off
their
sins
,
to
repent
,
and
to
abhor
themselves
in
dust
and
ashes
?
Hath
not
God
spent
all
his
Rods
in
vain
upon
thee
?
were
not
all
sorts
of
men
generally
seven
times
worse
after
those
wasting
Judgments
then
they
Jer.
24.
2
,
3.
were
before
?
and
therefore
thou
hast
cause
to
fear
that
this
is
that
which
hath
kindled
such
a
devouring
Fire
in
the
midst
of
thee
,
and
that
hath
turned
thy
glory
into
shame
,
thy
Riches
,
Palaces
,
and
stately
Houses
into
ashes
.
When
after
the
raging
Pestilence
men
returned
to
the
City
,
and
to
their
Estates
,
and
Trades
,
&c.
they
returned
also
to
their
old
sins
,
and
as
many
followed
the
world
more
greedily
then
ever
;
so
many
followed
their
lusts
,
their
sinful
courses
more
violently
then
ever
:
and
this
has
ushered
in
thy
desolation
,
O
London
.
The
Physitian
when
he
findeth
that
the
potion
which
he
hath
given
his
Patient
will
not
work
,
he
seconds
it
with
one
more
violent
:
and
thus
doth
the
Chi●urgion
too
;
if
a
gentle
plaister
will
not
serve
,
then
he
applies
that
which
is
more
corroding
;
and
to
prevent
a
gangrene
,
he
makes
use
of
his
cauterizing
knife
,
and
takes
off
the
joynt
or
member
that
is
so
ill
affected
:
So
doth
the
great
God
;
when
men
are
not
bettered
by
lesser
Judgments
,
he
sends
greater
Judgments
upon
them
.
God
was
first
as
a
moth
to
Ephraim
,
Hos.
5.
12.
14.
which
consumed
him
by
little
and
little
;
but
when
that
would
not
better
him
,
and
reform
him
,
then
the
Lord
comes
as
a
Lyon
upon
him
,
and
tore
him
all
to
pieces
.
If
the
dross
of
mens
sins
will
not
come
off
,
he
will
throw
them
into
the
melting-pot
again
and
again
,
he
will
crush
them
harder
and
harder
in
the
press
of
his
Judgments
,
and
lay
on
such
Irons
as
shall
enter
more
deep
into
their
Souls
.
If
he
strike
,
and
they
grieve
not
;
if
he
strikes
again
,
and
they
tremble
not
;
if
he
wounds
,
and
they
return
not
,
then
't
is
a
righteous
●hing
with
God
to
turn
men
out
of
house
and
home
,
and
to
●urn
up
their
comforts
round
about
them
.
Now
this
has
been
thy
case
,
O
London
,
and
therefore
God
has
laid
thee
desolate
in
the
eyes
of
the
Nations
.
Now
this
desperate
incorrigibleness
and
unreformedness
under
wasting
and
destroying
Judgments
,
I
cannot
groundedl●
fix
upon
those
who
did
truly
fear
the
Lord
within
and
without
the
Walls
of
London
,
because
they
made
it
their
bu●iness
(
according
to
the
different
measures
of
grace
they
had
●eceived
)
to
mourn
under
wasting
Judgments
,
and
to
lament
a●ter
the
Lord
under
wasting
Judgments
,
and
to
be
bet●ered
and
reformed
under
wasting
Judgments
,
and
no●
only
●o
understand
,
but
also
to
obey
the
voice
of
the
Rod.
Thei●●arnest
prayers
,
strong
crys
,
bitter
tears
,
sad
sigh●
,
and
heavy
groans
under
wasting
Judgments
,
may
sufficiently
evidence
that
they
were
not
incorrigible
under
wasting
Judgments
.
But
,
Fifthly
,
I●solent
and
cruel
oppressing
of
the
Poor
,
is
a
sin
that
brings
desolating
and
destroying
Judgments
upon
a
people
.
God
sent
ten
wasting
Judgments
one
after
another
upon
Pharaoh
his
People
and
Land
,
to
revenge
the
cruel
oppression
Exod.
3.
9.
of
his
poor
people
,
Prov.
22.
22
,
23.
Rob
not
the
poor
because
he
is
poor
,
neither
oppr●ss
the
afflicted
in
the
gate
.
For
the
Lord
will
plead
their
cause
.
To
rob
and
oppress
the
rich
is
a
great
sin
;
but
to
rob
and
oppress
the
poor
is
a
greater
;
but
to
rob
and
oppress
the
poor
,
because
he
is
poor
,
and
wants
money
to
buy
justice
,
is
the
top
of
all
inhumanity
and
impiety
:
To
oppress
any
one
is
a
sin
;
but
to
oppress
the
oppressed
,
is
the
heighth
of
sin
.
Poverty
,
and
want
,
and
misery
should
be
motives
to
pity
;
but
oppressors
make
them
the
whet-stones
of
their
cruelty
and
severity
,
and
therefore
the
Lord
will
plead
the
cause
of
his
poor
oppressed
people
against
their
oppressors
without
fee
or
fear
;
yea
,
he
will
plead
their
cause
with
pestilence
,
blood
,
and
fire
.
Gog
was
a
great
oppressor
of
the
poor
,
Ezek.
38.
8
,
9
,
10
,
11
,
12.
13
,
14.
And
God
pleads
against
him
with
pestilence
,
blood
,
and
fire
.
Verse
22
And
I
will
plead
against
him
with
pestilence
and
with
blood
,
and
I
will
rain
upon
him
,
and
upon
his
bands
,
and
upon
the
many
people
that
are
with
him
,
an
overflowing
rain
,
and
great
hail-stones
,
fire
and
brimstone
.
Such
as
oppress
a
Mich.
2.
1
,
2.
man
and
his
house
,
even
a
man
and
his
heritage
,
they
take
the
surest
&
the
readiest
way
to
bring
ruine
upon
their
own
houses
.
Isa.
5.
8.
Wo
unto
them
that
joyn
house
to
house
,
and
field
to
field
,
till
there
be
no
place
,
that
they
may
be
placed
alone
in
the
midst
of
the
earth
.
●ut
mark
what
follows
,
verse
9.
In
mine
ears
,
said
the
Lord
of
Hosts
,
of
a
truth
many
houses
shall
be
desolate
,
even
great
and
fair
,
without
inhabitants
,
of
a
truth
many
houses
shall
be
desolate
.
This
is
an
Emphatical
form
of
swearing
,
't
is
as
if
the
Lord
had
said
,
Let
me
not
live
,
or
let
me
never
be
owned
or
accounted
a
God
,
or
let
me
never
be
looked
upon
as
a
God
of
truth
,
a
God
of
my
word
;
let
me
never
be
believed
nor
trusted
more
for
a
God
,
if
I
do
not
lay
desolate
the
houses
of
oppressors
,
the
great
houses
of
oppressors
,
the
fair
houses
of
oppressors
;
yea
,
the
multitude
and
variety
of
the
houses
of
oppressors
.
So
Amos
3.
9
,
10
,
11.
Publish
in
the
palaces
at
Ashdod
,
and
in
the
palaces
●n
the
Land
of
Egypt
,
and
say
,
Assemble
your selves
upon
the
mountains
of
Samaria
:
and
behold
the
great
tumults
in
the
midst
thereof
,
and
the
oppressed
(
or
oppressions
)
in
the
midst
thereof
.
For
they
know
not
to
do
right
,
saith
the
Lord
,
who
store
up
violence
and
robbery
in
their
palaces
.
Therefore
,
thus
saith
the
Lord
God
,
an
adversary
there
shall
be
,
even
round
about
the
Land
,
and
he
shall
bring
down
thy
strength
from
thee
,
●nd
thy
palaces
shall
be
spoiled
.
Now
mark
the
15.
verse
,
And
I
will
smite
the
winter-house
,
with
the
summer-house
,
and
the
houses
of
ivory
shall
perish
,
and
the
great
houses
shall
have
an
end
,
saith
the
Lord
.
In
their
Palaces
,
and
in
their
Winter
and
Summer-houses
they
stored
up
all
the
riches
,
preys
and
spoils
that
they
had
got
by
oppression
.
But
God
tells
them
,
that
their
Palaces
should
be
spoiled
,
and
that
he
would
smite
the
Winter-house
upon
the
Summer-house
(
so
the
Hebrew
runs
)
God
was
resolved
that
he
would
dash
one
house
against
the
other
,
and
lay
them
all
on
heaps
.
Though
their
Palaces
and
houses
were
never
so
rich
,
and
strong
,
and
stately
,
and
pompous
,
and
glorious
,
and
decked
,
and
adorned
,
and
enamelled
,
and
checkered
;
yet
they
should
all
down
together
.
So
Zach.
7.
10
,
11.
14.
Oppress
not
the
widow
nor
the
fatherless
,
the
stranger
,
nor
the
poor
,
and
let
none
of
you
imagine
evil
against
his
brother
in
your
heart
.
But
they
refused
to
hearken
,
and
pulled
away
the
shoulder
,
and
stopped
their
ears
,
that
they
should
not
hear
.
Well
now
,
mark
what
follows
,
verse
14.
But
I
scattered
them
with
a
whirlwind
among
all
the
nations
whom
they
knew
not
:
thus
the
land
was
desolate
after
them
,
that
no
man
passed
thorow
,
nor
returned
;
for
they
laid
the
pleasant
land
(
or
as
the
Hebrew
has
it
,
the
second
Land
of
desire
)
desolate
▪
Palestine
was
a
very
pleasant
Land
,
aLand
which
flowed
with
milk
and
honey
,
a
Land
which
was
the
glory
of
all
Lands
;
God
had
made
it
as
his
Paradise
,
and
enriched
it
with
all
plenty
and
pleasure
,
and
above
all
with
his
presence
and
residence
in
his
City
and
Temple
;
but
they
by
oppressing
the
poor
,
the
widow
,
and
the
fatherless
,
laid
all
desolate
,
Jer.
12.
12.
O
house
of
David
,
thus
saith
the
Lord
,
execute
judgment
in
the
morning
,
and
deliver
him
that
is
spoiled
out
of
the
hand
of
the
oppressor
,
lest
my
fury
go
out
like
fire
,
and
burn
that
none
can
quench
it
.
Oppression
lays
a
people
open
to
Gods
fury
,
it
provokes
the
Lord
to
turn
their
all
into
unquenchable
flames
.
Psal.
12.
5.
For
the
oppression
of
the
poor
,
for
the
sighing
of
the
needy
:
now
will
I
arise
(
saith
the
Lord
)
I
will
set
him
in
safety
from
him
that
passeth
at
him
.
Upon
these
words
,
Chrysostom
saith
;
Timete
quicunque
pauperem
Chrys.
in
Psal.
12.
injuriâ
afficitis
:
habetis
vos
potentiam
&
opes
,
&
judicum
benevolentiam
;
sed
habent
illi
arma
omnium
validissima
,
luctus
&
ejulatus
,
quae
à
coelis
auxilium
attrahunt
.
Haec
arma
domus
effodiunt
,
fundamenta
evertunt
,
haec
integras
nationes
submergunt
:
Fear
ye
,
whosoever
ye
be
,
that
do
wrong
the
poor
,
you
have
power
and
wealth
,
and
the
favour
of
the
Judges
;
but
they
have
the
strongest
weapons
of
all
,
sighings
and
groanings
,
which
fetch
help
from
Heaven
for
them
.
These
weapons
dig
down
houses
,
throw
up
foundations
,
overthrow
whole
Nations
.
Thus
you
see
by
all
these
clear
Scriptures
,
that
oppression
is
a
sin
that
brings
wasting
and
destroying
Judgments
upon
a
people
.
Ah
,
London
!
London
!
was
there
no
oppression
and
cruelty
to
be
found
within
and
without
thy
Walls
?
Eccle.
4.
1.
So
I
returned
,
and
considered
all
the
oppressions
that
are
done
under
the
Sun
,
and
behold
,
the
tears
of
such
as
were
oppressed
,
and
they
had
no
comforter
:
and
on
the
side
of
their
oppressors
there
was
power
;
but
they
had
no
comforter
.
And
behold
the
tears
of
such
as
were
oppressed
.
The
original
word
signifies
lachrymam
,
non
lachrymas
,
a
tear
,
not
tears
;
as
if
the
oppressed
had
wept
so
long
,
and
wept
so
much
,
that
they
could
weep
no
longer
,
nor
weep
no
more
,
having
but
only
one
tear
left
them
.
Were
there
not
,
O
London
!
many
of
thy
poor
oppressed
Inhabitants
that
wept
so
long
,
that
they
could
weep
no
longer
;
and
that
wept
so
much
,
that
they
had
but
one
tear
left
?
O
the
crys
and
tears
of
the
oppressed
within
and
without
thy
Walls
,
did
so
pierce
Gods
ears
,
and
so
work
upon
his
heart
,
that
at
last
he
comes
down
in
flames
of
fire
to
revenge
the
oppressed
.
Were
there
no
rich
Citizens
that
did
wrack
their
Tenants
,
and
grind
the
faces
of
the
poor
,
that
took
an
advantage
from
their
necessities
to
beat
down
the
price
of
their
Commodities
,
that
so
they
might
raise
Were
there
none
within
nor
without
thy
Walls
,
O
London
!
that
used
his
neighbour
without
wages
,
and
gave
him
no
reward
for
his
work
,
that
kept
back
the
hire
of
the
labourer
,
and
that
were
the
poor
labourers
purse-bearers
,
and
Cofferers
,
whether
they
would
or
no
,
that
fleeced
the
poor
to
feather
their
own
nests
?
Deut.
24.
14
,
15.
Exod.
22.
22
,
23.
Zeph.
3.
3.
themselves
on
the
poors
ruine
?
Were
there
no
false
weights
,
false
wares
,
false
lights
,
false
measures
to
be
found
within
and
without
thy
Walls
,
by
which
the
poor
has
been
cheated
,
cozened
,
and
oppressed
?
O
how
did
the
rich
work
upon
the
necessities
of
the
poor
,
bringing
them
to
such
under-prizes
,
as
hath
undone
both
them
and
their
making
good
that
word
,
Amos
8
4.
They
swallow
up
the
needy
,
and
make
the
poor
of
the
land
to
fail
.
O
the
heavy
burdens
that
have
been
laid
upon
the
poor
by
their
Aegyptian
Task-masters
!
what
over-reaching
of
the
poor
,
and
what
over-rating
of
the
poor
have
been
within
and
without
thy
Walls
,
O
London
!
Thy
poor
,
O
London
!
did
rise
early
,
and
go
to
bed
late
;
they
did
fare
hard
,
and
lye
hard
,
and
work
hard
;
and
yet
by
reason
of
the
cruelty
,
oppression
,
and
unmercifulness
of
many
of
thy
wealthy
Citizens
,
they
were
hardly
able
to
make
any
convenient
supplies
for
themselves
and
their
families
.
Oppression
turns
Princes
into
roaring
Lyons
,
and
Judges
into
evening
Wolves
:
't
is
an
unnatural
sin
,
't
is
a
sin
against
the
light
of
Nature
.
No
creatures
do
oppress
them
of
their
own
kind
.
Look
upon
the
Birds
of
prey
,
as
upon
Eagles
,
Vultures
,
Hawks
,
and
you
shall
never
find
them
preying
upon
their
own
kind
.
Look
upon
the
wild
Beasts
of
the
Forest
,
as
upon
the
Lyon
,
the
Tyger
,
the
Wolf
,
the
Bear
,
&c.
and
you
shall
find
them
favourable
to
them
of
their
o●n
kind
;
and
yet
men
unnaturally
prey
upon
one
another
,
like
the
fish
in
the
Sea
,
the
great
swallowing
up
the
small
.
'T
is
a
sin
against
that
great
and
common
Rule
of
Equity
,
Math.
7.
12.
All
things
whatsoever
ye
would
that
men
should
do
unto
you
,
do
ye
even
so
to
them
.
Now
no
man
in
his
wits
would
have
another
to
wrong
and
oppress
him
in
his
Estate
,
Name
,
or
Conscience
;
and
therefore
he
should
not
wrong
or
oppress
others
in
their
Estates
,
Names
,
or
Consciences
:
and
therefore
no
wonder
,
if
God
punishes
this
sin
with
flames
of
fire
.
'T
is
thy
oppressors
,
O
London
!
that
has
turned
thy
glory
into
ashes
.
Now
this
insolent
oppressing
of
the
poor
,
is
a
sin
that
I
cannot
make
good
against
the
people
of
God
,
that
did
truly
fear
him
in
that
great
City
.
'T
is
a
sin
they
have
often
be
wailed
and
lamented
before
the
Lord
in
their
solemn
Addresses
to
God
.
Where
this
sin
is
rampant
,
where
it
rules
as
a
Prince
upon
the
Throne
,
't
is
a
clear
evidence
that
th●
fear
of
the
Lord
is
not
in
such
mens
hearts
,
Levit.
25.
17.
Ye
shall
not
oppress
one
another
,
but
thou
shalt
fear
thy
God
.
Now
this
lyes
fair
in
the
words
,
viz.
That
such
as
do
oppress
others
,
they
do
not
fear
God
:
and
such
as
do
fear
God
▪
they
will
not
oppress
others
.
Amaleck
was
a
great
Oppressor
of
the
poor
people
of
God
,
and
the
Holy
Ghost
hath
se●
Deut.
25.
18.
Oppressors
are
persons
destitute
of
the
fear
of
God
,
and
the
want
of
the
fear
of
the
Lord
is
the
spring
and
fountain
of
the
worst
of
sins
,
and
that
against
which
the
Lord
will
come
near
in
Judgment
.
Mala.
3.
5.
this
black
brand
of
infamy
upon
him
,
that
he
feared
no●
God
.
Had
Amaleck
feared
the
Lord
,
he
would
have
been
so
far
from
oppressing
the
poor
people
of
God
,
that
he
would
have
comforted
them
,
and
succoured
them
,
and
relieved
them
in
the
midst
of
their
necessities
,
miseries
,
and
distresses
.
The
Jews
oppressing
one
another
,
is
attributed
to
their
not
fearing
of
God
,
Nehem.
5.
9.
Oppression
is
so
crying
a
sin
against
the
Law
of
God
,
the
Law
of
Grace
,
the
Law
of
Nature
,
and
the
Law
of
Nations
;
that
certainly
it
cannot
be
justly
charged
upon
such
,
as
have
set
up
God
in
their
hearts
as
the
great
Object
of
their
fear
.
The
word
for
oppression
in
the
Hebrew
is
Mispach
,
which
signifies
a
Scab
,
a
Wound
,
a
Leprosie
.
Now
oppression
is
such
a
scab
,
a
wound
,
a
leprosie
,
as
is
not
to
be
found
upon
those
that
have
fellowship
with
the
Father
and
the
Son
.
Oppressors
may
boast
of
their
profession
,
and
call
themselves
Saints
or
the
people
of
God
;
but
God
accounts
them
worse
then
Scythians
,
witness
those
dreadful
woes
that
God
has
denounced
against
them
in
the
blessed
Scriptures
,
Zeph.
3.
1.
Wo
to
the
oppressing
City
,
Jer.
22.
13
Wo
unto
him
that
buildeth
his
house
by
unrighteousness
,
and
his
chambers
by
wrong
:
that
useth
his
neighbours
service
without
wages
,
and
giveth
him
not
for
his
work
.
Isa.
10.
1-3
.
Wo
unto
them
that
decree
unrighteous
decrees
.
To
turn
aside
the
needy
from
judgment
,
and
to
take
away
the
right
from
the
poor
of
my
people
,
that
widows
may
be
their
prey
,
and
that
they
may
rob
the
fatherless
.
And
what
will
ye
do
in
the
day
of
visitation
,
and
in
the
d●solation
which
shall
come
from
far
,
to
whom
will
ye
flee
for
help
?
and
where
will
ye
leave
your
glory
?
Mich.
2
▪
1
,
2.
Wo
to
them
that
devise
iniquity
,
and
work
evil
upon
their
beds
:
when
the
morning
is
light
they
practise
it
,
because
it
is
in
the
power
of
their
hand
.
And
they
covet
fields
,
and
take
them
by
violence
:
and
houses
,
and
take
them
away
:
so
they
oppress
a
man
and
his
house
,
even
a
man
and
his
heritage
.
Now
by
all
these
dreadful
woes
't
is
further
evident
,
that
this
horrid
sin
of
insolent
oppression
cannot
be
charged
upon
the
Called
and
Chosen
of
God
;
for
where
do
you
find
in
all
the
Scriptures
the
Vessels
of
Glory
under
those
woes
that
are
denounced
against
the
ungodly
?
But
,
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
,
and
causes
the
Lord
to
lay
their
Cities
desolate
.
Math.
22.
2
,
3
,
4
,
5
,
6
,
7.
The
kingdom
of
heaven
is
like
unto
a
certain
King
,
which
made
a
marriage
for
his
Son
.
And
he
sent
forth
his
servants
to
call
them
that
were
bidden
to
the
wedding
:
and
they
would
not
come
.
Again
he
sent
forth
other
servants
,
saying
,
tell
them
which
are
bidden
,
Behold
,
I
have
prepared
my
dinner
:
my
oxen
and
my
fatlings
are
killed
,
and
all
things
are
ready
:
come
unto
the
marriage
.
But
they
made
slight
of
it
,
●nd
went
their
ways
,
one
to
his
farm
,
another
to
his
merchandize
.
And
the
remnant
took
his
servants
,
and
intreated
them
spitefully
,
and
slew
them
.
But
when
the
King
heard
thereof
,
he
was
wroth
:
and
sent
forth
his
armies
,
and
destroyed
those
mu●derers
,
and
burnt
up
their
City
.
In
this
Parable
the
Vocation
of
the
Gentiles
,
and
the
Rejection
of
the
Jews
,
is
set
for●h
.
The
Calvin
,
Chrysostom
.
Isa.
25.
8
,
9.
Prov
9.
1
,
2
,
3
,
4
,
5
,
6.
Isa.
55.
1
,
2
,
3.
Jews
have
the
honour
to
be
first
called
to
the
Marriage-feast
;
they
are
invited
by
the
Prophets
,
and
afterwards
by
the
Apostles
to
partake
of
Christ
and
of
all
his
royal
Benefits
and
Favours
which
are
displayed
in
the
Gospel
.
God
the
Father
was
very
willing
and
desirous
to
make
up
a
match
between
Christ
and
the
Jews
,
and
between
Christ
and
the
Gentiles
:
and
he
is
here
called
a
King
,
to
declare
his
divine
Majesty
,
and
to
set
forth
the
stateliness
and
magnificence
of
the
Feast
.
Marriage-feasts
that
are
usually
made
by
Kings
,
are
full
of
joy
,
and
full
of
state
,
full
of
splendor
and
glory
;
who
can
sum
up
the
variety
of
dishes
and
dainties
that
then
the
Guests
are
feasted
with
?
The
variety
of
the
glorious
excellencies
,
favours
,
and
mercies
of
Christ
that
are
discovered
and
tendered
by
God
in
Gospel-offers
,
in
Gospel-ordinances
,
is
the
Wedding-feast
to
which
all
sorts
of
sinners
are
invited
;
but
here
you
see
they
slight
,
and
scorn
,
and
contemn
both
Master
of
the
feast
,
and
the
matter
of
the
feast
,
and
all
those
servants
that
were
sent
to
invite
them
to
the
feast
;
and
hereupon
the
King
was
wroth
,
and
sent
forth
his
armies
(
the
Romans
,
as
most
Interpreters
do
agree
)
and
destroyed
those
murderers
,
and
burnt
up
their
City
.
About
forty
years
after
the
death
of
Christ
,
the
Lord
to
revenge
the
blood
of
his
Son
,
the
blood
of
his
servants
,
and
the
contempt
of
his
Gospel
upon
the
Jews
,
brought
his
Armies
,
the
Romans
,
against
Jerusalem
,
who
by
fire
demolished
their
Temple
and
City
,
and
by
sword
and
famine
destroyed
eleven
millions
of
men
,
women
,
and
children
;
and
those
that
escaped
fire
,
Josephus
de
bell
Judaic
.
lib.
7.
sword
,
and
famine
,
were
sold
for
slaves
,
and
scattered
among
all
the
Nations
.
Christ
and
the
way
of
Salvation
by
him
,
is
the
subject
matter
of
the
Gospel
:
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
rendered
Gospel
,
signifies
glad
Tydings
,
good
News
;
and
certainly
Salvation
by
Christ
is
the
best
news
,
't
is
the
greatest
and
the
gladest
tydings
that
ever
was
brought
to
sinners
ears
.
What
the
Psalmist
had
long
before
said
of
the
City
of
God
,
Glorious
things
are
spoken
of
thee
,
that
I
may
Psal.
87.
3.
truly
say
of
the
blessed
Gospel
,
Glorious
things
are
spoken
of
thee
,
O
thou
Gospel
of
God
.
The
Gospel
is
called
the
glorious
Gospel
of
the
blessed
God
.
The
Gospel
is
a
glorious
1
Tim.
1.
11.
Gospel
in
respect
of
the
Author
of
it
,
and
in
respect
of
the
Pen-men
of
it
,
and
in
respect
of
the
glorious
discoveries
that
it
makes
of
God
,
of
Christ
,
of
the
S●irit
,
of
Heaven
,
and
in
respect
of
its
glorious
effect●
,
in
turning
of
poor
sinners
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
Acts
26.
18.
God
,
that
they
may
receive
forgiveness
of
sins
,
and
inheritance
among
them
which
are
sanctified
.
Certainly
Solomons
natural
History
,
in
which
he
treated
of
a●l
Trees
,
from
the
Cedar
to
the
Hysop
,
of
all
Beasts
,
Fowls
,
and
creeping
1
Kings
4.
33.
Some
are
of
opinion
that
it
was
burnt
by
the
Chaldees
,
together
with
the
Temple
:
others
think
that
it
was
abolished
by
Ezekiah
,
because
the
people
idolized
it
,
as
they
did
the
Brazen
Serpent
.
things
,
was
a
very
rare
and
incomparable
piece
in
its
kind
;
yet
one
leaf
,
yea
,
one
line
of
the
Gospel
is
infinitely
more
worth
,
and
of
greater
importance
to
us
,
then
all
that
large
Volume
would
have
been
.
For
what
is
the
knowledge
of
Trees
,
and
Birds
,
and
Beasts
,
and
Worms
,
and
Fishes
to
the
knowledge
of
God
in
Christ
,
to
the
knowledge
of
the
great
things
of
Eternity
,
to
the
knowledge
of
a
mans
sinful
estate
by
Nature
,
or
to
the
knowledge
of
his
happy
estate
by
Grace
?
doubtless
to
a
Soul
that
hath
tasted
that
the
Lord
is
gracious
,
there
is
no
Book
to
this
of
the
Bible
,
Acts
19.
19.
When
the
Lord
had
made
it
the
day
of
his
glorious
Power
to
their
Conviction
,
Conversion
,
and
Salvation
,
they
burnt
their
costly
Books
of
curious
Arts.
And
no
wonder
;
for
they
had
found
the
power
and
the
sweet
of
a
better
Book
,
even
of
Gods
Book
upon
their
hearts
.
Luther
speaking
of
the
Gospel
,
saith
,
That
the
shortest
line
,
and
the
least
letter
thereof
,
is
more
worth
then
all
Heaven
and
Earth
:
he
tasted
so
much
of
the
sweetness
of
the
Gospel
,
and
saw
so
much
of
the
glory
and
excellency
of
the
Gospel
,
that
he
would
often
say
to
his
friends
,
that
he
would
not
take
all
the
world
for
one
leaf
of
the
Bible
.
Rab.
Chiia
(
in
the
Jerusalem
Talmud
)
saith
,
that
in
his
account
all
the
world
is
not
of
equal
value
with
one
word
out
of
the
Law
.
Israel
had
three
Crowns
(
as
the
Talmud
observes
)
1.
of
the
King
,
2.
of
the
Priest
,
3.
of
the
Law
;
but
the
Crown
of
the
Law
was
counted
by
them
the
chiefest
of
the
three
:
then
what
is
the
Crown
of
the
Gospel
to
all
those
upon
whom
the
Gospel
is
come
in
power
?
1
Thes.
1.
5
,
6
,
7.
How
divinely
did
that
Poet
speak
,
who
said
,
He
could
read
God
in
every
leaf
on
the
Tree
,
and
that
he
found
hi●
Name
written
on
every
green
herb
;
and
shall
not
we
read
God
,
and
Christ
,
and
Grace
,
and
Mercy
in
every
leaf
,
yea
,
in
every
line
of
the
Gospel
?
The
Bible
,
saith
Luther
,
is
the
only
Luther
com
.
in
Gen.
cap.
19.
Book
,
all
the
books
in
the
world
are
but
waste
paper
to
it
:
so
highly
did
he
prize
it
,
and
so
dearly
did
he
love
it
.
Con●empt
of
the
Gospel
is
a
great
indignity
cast
upon
the
great
God
,
and
a
great
indignity
cast
upon
Jesus
Christ
;
for
though
the
Law
was
delivered
by
Moses
,
yet
the
Gospel
was
delivered
by
Jesus
Christ
.
And
if
they
escaped
not
who
despised
Heb.
2.
3.
Chap.
10.
28
,
29.
him
that
spake
from
earth
,
of
how
much
sorer
punishment
are
they
worthy
that
contemn
him
that
speaks
from
Heaven
?
If
the
Book
of
the
Law
happen
to
fall
upon
the
ground
,
the
Jews
custom
is
presently
to
proclaim
a
Fast
.
O
Sirs
!
what
cause
then
have
we
to
fast
and
m●u●n
when
we
see
the
glorious
Gospel
of
God
fallen
to
the
ground
,
scorned
,
despised
,
contemned
,
and
trampled
upon
by
all
sorts
of
sinners
?
Contempt
of
the
Gospel
is
a
sin
of
the
greatest
ingratitude
.
In
the
Gospel
God
offers
himself
,
his
Son
,
his
Spirit
,
Hierom
reports
of
Vzzah
,
that
his
shoulder
was
shrunk
up
and
wither●d
;
he
carted
the
Ark
when
he
should
have
carried
it
on
his
shoulder
:
therefore
that
part
was
branded
for
it
.
his
Grace
,
his
Kingdom
,
and
all
the
Glory
of
another
World
.
Now
for
men
to
despise
and
contemn
these
offers
,
is
the
highest
ingratitude
and
unthankfulness
imaginable
;
and
therefore
no
wonder
,
if
God
burn
such
men
up
,
and
turn
them
out
of
house
and
home
:
Such
justly
deserve
the
worst
of
Judgments
,
who
despise
the
best
of
mercies
.
The
strongest
and
the
sweetest
wine
always
makes
the
sharpest
vinegar
;
the
freest
,
the
richest
,
and
the
choicest
offers
of
mercy
,
if
slighted
and
contemned
,
turn
into
the
greatest
fury
and
severity
.
Divine
wrath
smoaks
and
burns
against
none
so
fiercely
,
as
it
doth
against
those
who
are
despisers
of
Gospel-mercies
.
When
gold
is
offered
,
men
care
not
how
great
or
how
base
he
is
that
offers
it
:
neither
is
it
material
by
whom
the
Gospel
is
brought
unto
us
,
whether
it
be
brought
unto
us
by
Isaiah
,
as
some
think
,
a
Prophet
of
the
blood
Royal
,
or
by
Amos
from
amongst
the
Herdmen
of
Tekoa
.
Let
the
hand
be
more
noble
or
more
mean
that
brings
it
,
if
it
be
slighted
and
contemned
,
provoked
Justice
will
revenge
it
.
Such
as
slight
the
Gospel
,
and
contemn
the
Gospel
,
they
sin
with
a
high
hand
against
the
remedy
,
against
the
means
of
their
recovery
.
This
is
the
condemnation
,
this
is
that
Joh.
3.
19.
desperate
sin
that
hastens
Judgments
upon
Cities
and
Countries
,
as
Jury
,
Asia
,
Bohemia
,
and
other
parts
of
the
world
have
sadly
experienced
.
He
that
hath
eat
poyson
,
and
shall
despise
the
means
of
his
recovery
,
must
certainly
dye
for
it
.
He
who
when
he
hath
committed
Treason
against
his
Prince
,
shall
not
only
refuse
,
but
scorn
and
flight
his
Princes
favour
and
pardon
,
and
fling
it
from
him
with
disdain
,
is
assuredly
past
all
help
and
hope
.
Sins
against
the
Gospel
are
sins
of
a
greater
size
,
of
a
louder
cry
,
and
of
a
deeper
dye
,
then
sins
against
the
Law
are
,
and
accordingly
God
suits
his
Judgments
.
Where
the
Gospel
shines
in
power
,
it
will
either
mend
a
people
,
or
mar
a
people
:
it
will
either
better
them
,
or
worsen
them
;
it
will
either
fit
them
for
the
greatest
good
,
or
it
will
bring
upon
them
the
greatest
evils
:
Where
it
doth
not
reform
,
there
it
will
destroy
.
And
this
London
hath
found
by
woful
experience
.
Slighting
and
contemning
of
the
offers
of
grace
in
the
Gospel
,
is
a
sin
that
is
not
chargeable
upon
the
greatest
part
of
the
world
,
who
lyeth
in
wickedness
,
and
who
sit
in
darkness
,
and
in
the
region
and
shadow
of
death
;
yea
,
1
Joh.
5.
19.
Math.
4.
16.
't
is
a
sin
that
is
not
chargeable
upon
the
Devils
themselves
,
and
therefore
the
more
severely
will
God
deal
with
those
that
are
guilty
of
it
.
The
Gospel
hath
for
above
this
hundred
years
shined
forth
out
of
the
dark
and
thick
clouds
of
Popery
and
Antichristianism
which
had
over-spread
the
Nation
.
And
in
no
part
of
the
Land
hath
the
Gospel
been
preached
with
more
clearness
,
spiritualness
,
life
,
power
,
and
purity
then
in
London
.
And
Oh
that
I
had
not
cause
to
say
,
that
there
was
no
part
of
the
Nation
where
the
Gospel
was
more
undervalued
,
slighted
,
and
contemned
by
many
then
in
London
!
For
,
First
,
Where
the
faithful
and
painful
Ministers
of
the
Gospel
are
slighted
and
contemned
as
Ministers
of
the
Gospel
,
there
the
Gospel
is
slighted
and
contemned
.
Now
were
Math.
23.
37.
Luke
10.
16.
there
none
within
nor
without
thy
Walls
,
O
London
!
that
did
slight
,
scorn
,
reproach
,
and
contemn
the
Embassadors
of
Christ
,
who
were
faithful
to
their
Light
,
their
Lord
,
their
Consciences
,
and
the
Souls
of
their
Hearers
?
But
,
Secondly
,
Where
the
Ministrations
of
the
Gospel
,
where
the
Ordinances
of
the
Gospel
are
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
;
yea
,
where
any
one
Ordinance
of
the
Gospel
is
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
.
Where
Baptism
is
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
.
Where
the
Lords
Supper
is
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
;
where
the
offers
A
man
upon
whom
the
Gospel
hath
wrought
savingly
,
he
will
,
1.
prize
all
the
Ordinances
,
2.
practise
all
the
Ordinances
,
3.
praise
the
Lord
for
all
the
Ordinances
.
Luke
1.
5
,
6.
2
Sam
19.
35.
of
the
Gospel
are
slighted
and
contemned
,
there
●e
Gospel
is
slighted
and
contemned
;
where
the
commands
of
the
Gospel
are
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
;
where
the
threatnings
of
the
Gospel
are
sl●ghted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
;
where
the
promises
of
the
Gospel
are
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
;
and
where
the
comforts
of
the
Gospel
are
slighted
and
contemned
,
there
the
Gospel
is
slighted
and
contemned
.
Now
were
there
none
within
nor
without
thy
Walls
,
O
London
,
that
did
slight
and
contemn
the
Ministrations
of
the
Gospel
,
the
Ordinances
of
the
Gospel
?
When
old
Barzillai
had
lost
his
taste
and
hearing
,
he
cared
not
for
Davids
Feasts
and
Musick
.
There
were
many
within
and
without
the
Walls
of
London
that
had
lost
their
spiritual
taste
and
hearing
,
and
so
cared
not
for
Gospel-ministrations
,
for
Gospel-ordinances
.
There
were
many
,
who
under
a
pretence
of
living
above
Ordinances
,
lived
below
Ordinances
,
and
made
light
of
Ordinances
;
yea
,
who
scorned
,
vilified
,
and
contemned
the
precious
Ordinances
of
Christ
.
Thou
art
to
them
as
a
lovely
song
,
Ezek.
33.
31
,
32.
saith
the
Prophet
:
in
the
Hebrew
it
runs
thus
,
Thou
art
to
them
as
one
that
breaks
jests
.
The
Solemnity
and
Majesty
of
the
Word
was
but
as
a
dry
jest
unto
them
;
Ordinances
were
but
as
dry
jests
to
many
within
and
without
the
Walls
of
London
,
and
therefore
no
wonder
if
God
hath
been
in
such
good
earnest
with
them
who
have
made
but
a
jest
of
those
precious
Ordinances
,
that
are
more
worth
then
Heaven
and
Earth
.
Many
came
to
the
Ordinances
too
much
like
the
Egyptian
Dog
,
which
laps
a
little
as
he
runs
by
the
side
of
Nilus
,
but
stays
not
to
drink
.
But
,
Thirdly
,
Such
as
are
weary
of
the
Gospel
,
such
slight
the
Gospel
,
such
contemn
the
Gospel
.
Never
were
the
Israelites
more
weary
of
Manna
,
then
many
within
and
without
the
Numb.
11.
6.
Amos
8.
5.
Walls
of
London
were
weary
of
the
plain
and
powerful
preaching
of
the
Gospel
.
We
were
better
have
a
biting
Gospel
then
a
toothless
Mass
,
said
blessed
Bradford
.
But
were
there
not
some
that
had
rather
have
a
toothless
Mass
then
a
biting
Gospel
?
Were
there
not
many
that
were
willing
to
let
God
go
,
and
Gospel
go
,
and
Ordinances
go
,
and
all
go
,
so
they
might
be
eased
of
their
burdens
and
taxes
,
and
greaten
their
relations
,
and
have
peace
with
all
Nations
,
and
enjoy
a
sweeping
trade
,
and
every
one
sit
under
his
vine
and
under
his
fig-tree
,
eating
the
fat
,
and
drinking
the
sweet
,
and
enjoy
liberty
to
dishonour
the
Lord
,
to
gratifie
their
lusts
,
to
damn
their
own
Souls
,
and
to
bring
others
under
their
feet
,
so
weary
were
they
of
the
blessed
Gospel
?
Fourthly
,
Such
as
have
but
a
low
and
mean
opinion
of
the
Gospel
,
such
are
slighters
and
contemners
of
the
Gospel
;
such
as
prefer
every
toy
,
and
trifle
,
and
fashion
,
and
sinful
custom
,
1
Cor.
1.
23.
and
base
lust
above
the
light
of
the
Gospel
,
the
power
of
the
Gospel
,
the
purity
and
simplicity
of
the
Gospel
,
the
holiness
and
sweetness
of
the
Gospel
,
such
are
slighters
and
contemners
of
the
Gospel
.
Though
it
be
better
to
present
truth
in
her
native
plainness
,
then
to
hang
her
ears
with
counterfeit
Pearls
;
yet
there
were
many
that
set
a
greater
price
upon
the
arts
,
the
parts
,
the
gifts
,
the
studied
notions
and
Seraphical
expressions
of
their
Ministers
,
then
they
did
upon
the
Gospel
it self
:
and
what
was
this
but
to
prefer
the
Handmaid
before
the
Mistress
,
the
Servant
before
his
Lord
,
the
flowers
about
the
dish
before
the
meat
that
was
in
the
dish
,
the
chaff
before
the
Wheat
,
and
Pebbles
before
the
richest
Pearls
?
The
Gospel
is
the
field
,
and
Christ
is
the
Treasure
that
is
hid
in
that
field
;
the
Gospel
is
a
Ring
of
gold
,
and
Christ
is
the
Pearl
in
that
Ring
of
gold
:
and
yet
how
many
were
there
within
and
without
the
Walls
of
London
,
that
put
no
considerable
price
or
value
upon
the
Gospel
?
But
,
Fifthly
,
Such
as
wilfully
disobey
the
Gospel
,
and
live
and
walk
in
ways
quite
cross
and
contrary
to
the
Gospel
,
such
are
slighters
and
contemners
of
the
Gospel
,
and
accordingly
the
Lord
will
deal
with
them
:
Take
one
Text
for
all
,
2.
Thes.
1.
7
,
8
,
9.
And
to
you
who
are
troubled
rest
with
us
when
the
Lord
Jesus
shall
be
revealed
from
heaven
with
his
mighty
Angels
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
,
and
that
obey
not
the
Gospel
of
our
Lord
Jesus
.
Who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
and
from
the
glory
of
his
power
.
This
is
a
more
terrible
Text
against
all
such
as
are
either
ignorant
of
the
Gospel
,
or
that
disobey
the
Gospel
,
then
any
is
to
be
found
in
all
the
Old
Testament
.
In
the
last
day
Christ
will
take
vengeance
in
flaming
fire
on
them
that
disobey
his
Gospel
,
and
that
walk
contrary
to
the
Rules
of
his
Gospel
;
and
therefore
no
wonder
,
if
before
that
day
he
lays
their
habitations
desolate
by
a
flaming
fire
,
whose
lives
give
the
lye
to
his
glorious
Gospel
.
These
men
above
all
others
,
expose
the
Gospel
to
the
derision
and
contempt
of
the
basest
and
vilest
men
.
When
some
of
the
Heathens
have
lookt
upon
the
loose
lives
of
Professors
,
they
have
said
,
Aut
hoc
non
est
Evangelium
,
aut
hi
non
sunt
Christiani
,
Either
this
is
not
the
Gospel
,
in
which
there
is
so
much
goodness
,
or
these
are
not
Christians
,
in
whom
there
is
none
at
all
.
Did
you
never
hear
nor
read
of
one
,
who
eying
the
loose
conversations
of
Professors
,
cryed
out
,
Sit
anima
mea
cum
Philosophis
,
Let
my
Soul
be
rather
with
the
honest
Philosophers
(
who
were
Heathen
)
then
with
these
wicked
lewd
men
that
are
called
Christians
?
Now
were
there
none
within
nor
without
the
Walls
of
London
that
did
wilfully
disobey
the
Gospel
,
and
that
walkt
in
ways
quite
cross
and
contrary
to
the
Gospel
?
surely
there
were
,
and
therefore
at
their
doors
we
may
safely
lay
the
burning
of
London
.
But
,
Sixthly
and
lastly
,
Such
as
slighted
,
scorned
,
and
contemned
the
faithful
,
sincere
,
serious
,
gracious
,
and
conscientious
Professors
of
the
Gospel
,
such
slighted
,
scorned
,
and
contemned
the
Gospel
it self
.
When
the
Jews
were
in
prosperity
,
Joseph
.
Antiq.
lib.
11.
cap.
8
it
was
the
manner
of
the
Samaritans
to
repute
themselves
their
nearest
Cousins
.
When
the
Jews
were
in
a
thriving
and
flourishing
condition
,
then
the
Samaritans
could
derive
their
Pedigree
from
Ephraim
and
Manasses
,
the
Sons
of
Joseph
:
but
when
the
Jews
were
in
any
great
affliction
,
or
under
persecution
,
then
they
would
deny
all
acquaintance
with
them
,
and
all
relation
to
them
.
When
Profession
was
in
fashion
,
and
Religion
was
in
credit
,
how
many
were
there
within
and
without
the
Walls
of
London
,
that
did
pretend
to
be
kin
,
to
be
Cousins
to
the
serious
,
conscientious
,
and
sincere
Professors
of
the
Gospel
,
who
since
the
day
of
their
affliction
,
have
not
only
denied
all
acquaintance
with
them
,
and
renounced
all
relation
to
them
,
but
also
are
turned
slighters
,
scorners
,
and
contemners
of
them
?
if
these
may
not
be
reckoned
among
the
slighters
,
scorners
,
and
contemners
of
the
Gospel
,
I
do
not
know
who
may
.
To
sum
up
all
,
I
have
shewed
you
that
slighting
,
scorning
,
and
contemning
of
the
Gospel
,
is
a
sin
of
that
high
nature
,
that
it
provokes
●he
Lord
to
lay
Cities
desolate
.
I
have
shewed
you
the
greatness
of
that
sin
,
and
the
persons
that
are
guilty
of
it
;
so
that
now
you
may
point
with
a
finger
to
those
persons
that
have
laid
London
in
ashes
.
But
before
I
close
up
this
Particular
,
give
me
leave
to
say
,
That
this
sin
of
slighting
,
scorning
,
and
contemning
of
the
Gospel
,
I
dare
not
charge
upon
those
that
truly
fear
the
Lord
,
and
that
have
found
the
Gospel
to
be
a
Gospel
of
power
upon
their
own
Souls
,
turning
them
from
darkness
to
light
,
and
from
the
power
of
Satan
to
Jesus
Christ
.
And
I
1
Thes.
1.
5
,
6
,
7.
Acts
26.
18.
shall
freely
give
you
my
Reasons
,
that
you
may
be
the
better
satisfied
,
that
't
was
not
so
much
their
sins
as
your
own
,
that
has
brought
down
that
heavy
Judgment
of
Fire
upon
the
City
,
wherein
once
you
and
they
had
your
respective
habitations
.
My
Reasons
are
these
.
First
,
Those
that
did
truly
fear
the
Lord
,
and
that
had
experienced
the
power
of
the
Gospel
in
a
saving
way
upon
their
own
Souls
,
they
did
frequently
before
the
Lord
bewail
and
mourn
over
(
both
together
and
apart
)
that
hainous
Ezek.
9.
4.
6.
sin
of
slighting
,
scorning
,
and
contemning
of
the
Gospel
which
many
were
guilty
of
,
whose
habitations
were
then
some
within
,
and
others
without
the
Walls
of
London
.
The
Jews
have
a
Law
which
enjoyns
them
to
take
up
any
paper
which
they
see
lying
on
the
ground
,
and
the
reason
is
,
lest
happily
the
Name
of
God
be
written
in
the
paper
,
and
ignorantly
trodden
under
foot
.
Though
Christians
ought
to
be
free
from
such
superstitious
curiosities
;
yet
they
ought
to
be
very
careful
,
that
the
least
tittle
of
the
Gospel
,
the
least
command
of
the
Gospel
be
not
trod
under
foot
.
Now
the
Saints
who
once
lived
within
and
without
the
Walls
of
London
,
who
through
grace
have
experienced
the
saving
power
of
the
Gospel
upon
their
own
Souls
,
how
have
they
mourned
and
lamented
to
see
that
glorious
Gospel
of
Christ
trod
under
foot
,
which
they
have
layen
so
near
their
hearts
!
and
therefore
I
cannot
fairly
charge
this
sin
upon
them
.
But
,
Secondly
,
Slighting
,
scorning
,
and
contemning
of
the
Gospel
,
is
a
great
step
towards
the
sin
against
the
holy
Ghost
,
and
a
sin
of
so
great
a
cry
,
and
so
deep
a
dye
,
that
I
cannot
Heb.
2.
3.
Chap.
10.
28
,
29.
at
present
find
where
't
is
in
Scripture
charged
upon
such
as
truly
fear
the
Lord
,
and
that
have
really
experienced
the
power
of
the
Gospel
in
a
saving
way
upon
their
own
Souls
;
and
therefore
I
cannot
fairly
charge
this
sin
upon
them
.
Thirdly
,
Next
to
God
,
the
Gospel
is
the
most
sweet
and
delightful
thing
in
all
the
world
to
gracious
Souls
,
who
have
experienced
the
saving
power
of
it
upon
themselves
.
Luth●r
Psal.
19.
10
,
11.
Psal.
119.
72.
103.
127.
Job
23.
12.
Austin
crys
,
away
with
our
writings
,
that
room
may
be
made
for
the
Book
of
God
.
found
so
much
sweetness
in
it
,
that
it
made
him
say
,
that
h●
would
not
live
in
Paradise
if
he
might
without
the
Word
(
at
cum
Verbo
etiam
in
inferno
facile
est
vivere
)
but
with
the
Word
he
could
live
in
Hell
it self
.
Dolphins
,
they
say
,
love
Musick
,
and
so
do
gracious
Souls
love
the
Musick
of
the
Gospel
.
The
Gospel
is
like
the
stone
Garamantides
,
that
hath
drops
of
gold
within
it self
,
enriching
all
that
will
embrace
it
,
and
conform
to
it
:
and
this
the
Saints
have
found
by
experience
,
and
therefore
they
cannot
but
delight
in
it
,
and
draw
sweetness
from
it
.
Aglutuidas
never
relished
any
dish
better
then
what
was
dist●sted
by
others
:
So
do
the
Saints
relish
that
Gospel
best
that
others
distaste
most
;
and
therefore
I
cannot
charge
this
sin
fairly
upon
them
.
But
,
Fourthly
,
There
are
none
that
do
so
highly
prize
the
Gospel
,
and
that
set
so
high
a
value
upon
the
Gospel
,
as
those
do
who
have
experienced
the
saving
power
of
the
Gospel
upon
their
own
Souls
;
such
prefer
the
Gospel
before
all
their
nearest
and
dearest
concernments
and
enjoyments
that
they
Rev.
12.
11.
Rev.
2.
12
,
13.
Heb.
11.
33
,
38.
Luther
speaking
of
the
Gospel
,
saith
,
that
the
shortest
line
and
the
least
letter
thereof
is
more
then
all
Heaven
and
Earth
.
Tertul.
Apol.
cap.
5.
have
in
this
world
:
As
might
be
made
evident
from
their
practice
in
the
primitive
times
,
and
in
the
Marian
days
,
and
in
those
late
years
that
are
now
past
over
our
heads
.
The
Tabernacle
was
covered
over
with
red
(
and
the
purple
Feathers
tell
us
,
they
take
that
habit
for
the
same
intent
)
to
note
,
that
we
must
defend
the
truth
of
the
Gospel
,
even
to
the
effusion
of
blood
:
and
this
they
have
made
good
in
all
the
Ages
of
the
World
,
who
have
found
the
saving
power
of
the
Gospel
upon
their
own
Souls
.
Tertullian
concludes
,
that
the
Gospel
must
needs
be
a
precious
thing
,
because
Nero
hated
it
;
and
indeed
it
was
so
precious
to
the
Saints
▪
in
his
days
,
that
they
very
willingly
and
chearfully
laid
down
their
lives
for
the
Gospel
sake
.
Now
the
same
Spirit
rests
upon
the
Saints
in
our
days
,
and
therefore
upon
this
ground
I
cannot
charge
that
horrid
sin
of
slighting
,
scorning
,
and
contemning
of
the
Gospel
upon
them
.
Israel
had
three
Crowns
(
as
the
Talmud
observes
)
1.
of
the
King
,
2.
of
the
Priest
,
3.
of
the
Law
;
but
the
Crown
of
the
Law
,
that
was
the
chief
of
the
three
.
Fifthly
,
Who
were
so
ready
and
free
to
countenance
the
Gospel
,
and
to
maintain
the
Gospel
,
and
to
encourage
the
faithful
and
painful
Preachers
of
the
Gospel
,
as
those
that
had
found
the
sweet
of
the
Gospel
,
and
the
saving
power
of
the
Gospel
upon
their
own
Souls
.
They
like
well
of
Religion
without
expence
in
Basil
,
and
a
Gospel
without
charge
in
Nazianzene
;
but
if
it
grow
costly
,
't
is
no
commodity
for
their
money
.
Now
this
was
the
very
frame
and
temper
of
many
thousands
in
London
,
who
never
experienced
the
saving
work
of
the
Gospel
upon
their
poor
Souls
:
but
they
were
of
another
frame
and
temper
of
spirit
in
London
,
upon
whom
the
Gospel
was
fallen
in
power
;
and
therefore
I
may
not
charge
upon
them
this
odious
sin
of
slighting
,
scorning
,
and
contemning
the
Gospel
.
But
,
Sixthly
,
Who
were
there
within
or
without
the
Walls
of
London
,
that
were
so
much
in
a
hearty
and
serious
blessing
,
praising
,
and
admiring
of
the
Lord
and
his
goodness
,
for
bringing
them
forth
in
Gospel-times
,
as
those
that
had
a
saving
work
of
the
Gospel
upon
their
own
Souls
?
When
Alexander
was
born
,
his
Father
Philip
blessed
such
Gods
as
he
had
,
not
so
much
that
he
had
a
Son
,
as
that
he
had
him
in
Aristotles
days
:
he
was
thankful
for
natural
and
moraldiscoveries
.
The
clearest
,
the
choicest
,
the
fullest
,
and
the
sweetest
visions
and
discoveries
that
we
have
of
God
on
this
side
Eternity
,
we
have
in
the
Gospel
,
and
this
they
frequently
experience
,
who
have
found
the
Gospel
falling
in
power
upon
their
Souls
;
and
therefore
they
cannot
but
always
have
Harps
in
their
hands
,
and
Hallelujahs
in
their
mouths
Rev.
14.
1
,
2.
3
,
4.
Chap.
19.
1.
to
vers.
8.
upon
this
very
account
,
that
they
have
lived
under
the
warm
Sun-shine
of
the
Gospel
;
and
therefore
I
shall
not
charge
this
vile
sin
of
slighting
,
scorn●ng
,
and
contemning
the
Gospel
upon
them
who
above
all
o●her
men
were
most
exercised
in
a
serious
and
hearty
blessing
and
praising
of
God
for
his
glorious
Gospel
.
Some
there
were
that
blest
God
for
their
yearly
incomes
;
and
others
there
were
that
blest
God
for
their
prosperous
relations
and
friends
:
and
many
there
were
that
blest
God
for
their
deliverance
from
various
perils
and
dangers
.
But
those
that
had
the
Gospel
working
in
power
upon
them
,
they
made
it
their
business
and
work
above
all
to
bless
the
Lord
for
the
Gospel
;
and
therefore
who
dare
charge
upon
them
the
contempt
of
the
Gospel
?
But
,
Seventhly
and
lastly
,
There
were
none
within
nor
without
the
Walls
of
London
,
that
have
suffered
so
many
things
,
and
such
hard
things
for
the
enjoyment
of
the
Gospel
in
its
power
and
purity
,
as
they
have
done
who
have
found
the
powerful
and
saving
work
of
the
Gospel
upon
their
own
Souls
:
such
have
been
as
signs
and
wonders
in
Israel
,
in
London
.
Now
what
folly
and
vanity
would
it
be
to
charge
Isa.
8.
18.
them
with
slighting
,
scorning
,
and
contemning
of
the
Gospel
,
who
have
been
the
only
sufferers
for
the
Gospel
sake
.
And
thus
much
for
the
twelfth
sin
that
brings
the
fiery
Dispensation
upon
Cities
and
People
.
The
sin
that
brings
the
fiery
Dispensation
upon
a
People
,
and
that
provokes
the
Lord
to
lay
their
Cities
desolate
,
is
a
course
,
a
trade
of
lying
,
Nahum
3.
1.
Wo
to
the
bloody
City
,
it
is
all
full
of
lyes
.
Verse
7.
And
it
shall
come
to
pass
,
that
al●
they
that
look
upon
thee
,
shall
flee
from
thee
,
and
say
Nineveh
is
laid
waste
,
who
will
bemoan
her
?
whence
shall
I
seek
comforters
for
thee
?
Verse
13.
Behold
,
thy
people
in
the
midst
of
thee
are
women
:
the
gates
of
thy
land
shall
be
set
wide
open
to
thine
enemies
:
the
fire
shall
devour
thy
bars
,
that
is
,
thy
strong
holds
;
for
so
the
word
bars
is
frequently
taken
,
as
you
may
see
by
comparing
the
●criptures
in
the
Margine
together
.
Nineveh
1
Sam.
23.
7.
1
Kings
4.
13
2
Chron.
8.
5.
Chap.
14.
7.
Jer.
49.
31.
and
Chap.
51.
30.
Lam.
2.
9.
Amos
1.
5.
was
a
great
City
,
a
rich
City
,
a
populous
city
,
a
trading
City
;
't
was
a
City
that
was
wholly
made
up
of
fraud
and
falshood
;
it
was
all
full
of
lyes
,
or
it
was
full
of
all
sorts
of
lyes
:
there
was
no
truth
to
be
found
either
in
her
private
contracts
,
or
in
her
publick
transactions
and
capitulations
with
other
Nations
;
and
therefore
the
Lord
resolves
to
lay
her
desolate
,
and
to
consume
her
with
fire
.
So
J●r.
9.
3.
And
they
bend
their
tongues
like
their
how
for
lyes
.
Verse
5.
And
they
will
deceive
every
one
his
neighbour
,
and
will
not
speak
the
truth
:
they
have
taught
their
tongue
to
speak
lyes
,
and
weary
themselves
to
commit
iniquity
.
Verse
9.
Shall
I
not
visit
for
these
things
?
saith
the
Lord
:
Shall
not
my
soul
be
avenged
on
such
a
nation
as
this
?
Verse
10.
For
the
mountains
will
I
take
up
a
weeping
and
wailing
,
and
for
the
habitations
of
the
wilderness
a
lamentation
,
because
they
are
burnt
up
:
so
that
none
can
pass
through
them
,
neither
can
men
hear
the
voice
of
the
cattel
,
both
the
fowl
of
the
heavens
,
and
the
beasts
are
fled
,
they
are
gone
.
Verse
11.
And
I
will
make
Jerusalem
heaps
(
as
London
is
this
day
)
and
a
den
of
dragons
,
and
I
will
make
the
cities
of
Judah
desolate
,
without
an
inhabitant
.
Verse
12.
Who
is
the
wise
man
that
may
understand
this
?
and
who
is
he
to
whom
the
mouth
of
the
Lord
hath
spoken
,
that
he
may
declare
it
,
for
what
the
land
perisheth
,
and
is
burnt
up
like
a
wilderness
that
none
passeth
through
?
The
Jews
had
so
inured
and
accustomed
Jer.
13.
23.
their
tongues
to
speak
lyes
,
they
had
got
such
a
haunt
,
a
habit
,
and
custom
of
lying
,
that
they
could
not
leave
it
:
And
●his
was
the
procuring
cause
of
that
dreadful
and
utter
devastation
that
befel
their
City
and
Country
.
Hes.
4.
1
,
2
,
3.
Hear
the
Word
of
the
Lord
,
ye
children
of
Israel
,
for
the
Lord
hath
a
controversie
with
the
inhabitants
of
the
land
,
because
there
is
no
truth
,
nor
mercy
,
nor
knowledge
of
God
in
the
land
.
By
swearing
,
and
lying
,
and
killing
,
and
stealing
,
and
committing
adultery
,
they
break
out
,
and
blood
touch●th
blood
.
Therefore
shall
the
land
mourn
,
and
every
one
that
dwelleth
therein
shall
languish
,
with
the
beasts
of
the
field
,
and
with
the
fowls
of
heaven
;
yea
,
the
fishes
of
the
sea
also
shall
be
taken
away
.
This
people
made
it
their
common
practice
to
lye
,
they
were
given
up
to
a
course
,
a
trade
of
lying
,
which
God
here
threatens
to
punish
with
an
extream
and
universal
desolation
.
A
lye
is
a
voluntary
and
wilful
telling
of
an
untruth
,
with
a
purpose
to
deceive
;
so
that
three
things
are
required
to
the
nature
of
a
lye
.
1.
There
must
be
an
untruth
and
falseness
in
the
thing
.
2.
This
untruth
must
be
known
to
be
so
,
he
must
be
conscious
to
himself
that
it
is
false
.
3.
He
must
have
an
intent
and
purpose
to
utter
this
falshood
with
a
desire
or
design
to
deceive
another
by
it
.
Augustine
makes
eight
sorts
of
Lyes
;
but
the
School-men
reduce
all
to
three
.
1.
Is
jocosum
,
the
sporting
Lye
.
2.
Is
officiosum
,
the
helpful
Lye
.
3.
Is
perniciosum
,
the
pernicious
and
hurtful
Lye
.
First
,
There
is
mendacium
jo●osum
,
the
sporting
Lye
;
and
this
is
when
men
will
lye
and
tell
untruths
to
make
men
sport
,
to
make
men
merry
.
Of
this
sin
the
Prophet
Hosea
complains
,
Chap.
7.
3.
They
make
the
King
glad
with
their
wickedness
,
and
the
Princes
with
their
lyes
.
Courtiers
frame
It
is
a
received
opinion
in
these
days
,
that
,
Qui
nescit
dissimulare
,
nescit
vivere
.
fictions
,
and
tell
ridiculous
stories
to
delight
Princes
.
Among
many
Courtiers
loud
lyes
are
esteemed
ornaments
and
elegancies
of
speech
;
and
none
are
accounted
sosweet
and
pleasant
in
their
discourse
,
as
those
that
can
tell
the
most
pleasing
lyes
:
but
such
Mirth-mongers
and
Mirth-makers
may
do
well
to
remember
,
that
such
kind
of
mirth
will
bring
bitterness
in
the
end
.
If
for
every
idle
word
that
men
shall
speak
,
Math.
12.
36.
Phil.
5.
4.
they
must
give
an
account
in
the
day
of
Judgment
,
then
surely
much
more
for
every
lying
word
.
And
if
foolish
talking
and
jesting
be
condemned
,
then
surely
lying
talking
,
and
jesting
shall
be
much
more
condemned
,
if
not
here
,
yet
in
the
great
day
,
when
all
lying
Jesters
shall
hold
up
their
hands
at
Christs
Bar.
Now
were
there
none
within
nor
without
the
Walls
of
London
,
that
were
guilty
of
merry
lyes
,
of
sporting
lyes
?
But
,
Secondly
,
There
is
mendacium
officiosum
,
the
officious
lye
,
the
helpful
lye
;
and
that
is
when
a
man
lyes
to
help
himself
or
others
at
a
pinch
,
at
a
dead
lift
.
When
men
lye
either
Exod.
1.
15.
to
the
20.
Josh.
2.
1.
to
vers.
9.
1
Kings
13.
14.
to
27.
to
prevent
some
danger
they
fear
,
or
else
to
bring
about
some
good
they
desire
,
then
they
tell
an
officious
lye
.
Thus
the
Egyptian
Midwives
lyed
,
and
thus
Rahab
lyed
,
and
thus
the
old
Prophet
lyed
,
who
contrary
to
the
command
of
God
,
perswaded
the
man
of
God
to
go
back
and
eat
bread
with
him
under
the
pretence
of
a
divine
Revelation
.
And
thus
Gen.
27.
19.
Jacob
told
his
father
an
officious
(
threefold
)
lye
,
but
he
hardly
ever
had
a
merry
day
,
a
good
day
after
it
;
for
God
followed
him
with
variety
of
troubles
,
and
his
sorrows
,
like
Jobs
Messengers
,
came
posting
in
one
after
another
,
even
to
his
dying
day
,
that
both
himself
and
others
might
see
what
bitterness
is
wrapt
up
in
officious
lyes
.
Solon
reproving
Thespis
(
the
Poet
)
for
lying
,
Thespis
answered
him
,
that
it
was
not
material
,
seeing
it
was
but
in
sport
;
then
Salon
beating
the
ground
with
his
staff
,
said
,
If
we
commend
lying
in
sport
,
we
shall
find
it
afterwards
in
good
earnest
.
In
all
our
bargains
and
dealings
,
let
us
make
it
our
wisdom
and
our
work
to
remember
,
That
we
must
not
do
evil
,
that
good
may
come
;
yea
,
we
Rom.
3.
8.
must
not
tell
a
lye
to
save
all
the
Souls
under
Heaven
.
The
Prisciallanists
in
Spain
(
a
most
pestilentious
Sect
)
taught
in
Augustines
time
,
That
it
was
lawful
to
lye
for
the
helping
of
a
good
cause
,
and
for
the
propagating
of
the
Gospel
,
and
for
the
advantage
of
Religion
.
But
Augustine
consuted
them
,
and
stoutly
asserts
in
two
Books
,
That
we
are
not
to
tell
an
officious
lye
,
to
tell
a
lye
for
no
hurt
,
but
for
good
,
though
it
were
to
save
all
the
world
.
Will
ye
speak
wickedly
for
God
,
and
talk
deceitfully
for
him
?
saith
Job
to
his
Job
13.
7.
friends
?
A
man
may
as
well
commit
fornication
with
the
Moabites
to
draw
them
to
our
Religion
,
or
steal
from
the
rich
to
give
to
the
poor
,
as
lye
to
do
another
man
a
good
turn
.
Nepos
reporteth
of
Epaminondas
,
a
noble
man
of
Thebes
,
and
a
famous
Warriour
,
that
he
would
never
lye
in
jest
nor
in
earnest
,
either
for
his
own
or
anothers
gain
.
This
refined
Heathen
will
one
day
rise
in
Judgment
against
such
kind
of
Christians
,
who
take
a
great
pleasure
in
officious
lyes
.
Now
were
there
none
within
nor
without
the
Walls
of
London
,
that
delighted
themselves
in
officious
lyes
?
But
,
Thirdly
,
(
and
to
come
closer
to
our
work
)
There
is
mendacium
perniciosum
,
the
pernicious
and
hurtful
Lye
;
and
Gen.
39.
13.
to
the
20.
2
Kings
5.
22
,
23.
this
of
all
lyes
is
the
worst
.
When
men
will
lye
out
of
a
design
to
hurt
,
to
cheat
,
to
defraud
,
or
to
make
a
prey
of
those
they
deal
with
:
this
is
the
forest
of
all
lyes
.
Now
how
rampant
was
this
sort
of
Lying
among
all
sorts
of
Citizens
before
London
was
in
flames
?
What
a
common
trade
of
lying
did
many
(
I
say
not
all
)
drive
in
their
buying
and
selling
?
The
trade
of
lying
was
got
into
every
Trade
,
as
if
there
had
been
no
living
but
by
lying
?
Many
Sellers
had
their
lyes
to
set
off
their
Commodities
:
it
is
good
,
it
is
very
good
,
it
's
special
good
,
it
's
the
best
of
its
kind
;
when
't
was
naught
,
very
naught
,
yea
,
stark
naught
:
of
this
sort
there
are
none
so
good
in
the
City
,
when
their
consciences
told
them
,
that
they
had
much
better
in
their
own
Shops
;
that
their
Commodity
cost
them
so
much
,
and
that
they
could
not
abate
,
nor
would
not
abate
any
thing
of
that
price
they
had
pitcht
,
though
it
were
to
their
own
father
or
mother
;
and
yet
rather
then
they
would
lose
a
good
Customer
,
they
presently
agree
at
a
lower
price
.
And
so
when
poor
Workmen
came
to
their
Shops
,
and
offered
their
Commodities
to
sell
,
being
forced
thereunto
for
the
relief
of
themselves
and
their
miserable
families
,
they
slighted
their
Commodities
,
telling
them
,
that
they
had
no
need
of
them
,
and
that
they
had
much
of
those
Commodities
upon
their
hands
already
,
and
that
they
had
no
way
to
vend
them
;
and
all
to
beat
down
the
price
,
and
to
make
a
prey
of
their
pressing
necessity
;
and
all
this
when
they
wanted
those
very
Commodities
,
and
had
more
vend
for
them
then
they
knew
how
to
supply
.
Now
as
the
Seller
abounded
with
his
lyes
,
so
the
Buyer
had
his
lyes
too
;
and
all
to
bring
down
the
price
:
it
's
naught
,
it
's
naught
,
it
's
very
naught
,
saith
the
Buyer
.
I
will
not
give
you
your
price
,
and
yet
gives
it
before
he
goes
out
of
the
Shop
or
Ware-house
.
I
have
bought
as
good
,
yea
,
better
for
a
lower
price
then
what
I
offer
you
(
saith
the
Buyer
)
when
yet
he
had
never
bought
of
that
Commodity
before
.
Use
me
well
(
saith
the
Buyer
)
and
you
shall
have
my
custom
another
time
,
when
in
his
heart
he
resolves
never
to
come
into
the
Sellers
Shop
more
.
Ah
,
London
!
London
!
't
is
these
Lyes
and
Lyars
that
have
made
thee
desolate
,
and
that
have
laid
thy
glory
in
the
dust
.
O
Sirs
!
a
man
were
better
be
a
loser
then
a
lyar
,
a
man
were
better
,
much
better
,
to
keep
his
Commodity
,
then
to
se●l
his
Conscience
with
his
Commodity
.
We
hate
the
Turks
for
selling
of
Christians
for
Slaves
;
and
what
shall
we
then
think
of
those
Citizens
,
who
by
lying
sell
themselves
and
their
precious
Souls
for
half
a
Crown
,
yea
,
oftentimes
for
a
Penny
?
I
have
read
that
there
was
a
time
when
the
Romans
did
wear
Jewels
on
their
shoes
:
but
Lyars
do
worse
;
for
they
trample
that
matchless
Jewel
,
viz.
their
precious
Souls
under
feet
.
Doubtless
the
lyes
that
were
told
in
London
,
and
the
Lyars
that
lived
in
London
,
did
more
then
a
little
help
on
the
ruine
of
London
.
Now
that
you
may
the
better
read
and
understand
the
Righteousness
of
God
in
his
highest
acts
of
severity
against
Lyes
and
Lyars
,
premise
with
me
briefly
these
four
things
.
First
,
That
lying
is
a
very
great
sin
,
't
is
a
transgression
not
of
one
,
but
of
many
of
the
Royal
Laws
of
Heaven
,
Levit.
19.
11.
Ye
shall
not
lye
one
to
another
.
Zacha.
8.
16.
Speak
ye
every
man
the
truth
to
his
neighbour
.
Eph.
4.
25.
Wherefore
putting
away
lying
,
speak
every
man
truth
with
his
neighbour
;
for
we
are
members
one
of
another
.
In
the
body
of
man
one
member
will
not
lye
to
another
;
the
hand
will
not
lye
,
in
telling
what
it
toucheth
;
the
tongue
will
not
lye
,
in
telling
what
it
tasteth
;
the
eye
will
not
lye
,
in
telling
what
it
seeth
:
but
every
member
is
a
true
witness
to
another
,
a
true
witness
to
his
neighbour
;
and
so
it
should
be
both
in
the
Politick
Body
,
and
in
the
Mystical
Body
of
Christ
,
seeing
we
are
members
one
of
another
.
Every
one
should
speak
the
truth
with
his
neighbour
:
One
member
in
the
natural
body
will
not
mock
another
,
nor
make
a
fool
of
another
;
and
why
then
should
one
Christian
by
lying
mock
another
,
or
make
a
fool
of
another
?
Tremellius
translates
it
thus
:
Ne
fatuum
agito
,
Do
not
play
the
fool
with
him
.
For
certainly
he
is
the
veriest
fool
,
who
by
lying
thinketh
to
make
a
fool
of
another
,
Col.
3.
9.
Lye
not
one
to
another
,
seeing
that
ye
have
put
off
the
old
man
with
his
d●eds
.
Gods
Commands
are
not
like
those
that
are
easily
reversed
,
but
they
are
like
those
of
the
Medes
,
that
cannot
be
changed
.
To
act
or
run
cross
Dan.
6.
to
Gods
express
command
(
though
under
pretence
of
Revelation
from
God
)
is
as
much
as
a
mans
life
is
worth
,
as
you
may
see
in
that
sad
story
,
1
Kings
13.
'T
is
a
dangerou●
thing
for
a
man
to
neglect
one
of
his
commands
,
who
by
Obedientia
non
discutit
Dei
mandata
,
sed
facit
.
Prosper
.
another
is
able
to
command
him
into
nothing
,
or
into
Hell
.
What
God
commands
must
be
put
in
speedy
execution
,
without
denying
,
or
delaying
,
or
disputing
the
difficulties
that
attend
it
.
The
great
God
will
not
endure
to
be
called
to
an
account
by
the
poor
Creature
concerning
his
Royal
Commands
;
but
expects
that
with
all
readiness
and
chearfulness
Gen.
22.
we
should
obey
what
he
requires
,
even
when
the
reason
of
our
obedience
is
hid
from
our
eyes
;
for
then
grac●
shines
most
transparently
and
gloriously
.
I
have
read
of
one
Johannes
Abbas
,
who
being
commanded
by
his
Confessor
to
Cassianus
,
l
4.
cap.
24.
go
some
miles
every
day
to
water
a
dry
stick
,
which
he
accordingly
did
out
of
a
pure
respect
to
the
command
of
his
Superior
,
without
disputing
the
reason
of
it
.
Oh
,
how
much
more
then
should
we
readily
obey
divine
commands
,
which
are
all
holy
,
spiritual
,
just
,
and
good
,
considering
the
Authority
,
Soveraignty
,
and
Majesty
of
the
great
God
,
without
disputing
the
reasons
of
our
obedience
;
for
let
a
mans
reasons
,
though
never
so
many
and
weighty
,
be
put
into
one
scale
and
Gods
absolute
command
weighed
against
them
in
the
other
,
the
man
may
well
write
TEKEL
,
They
are
weighed
in
Dan.
5.
27.
Psal.
103.
20.
the
ballance
,
and
found
too
light
.
O
Sirs
!
the
Angels
th●t
excel
in
strength
do
his
Commandments
;
and
shall
the
Peasant
scorn
that
work
in
which
the
Prince
himself
is
engaged
?
The
Commands
of
God
,
both
in
the
Old
and
New
Testament
,
lye
fair
and
full
against
lying
:
and
therefore
no
wonder
,
if
God
revenge
the
habitual
breach
of
them
in
flames
of
fire
.
The
Holy
Ghost
in
the
Hebrew
tongue
calleth
a
Lye
Aven
,
which
also
signifieth
Iniquity
;
implying
that
all
lyes
are
iniquity
,
and
that
al●
iniquity
is
after
a
sort
included
in
a
lye
,
which
doth
sufficiently
evidence
,
that
lying
is
no
small
sin
.
I
might
further
argue
thus
,
That
which
is
contrary
to
God
,
who
is
the
choicest
and
the
chiefest
good
;
yea
,
who
is
goodness
and
truth
it self
,
that
must
needs
be
the
greatest
evil
:
but
lying
is
contrary
to
the
Nature
,
Essence
,
and
Being
of
God
,
witness
the
description
that
he
gives
of
himself
both
in
the
Old
and
New
Testament
.
And
the
Lord
passed
by
before
him
,
and
proclaimed
,
the
Lord
,
the
Lord
God
,
merciful
and
Exod.
34.
6.
gracious
,
long-suffering
,
and
abundant
in
goodness
and
truth
.
So
Moses
in
his
Song
:
He
is
a
God
of
truth
,
and
without
iniquity
,
Deut.
32.
4.
Isa.
65.
16.
just
and
right
is
he
.
So
Esay
:
He
who
blesseth
himself
in
the
earth
,
shall
bless
himself
in
the
God
of
truth
;
and
he
that
sweareth
in
the
earth
,
shall
swear
by
the
God
of
truth
.
So
the
Psal.
31.
5.
Psal.
86.
15.
Psalmist
:
Thou
hast
redeemed
me
,
O
Lord
God
of
truth
.
Again
,
Thou
,
O
Lord
,
art
plenteous
in
mercy
and
truth
.
So
in
the
New
Testament
:
Let
God
be
true
,
and
every
man
a
lyar
.
Again
,
They
themselves
shew
how
ye
turned
to
God
from
Idols
,
to
serve
the
living
and
true
God
,
Though
God
can
make
a
Rom.
3.
4.
Gen.
1.
Chap.
6.
world
with
a
word
of
his
mouth
,
and
mar
a
world
with
a
word
of
his
mouth
;
yet
he
can
neither
dye
nor
lye
.
Titus
1.
2.
In
hope
of
eternal
life
,
which
God
that
cannot
lye
,
promised
before
the
world
began
:
yea
,
it
is
impossible
for
God
to
lye
.
Heb.
6.
18.
That
by
two
immutable
things
,
in
which
it
was
impossible
for
God
to
lye
.
Now
by
all
these
plain
pregnant
Texts
't
is
most
evident
,
that
lying
is
most
opposite
and
contrary
to
the
very
Nature
,
Essence
,
and
Being
of
God
;
and
therefore
no
wonder
,
if
the
anger
and
wrath
of
God
rises
high
against
it
.
But
,
Secondly
,
Consider
this
,
that
pernicious
Lyes
and
Lyars
are
very
destructive
to
all
humane
Societies
,
Kingdoms
,
and
Common-wealths
.
Lying
destroys
all
Society
,
all
Commerce
,
and
Converse
among
the
Sons
of
men
.
Man
(
as
the
Philosopher
observeth
)
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sociable
Creature
.
Speech
is
the
means
whereby
men
have
society
and
commerce
one
with
another
.
Now
lying
perverts
that
order
which
the
God
of
truth
hath
appointed
to
be
among
the
Sons
of
men
.
'T
is
the
will
and
pleasure
of
God
,
that
the
Sons
of
men
conversing
together
,
should
by
their
words
and
speeches
and
discourses
impart
and
communicate
their
minds
,
designs
,
intentions
,
and
meanings
one
to
another
,
for
the
mutual
good
of
one
another
,
and
for
the
profit
and
benefit
of
the
whole
.
Now
if
there
be
nothing
in
mens
words
,
but
lying
,
deceit
,
and
fraud
instead
of
truth
,
what
can
follow
but
confusion
and
desolation
?
When
the
language
of
men
was
confounded
,
so
that
one
could
not
tell
what
another
spake
,
then
presently
followed
the
dissolution
of
their
combination
;
for
the
Lord
scattered
them
abroad
from
thence
,
upon
the
face
of
all
the
Earth
,
and
they
left
off
to
build
the
City
:
when
Gen.
11.
7
,
8.
one
asked
brick
(
saith
a
Rabbin
)
another
brought
clay
,
and
R.
Sal.
The
Hebrew
Doctors
say
,
that
at
this
dispersion
there
were
seventy
Nations
with
seventy
sundry
languages
.
Gen.
49.
6.
Psal.
120.
2.
Jer.
9.
1.
to
the
6.
then
they
fell
together
by
the
ears
,
and
one
dashed
out
the
others
brains
;
and
by
thls
means
their
communion
was
dissolved
,
and
God
brought
on
them
the
evil
which
they
sought
to
prevent
,
vers.
4.
But
surely
a
lying
tongue
is
a
far
worse
enemy
to
Society
then
an
unknown
tongue
:
and
much
better
it
is
for
a
man
to
have
no
society
at
all
,
then
with
such
as
he
cannot
believe
what
they
say
;
or
if
he
do
,
he
shall
be
sure
to
be
deceived
by
them
.
Concerning
such
,
we
may
well
take
up
the
words
of
Jacob
:
O
my
soul
,
come
not
thou
into
their
secret
,
unto
their
assembly
;
mine
honour
,
be
not
thou
united
.
And
pray
with
David
:
Deliver
my
soul
,
O
Lord
,
from
lying
lips
,
and
from
a
deceitful
tongue
.
Jeremiah
did
so
loath
and
abominate
the
society
of
Lyars
,
that
he
had
rather
live
in
a
Wilderness
,
then
live
among
them
,
or
have
any
thing
to
do
with
them
.
Lyars
destroy
that
Communion
and
Society
that
by
the
Law
of
God
,
Nature
,
and
Nations
they
ought
to
preserve
and
maintain
.
Lying
dissolves
that
mutual
trust
that
we
should
have
with
one
another
;
for
hereby
all
Contracts
,
Covenants
,
and
Intercourse
of
dealings
between
man
Mendax
hoc
lucratur
,
ut
cum
vera
dixerit
,
ei
non
credatur
.
and
man
,
which
is
(
as
it
were
)
the
life
of
the
Kingdom
or
Common-wealth
,
are
quite
overthrown
.
When
men
make
no
conscience
of
lying
,
nor
of
keeping
their
word
any
further
then
either
fear
of
loss
,
or
force
of
Law
compelleth
them
,
all
Civil
communion
is
at
an
end
.
There
can
be
no
trust
where
there
is
no
truth
,
nor
no
Commerce
with
those
that
cannot
be
trusted
.
The
Scythians
had
a
Law
,
that
if
any
man
did
(
duo
peccata
contorquere
)
bind
two
sins
together
,
a
lye
and
an
oath
,
he
was
to
lose
his
head
,
because
this
was
the
way
to
take
away
all
faith
and
truth
among
men
.
Had
this
Law
been
put
in
execution
in
London
,
I
have
reason
enough
to
fear
that
many
Ci●izens
would
have
lost
their
heads
long
before
they
had
lost
their
houses
by
the
l●te
dreadful
Fire
.
Now
seeing
that
pernicious
lying
,
a
course
,
a
trade
of
lying
,
is
so
destructive
to
humane
Society
,
why
should
we
wonder
to
see
the
Lord
appear
in
flaming
fire
against
it
?
But
,
Thirdly
,
Consider
,
that
lying
is
a
sin
that
is
most
odiou●
and
hateful
to
God
;
yea
,
a
sin
that
makes
men
odious
and
hateful
to
him
.
Lying
is
repugnant
unto
God
;
for
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
that
cannot
lye
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
God
of
Titus
1.
2.
Isa.
65.
16.
truth
,
and
therefore
lying
cannot
but
be
odious
to
him
.
God
is
said
not
only
to
forbid
a
lye
,
but
to
hate
a
lye
.
A
lye
,
't
is
an
ab●mination
.
Now
we
abominate
that
which
is
contrary
to
our
natures
.
Amongst
those
things
that
are
an
abomination
to
the
Lord
,
a
lying
tongue
is
reckoned
,
Prov.
6.
16
,
17.
These
six
things
doth
the
Lord
hate
,
yea
,
seven
are
an
abomination
to
him
.
A
proud
look
,
a
lying
tongue
,
or
as
the
Hebrew
runs
,
a
tongue
of
lying
,
that
is
,
a
tongue
that
hath
learned
the
trade
,
and
can
do
it
artificially
;
a
tongue
that
is
accustomed
to
lying
,
a
tongue
that
is
delighted
in
lying
.
So
Verse
19.
A
false
witness
that
speaketh
lyes
,
and
him
that
soweth
discord
among
brethren
.
Among
these
seven
things
abominated
by
God
,
lying
is
twice
repeated
,
to
note
how
great
an
abomination
lying
is
in
the
eye
and
account
of
God
,
Prov.
12.
22.
Lying
lips
are
an
abomination
to
the
Lord
;
not
only
offensive
or
odious
,
but
abominable
.
Lyars
pervert
the
end
for
which
God
created
speech
,
which
was
to
give
light
to
the
notions
of
the
mind
,
and
therefore
the
Lord
loaths
them
,
and
plagues
them
in
this
life
with
great
severity
,
as
you
may
see
in
those
sad
instances
of
Gehazi
,
whose
lye
was
punished
2
Kings
5.
20.
to
the
end
.
Acts
5.
5.
to
the
11.
Esth.
3.
8
,
9
,
10
,
11.
with
a
perpetual
leprosie
upon
himself
and
his
posterity
;
and
of
Ananias
and
Sapphira
,
who
for
their
lying
were
punished
with
present
and
sudden
death
;
and
of
Haman
,
who
slandering
Mordecai
and
the
Jews
,
and
by
his
lyes
plotting
their
ruine
,
was
taken
in
the
same
snare
that
he
had
laid
for
them
,
and
both
he
and
his
Sons
hanged
upon
the
same
Gallows
which
he
had
made
for
innocent
Mordecai
.
The
same
Chap.
7.
9.
And
Chap.
9.
13
,
14.
Lyar
that
was
feasting
with
the
King
one
day
,
was
made
a
feast
for
Crows
the
next
day
.
Dreadful
are
the
threatnings
that
the
great
God
has
given
out
against
lyars
,
Psal.
5.
6.
Thou
shalt
destroy
them
that
speak
leasing
.
Such
as
lye
in
jest
,
will
without
repentance
go
to
Hell
in
earnest
.
Psal.
12.
3.
The
Lord
shall
cut
off
all
flattering
lips
,
and
the
tongue
that
speaketh
proud
things
.
God
by
one
Judgment
or
another
,
in
one
way
or
another
,
will
cut
off
all
flattering
lying
lips
,
as
a
rotten
member
is
cut
off
from
the
body
,
or
as
a
barren
tree
that
is
stocked
up
,
that
it
may
cumber
the
ground
no
more
,
Psal.
120.
2
,
3
,
4.
Deliver
my
soul
,
O
Lord
,
from
lying
lips
and
from
a
deceitful
tongue
!
What
shall
be
given
unto
thee
?
or
what
shall
be
done
unto
thee
,
thou
false
tongue
?
sharp
arrows
of
the
Mighty
(
God
will
retaliate
sharp
for
sharp
)
with
coals
of
juniper
.
The
coals
of
Juniper
burn
hot
,
and
last
long
(
some
say
,
a
month
and
more
)
and
smell
sweet
.
Now
upon
these
coals
will
God
broil
lying
lips
,
and
a
deceitful
tongue
,
pleasing
himself
and
others
in
the
execution
of
his
wrath
upon
a
lying
tongue
,
Prov.
19.
5.
A
false
witness
shall
not
be
unpunished
,
and
he
that
speaketh
lyes
shall
not
escape
.
Though
men
sometimes
by
lying
may
escape
the
displeasure
of
men
;
yet
they
shall
never
by
lying
escape
the
wrath
and
displeasure
of
God
.
Wrath
is
for
that
man
,
and
that
man
is
for
wrath
,
who
hath
taught
his
tongue
the
trade
of
lying
,
Hos.
12.
1.
Ephraim
daily
increaseth
lyes
and
desolation
.
Desolation
is
the
fruit
and
consequent
of
lying
;
sin
and
punishment
are
inseparable
companions
:
they
who
heap
up
lyes
,
hasten
desolation
both
upon
themselves
and
the
places
where
they
live
.
Now
if
lying
be
a
sin
so
hateful
and
odious
to
God
,
no
wonder
,
if
God
appears
in
flaming
fire
against
it
.
But
,
Fourthly
and
lastly
,
Lying
is
a
sin
against
the
Light
and
Law
of
Nature
,
it
is
a
sin
against
natural
Conscience
;
and
therefore
't
is
that
a
little
child
will
blush
many
times
when
he
tells
a
lye
.
It
was
observed
of
Pomponius
Atticus
,
Ciceroes
great
Friend
,
that
he
never
used
lying
,
neither
could
he
with
patience
lend
his
ear
to
a
Lyar.
Tennes
the
Son
of
Cyrnus
(
who
was
worshipped
as
a
God
)
was
so
strict
in
judgment
,
that
he
caused
an
Ax
to
be
held
over
the
witnesses
head
to
execute
them
out
of
hand
,
if
they
were
taken
with
fa●shood
or
a
lye
.
Among
the
Scythians
,
when
their
Priests
foretold
an
untruth
,
they
were
carried
along
upon
hurdles
full
of
heath
and
dry
wood
drawn
by
oxen
,
and
manacled
hand
and
foot
,
and
burnt
to
death
.
Aristotle
saith
,
by
the
Arist.
Ethic.
lib.
4.
cap.
7.
light
of
natural
Reason
,
that
a
lye
is
evil
in
in
self
,
and
cannot
be
dispensed
withal
,
it
being
contrary
to
the
Order
of
Nature
.
For
(
saith
he
)
we
have
tongues
given
us
to
express
our
minds
and
meanings
one
to
another
by
.
Now
if
our
tongues
tell
more
or
less
then
our
minds
conceive
,
it
is
against
Nature
.
It
is
said
of
Epaminondas
a
Heathen
,
that
he
abhorred
mendacium
jocosum
a
jefting
lye
.
Plutarch
calls
Lying
a
Tinkerly
sin
,
a
sin
that
is
both
hateful
and
shameful
.
Euripedes
saith
,
that
he
is
unhappy
,
who
rather
useth
lyes
,
though
seemingly
good
,
then
truths
when
he
judgeth
them
evil
.
To
think
the
truth
,
saith
Plato
,
is
honest
,
but
a
filthy
and
dishonest
thing
to
lye
.
I
could
(
saith
my
Author
)
both
sigh
and
smile
at
the
simplicity
of
some
Pagan
people
in
America
,
who
having
told
a
lye
,
used
to
let
their
tongues
blood
in
expiation
thereof
.
A
good
cure
for
the
Squinancy
,
but
no
satisfaction
for
lying
.
These
Heathens
will
one
day
rise
in
Judgment
against
such
amongst
us
as
make
no
conscience
of
lying
.
To
bring
things
close
;
those
that
lived
within
and
without
the
Walls
of
London
,
that
were
given
up
to
a
trade
,
a
course
of
lying
,
those
persons
sinned
with
a
high
hand
,
not
only
against
the
Light
of
Nature
,
but
also
against
as
clear
,
as
glorious
a
Gospel-light
,
as
ever
shined
round
a
people
since
Christ
was
upon
the
Earth
;
and
therefore
no
wonder
,
if
God
hath
laid
their
City
in
ashes
.
He
that
s●all
seriously
dwell
upon
these
four
things
,
viz.
1.
That
lying
is
a
very
great
sin
.
2.
That
Lyes
and
Lyars
are
very
destructive
to
all
humane
Societies
,
Kingdoms
,
and
Common-wealths
.
3.
That
Lying
is
a
sin
most
hateful
and
odious
to
God
.
4.
That
Lying
is
a
sin
against
the
Light
and
Law
of
Nature
;
he
will
see
cause
enough
to
justifie
the
Lord
in
that
late
dreadful
Fire
that
has
thus
been
amongst
us
.
But
before
I
close
up
this
Particular
,
give
me
leave
to
say
,
That
this
trade
,
this
course
of
Lying
that
brings
that
sore
Judgment
of
Fire
upon
Cities
and
Countries
,
I
cannot
charge
with
any
clear
evidence
upon
those
that
did
truly
fear
the
Lord
,
whose
habitations
were
once
within
or
without
the
Walls
of
London
,
before
it
was
turned
into
a
ruinous
heap
;
and
that
upon
these
grounds
.
First
,
Because
a
trade
,
a
course
of
Lying
is
not
consistent
with
the
truth
or
state
of
Grace
.
A
trade
,
a
course
of
drunkennes●
,
Psal.
139.
23
,
24.
1
Joh.
3.
6
,
7
,
8
,
9
,
10.
of
whoring
,
of
swearing
,
of
cursing
,
is
as
inconsistent
with
a
state
of
Grace
,
as
a
trade
,
a
course
of
Lying
is
.
I
know
Jacob
lyed
,
and
David
lyed
,
and
Peter
lyed
;
but
none
of
these
were
ever
given
up
to
a
trade
of
lying
,
to
a
course
of
lying
.
The
best
Saints
have
had
their
extravagant
motions
,
and
have
sadly
miscarried
as
to
particular
actions
:
but
he
Vna
actio
no●
denominat
.
that
shall
judge
of
a
Christians
estate
by
particular
acts
,
though
notorious
bad
,
will
certainly
condemn
where
God
●cquits
.
We
must
always
distinguish
between
some
single
evil
actions
and
a
serious
course
of
evil
actions
.
It
is
not
this
or
that
particular
evil
action
,
but
a
continued
course
of
evil
actions
that
denominates
a
man
wicked
.
As
it
is
not
this
or
that
particular
good
act
,
but
a
continued
course
of
holy
actions
that
denominates
a
man
holy
.
Every
man
is
as
his
course
is
;
if
his
course
be
holy
,
the
man
is
holy
;
if
his
course
be
wicked
,
the
man
is
wicked
.
There
is
a
Maxime
in
Logick
,
viz.
That
no
general
Rule
can
be
established
upon
a
particular
Instance
.
And
there
is
another
Maxime
in
Logick
,
viz.
That
no
particular
Instance
can
overthrow
a
general
Rule
.
So
here
,
look
as
no
man
can
safely
and
groundedly
conclude
from
no
better
premises
then
from
some
few
particular
actions
(
though
in
themselves
materially
and
substantially
good
)
that
this
or
that
mans
spiritual
estate
is
good
;
so
on
the
other
hand
,
no
man
ought
to
conclude
because
of
some
particular
sinful
actions
and
extravagant
motions
,
that
this
or
that
mans
spiritual
estate
is
bad
.
A
trade
of
Lying
can
never
stand
with
a
trade
of
Holiness
,
a
course
of
Lying
can
never
stand
with
a
course
of
Godliness
.
Though
the
Needle
of
the
Seamans
Compass
may
jog
this
way
and
that
way
;
yet
the
bent
of
the
Needle
will
st●ll
be
Northward
:
So
though
a
Jacob
,
a
David
,
a
Peter
may
have
their
particular
sinful
joggings
this
way
or
that
way
;
yet
the
bent
of
their
hearts
will
still
be
God-wards
,
Christ-wards
,
Heaven-wards
,
and
Holiness-wards
.
But
,
Secondly
,
Such
as
did
truly
fear
the
Lord
within
or
without
the
Walls
of
London
,
such
did
in
their
solemn
Addresses
to
the
Lord
,
both
together
and
apart
,
lament
and
bewail
that
trade
,
that
course
of
lying
that
was
predominant
among
many
that
day
;
and
therefore
I
dare
not
charge
the
trade
,
the
course
of
lying
upon
their
scores
.
But
,
Thirdly
,
A
lye
draws
its
Pedigree
from
the
Devil
,
and
such
as
make
a
trade
of
lying
,
such
are
certainly
Satans
children
,
Joh.
8.
44.
Ye
are
of
your
father
the
devil
,
and
the
1
Kings
22.
22.
Acts
5.
3-10
.
lusts
of
your
father
ye
will
do
;
he
was
a
murtherer
from
the
beginning
,
and
abode
not
in
the
truth
,
because
there
is
no
truth
in
him
.
When
he
speaketh
a
lye
,
he
speaketh
of
his
own
;
for
he
is
a
lyar
,
and
the
father
of
it
.
Satan
is
the
father
of
all
Gen.
3.
sins
,
as
well
as
the
father
of
lyes
;
but
here
he
is
said
to
be
a
Lyar
and
the
Father
of
it
,
because
by
lying
he
first
brought
sin
into
the
world
.
Satan
began
his
Kingdom
by
a
lye
,
and
by
lyes
he
still
labours
to
uphold
it
.
He
is
the
Inventer
and
Author
of
all
the
lyes
that
be
in
the
world
.
The
Devils
breasts
,
says
Luther
,
are
very
fruitful
with
lyes
.
Lyars
are
the
Devils
children
by
imitation
;
there
are
none
that
resemble
him
so
much
to
the
life
as
Lyars
do
:
they
are
as
like
him
,
as
if
they
were
spit
out
of
the
very
mouth
of
him
.
Lying
is
a
part
of
the
Devils
Image
.
Other
sins
make
men
like
beasts
;
but
this
of
lying
makes
men
like
Devils
.
Leo
speaking
of
Lying
,
Leo
de
El●emos
.
serm.
4.
saith
:
Totam
vim
suam
in
mendacio
diabolus
collocavit
,
omniaque
deceptionum
genera
de
hoc
venenatissimo
artis
suae
fonte
produxit
:
The
Devil
hath
placed
his
whole
strength
in
lying
,
and
from
this
most
poysoned
fountain
of
his
craft
,
hath
he
brought
forth
all
kinds
of
deceit
.
Now
upon
this
account
also
,
I
dare
not
charge
the
trade
of
lying
upon
such
who
feared
the
Lord
within
or
without
the
Walls
of
London
.
Though
many
that
make
a
profession
of
Christ
,
are
no
more
like
Christ
then
Michols
Image
of
Goats
hair
was
like
David
;
Joh.
1.
16.
yet
all
such
as
are
really
united
to
Christ
,
they
are
like
to
Christ
,
they
bear
upon
them
the
Image
of
Christ
,
they
resemble
him
to
the
life
.
Jesus
Christ
is
such
a
fountain
,
in
which
whosoever
bathes
,
and
of
which
whosoever
drinks
,
2
Cor.
3.
18.
they
shall
be
sure
to
be
changed
into
the
same
likeness
from
glory
to
glory
(
that
is
,
from
a
lower
degree
of
grace
,
to
a
higher
▪
degree
)
even
as
by
the
Spirit
of
the
Lord
.
Such
as
truly
fear
the
Lord
,
have
an
Image
of
Righteousness
and
Phil.
4.
23
,
24.
Holiness
stampt
upon
them
,
and
do
more
resemble
Christ
then
Satan
;
and
therefore
the
trade
of
lying
may
not
be
charged
upon
them
.
But
,
Fourthly
,
Have
they
not
chosen
rather
to
suffer
,
then
by
lying
either
to
free
themselves
from
sufferings
,
or
to
secure
themselves
against
sufferings
?
Jerom
writes
of
a
brave
Woman
,
that
being
upon
the
Rack
,
bad
her
Persecutors
do
their
worst
;
for
she
was
resolved
rather
to
dye
then
to
lye
.
Has
not
much
of
this
spirit
been
upon
them
;
and
therefore
I
dare
not
charge
the
trade
of
lying
upon
them
?
But
,
Fifthly
,
Such
as
truly
fear
the
Lord
,
they
hate
lying
,
Psal.
119
163.
I
hate
and
abhor
lying
.
David
hated
lying
as
he
hated
Hell
it self
.
So
Prov.
13.
5.
A
righteous
man
hateth
lying
.
Lying
is
a
noisom
stinking
weed
,
and
therefore
a
righteous
man
abhors
to
touch
it
,
he
hates
to
come
near
it
,
and
can
by
no
means
endure
the
scent
of
it
in
others
,
least
of
all
in
himself
.
Justin
Martyr
speaking
of
the
persecuted
Justin
Martyr
Apol.
2.
pro
Christianis
.
Christians
,
hath
this
memorable
Saying
(
In
nostra
est
potestate
,
ut
quum
inquirimur
negemus
;
sed
vivere
nolu●us
m●ndaciter
quicquam
loquentes
)
It
is
in
our
power
,
when
we
are
sought
for
and
examined
,
to
deny
what
we
are
,
what
we
believe
;
but
we
will
not
live
speaking
any
thing
untruly
.
These
blessed
Souls
so
hated
and
abhorred
lying
,
that
they
would
rather
dye
then
lye
.
A
lye
,
saith
Plato
,
is
odious
not
only
to
the
Gods
,
but
also
to
every
wise
man
.
Cleobulus
,
another
Heathen
,
affirmeth
,
that
every
wise
prudent
man
hateth
a
lye
.
Erasmus
had
such
an
Antipathy
against
lying
,
that
from
his
youth
he
would
usually
tremble
at
the
fight
of
a
noted
Lyar.
Now
upon
this
account
also
,
I
dare
not
charge
the
trade
of
lying
upon
their
score
that
truly
fear
the
Lord
.
But
,
Sixthly
,
Lying
is
that
sad
Character
and
black
Brand
that
the
Lord
hath
only
put
upon
wicked
and
ungodly
men
,
Psal.
4.
2.
O
ye
sons
of
men
(
ye
Grandees
who
are
potent
at
Court
)
how
long
will
ye
turn
my
glory
into
shame
?
how
long
will
ye
love
vanity
and
seek
after
leasing
?
Psal.
58.
3.
The
wicked
are
estranged
from
the
womb
,
they
go
astray
as
soon
as
they
be
born
speaking
lyes
,
no
sooner
could
they
do
any
thing
,
but
they
were
doing
evil
,
lisping
out
lyes
even
as
soon
as
they
were
born
.
Isa.
30.
8
,
9.
Now
go
,
write
it
before
them
in
a
table
,
and
note
it
in
a
book
,
that
it
may
be
for
the
time
to
come
,
for
ever
and
ever
.
Why
,
what
must
he
write
?
mark
vers.
9.
That
this
is
a
rebellious
people
,
lying
children
,
children
that
will
not
hear
the
law
of
the
Lord
.
Now
upon
this
account
also
,
I
dare
not
charge
the
trade
of
lying
upon
them
that
feared
the
Lord
in
that
great
City
before
it
was
laid
in
ashes
.
But
,
Seventhly
,
A
trade
of
lying
is
inconsistent
with
the
Relation
of
Children
,
Isa.
63.
8.
Surely
they
are
my
people
,
children
that
will
not
lye
,
so
he
was
their
Saviour
.
God
makes
this
the
Col.
3.
9.
ear-mark
of
his
people
,
that
they
are
children
that
will
not
lye
.
When
the
Heathen
Philosopher
was
askt
,
in
what
things
men
were
most
like
unto
God
,
he
answered
,
In
their
speaking
of
truth
.
Not
lying
is
one
of
the
choice
Characters
by
which
the
Lord
doth
difference
and
distinguish
his
own
peculiar
people
from
other
men
,
Zepha
.
3.
13.
The
remnant
of
Israel
shall
do
no
iniquity
,
nor
speak
lyes
:
neither
shall
a
deceitful
tongue
be
found
in
their
mouth
.
In
the
primitive
times
this
was
a
common
Saying
:
Christianus
est
,
non
mentietur
,
He
is
a
Christian
,
he
will
not
lye
.
Rev.
14.
5.
And
in
their
mouth
was
found
no
guile
:
for
they
are
without
fault
before
the
Throne
of
God
.
Now
upon
this
account
also
,
I
dare
not
charge
the
trade
of
lying
upon
thos●
gracious
Souls
that
feared
the
Lord
within
or
without
the
Walls
of
London
,
before
it
was
turned
into
a
ruinous
heap
.
But
,
Eighthly
and
lastly
,
Lyars
are
reckoned
amongst
the
basest
and
the
worst
of
sinners
that
you
read
of
in
all
the
Book
of
God
,
Levit.
19.
11.
Ye
shall
not
steal
,
neither
deal
falsely
,
neither
lye
one
to
another
.
Prov.
6.
16
,
17
,
18
,
19.
These
six
things
doth
the
Lord
hate
,
yea
,
seven
are
an
abomination
to
him
.
A
proud
look
,
a
lying
tongue
,
and
hands
that
shed
innocent
blood
,
An
heart
that
deviseth
wicked
imaginations
,
fee●
that
be
swift
in
running
to
mischief
.
A
false
witness
that
speaketh
lyes
,
and
him
that
soweth
discord
among
brethren
.
So
the
Apostle
Paul
setting
down
a
Catalogue
of
the
basest
and
worst
of
sinners
,
he
ranks
lyars
in
the
rere
of
them
,
1
Tim.
1.
9
,
10.
Knowing
this
,
that
the
law
is
not
made
for
a
righteous
man
,
but
for
the
lawless
and
disobedient
;
for
the
ungodly
and
for
sinners
,
for
unholy
and
prophane
,
for
murderers
of
fathers
,
and
murderers
of
mothers
,
for
man-slayers
.
For
whoremongers
,
for
them
that
defile
themselves
with
mankind
,
for
men-stealers
,
for
lyars
,
for
perjured
persons
.
So
John
numbers
them
amongst
the
damned
crew
,
Rev.
21.
8.
That
shall
be
sent
to
hell
,
and
that
must
perish
for
ever
.
Rev.
21.
8.
But
the
fearful
and
unbelieving
,
and
the
abominable
,
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
lyars
shall
have
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
which
is
the
second
death
.
In
this
Catalogue
of
the
damned
crew
,
the
fearful
are
placed
in
the
Front
,
and
the
lyars
in
the
Rere
.
See
once
more
how
the
Holy
Ghost
couples
lyars
,
Rev.
22.
15.
For
without
are
dogs
,
and
sorcerers
,
and
murtherers
,
and
whoremongers
,
and
idolaters
,
and
whosoever
loveth
and
maketh
a
lye
.
Thus
you
see
in
all
these
Scriptures
,
that
lyars
are
numbred
up
among
the
rabble
of
the
most
desperate
and
deplorable
Wretches
that
are
in
all
the
world
;
and
therefore
upon
this
account
also
,
I
cannot
charge
the
trade
of
lying
upon
them
that
feared
the
Lord
,
whose
habitations
were
once
within
or
without
the
Walls
of
London
.
The
eighth
sin
that
brings
the
Judgment
of
Fire
,
is
mens
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
Jude
7.
Even
as
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
in
like
manner
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
are
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
.
In
these
words
there
are
these
three
things
observable
.
First
,
The
places
punished
,
and
they
are
Sodom
and
Gomorrah
,
and
the
Cities
about
them
,
which
were
Admah
and
Zeboim
.
Egesippus
,
and
Stephanus
say
,
that
ten
Cities
were
destroyed
,
Deut.
29.
23.
Hos.
11.
8.
and
some
say
,
thirteen
Cities
were
destroyed
when
Sodom
was
destroyed
:
but
these
things
I
shall
not
impose
upon
you
as
Articles
of
Faith
.
The
overthrow
of
Sodom
and
Gomorrah
,
and
the
Cities
about
them
was
total
,
both
in
respect
of
the
Inhabitants
,
and
the
places
themselves
;
their
sin
was
universal
,
and
their
punishment
was
as
universal
.
That
pride
,
idleness
,
and
fulness
of
bread
that
is
charged
upon
them
by
the
Prophet
Ezekiel
,
did
usher
in
those
abominable
Ezek.
16.
49
,
50.
wickednesses
that
laid
all
waste
and
desolate
.
Secondly
,
The
sins
that
brought
these
punishments
,
viz.
The
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
:
The
first
is
,
Giving
themselves
over
to
fornication
,
Now
the
word
[
Fornication
]
is
not
to
be
taken
properly
and
strictly
for
that
act
of
uncleanness
that
is
often
committed
between
persons
unmarried
;
but
it
is
here
to
be
taken
for
all
sorts
of
carnal
uncleanness
.
The
Heathen
thought
fornication
no
vice
,
and
therefore
they
made
it
a
common
custom
,
and
were
wont
to
pray
thus
:
The
Gods
increase
the
number
of
the
Harlots
.
The
second
sin
that
is
charged
upon
them
is
,
Their
going
after
strange
flesh
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
another
flesh
,
as
the
words
in
the
Original
run
.
)
The
Apostle
in
this
modest
and
covert
expression
,
Going
after
strange
flesh
,
or
other
flesh
,
or
another
flesh
,
doth
hint
to
us
their
monstrous
and
unlawful
lusts
that
were
against
the
Course
,
Light
,
and
Law
of
Nature
;
they
gave
themselves
up
to
such
filthiness
,
as
is
scarce
to
be
named
among
men
;
they
went
after
other
flesh
then
what
Nature
or
the
God
of
Nature
had
appointed
.
The
Gen.
2.
21.
ult.
great
God
never
appointed
that
male
and
male
,
but
only
that
male
and
female
should
be
one
flesh
;
't
is
impossible
that
man
and
man
in
that
execrable
act
should
make
one
flesh
,
as
man
and
woman
do
.
The
flesh
of
a
male
to
a
male
must
needs
be
another
flesh
.
The
Apostle
Paul
expresseth
their
filthiness
thus
.
For
even
their
women
did
change
the
natural
Rom.
1.
26
,
27.
use
into
that
which
is
against
nature
;
and
likewise
also
the
men
leaving
the
natural
use
of
the
women
,
burned
in
their
lust
one
toward
another
:
men
with
men
,
working
that
which
is
unseemly
.
Chrysostom
well
observes
on
these
words
,
that
whereas
by
Gods
Ordinance
in
lawful
copulation
by
Marriage
,
two
became
one
flesh
,
both
Sexes
were
joyned
together
in
one
;
by
Sodomitical
uncleanness
the
same
flesh
is
divided
into
two
,
men
with
men
working
uncleanness
as
with
women
of
one
Sex
,
making
(
as
it
were
)
two
.
The
Gen●i●es
had
left
the
God
of
Nature
,
and
therefore
the
Lord
in
his
just
Judgment
left
them
to
leave
the
order
of
Nature
,
and
so
to
cast
scorn
and
comtempt
upon
the
whole
humane
Nature
.
Again
,
There
is
another
sort
of
pollution
by
strange
flesh
,
Levit.
18.
23.
and
that
is
a
carnal
joyning
of
a
man
with
a
beast
,
which
is
prohibited
:
Neither
shalt
th●u
lye
with
any
beast
.
Oh
,
what
a
sink
of
sin
is
in
the
nature
of
man
,
the
heart
of
man
!
And
as
this
pollution
is
prohibited
,
so
't
is
punished
with
death
.
And
Chap.
20.
15.
if
a
man
lye
with
a
beast
,
he
shall
surely
be
put
to
death
,
and
ye
shall
slay
the
beast
.
The
Lord
,
to
shew
the
horridness
and
the
hainousness
of
this
beastly
sin
,
commands
that
even
the
poor
,
harmless
,
innocent
beast
(
that
is
neither
capable
of
sin
,
nor
of
provoking
or
enticing
man
to
sin
)
must
be
put
to
death
.
Oh
,
how
great
is
that
pollution
that
pollutes
the
very
beasts
,
and
that
makes
the
unclean
more
unclean
,
and
that
doth
debase
the
beast
below
a
beast
!
Now
to
this
sort
of
pollution
the
beastly
Sodomites
had
without
doubt
given
up
themselves
.
The
third
thing
observable
in
the
words
,
is
the
severity
of
their
punishment
,
Suffering
the
vengeance
of
eternal
fire
.
We
commonly
say
,
that
fire
and
water
have
no
mercy
,
and
we
have
frequently
experienced
the
truth
of
that
saying
.
When
God
would
give
the
world
a
proof
of
his
greatest
severity
against
notorious
sinners
and
notorious
sins
,
he
doth
it
by
inflicting
the
Judgment
of
Fire
;
when
the
Sodomites
burned
in
their
lusts
one
towards
another
,
Then
the
Lord
rained
upon
Sodom
and
Gomorrah
brimstone
and
fire
,
from
the
Lord
out
of
heaven
.
The
Lord
rained
brimstone
and
fire
from
the
Lord
,
(
that
is
)
by
an
elegant
Hebraism
,
from
himself
;
it
being
usual
with
the
Hebrews
to
put
the
Noun
for
the
Pronoun
,
as
you
may
see
by
comparing
the
Scriptures
in
the
Margine
together
.
Gen.
1.
27.
1
Sam.
15.
22.
2
Chron.
7.
2.
1
Kings
8.
1.
Now
this
fiery
vengeance
came
not
from
any
inferior
cause
,
but
from
the
supream
cause
,
even
God
himself
.
This
brimstone
and
material
fire
that
was
rained
by
the
Lord
out
of
Heaven
,
was
not
by
any
ordinary
course
of
Nature
,
but
by
the
immediate
almighty
power
of
God
.
Doubtless
it
was
the
supernatural
and
miraculous
work
of
the
Lord
,
and
not
from
any
natural
cause
,
that
such
showers
,
not
of
water
,
as
when
the
Old
world
was
drowned
;
but
of
material
fire
and
brimstone
,
should
fall
from
Heaven
upon
Sodom
and
Gomorrah
(
to
which
add
Adama
and
Zeboim
;
for
all
these
four
Cities
were
burnt
together
)
God
rained
,
not
sprinkled
,
yea
,
he
rained
not
fire
only
,
but
fire
and
brimstone
for
the
increase
of
their
torment
,
and
that
they
might
have
a
Hell
above
ground
,
a
Hell
on
this
s●de
Hell
.
They
had
hot
fire
for
their
burning
lusts
,
and
stinking
brimstone
for
their
stinking
brutishness
.
They
burned
with
vile
and
unnatural
lusts
,
and
therefore
against
the
course
of
Nature
fire
falls
down
from
Heaven
,
and
devours
them
,
and
their
stinking
abominable
●●lthiness
is
punished
with
the
stench
of
brimstone
mingled
with
fire
.
Thus
God
delights
to
suit
mens
punishments
to
their
sins
;
yea
,
that
temporal
fire
that
God
rained
out
of
Heaven
upon
Sodom
and
Gomorrah
,
was
but
a
fore-runner
of
their
everlasting
punishment
in
that
Lake
which
burns
with
Rev.
21.
8.
fire
and
brimstone
for
evermore
.
The
temporal
punishment
of
the
impenitent
Sodomites
,
did
but
make
way
to
their
Jude
7.
eternal
punishments
,
as
Jude
tells
us
.
I
readily
grant
,
that
the
fire
of
Hell
was
typified
by
that
fire
which
fell
from
Heaven
upon
Sodom
and
Gomorrah
:
but
I
cannot
conceive
,
that
the
Apostle
Jude
in
the
place
last-cited
,
doth
intend
or
design
to
prove
that
the
Sodomites
were
destroyed
by
Hell-fire
;
for
in
the
History
of
Genesis
(
to
which
the
Apostle
alludes
)
there
is
no
mention
at
all
of
Hell-fire
or
of
Eternal
fire
;
and
doubtless
the
example
that
should
warn
sinners
to
repent
of
their
sins
,
and
to
turn
to
the
most
High
,
is
to
be
taken
from
the
History
in
Genesis
.
I
cannot
at
present
see
how
Sodom
and
Gomorrah
can
be
set
forth
as
an
example
to
sinners
by
suffering
the
punishment
of
Hell-fire
,
when
the
History
is
wholly
silent
as
to
any
such
fire
.
Some
to
mollifie
the
seeming
austerity
of
that
Phrase
which
Jude
u●es
,
viz.
Eternal
fire
,
read
the
words
thus
:
Were
made
an
example
of
eternal
fire
,
suffering
vengeance
;
by
which
construction
they
gather
,
that
the
fire
which
hath
irreparably
destroyed
Sodom
and
Gomorrah
,
was
a
type
and
figure
of
that
fire
of
Hell
,
of
that
Eternal
fire
that
is
reserved
for
wicked
men
,
and
by
which
sinners
ought
to
be
warned
.
Others
by
eternal
fire
understand
the
duration
of
the
effects
of
the
first
temporal
punishment
,
the
soil
thereabout
wearing
the
marks
of
divine
displeasure
to
this
very
day
.
Several
Authors
write
,
that
the
Air
there
is
so
infectious
,
that
no
creature
can
live
there
;
Josephus
,
Tertullian
,
Augustine
,
&c.
and
though
the
Apples
and
other
fruit
that
grow
there
seem
pleasant
unto
the
eye
;
yet
if
you
do
but
touch
them
,
they
presently
turn
into
cinders
and
ashes
.
The
stinking
Lake
of
Asphaltes
near
to
Sodom
,
is
left
as
a
perpetual
Monument
of
Gods
Vengeance
,
killing
all
fish
that
swimmeth
in
it
,
and
fowls
that
flye
over
it
.
Others
by
eternal
fire
understand
an
utter
destruction
,
according
to
that
2
Pet.
2.
6.
And
turning
the
cities
of
Sodom
and
Gomorrah
into
ashes
,
condemned
them
with
an
overthrow
(
that
is
,
utterly
destroyed
them
)
making
them
an
ensample
unto
those
that
after
should
live
ungodly
.
God
hangs
them
up
in
Gibbets
,
as
it
were
,
that
others
might
hear
and
fear
,
and
not
dare
to
do
wickedly
as
they
had
done
.
What
though
it
be
said
,
that
the
fire
wherewith
these
Sodomites
were
destroyed
was
eternal
;
yet
there
is
no
necessity
to
understand
it
of
Hell-fire
:
for
even
that
very
fire
which
consumed
those
Cities
may
be
called
Eternal
,
because
the
punishment
that
was
inflicted
on
Sodom
and
Gomorrah
by
fire
,
was
a
punishment
that
should
last
as
long
as
the
world
lasted
.
God
resolved
those
Cities
should
never
be
rebuilt
,
but
remain
perpetual
desolations
in
all
generations
.
Now
in
this
sense
the
word
[
Eternal
]
is
often
used
in
the
Scripture
.
Again
the
fire
and
brimstone
that
fell
upon
Sodom
and
Gomorrah
,
was
a
type
and
figure
of
that
eternal
fire
or
those
eternal
torments
that
shall
be
inflicted
upon
all
impenitent
sinners
for
ever
and
ever
.
The
sum
of
all
is
this
,
that
the
Sodomites
by
giving
themselves
over
to
fornication
,
and
by
going
after
strange
flesh
,
did
provoke
the
Lord
to
rain
Hell
out
of
Heaven
upon
them
:
they
did
provoke
the
Lord
to
rain
material
fire
and
brimstone
both
upon
their
persons
and
their
habitations
.
Now
give
me
leave
to
say
,
that
doubtless
the
body
of
the
inhabitants
of
that
famous
City
which
is
now
laid
in
ashaes
,
were
as
free
from
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
as
any
in
any
part
of
the
Nation
;
yea
,
more
free
then
many
in
some
parrs
of
the
Nation
:
yea
,
give
me
leave
to
say
,
that
I
cannot
see
how
these
sins
that
are
charged
upon
the
Sodomites
,
can
be
clearly
or
groundedly
charged
upon
any
of
the
precious
Servants
of
the
Lord
,
that
did
truly
fear
him
in
that
renowned
City
:
And
my
Reasons
are
these
,
First
,
Because
in
all
their
solemn
and
secret
Addresses
to
the
Lord
,
they
have
seriously
lamented
and
mourned
over
these
crying
abominations
.
Secondly
,
Because
mens
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
are
such
high
and
horrid
sins
against
the
Light
and
Law
of
Nature
,
that
God
commonly
preserves
his
Chosen
from
them
.
He
shall
be
an
Apo●lo
to
me
,
that
can
produce
any
one
instance
in
the
Old
or
New
Testament
of
any
one
person
that
after
real
and
through
Conversion
,
did
ever
give
himself
over
to
fornication
,
and
to
go
after
strange
flesh
.
Aristotle
calls
beastiality
a
furpassing
wickedness
.
By
the
Laws
of
those
two
Emperors
,
Theodisius
and
Arcadius
,
Sodomites
were
adjudged
to
the
fire
.
In
the
Councel
of
Vienna
,
the
Templers
who
were
found
guilty
of
this
sin
,
were
decreed
to
be
burnt
.
And
among
the
Romans
,
it
was
lawful
for
him
who
was
attempted
to
that
abuse
to
kill
him
who
made
the
assault
.
Tertullian
brings
in
Christianity
triumphing
over
Paganism
,
because
this
sin
was
peculiar
to
Heathens
,
and
that
Christians
never
changed
the
Sex
,
nor
accompanied
with
any
but
their
own
wives
.
This
and
such
like
(
as
Tertullian
speaks
)
being
not
so
much
to
be
called
offences
as
monsters
,
and
not
to
be
named
without
holy
detestation
by
Saints
,
though
they
be
committed
without
shame
by
Sodomites
.
The
Saxons
,
who
of
old
inhabited
this
Land
,
Boniface
.
strangled
the
Adulteress
being
taken
,
and
then
burnt
her
body
with
fire
,
and
hanged
the
Adulterer
over
a
flaming
fire
,
burning
him
by
degrees
till
he
dyed
.
Opilius
Macrinus
an
Julius
Capit●linus
.
Emperor
caused
the
body
of
the
Adulterer
and
the
Whore
to
be
joyned
together
,
and
so
burnt
with
fire
.
Aurelianus
caused
the
Adulterers
legs
to
be
bound
to
the
boughs
of
two
trees
bent
together
,
and
then
violently
being
lifted
up
again
,
his
body
was
torn
asunder
.
And
the
Julian
Law
among
the
Romans
punished
Adultery
with
death
,
by
cutting
off
the
heads
of
those
that
were
guilty
of
that
fact
.
And
the
Turks
stone
Adulterers
to
death
.
Zaleucus
King
of
the
Locrians
ordained
,
that
Adulterers
should
have
their
eyes
put
out
;
and
therefore
when
his
Son
was
taken
in
Adultery
,
that
he
might
both
keep
the
Law
,
and
be
compassionate
to
his
Son
,
he
put
forth
one
of
his
own
eyes
to
redeem
one
of
his
Sons
.
I
have
read
of
some
Heathens
that
have
punished
this
sin
with
a
most
shameful
death
,
and
the
death
was
this
;
they
would
have
the
Adulterers
or
Adulteresses
head
to
be
put
into
the
paunch
of
a
beast
,
where
lay
all
the
filth
and
uncleaness
of
it
,
and
there
to
be
stif●ed
to
death
.
This
was
a
fit
punishment
for
so
filthy
a
sin
.
In
old
time
the
Egyptians
Diodor.
used
to
punish
Adulte●y
on
this
sort
;
the
man
with
a
thousand
jerks
with
a
reed
,
and
the
woman
with
cutting
off
her
nose
:
but
he
who
forced
a
free
woman
to
his
lusts
,
had
his
privy
members
cut
off
.
But
,
Thirdly
,
Such
who
give
themselves
over
to
fornication
,
overthrow
the
state
of
mankind
,
while
no
man
knoweth
his
own
wife
,
nor
no
wife
knoweth
her
own
husband
,
and
while
no
father
knows
his
own
children
,
nor
no
children
know
●heir
own
father
.
Affinities
and
Consanguini●ies
are
the
joynts
and
sinews
of
the
world
,
lose
these
,
and
lose
all
.
Now
what
Affinities
or
Consanguinities
can
there
be
when
there
is
nothing
but
confusion
of
blood
,
the
son
knoweth
not
his
father
,
nor
the
father
the
son
?
But
,
Fourthly
,
These
expressions
of
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
implies
,
First
,
Their
making
constant
provisions
for
their
base
lusts
.
O
the
time
,
the
pains
,
the
cost
,
the
charge
that
such
Rom.
13.
ult.
are
at
to
make
provision
for
their
unsatiable
lusts
!
Secondly
,
It
implies
an
excessive
violent
spending
of
their
strength
beyond
all
measure
and
bounds
in
all
lasciviousness
and
Sodomitical
uncleanness
.
Pliny
tells
of
Cornelius
Gallus
Pliny
,
lib.
7.
and
Q.
Elerius
,
two
Roman
Knights
,
that
dyed
in
the
very
action
of
filthiness
.
Theodebert
the
eldest
Son
of
Glotharius
Pontanus
.
Fulgos
,
lib.
6.
cap.
12.
dyed
amongst
his
Whores
;
so
did
Bertrane
Ferrier
at
Bacelone
in
Spain
;
Giachet
Geneve
of
Saluces
,
who
had
both
wife
and
children
of
his
own
,
being
carnally
joyned
with
a
young
woman
,
was
suddenly
smitten
with
death
;
his
wife
and
children
wondring
why
he
stayed
so
long
in
his
Study
,
when
it
was
time
to
go
to
bed
called
him
,
and
knockt
at
his
door
very
hard
,
but
when
no
answer
was
made
,
they
broke
open
the
doors
that
were
locked
on
the
inner
side
,
and
found
him
lying
upon
the
woman
stark
dead
,
and
her
dead
also
.
Claudus
of
Asses
,
Counsellor
of
the
Parliament
of
Paris
(
a
desperate
Persecutor
of
the
Protestants
)
whilst
he
was
in
the
very
act
of
committing
filthiness
with
one
of
his
waiting
Maids
,
was
taken
with
an
Apoplexy
,
which
immediately
after
made
an
end
of
him
.
Many
other
instances
might
be
produced
,
but
let
these
suffice
.
Thirdly
,
It
implies
their
impudency
and
shamelesness
in
their
filthiness
and
uncleanness
;
they
had
a
Whores
forehead
;
they
proclaimed
their
lasciviousness
before
all
the
Jer.
3.
3.
Chap.
6.
15.
Isa.
3.
10.
Gen.
13.
13.
world
;
they
were
not
ashamed
,
neither
could
they
blush
:
hence
't
is
,
that
the
men
of
Sodom
are
said
to
be
sinners
before
the
Lord
;
that
is
,
they
sinned
openly
,
publickly
,
and
shamelesly
,
without
any
regard
to
the
eye
of
God
at
all
.
Bring
Gen.
19.
5.
them
out
to
us
,
that
we
may
know
them
.
O
faces
hatcht
with
impudency
!
they
shrowd
not
their
sins
in
a
mantle
of
secrecy
,
but
proclaim
their
filthiness
before
all
the
world
,
they
had
out-sinn'd
all
shame
;
and
therefore
they
gloried
in
their
shame
:
they
were
so
arrogant
and
impudent
in
sinning
,
that
they
proclaimed
their
filthiness
upon
the
house-top
.
But
,
Fourthly
,
It
implies
their
resolvedness
and
obstinacy
in
sinning
in
the
face
of
all
the
terrible
Warnings
and
Alarms
that
God
had
formerly
given
them
by
a
bloody
War
,
and
by
Gen.
14.
10
,
11
,
12.
the
spoiling
and
plundering
of
their
Cities
,
and
by
taking
away
of
their
victuals
(
fulness
of
bread
was
a
part
of
their
sin
,
and
now
cleanness
of
teeth
is
made
a
piece
of
their
punishment
in
Gods
just
Judgment
)
and
by
Lots
admonition
Gen.
19.
11.
and
mild
opposition
.
It
is
observable
,
that
when
they
were
smitten
with
blindness
,
they
wearied
themselves
to
find
the
door
.
God
smote
them
with
blindness
,
both
of
body
and
mind
;
and
yet
they
continued
groaping
to
find
the
door
,
being
highly
resolved
upon
buggery
and
beastiality
,
though
they
dyed
for
it
.
O
the
hideous
wickedness
and
prodigious
madness
of
these
Sodomites
,
that
when
divine
Justice
had
struck
them
blind
,
their
hearts
should
be
so
desperately
set
upon
their
lusts
,
as
to
weary
themselves
to
find
the
door
!
But
what
will
not
Satans
bond-slaves
and
fire-brands
of
Hell
do
?
Sottish
and
besotted
sinners
will
never
tremble
when
Phil.
2.
12.
God
strikes
.
But
,
Fifthly
,
These
expressions
of
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
implies
the
delight
,
Rom.
1.
32.
pleasure
,
content
,
and
satisfaction
that
they
took
in
those
abominable
practices
.
They
have
chosen
their
own
ways
,
and
their
souls
delight
in
their
abominations
.
They
had
Isa.
66.
3.
2
Thes.
2.
12.
2
Pet.
2.
13.
pleasure
in
unrighteousness
.
Luther
tells
us
of
a
certain
Grandee
in
his
Country
,
that
was
so
besotted
with
the
sin
of
Whoredom
,
that
he
was
not
ashamed
to
say
,
that
if
he
might
ever
live
here
,
and
be
carried
from
one
Whore-house
to
another
,
there
to
satisfie
his
lusts
,
he
would
never
desire
any
other
Heaven
.
This
filthy
Grandee
did
afterwards
breathe
out
his
wretched
Soul
betwixt
two
notorious
Harlots
.
All
the
pleasure
and
Heaven
that
these
filthy
Sodomites
look
after
,
was
to
satisfie
their
brutish
lusts
.
Hark
,
Scholar
(
said
the
Harlot
to
Apulcius
)
it
is
but
a
bitter-sweet
that
you
are
so
sond
of
;
and
this
the
Sodomites
found
true
at
the
long
run
,
when
God
showred
down
fire
and
brimstone
upon
them
.
But
,
Sixthly
and
lastly
,
These
words
of
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
implies
their
great
setled
security
in
those
brutish
practices
.
The
Old
world
was
not
more
secure
when
God
swept
them
away
Gen.
6.
with
a
Flood
,
then
the
Sodomites
were
secure
when
God
Gen.
19.
14.
rained
fire
and
btimstone
out
of
Heaven
upon
them
.
Mercury
could
not
kill
Argus
till
he
had
cast
him
into
a
sleep
,
and
with
an
inchanted
Rod
closed
his
eyes
:
No
more
could
the
Devil
have
hurt
these
Sodomites
,
if
he
had
not
first
lull'd
them
asleep
in
the
bed
of
security
.
Carnal
security
opens
the
door
for
all
impiety
to
enter
into
the
Soul
.
Pompey
,
when
he
had
in
vain
assaulted
a
City
,
and
could
not
take
it
by
force
,
devised
this
Stratagem
in
way
of
agreement
,
he
told
them
he
would
leave
the
Siege
,
and
make
Peace
with
them
,
upon
condition
that
they
would
let
in
a
few
weak
,
sick
,
and
wounded
Souldiers
among
them
to
be
cured
.
They
let
in
the
Souldiers
,
and
when
the
City
was
secure
,
the
Souldiers
let
in
Pompeys
Army
.
A
carnal
setled
security
will
let
in
a
whole
Army
of
lusts
into
the
Soul
;
and
this
was
the
Sodomites
case
.
To
sum
up
all
,
those
expressions
in
Jude
,
vers.
7.
of
giving
themselves
over
to
fornication
,
and
going
after
strange
flesh
,
do
imply
or
take
in
these
six
things
last
mentioned
,
which
things
will
not
stand
with
the
truth
of
Grace
or
state
of
Grace
;
and
therefore
those
sins
that
are
specified
by
Jude
cannot
be
charged
with
any
clear
,
fair
,
or
full
evidence
upon
the
people
of
God
,
who
did
truly
fear
him
within
or
without
the
Walls
of
London
.
But
should
this
Treatise
fall
into
any
of
their
hands
,
who
have
given
themselves
over
to
fornication
,
or
to
go
after
strange
flesh
,
then
I
would
say
,
that
it
very
highly
concerns
all
such
persons
to
lay
their
hands
upon
their
loyns
,
and
to
say
,
we
are
the
very
men
,
the
sinners
,
the
monsters
that
have
turned
a
rich
and
populous
City
into
a
ruinous
heap
.
But
,
The
ninth
sin
that
brings
the
sore
Judgment
of
Fire
upon
a
People
,
is
prophanation
of
the
Sabbath
,
Jer.
7.
ult.
But
if
you
will
not
hearken
unto
me
,
to
hallow
the
Sabbath-day
,
and
not
bear
a
burden
,
even
entring
in
at
the
gates
of
Jerusalem
on
the
Sabbath-day
,
then
will
I
kindle
a
fire
in
the
gates
thereof
,
and
it
shall
devour
the
palaces
of
Jerusalem
,
and
it
shall
not
be
quenched
.
In
this
memorable
Scripture
you
may
observe
.
1.
A
specification
of
the
Judgment
that
God
will
punish
Prophaners
of
his
Sabbath
with
,
and
that
is
fire
.
2.
The
specification
of
the
object
that
this
fire
shall
fall
upon
,
viz.
a
City
,
not
a
Town
,
a
Village
,
or
any
other
mean
place
,
but
a
City
,
a
stately
City
,
a
populous
City
,
a
trading
City
,
a
secure
City
.
3.
Here
is
the
specification
of
the
City
,
viz.
not
Isa.
52.
1.
Psal.
48.
1-8
.
Psal.
87.
3.
Jer.
22.
8.
every
City
neither
,
but
Jerusalem
,
the
City
of
Cities
,
the
best
of
Cities
,
the
beloved
City
,
the
joyous
City
,
the
glorious
City
,
the
renowned
City
,
the
crowned
City
,
the
Metropolitan
City
,
the
City
of
God
,
the
wonder
of
the
World
,
the
joy
of
the
whole
Earth
;
yet
God
th●eatens
to
destroy
this
Jerusalem
with
fire
and
flames
for
prophaning
of
his
Sabbath
.
But
did
God
only
threaten
Jerusalem
?
No
,
for
he
executed
his
threatnings
upon
it
,
as
you
may
see
in
that
So
2
Chron.
36.
17
,
18
,
19.
Psal.
74
4
,
5
,
6
,
7
,
8.
2
Kings
25.
8
,
9
,
10.
And
in
the
fifth
month
,
on
the
seventh
day
of
the
month
(
which
is
the
nineteenth
year
of
Nebuchadnezzar
King
of
Babylen
)
came
Nebuzar-adan
captain
of
the
guard
,
a
servant
of
the
King
of
Babylon
to
Jerusalem
.
And
●e
Those
Chaldeans
that
set
Jerusalem
on
fire
,
came
from
literal
Babylon
,
and
whether
those
Chaldeans
that
first
set
London
inflames
,
came
not
from
mystical
Babylon
,
I
shal
not
here
enquire
nor
dispute
.
burnt
the
house
of
the
Lord
,
and
the
Kings
house
,
and
al
the
houses
of
Jerusalem
,
and
every
great
mans
house
burnt
he
with
fire
.
And
all
the
army
of
the
Chaldees
that
were
with
the
captain
of
the
guard
,
brake
down
the
walls
of
Jerusalem
round
about
.
The
same
you
have
Jer.
52.
12
,
13
,
14.
The
Jews
were
great
prophaners
of
the
Sabbath
.
Nehem.
13.
15
,
16
,
17
,
18.
In
those
days
saw
I
in
Judah
some
treading
wine-presses
on
the
sabbath
;
and
bringing
in
sheaves
,
and
lading
asses
,
as
also
wine
,
grapes
,
and
figs
,
and
all
manner
of
burdens
,
which
they
brought
into
Jerusalem
on
the
sabbath-day
:
and
I
testified
against
them
in
the
day
wherein
they
sold
victual●
.
There
dwelt
men
of
Tyre
also
therein
,
which
brought
fish
,
and
all
manner
of
ware
,
and
sold
on
the
sabbath
unto
the
children
of
Judah
,
and
in
Jerusalem
.
Then
I
contended
with
the
nobles
of
Judah
,
and
said
unto
them
,
What
evil
thing
is
this
that
ye
do
,
and
prophane
the
sabbath-day
?
Did
not
your
fathers
thus
?
and
did
not
our
God
bring
all
this
evil
upon
us
,
and
upon
this
city
?
yet
ye
bring
more
wrath
upon
Israel
by
prophaneing
the
sabbath
.
Now
this
is
observable
,
that
as
they
had
prophaned
the
Sabbath
,
so
Nebuzaradon
set
their
Temple
on
fire
,
and
their
Noble
mens
houses
on
fire
,
and
all
the
considerable
mens
houses
in
Jerusalem
on
fire
on
their
Sabbath
day
I
know
Jeremy
saith
,
it
was
on
the
tenth
day
,
Jer.
52.
13.
which
several
of
the
Learned
thus
reconcile
,
viz.
That
on
the
seventh
day
,
which
was
their
Sabbath
,
Nebuzaradon
kindled
a
fire
in
their
habitations
,
and
burnt
them
all
quite
down
on
the
tenth
.
Now
Calvin
upon
the
Text
gives
these
Reasons
of
Gods
severity
against
them
for
prophaning
his
Sabbath
.
First
,
because
it
was
an
easie
Precept
to
cease
from
labour
one
day
in
seven
;
and
therefore
they
that
would
not
herein
obey
,
were
worthy
of
all
severity
,
as
Adam
for
eating
the
forbidden
fruit
.
2.
Because
the
Sabbath
was
a
sign
of
Exod.
31.
13.
17.
Gods
people
by
him
peculiarly
chosen
;
and
therefore
not
to
rest
now
,
was
a
gross
neglect
of
upholding
the
memorial
of
the
greatest
Priviledge
that
ever
was
bestowed
upon
mortal
men
.
3.
Because
the
Lord
would
by
their
keeping
of
a
rest
now
from
servile
works
,
draw
them
to
a
rest
from
the
servile
works
of
sin
,
as
he
rested
from
the
works
of
Creation
.
To
which
others
add
a
fourth
,
viz.
That
it
might
always
be
remembred
,
that
the
whole
World
was
created
by
God
,
that
we
might
acknowledge
his
infinite
Power
and
Wisdom
herein
appearing
.
And
others
add
a
fifth
,
viz.
Because
by
keeping
the
Sabbath-day
(
it
being
the
day
wherein
all
religious
Duties
were
done
)
all
the
exercises
of
Religion
is
meant
,
which
if
it
had
been
purely
upheld
,
both
Princes
,
Nobles
,
Priests
,
and
People
should
have
flourished
for
ever
,
and
never
have
known
what
't
was
to
have
their
houses
set
on
fire
about
their
ears
.
Now
is
not
famous
London
the
sad
Counterpane
of
desolate
Jerusal●m
?
a
sore
and
unquenchable
Fire
hath
turned
Englands
Metropolis
into
ashes
and
rubbish
.
But
,
That
the
Lord
may
appear
most
just
and
righteous
in
inflicting
this
dreadful
Judgment
of
Fire
upon
those
that
prophaned
his
Sabbaths
in
London
,
consider
seriously
with
me
these
twelve
things
.
First
,
That
God
hath
fenced
this
Command
more
strongly
about
then
he
has
any
other
,
and
all
to
prevent
our
transgression
of
it
,
and
the
more
effectually
to
ingage
us
to
the
keeping
of
it
holy
.
Now
here
observe
,
First
,
It
is
marked
with
a
Memento
above
all
other
Commands
,
Exod.
20.
8.
Remember
the
sabbath-day
to
keep
it
holy
,
and
that
partly
,
because
we
are
so
desperately
apt
and
prone
to
forget
it
;
and
partly
,
because
none
can
keep
it
holy
when
it
comes
,
that
do
not
remember
it
before
it
comes
;
and
partly
,
because
this
is
one
of
the
greatest
(
if
not
absolutely
the
greatest
)
of
all
the
Commandments
:
it
is
sometimes
put
for
all
the
Ten
;
it
is
the
Synopsis
of
them
all
:
and
partly
,
because
Philo
Judaeus
saith
,
that
the
fourth
Commandment
is
a
famous
Precept
,
and
profitable
to
excite
men
to
all
kind
of
vertue
and
piety
.
the
observation
of
all
the
Commandments
depends
chiefly
upon
the
observation
of
this
fourth
.
None
walk
so
much
after
the
Spirit
on
other
days
,
as
they
who
are
most
in
the
Spirit
on
the
Lords
day
.
There
are
none
that
walk
so
close
with
God
all
the
six
days
,
as
those
that
keep
closest
to
God
on
the
seventh
day
.
In
the
due
observation
of
this
Command
,
obedience
to
all
the
rest
is
comprised
;
and
partly
,
because
this
Command
has
least
light
of
Nature
to
direct
us
to
the
observation
of
it
;
and
partly
,
because
the
forgetting
of
this
Duty
,
and
prophaning
of
this
Day
,
is
one
of
the
greatest
sins
that
a
people
can
be
guilty
of
:
it
is
a
violation
of
all
the
Decalogue
at
once
:
it
is
a
sin
against
all
the
concernments
and
Commandments
of
God
at
once
.
But
,
Secondly
,
It
is
delivered
both
negatively
and
affirmatively
,
which
no
other
Command
is
,
to
shew
how
strongly
it
binds
us
to
a
holy
observation
of
it
.
Thirdly
,
It
hath
more
Reasons
to
enforce
it
,
then
any
other
Precept
,
viz.
its
equity
,
Gods
bounty
,
his
own
Pattern
,
and
the
Days
benediction
.
Fourthly
,
It
is
put
in
the
Close
of
the
first
,
and
beginning
of
the
Second
Table
,
to
note
,
that
the
observation
of
both
Tables
depends
much
upon
the
sanctification
of
this
Day
.
Fifthly
,
It
is
very
considerable
also
,
that
this
Command
is
more
frequently
repeated
,
then
others
of
the
Commands
are
,
Exod.
20.
31.
Exod.
14.
34.
Exod.
24.
35.
Levit.
19
3.
Levit.
28.
30.
God
would
have
Israel
know
in
these
Scriptures
last
cited
,
that
their
busiest
times
,
as
earing
and
harvest
;
yea
,
and
the
very
building
of
the
Tabernacle
must
give
way
to
this
Precept
.
Secondly
,
Consider
that
God
is
highly
pleased
and
delighted
with
the
sanctification
of
his
Sabbaths
,
Jer.
17
24
,
25.
Now
in
this
promise
he
shews
,
that
the
flourishing
estate
both
of
Church
and
State
,
depends
greatly
upon
the
sanctification
of
this
day
.
Two
things
are
observable
in
this
promise
.
First
,
the
duty
unto
which
the
promise
is
made
,
and
that
is
in
vers.
24.
2.
Observe
the
reward
that
is
promised
,
and
that
is
twofold
.
1.
The
first
concerns
the
Common-wealth
and
Civil
State
,
vers.
25.
as
if
he
should
say
,
I
will
maintain
the
honour
and
dignity
,
the
wealth
and
strength
,
the
peace
and
safety
of
this
Nation
.
The
second
blessing
that
is
promised
,
concerns
the
Church
and
state
of
Religion
,
vers
26.
As
if
he
should
say
,
my
solemn
Assemblies
shall
be
duely
frequented
,
and
I
will
continue
my
own
Worship
in
the
purity
,
liberty
,
and
power
of
it
.
But
,
Thirdly
,
Consider
that
all
publick
Judgments
and
common
Calamities
that
ever
befel
the
people
of
God
,
are
imputed
by
the
Holy
Ghost
to
no
sin
more
then
to
the
prophanation
Prophaners
of
the
Sabbath
were
to
be
put
to
death
,
they
were
to
be
cut
off
.
Exod.
31.
14
,
15.
This
Scripture
includes
not
only
death
inflicted
by
the
Magistrate
,
according
to
that
Numb.
35.
36.
but
also
the
immediate
stroke
of
God
when
that
was
neglected
.
If
you
turn
to
that
Ezek.
20.
13.
21.
you
shal
find
that
God
threatens
Sabbath-prophanation
with
his
consuming
fire
.
Now
what
City
,
Gates
,
Palaces
,
stately
Structures
,
strong
Holds
can
stand
before
divine
fury
?
of
the
Sabbath
,
2
Chron.
36.
17
,
18
,
19
,
20
,
21.
turn
to
it
:
So
N●h●m
13.
15
,
16-18
.
Ezek.
22.
26
.
-31
Her
Priests
have
violated
my
law
,
and
have
prophaned
my
holy
things
:
they
have
put
no
difference
between
the
holy
and
prothane
,
neither
have
they
shewed
difference
between
the
unclean
and
the
clean
,
and
have
hid
their
eyes
from
my
sabbaths
,
and
I
am
prophaned
among
●h●m
.
Therefore
have
I
poured
out
my
indignation
upon
them
,
I
have
consumed
them
with
the
fire
of
my
wrath
:
their
own
w●y
have
I
recompensed
upon
their
own
heads
,
saith
the
Lord
God
.
Levit.
26.
31
,
32
,
33.
And
I
will
make
your
Cities
waste
,
and
bring
your
Sanctuaries
unto
desolation
,
and
will
not
smell
the
savour
of
your
sweet
od●u●s
.
And
I
will
bring
the
land
into
d●solation
,
and
your
enemies
which
dwell
therein
shall
be
astonished
at
it
.
And
I
will
scatter
you
among
the
Heathen
,
and
will
draw
out
a
sword
after
you
:
and
your
land
shall
be
desolate
,
and
your
cities
waste
.
I
but
what
i●
the
reason
,
why
God
brings
those
two
terrible
Judgments
of
Fire
and
Sword
upon
them
?
The
resolution
of
this
Question
you
have
in
vers.
34.
35.
Then
shall
the
land
enjoy
her
sabbaths
as
long
as
it
lyeth
desolate
,
and
ye
be
in
your
enemies
land
,
even
then
shall
the
land
rest
and
enjoy
her
sab
baths
.
As
long
as
it
lyeth
desolate
it
shall
rest
,
because
it
did
not
rest
in
your
sabbaths
when
ye
dwelt
upon
it
.
The
land
did
not
rest
in
your
sabbaths
,
saith
the
Lord
,
when
ye
dwelt
upon
it
.
But
when
't
is
eased
from
the
wicked
weight
of
such
Inhabitants
,
which
brought
upon
it
heavy
curses
,
and
toyled
,
and
tyred
it
out
with
continual
tillage
,
it
shall
then
rest
,
and
be
at
quie●
.
According
to
the
Law
of
God
the
Land
should
have
rested
every
seventh
year
,
Levit.
25.
3.
But
they
got
out
the
very
heart
of
the
land
to
sp●nd
on
their
lusts
:
but
saith
God
,
I
will
ease
the
land
of
such
inhabitants
,
and
then
it
shall
in
a
Lam.
1.
7.
manner
take
its
recreation
,
then
it
shal●
rest
,
and
take
its
own
pleasure
.
Where
there
is
not
a
resting
from
sin
,
there
Sabbaths
are
not
truly
kept
.
Prophaning
the
Sabbath
brings
most
desolating
and
destroying
Judgments
upon
a
professing
people
.
The
first
blow
given
to
the
German
Churches
was
on
the
Sabbath-day
.
For
on
that
day
Prague
was
lost
;
the
Sabbaths
were
wofully
prophaned
amongst
them
:
their
Nobility
thought
it
was
for
their
not
trimming
and
beautifying
of
their
Churches
;
but
better
and
wiser
men
concluded
,
it
was
for
their
prophaning
of
the
Lords
day
.
Some
are
of
opinion
,
that
the
Flood
began
on
the
Lords
day
,
from
that
Gen.
7.
they
being
grown
notorious
prophaners
of
the
Sabbath
.
The
Council
of
Matiscon
in
France
attributed
the
irruption
of
the
Goths
and
Vandals
to
their
prophanation
of
the
Sabbath
.
But
,
Fourthly
,
Consider
there
are
singular
blessings
which
the
sanctifying
of
the
Sabbath
will
crown
us
with
,
Ezek.
20.
12.
Moreover
also
I
gave
them
my
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
●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
●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
●●
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
Covenan●
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
sanctifi●
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
that
he
in
his
instruments
Rev.
2.
10.
makes
against
the
strictest
observers
of
that
day
;
and
witness
his
constant
prompting
and
spurring
such
on
to
the
prophanation
of
the
Sabbath
,
whose
examples
are
most
dangerous
,
and
encouraging
to
wicked
men
,
as
Magistrates
,
Ministers
,
Parents
,
and
Masters
,
&c.
and
witness
his
strong
endeavours
,
constant
attempts
,
crafty
devices
,
and
deep
policies
that
he
has
made
use
of
in
all
the
Ages
of
the
World
,
to
keep
people
off
from
a
religious
observation
of
the
Sabbath
;
yea
,
and
to
make
them
more
wicked
on
that
day
,
then
on
any
other
day
of
the
week
:
May
I
not
say
then
on
all
other
days
of
the
week
?
I
have
been
the
longer
upon
this
ninth
Particular
,
partly
because
of
the
weightiness
of
it
,
and
partly
to
encourage
the
Reader
to
a
more
close
and
strict
observation
of
the
Sabbath
,
and
partly
to
justifie
those
that
are
conscientious
observers
of
it
,
and
partly
to
justifie
the
Lord
in
turning
London
into
ashes
for
the
horrible
prophanation
of
his
day
.
The
Sabbath-day
is
the
Queen
of
days
,
say
the
Jews
.
The
The
Sabbath-day
differs
as
much
from
the
rest
of
the
days
,
as
the
wax
doth
to
which
a
Kings
Great
Seal
is
put
,
from
ordinary
wax
.
Sabbath-day
among
the
other
days
,
is
as
the
Virgin
Mary
among
Women
,
saith
Austin
.
Look
what
the
Phenix
is
among
the
Birds
,
the
Lyon
among
the
Beasts
,
the
Whale
among
the
Fishes
,
the
Fire
among
the
Elements
,
the
Lilly
among
the
Thorns
,
the
Sun
among
the
Stars
,
that
is
the
Sabbath-day
to
all
other
days
;
and
therefore
no
wonder
,
if
God
burn
such
out
of
their
habitations
,
who
have
been
prophaners
of
his
day
.
Ah
London
!
London
!
were
there
none
within
nor
without
thy
Walls
that
made
light
of
this
Institution
of
God
,
and
that
did
offer
violence
to
the
Queen
of
days
by
their
looseness
and
prophaneness
,
by
their
sitting
at
their
doors
,
by
their
walking
in
Moor-fields
,
by
their
sportings
and
wrestlings
there
,
and
by
their
haunting
of
Ale-houses
and
Whore-houses
,
their
tossing
of
Pots
and
Pipes
,
when
they
should
have
been
setting
up
God
,
and
Christ
,
and
Religion
in
their
Families
,
and
mourning
in
their
Closets
for
the
sins
of
times
,
and
for
the
afflictions
of
poor
Joseph
?
How
did
the
wrath
and
rage
of
King
Ahasuerus
smoak
against
Haman
,
Esth.
7.
8
,
9
,
10.
when
he
apprehended
that
he
would
have
put
a
force
upon
the
Queen
?
And
why
then
should
we
wonder
to
see
the
wrath
of
the
Lord
break
forth
in
smoak
and
flames
against
such
a
generation
,
that
put
a
force
upon
his
day
,
that
prophaned
his
day
,
the
Queen
of
days
?
Ah
Sirs
!
you
have
greatly
prophaned
and
abused
the
day
of
the
Lord
;
and
therefore
why
should
any
marvel
,
that
the
Lord
has
greatly
debased
you
,
and
laid
your
glory
in
dust
and
ashes
?
In
these
late
years
,
how
has
prophaneness
,
like
a
flood
,
broke
in
upon
us
on
the
Lords
day
?
and
therefore
it
highly
concerns
all
the
prophaners
of
the
day
of
the
Lord
,
to
lay
their
hands
upon
their
hearts
,
and
to
say
,
the
Lord
is
righteous
,
the
Lord
is
righteous
,
though
he
has
laid
our
habitations
desolate
.
Who
is
so
great
a
stranger
in
our
English
Israel
,
as
not
to
know
that
God
was
more
dishonoured
on
the
Sabbath-day
(
within
and
without
the
Walls
of
London
)
then
he
was
in
all
the
other
six
days
of
the
week
?
and
therefore
let
us
not
think
it
strange
,
that
such
a
fire
was
kindled
on
that
day
,
as
has
reduced
all
to
ashes
.
What
Antick
habits
did
men
and
women
put
on
,
on
this
day
?
what
frothy
,
empty
,
airy
discourses
and
intemperance
was
to
be
found
at
many
mens
Tables
this
day
?
How
were
Ale-houses
,
Stews
,
and
Moor-fields
filled
with
debauched
sinners
this
day
?
No
wonder
then
,
if
London
be
laid
desolate
.
Now
this
abominable
sin
of
open
prophaning
the
Sabbaths
of
the
Lord
,
I
cannot
with
any
clear
evidence
charge
upon
the
people
of
God
,
that
did
truly
fear
him
within
or
without
the
Walls
of
London
.
For
first
,
they
did
lament
and
mo●rn
over
the
horrid
prophanation
of
that
day
.
Secondly
,
I
want
eyes
(
at
present
)
to
see
how
it
will
stand
either
with
the
truth
of
Grace
,
or
state
of
Grace
,
for
such
as
are
real
Saints
to
live
in
the
open
prophanation
of
Gods
Sabbaths
.
Thirdly
,
because
an
ordinary
prophaning
of
the
Lords
Sabbaths
,
is
as
great
an
Argument
of
a
prophane
heart
,
as
any
that
can
be
found
in
the
whole
Book
of
God
.
Fourthly
,
because
Sabbath-days
are
the
Saints
Market-days
,
Prov.
10.
5.
Prov.
17.
16.
Isa.
25.
6.
Math.
5.
47.
the
Saints
harvest-days
,
the
Saints
summer-days
,
the
Saints
seed-days
,
and
the
Saints
feasting-days
;
and
therefore
they
will
not
be
such
fools
as
to
sleep
away
those
days
,
much
less
will
they
presume
to
prophane
those
days
,
or
to
toy
and
trifle
away
those
days
of
Grace
.
Fifthly
,
what
singular
thing
do
they
more
then
others
,
if
they
are
not
strict
observers
and
conscientious
sanctifiers
of
the
Lords
day
.
●ixthly
and
lastly
,
of
all
the
days
that
pass
over
a
Christians
head
in
this
world
,
there
are
none
that
God
will
take
such
a
strict
and
exact
account
of
,
as
of
Sabbath-days
;
and
therefore
it
highly
concerns
all
people
to
be
strict
observers
and
serious
sanctifiers
of
that
day
.
Now
upon
all
these
accounts
,
I
cannot
charge
such
throughout
Saints
as
lived
within
or
without
the
Walls
of
London
,
with
that
horrid
prophanation
of
the
Sabbath
as
brought
the
late
fiery
Dispensation
upon
us
,
and
that
turned
a
glorious
City
into
a
ruinous
heap
.
Whatever
there
was
of
the
hand
of
man
in
that
dreadful
Conflagration
,
I
shall
not
now
attempt
to
divine
,
but
without
a
peradventure
,
it
was
Sabbath-guilt
which
threw
the
first
Ball
that
turned
London
into
flames
and
ashes
.
When
fire
and
smoaking
was
on
Mount
Sinai
,
God
was
there
;
but
when
London
was
in
Exod.
19.
18.
flames
and
smoak
,
Sabbath-guilt
was
there
.
Doubtless
all
the
power
of
Rome
and
Hell
should
never
have
put
London
into
flames
,
had
not
Londons
guilt
kindled
the
first
coal
.
But
,
We
come
now
to
the
Use
and
Application
of
this
important
Point
.
Tenthly
,
The
prophaneness
,
lewdness
,
blindness
,
and
10.
wickedness
of
the
Clergy
,
of
them
in
the
Ministry
,
brings
the
Judgment
of
Fire
,
and
provokes
the
Lord
to
lay
all
waste
before
him
,
Zeph.
3.
4-6
.
Her
Prophets
are
light
and
treacherous
persons
,
her
Priests
have
polluted
the
Sanctuary
,
they
have
done
violence
to
the
law
,
I
have
cut
off
the
nations
,
their
towers
are
desolate
,
I
have
made
their
street
w●ste
,
that
none
passeth
by
,
their
cities
are
destroyed
,
so
that
there
is
no
man
,
that
there
is
none
inhabitant
.
Their
Prophets
and
Priests
were
rash
,
heady
,
and
unstable
persons
,
they
were
light
,
faithl●ss
men
(
or
men
of
faithlesness
,
as
the
Hebrew
runs
)
They
were
neither
faithful
to
God
,
nor
faithful
to
their
own
Souls
,
nor
faithful
to
others
Souls
;
they
invented
and
feigned
Prophesies
of
their
own
,
and
then
boldly
maintained
them
,
and
imposed
them
upon
their
Hearers
:
they
were
prophane
and
light
in
their
carriages
,
they
fitted
their
Doctrines
to
all
fancies
,
humours
,
parties
,
and
times
;
they
betrayed
their
trust
,
they
betrayed
the
lives
of
men
into
the
hand
of
divine
Justice
,
and
the
Souls
of
men
into
the
hands
of
Satan
;
they
polluted
the
Sanctuary
,
they
polluted
the
Holy
things
of
God
,
by
managing
of
his
Worship
and
Service
in
a
prophane
carnal
way
,
and
with
a
light
,
slight
,
perfidious
spirit
,
and
by
perverting
the
true
sense
of
the
Law
in
their
ordinary
teaching
of
the
people
.
They
did
violence
to
the
Law
,
or
they
contemned
,
removed
,
or
cast
away
the
Law
,
as
the
Ori●inal
run●
:
the
Hebrew
word
here
used
,
signifies
also
to
ravish
.
Their
Prophets
and
Psal.
50.
17.
Priests
did
ravish
the
Law
of
God
by
corrupting
the
Law
,
and
by
putting
false
glosses
upon
it
,
and
by
turn●ng
of
it
int●
such
shapes
and
senses
as
would
best
suit
the
times
,
and
please
the
humours
of
the
people
.
Now
for
these
abominations
of
their
Prophets
and
Priests
,
God
denounces
a
dreadful
Wo
against
the
City
of
Jerusalem
in
vers.
1.
Wo
to
her
that
is
filthy
and
polluted
,
to
the
oppressing
city
,
Lam.
4.
11-13
.
The
Lord
hath
accomplished
his
fury
,
he
hath
poured
out
his
fierce
●nger
,
and
hath
kindled
a
fire
in
Zion
,
and
it
hath
devoured
●he
foundation
thereof
.
For
the
sins
of
her
Prophets
and
the
iniquity
of
her
Priests
,
that
have
shed
the
blood
of
the
just
in
the
midst
of
her
.
God
sent
a
consuming
flame
into
Jerusalem
,
which
did
not
only
burn
the
tops
of
their
houses
,
but
also
the
foundations
themselves
,
leaving
no
mark
whereby
they
might
know
where
their
houses
stood
,
nor
any
hopes
of
building
them
up
again
.
But
why
did
God
kindle
such
a
devouring
fire
in
Jerusalem
,
which
was
one
of
the
World
wonders
,
and
a
City
that
was
not
only
strong
in
situation
and
building
,
and
deemed
impregnable
,
but
a
City
that
was
Gods
own
Seat
,
the
Palace
of
his
Royal
residence
;
yea
,
a
City
that
the
Lord
had
for
many
years
,
to
the
admiration
of
all
the
world
,
pow●rfully
and
wonderfully
protected
against
all
those
furious
●ssaults
that
were
made
upon
her
by
her
most
potent
and
mighty
Adversaries
?
Answ.
For
the
sins
of
her
Prophets
,
●nd
the
iniquities
of
her
Priests
,
as
God
himself
testifies
,
who
can
neither
dye
nor
lye
.
You
may
see
this
further
confirmed
,
if
you
please
but
seriously
to
ponder
upon
these
Scriptures
,
Mich.
2.
11.
Isa.
30.
10
,
11.
Jer.
5.
ult.
Hos.
4.
9.
Isa.
9.
16.
Lam.
2
14.
Ezek.
3.
18.
Ezek.
22.
25
,
26.
31.
Jer.
23.
11.
14
,
15.
39
,
40.
Look
as
the
body
Natural
,
so
the
body
Politick
cannot
be
long
in
a
good
constitution
,
whose
more
noble
and
essential
parts
are
in
a
consumption
.
The
enormities
of
Ministers
have
the
strongest
influence
upon
the
souls
and
lives
of
men
,
to
make
them
miserable
in
both
worlds
.
Their
falls
will
be
the
fall
and
ruine
of
many
;
for
people
are
more
prone
to
live
by
Examples
then
by
Precepts
,
and
to
mind
more
what
the
Minister
does
,
then
what
he
says
:
Praecépta
docent
,
exempla
movent
,
Precepts
may
instruct
,
but
Examples
do
perswade
.
The
Complaint
is
ancient
in
Seneca
,
That
commonly
men
Seneca
de
vita
beata
,
cap.
1.
live
,
not
ad
rationem
,
but
ad
similitudinem
.
The
people
commonly
make
the
Examples
of
their
Ministers
the
Rules
of
their
Actions
;
and
their
Examples
pass
as
current
among
them
,
as
their
Princes
Coyn.
The
Common-people
are
like
tempered
Wax
,
easily
receiving
impressions
from
the
Seals
of
their
Ministers
vices
.
They
make
no
bones
of
it
to
sin
by
prescription
,
and
to
damn
themselves
by
following
the
lewd
Examples
of
their
Ministers
.
The
Vulgar
unadvisedly
take
up
crimes
on
trust
,
and
perish
by
following
of
bad
Examples
.
I
will
leave
the
serious
Reader
to
make
such
Application
as
in
prudence
and
conscience
he
judges
meet
.
But
,
Eleventhly
,
Sometimes
the
sins
of
Princes
and
Rulers
bring
the
fiery
Dispensations
of
God
upon
Persons
and
Places
,
Jer.
It
is
a
strange
saying
in
Lipsius
,
viz.
That
the
names
of
all
good
Princes
may
easily
be
engraven
or
written
in
a
small
Ring
.
Lips
.
de
Constantia
,
lib.
2.
cap.
25.
38.
17
,
18
,
23.
Then
said
Jeremiah
unto
Zedekiah
,
Thus
saith
the
Lord
the
God
of
Hosts
,
the
God
of
Israel
,
if
thou
wilt
assuredly
go
forth
unto
the
King
of
Babylons
Princes
,
then
thy
soul
shall
live
,
and
this
city
shall
not
be
burnt
with
fire
,
and
thou
shalt
live
and
thine
house
.
But
if
thou
wilt
not
go
forth
to
the
King
of
Babylons
Princes
,
then
shall
this
city
be
given
into
the
hands
of
the
Chaldeans
,
and
they
shall
burn
it
with
fire
,
and
thou
shalt
not
escape
out
of
their
hand
,
but
shalt
be
taken
by
the
hand
of
the
King
of
Babylon
,
and
thou
shalt
cause
this
city
to
be
burnt
with
fire
:
O●
as
the
Hebrew
runs
,
Thou
shalt
burn
this
city
with
fire
,
that
is
,
thou
by
thy
obstinacy
wilt
be
the
means
to
procure
the
burning
of
this
City
,
which
by
a
rendition
of
thy self
,
thou
mightest
have
saved
.
So
Jer.
34.
2.
8
,
9
,
10
,
11.
compared
with
Chap.
37.
5.
to
vers.
22.
Judges
and
Magistrates
are
the
Physitians
of
the
State
(
saith
B.
Lake
in
his
Sermon
on
Ezra
)
and
sins
are
the
diseases
of
it
;
what
skills
it
,
whether
a
Gangrene
begins
at
the
head
or
the
heel
,
seeing
both
ways
it
will
kill
,
except
this
be
the
difference
,
that
the
head
being
nearer
the
heart
,
a
Gangrene
in
the
head
will
kill
sooner
then
that
which
is
in
the
heel
:
Even
so
will
the
sins
of
great
Ones
overthrow
a
State
sooner
then
those
of
the
meanest
sort
,
2
Sam.
24.
9.
to
vers.
18.
But
,
Twelfthly
,
The
abusing
,
mocking
,
and
despising
of
the
Messengers
of
the
Lord
,
is
a
sin
that
brings
the
fiery
Dispensation
Turn
to
these
two
pregnant
Texts
,
and
ponder
seriously
upon
them
;
for
they
speak
close
in
the
case
.
upon
a
People
,
2
Chron.
36.
15
,
16
,
17
,
18
,
19
Math.
23.
34.
37
,
38.
Behold
your
house
is
left
unto
you
desolate
.
Here
is
used
the
present
for
the
future
,
to
note
the
certainty
of
the
desolation
of
their
City
and
Temple
,
and
their
own
utter
ruines
:
and
about
forty
years
after
the
Romans
came
and
burnt
their
City
and
Temple
,
and
laid
all
waste
before
them
.
They
had
turned
the
Prophets
of
the
Lord
out
of
all
,
and
therefore
the
Lord
resolves
to
turn
them
out
of
all
.
O
Sirs
!
will
you
please
seriously
to
consider
these
six
things
.
First
,
that
all
faithful
,
painful
,
conscientious
Ministers
or
Messengers
of
the
Lord
,
are
great
Instruments
in
the
hand
of
the
Lord
for
stopping
or
steming
the
tide
of
all
prophaneness
and
wickedness
in
a
Land
,
which
bring
all
desolating
Isa.
58.
1.
and
destroying
Judgments
upon
Cities
and
Countries
.
2.
For
converting
Souls
to
God
,
for
turning
poor
sinners
from
Acts
26.
15
,
16
,
17
,
18.
Dan.
12.
3.
darkness
to
light
,
and
from
the
power
of
Satan
to
Jesus
Christ
.
3.
For
promoting
of
Religion
,
Holiness
,
and
Godliness
in
mens
hearts
,
houses
,
and
lives
,
which
is
the
only
way
under
Heaven
to
render
Cities
,
Countries
,
and
Kingdoms
safe
,
happy
,
and
prosperous
.
4.
For
the
weakning
of
the
Kingdom
of
Satan
and
Antichrist
,
the
weakning
of
whose
Kingdom
is
the
glory
,
safety
,
and
security
of
the
Land
.
5.
For
the
turning
away
of
wrath
,
either
felt
or
feared
.
6.
For
the
bringing
down
of
the
greatest
,
weightiest
,
and
noblest
of
James
5.
16
,
17
,
18.
temporal
favours
and
blessings
upon
Cities
and
Countries
,
as
might
be
proved
from
scores
of
Scripture
.
And
therefore
The
first
on
the
24.
of
August
,
and
the
other
on
the
2.
of
September
.
never
marvel
,
if
God
revenges
the
abuses
done
to
them
in
flames
of
fire
.
It
was
on
a
Sabbath
that
the
publick
liberty
of
the
painful
,
faithful
Ministers
of
London
was
terminated
and
came
to
an
end
,
and
it
was
on
a
Sabbath
that
London
was
burnt
.
Thirteenthly
,
Shedding
of
the
blood
of
the
Just
,
is
a
crying
sin
that
brings
the
Judgment
of
Fire
,
and
lays
all
desolate
,
Ezek.
35.
4
,
5.
7.
I
will
lay
thy
cities
waste
,
and
thou
See
Ezek.
21.
28.
31
,
32.
And
Chap.
25.
3
,
4
,
5.
shalt
be
desolate
,
and
thou
shalt
know
that
I
am
the
Lord
.
Because
thou
hast
had
a
perpetual
hatred
(
or
hatred
of
old
)
and
hast
shed
the
blood
of
the
children
of
Israel
by
the
force
of
the
sword
in
the
time
of
their
calamity
,
in
the
time
that
their
iniquity
had
an
end
.
Thus
will
I
make
mount
Seir
most
desolate
,
and
cut
off
from
it
him
that
passeth
out
,
and
him
that
returneth
.
Vers.
10.
Because
thou
hast
said
these
two
nations
and
these
two
countries
shall
be
mine
,
and
we
will
possessit
,
whereas
the
Lord
was
there
.
Vers.
11.
Therefore
as
I
live
,
saith
the
Lord
God
,
I
will
even
do
according
●o
thine
anger
,
and
according
to
thine
envy
which
thou
hast
used
out
of
thy
hatred
against
them
:
and
I
will
make
my self
known
among
them
when
I
have
judged
thee
.
Vers.
12.
And
thou
shalt
know
that
I
am
the
Lord
,
and
that
I
have
heard
all
thy
blasphemies
which
thou
hast
spoken
against
the
mountains
of
Israel
,
saying
,
They
are
laid
desolate
,
they
are
given
us
to
consume
(
or
devour
.
)
Vers.
13.
Thus
with
your
mouth
you
have
boasted
against
me
,
and
have
multiplied
your
words
against
me
,
I
have
heard
them
.
Vers.
14.
Thus
saith
the
Lord
God
,
when
the
whole
earth
rejoyceth
I
will
make
thee
desolate
.
Vers.
15.
As
thou
didst
rejoyce
at
the
inheritance
of
the
house
of
Israel
,
because
it
was
desolate
,
so
will
I
do
unto
thee
,
Thou
shalt
be
desolate
,
O
mount
Seir
,
and
all
Idumea
,
even
all
of
it
,
and
they
shall
know
that
I
am
the
Lord
.
The
Edomites
were
deadly
enemies
to
the
Israelites
,
their
hatred
was
old
and
strong
,
and
active
against
them
;
and
they
took
hold
on
all
occasions
wherein
they
might
express
their
rage
and
cruelty
against
them
,
both
in
words
and
works
.
And
therefore
Psal.
137.
7.
when
the
Babylonians
took
Jerusalem
,
they
cryed
,
Rase
it
,
Rase
it
,
even
to
the
foundation
thereof
.
When
the
Babylonians
entred
Jerusalem
,
many
of
the
Jews
fled
to
the
Edomites
for
succour
,
they
being
their
brethren
;
but
instead
of
sheltring
them
,
they
cruelly
destroyed
them
,
and
greatly
insulted
over
them
,
and
were
glad
of
all
opportunities
wherin
they
might
vent
all
their
rage
and
malice
against
them
,
that
so
they
might
the
better
ingratiate
themselves
with
the
Babylonians
.
Now
for
these
cruel
practices
and
barbarous
severities
of
theirs
towards
the
poor
,
afflicted
,
and
distressed
Israel
of
God
,
God
is
resolved
to
bring
utter
desolation
upon
them
.
Vers.
3.
Thus
saith
the
Lord
God
,
Behold
,
O
mount
Seir
,
I
am
against
thee
,
and
I
will
stretch
out
my
hand
against
thee
,
and
I
will
make
thee
most
desolate
:
Or
as
the
Hebrew
is
,
Shemamah
Vmeshammah
,
desolation
and
desolation
.
Now
this
doubling
of
the
Hebrew
word
shews
the
certainty
of
their
desolation
,
the
speediness
of
their
desolation
,
and
the
greatness
and
throughness
of
their
desolation
,
Jer.
26.
14
,
15.
See
vers.
8
,
9.
11.
As
for
me
,
behold
,
I
am
in
your
hand
,
do
with
me
as
seemeth
good
and
meet
unto
you
.
But
know
ye
for
certain
,
that
if
you
put
me
to
death
,
ye
shall
surely
bring
innocent
blood
upon
your selves
,
and
upon
this
city
,
and
upon
the
inhabitants
thereof
.
That
was
good
counsel
,
which
Tertullian
gave
Scapula
a
Pagan
Persecutor
.
God
will
surely
make
Inquisition
for
our
blood
,
therefore
(
saith
he
)
if
thou
wilt
not
spare
us
,
yet
spare
thy self
;
if
not
thy self
,
yet
spare
thy
Country
,
which
must
be
responsible
when
God
comes
to
visit
for
blood
.
So
Lam.
4.
11.
12
,
13.
The
Lord
hath
accomplished
his
fury
,
he
hath
poured
out
his
fierce
anger
,
and
hath
kindled
a
fire
in
Zion
,
and
it
hath
devoured
the
foundations
thereof
.
The
Kings
of
the
earth
,
and
all
the
inhabitants
of
the
world
would
not
have
believed
that
the
adversary
and
the
enemy
should
have
entred
into
the
gates
of
Jerusalem
.
For
the
sins
of
her
Prophets
,
and
the
iniquities
of
her
Priests
,
that
have
shed
the
blood
of
the
just
in
the
midst
of
her
.
The
Prophets
and
the
Priests
enraged
the
people
against
them
,
and
ingaged
the
Civil
Power
against
the
just
and
the
innocent
,
to
the
shedding
of
their
blood
.
But
this
innocent
blood
could
not
be
purged
away
but
by
fire
.
To
shed
the
blood
of
the
Just
is
a
most
crying
sin
,
and
that
for
which
God
has
turned
the
most
glorious
Cities
in
the
World
into
ashes
.
Jerom
upon
the
Text
saith
,
that
the
Prophets
and
Priests
shed
the
blood
of
the
Just
in
the
midst
of
Jerusalem
,
by
drawing
them
into
errour
,
which
is
to
the
destruction
of
the
Soul
.
But
Calvin
upon
the
Text
well
observes
this
cannot
stand
,
because
just
men
are
not
so
destroyed
;
but
the
w●cked
only
that
take
no
heed
to
their
false
teaching
.
Therefore
(
saith
he
)
the
true
Prophets
of
God
are
meant
by
the
just
,
for
whom
they
had
Prisons
,
Dungeons
,
and
Stocks
to
put
them
into
;
and
sometimes
stoning
,
or
otherwise
,
tumults
,
which
they
stirred
up
among
the
people
,
whereby
their
blood
was
shed
.
Rome
has
much
of
the
blood
of
the
Saints
upon
her
skirts
,
and
for
this
very
sin
she
shall
be
utterly
burnt
with
fire
,
as
you
may
see
at
large
,
if
you
will
please
to
read
the
18.
Chapter
Rev.
16.
6.
Rev.
17.
6.
Rev.
19
2.
Rev.
18.
24.
of
the
Revelations
at
your
leisure
.
Though
Rome
was
a
Cage
of
unclean
Birds
,
and
full
of
all
manner
of
abominations
;
yet
the
sin
that
shall
at
last
burn
her
to
ash●s
,
is
the
blood
of
the
Saints
:
mark
,
though
the
people
of
God
are
in
Babylon
,
and
may
partake
of
her
Plagues
,
and
fall
under
the
fiery
Dispensation
with
her
;
it
is
not
the
sins
of
the
Saints
but
the
sins
of
Babylon
that
bring
the
Judgment
of
Fire
upon
Babylon
.
Mark
,
the
people
of
God
may
live
in
a
City
that
may
be
burnt
to
ashes
,
and
yet
their
sins
may
not
be
the
procuring
causes
of
that
Judgment
.
Lot
lived
in
Sodom
,
and
Gen.
19.
had
his
failings
and
infirmities
as
well
as
other
Saints
;
but
it
was
not
his
sins
that
brought
the
Judgment
of
Fire
upon
that
City
,
but
the
sins
of
the
Citizens
,
as
the
Scripture
assures
us
.
But
you
may
say
,
Pray
,
Sir
,
why
is
God
so
severe
as
to
turn
stately
Cities
,
rich
and
populous
Cities
,
great
and
glorious
Cities
into
a
ruinous
heap
,
for
shedding
the
blood
of
the
Just
?
Answ.
Because
next
to
the
blood
of
Christ
,
the
blood
of
the
Just
is
the
most
precious
blood
in
all
the
world
.
Mark
,
there
are
these
nine
things
that
speak
out
the
preciousness
of
the
blood
of
the
Just
.
First
,
Clear
and
plain
Scriptures
speak
out
the
blood
of
the
Saints
to
be
precious
.
He
shall
redeem
their
soul
from
deceit
Psal.
73.
32
,
33.
Psal.
72.
14.
and
violence
,
and
precious
shall
their
blood
be
in
his
sight
.
And
so
Psal.
116.
15.
Precious
in
the
sight
of
the
Lord
is
the
death
of
his
Saints
.
But
,
Secondly
,
The
cry
of
their
blood
reaches
as
high
as
Heaven
,
and
this
speaks
it
out
to
be
precious
blood
,
Gen.
4
10
,
11.
Crying
is
ascribed
to
blood
by
a
figurative
speech
.
The
blood
of
one
Abel
had
so
many
tongues
as
drops
,
and
every
drop
a
voice
to
cry
for
vengeance
,
and
the
cry
of
his
blood
did
strongly
ingage
the
Justice
of
God
to
punish
it
.
Rev.
16.
6.
Give
them
blood
to
drink
,
for
they
are
worthy
.
But
,
Thirdly
,
Gods
cursing
their
blessings
,
who
have
shed
the
blood
of
his
Saints
,
speaks
out
their
blood
to
be
precious
blood
,
Gen.
4.
10
,
11.
And
now
art
thou
cursed
from
the
earth
,
which
hath
opened
her
mouth
to
receive
thy
brothers
blood
from
thy
hand
.
Now
this
is
added
by
the
way
.
1.
To
aggravate
the
sin
of
Cain
.
2.
To
shew
the
fitness
of
the
punishment
:
't
is
as
if
he
had
said
,
the
earth
did
,
as
it
were
,
in
compassion
receive
into
her
bosom
that
blood
which
thou
didst
cruelly
and
wickedly
shed
;
and
therefor●
out
of
the
earth
(
which
hath
sucked
in
by
the
pores
thereof
thy
brothers
blood
)
shall
spring
a
curse
that
shall
plague
thee
for
shedding
that
blood
.
The
earth
which
was
created
for
thy
blessing
and
service
,
shall
execute
this
curse
against
thee
in
vengeance
,
not
yielding
thee
the
fruits
which
otherwise
it
would
have
done
.
As
is
expressed
in
vers.
12.
When
thou
tillest
the
ground
,
it
shall
not
henceforth
yield
unto
thee
her
strength
.
(
Heb.
It
shall
not
go
on
to
give
thee
its
ability
.
)
This
was
a
second
curse
,
whereby
the
earth
became
worse
for
Cains
sin
then
it
was
for
Adams
Now
if
this
curse
were
not
general
;
yet
doubtless
it
was
a
particular
curse
upon
Cains
portion
:
so
that
wheresoever
,
or
whensoever
he
should
till
the
earth
as
a
Hu●bandman
,
the
earth
by
its
barrenness
should
upbraid
him
as
a
Murderer
.
But
,
Fourthly
,
Gods
pouring
out
of
the
blood
of
the
wicked
as
water
is
poured
out
upon
the
ground
,
to
prevent
the
effusion
of
his
Childrens
blood
,
speaks
out
their
blood
to
be
precious
Isa.
43.
4
,
5.
blood
.
At
the
Red-sea
God
made
way
,
not
only
through
the
Sea
,
but
also
through
the
blood
of
the
Egyptians
Exod.
14.
to
preserve
the
blood
and
lives
of
his
poor
people
.
God
,
to
●reserve
the
lives
and
blood
of
his
people
,
destroys
a
hundred
four-score
and
five
thousand
of
Zenacheribs
Army
by
the
Isa.
37.
36.
hand
of
his
Angel
in
one
night
.
And
you
know
in
Esthers
Esth.
9.
time
,
how
God
made
way
for
the
preservation
of
the
lives
and
blood
of
his
people
through
the
blood
of
Haman
his
Sons
,
and
the
rest
of
their
enemies
that
hated
them
.
I
might
give
you
twenty
other
Scriptures
to
the
same
purpose
,
but
enough
is
as
good
as
a
Feast
.
But
,
Fifthly
,
The
strict
Inquisition
that
God
has
made
after
the
blood
of
the
Just
in
all
Ages
of
the
World
,
argues
the
preciousness
of
their
blood
,
Psal.
9.
12.
When
he
maketh
inquisition
for
blood
,
he
remembreth
them
,
he
forgetteth
not
the
cry
of
the
humble
.
Did
not
Pharaoh
,
Ahab
,
Jezabel
,
Haman
,
Herod
,
Amalek
,
Moab
,
Ammon
,
Zenacherib
,
&c.
find
by
woful
experience
,
that
God
did
make
a
strict
Inquisition
after
the
blood
of
the
Just
.
And
so
did
those
men
of
violence
,
who
shed
the
blood
of
the
Just
in
the
primitive
times
,
&c.
But
,
Sixthly
,
The
speedy
and
dreadful
Vengeance
of
God
upon
such
as
have
shed
the
blood
of
the
Just
,
speaks
out
their
blood
to
be
precious
in
his
eyes
,
Psal.
55.
23.
But
thou
,
O
God
,
shalt
bring
them
down
into
the
pit
of
destruction
,
bloody
and
deceitful
men
shall
not
live
out
half
their
days
,
Psal.
94.
21-23
.
They
gather
themselves
together
(
Heb.
Run
by
troops
as
thieves
do
)
against
the
soul
of
the
righteous
,
and
condemn
the
innocent
blood
:
he
shall
bring
upon
them
their
own
iniquity
,
and
shall
cut
them
off
in
their
own
wickedness
;
yea
,
the
Lord
our
God
shall
cut
them
off
.
Richard
the
III.
and
Q.
Mary
were
cruel
Princes
,
and
shed
the
blood
of
the
Just
,
and
they
had
the
shortest
Reign
of
any
since
the
Conquest
.
Charles
the
IX
.
was
a
great
shedder
of
the
blood
of
the
History
of
France
,
pag.
791.
to
pag.
798.
Just
,
he
had
a
deep
hand
in
the
Massacre
of
the
Protestants
in
Paris
,
and
in
other
Parts
of
his
Kingdom
,
he
glutted
himself
with
the
blood
of
the
Just
,
and
gloried
greatly
in
their
ruines
.
In
his
latter
days
he
was
surprised
with
a
great
debility
and
tormenting
pains
in
his
body
,
after
a
great
effusion
Pag.
808
,
809.
of
blood
which
issued
out
by
all
the
passages
of
his
body
,
he
breathed
forth
his
wretched
Soul
.
Oh
the
horrid
butcheries
that
were
committed
and
commanded
by
this
bloody
Prince
his
Reign
,
throughout
his
whole
Realm
!
but
at
last
divine
Vengeance
overtook
him
,
and
he
dyed
wallowing
in
his
own
blood
,
&c.
The
Duke
of
Guise
,
next
to
the
King
,
had
the
greatest
Pag.
793
,
794.
hand
in
the
Massacre
of
the
Protestants
,
he
was
a
most
barbarous
Prince
,
and
at
last
he
falls
by
barbarous
hands
;
for
he
being
called
by
Revoll
Secretary
to
Henry
the
III
to
come
to
the
King
into
his
Cabinet
,
as
he
lifted
up
the
Tapestry
Page
867.
with
one
hand
to
enter
,
he
was
charged
with
Swords
,
Daggers
,
and
Partisans
,
and
so
dyed
by
the
hands
of
Murderers
.
He
that
had
murthered
many
thousands
of
the
Protestants
,
was
at
last
murthered
by
men
of
his
own
Religion
.
Henry
the
III.
King
of
France
,
was
a
most
cruel
Enemy
to
French
History
,
pag.
879
,
880.
the
Protestants
,
and
he
was
by
James
Clemmont
a
Monk
,
stabbed
in
the
same
Chamber
,
and
on
the
same
day
wherein
he
had
helped
to
contrive
the
French
Massacre
.
Doubtles
God
will
one
day
reckon
with
France
for
all
that
Protestan●
blood
that
they
have
shed
.
Maximinus
was
a
great
Persecutor
of
the
people
of
God
,
he
set
forth
a
Proclamation
ingraven
in
Brass
for
the
utter
History
of
the
Council
of
Trent
,
pag.
417.
abolishing
of
Christ
and
his
Religion
;
he
was
at
last
eaten
up
of
Lice
.
The
same
Judgment
befel
Philip
King
of
Spain
,
who
swore
he
had
rather
have
no
Subjects
then
Lutheran
Subjects
;
and
when
he
had
narrowly
escaped
drowning
in
a
shipwrack
,
he
said
,
he
was
delivered
of
God
to
rout
off
Lutheranism
,
which
he
presently
began
to
do
,
but
God
soon
cut
him
off
.
Thomas
Blavar
,
one
of
the
Privy
Counsellors
of
the
King
of
Scots
,
was
a
sore
Persecutor
of
the
people
of
God
in
that
Theatrum
Historicum
.
Land
;
when
he
lay
on
his
dying-bed
he
fell
into
despair
,
and
cryed
out
,
that
he
was
damned
,
he
was
damned
:
and
when
the
Monks
came
about
him
to
comfort
him
,
he
cryed
out
upon
them
,
saying
,
That
their
Masses
and
other
trash
would
do
him
no
good
;
for
he
never
believed
them
,
but
all
that
he
did
was
for
love
of
money
,
and
not
of
Religion
,
not
respecting
or
believing
that
there
was
either
a
God
or
a
Devil
,
a
Hell
or
a
Heaven
;
and
therefore
he
was
damned
,
there
was
no
remedy
but
he
must
go
to
Hell
,
and
in
this
case
without
a
sign
of
repentance
he
dyed
.
A
Popish
Magistrate
having
condemned
a
poor
Protestant
to
death
,
before
his
execution
he
caused
his
tongue
to
be
cut
out
,
because
he
should
not
confess
the
truth
:
but
the
Lord
did
retaliate
it
upon
him
;
for
the
next
child
he
had
,
was
born
without
a
tongue
.
Cardinal
Crescentius
was
a
most
desperate
Persecutor
of
the
people
of
God
,
he
was
the
Popes
Embassador
to
the
Anno
1552.
Council
of
Trent
,
and
being
one
night
busie
in
writing
to
his
Master
the
Pope
,
a
huge
black
Dog
with
great
flaming
eyes
,
and
long
ears
dangling
down
to
the
ground
,
appeared
to
him
in
his
Chamber
,
and
went
under
the
Table
where
he
sate
:
Upon
which
the
Cardinal
was
amazed
;
but
as
as
soon
as
he
had
recovered
himself
,
he
called
his
Servants
to
put
out
the
black
Dog
that
was
come
into
his
Chamber
:
but
they
lookt
round
about
his
Chambers
,
and
the
next
Chambers
,
but
could
find
no
black
Dog
:
upon
which
the
Cardinal
fell
presently
sick
with
a
strong
conceit
,
which
never
left
him
till
his
death
,
still
crying
out
,
Drive
away
the
black
Dog
,
drive
away
the
black
Dog
,
which
seemed
to
him
to
be
climbing
up
his
Bed
;
and
in
that
humour
he
dyed
.
After
the
Martyrdom
of
Gregory
the
Bishop
of
Spoleta
,
Flacchus
Phil.
Lonicer
.
the
Governour
who
was
the
Author
thereof
,
was
struck
with
an
Angel
,
and
vomited
up
his
entrails
at
his
mouth
,
and
dyed
.
Mammea
Agrippitus
when
he
was
fifteen
years
old
,
because
Cent.
3.
cap.
12.
he
would
not
sacrifice
to
their
Idols
,
was
apprehended
at
Preneste
,
and
whipt
with
Scourges
,
and
hanged
up
by
the
heels
,
and
at
last
slain
with
the
Sword
;
in
the
midst
of
whose
torments
the
Governour
of
the
City
fell
down
dead
from
the
Tribunal-seat
.
Gensericus
King
of
the
Vandals
(
an
Arrian
)
was
a
most
Sigeb
.
in
Chron.
cruel
Persecutor
of
the
Orthodox
Christians
,
he
was
possessed
of
the
Devil
,
and
dyed
a
most
miserable
death
in
the
year
477.
Herod
the
Great
,
who
caused
the
Babes
of
Bethlehem
to
be
Euseb.
Hist.
slain
,
hoping
thereby
to
have
destroyed
Christ
,
shortly
after
was
plagued
by
God
with
an
incurable
disease
,
having
a
slow
and
slack
fire
continually
tormenting
of
his
inward
parts
,
he
had
a
vehement
and
greedy
●●
fire
to
eat
,
and
yet
nothing
would
satisfie
him
;
his
inward
bowels
rotted
,
his
breath
was
short
and
stinking
,
some
of
his
members
rotted
,
and
in
all
his
members
he
had
so
violent
a
cramp
,
that
nature
was
not
able
to
bear
it
,
and
so
growing
mad
with
pain
,
he
dyed
miserably
.
Herod
Antipas
,
who
beheaded
John
Baptist
,
not
long
after
Euseb.
Hist.
falling
into
disgrace
with
the
Roman
Emperor
,
with
his
incestuous
Herodias
the
Suggester
of
that
murther
,
they
were
banished
,
and
fell
into
such
misery
and
penury
,
that
they
ended
their
wretched
lives
with
much
shame
and
misery
.
Herod
Agrippa
was
a
great
Persecutor
of
the
Saints
;
he
was
Acts
12.
Joseph
.
Antiq.
lib.
19.
cap.
7.
eaten
up
of
worms
in
the
third
year
of
his
Raign
,
as
Jos●phus
observes
.
He
went
to
Caesarea
to
keep
certain
Plays
in
the
Honour
of
Caesar
;
the
Gown
he
was
in
(
as
the
same
Author
relates
)
was
a
Gown
of
Silver
wonderfully
wrought
,
and
the
beams
of
the
Sun
reflecting
upon
it
,
made
so
it
glister
,
that
it
dazled
the
eyes
of
the
Beholders
;
and
when
he
had
made
an
end
of
his
starched
Oration
in
this
his
Bravery
,
his
Flatterers
Acts
12.
21
,
22
,
23.
extolled
him
as
a
God
,
crying
out
,
'T
is
the
voice
of
a
God
,
and
not
of
a
man
:
Whereupon
he
was
presently
smitten
by
the
Angel
of
the
Lord
,
and
so
dyed
with
worms
that
eat
up
his
Joseph
.
Antiq.
lib.
18.
cap.
13.
entrails
;
the
blow
the
Angel
gave
him
was
an
inward
blow
,
and
not
so
visible
to
others
;
and
his
torments
more
and
more
increasing
upon
him
,
the
people
put
on
sack-cloth
,
and
made
supplication
for
him
,
but
all
in
vain
;
for
his
pains
and
torments
growing
stronger
and
stronger
every
day
upon
him
,
they
separated
his
wretched
soul
from
his
loathsom
body
within
the
compass
of
five
days
.
Euseb.
Hist.
Cai●phas
the
high
Priest
,
who
gathered
the
Councel
,
and
suborned
false
Witness
against
the
Lord
Christ
,
was
shortly
after
put
out
of
his
Office
;
and
one
Jonathan
substituted
in
Euseb.
Hist.
lib.
2.
cap.
7.
his
room
,
whereupon
he
killed
himself
.
Not
long
after
Pontius
Pilate
had
condemned
our
Lord
Christ
,
he
lost
his
Deputiship
,
and
Caesars
favour
;
and
being
fallen
into
disgrace
with
the
Roman
Emperour
,
and
banished
by
him
,
he
fell
into
such
misery
,
that
he
hanged
himself
.
Oh
the
dreadful
Judgments
that
were
inflicted
upon
the
chief
Actors
in
the
Ten
Persecutions
!
Shall
I
give
you
a
brief
account
of
what
befel
them
?
Nero
that
Monster
of
men
,
who
raised
the
first
bloody
Persecution
(
to
pick
a
quarrel
with
the
Christians
)
he
set
the
City
of
Rome
on
fire
,
and
then
charged
it
upon
them
;
under
which
pretence
he
exposes
them
to
the
fury
of
the
people
,
who
cruelly
tormented
them
,
as
if
they
had
been
common
burners
and
destroyers
of
Cities
,
and
the
deadly
enemies
of
mankind
;
yea
,
Nero
himself
caused
them
to
be
apprehended
and
clad
in
wild
beasts
skins
,
and
torn
in
pieces
with
Dogs
,
others
were
crucified
,
some
he
made
Bonfires
of
to
light
him
in
his
night-sports
:
To
be
short
,
such
horrid
cruelty
he
used
towards
them
,
as
caused
many
of
their
enemies
to
pity
them
.
But
God
found
out
this
wretched
Persecutor
at
last
;
for
being
adjudged
by
the
Senate
an
enemy
to
mankind
,
he
was
condemned
to
be
whipt
to
death
,
for
the
prevention
whereof
he
cut
his
own
throat
.
Domitian
the
Author
of
the
second
Persecution
against
the
Christians
,
having
drawn
a
Catalogue
of
such
as
he
was
to
kill
,
in
which
was
the
name
of
his
own
Wife
and
other
friends
:
upon
which
he
was
by
the
consent
of
his
Wife
slain
by
his
own
Houshold-servants
with
Daggers
in
his
Privy-Chamber
;
his
body
was
buried
without
Honour
,
his
Memory
cursed
to
posterity
,
and
his
Arms
and
Ensigns
were
thrown
down
and
defaced
.
Trajan
raised
the
third
Persecution
against
the
Church
;
he
was
continually
vexed
with
Seditions
,
and
the
vengeance
of
God
followed
him
close
.
For
first
,
he
fell
into
a
Palsie
,
then
lost
the
use
of
his
senses
;
afterwards
he
fell
into
a
Dropsie
,
and
dyed
in
great
anguish
.
Adrian
being
vexed
with
great
and
perpetual
Commotions
in
his
life
,
dyed
with
much
anxiety
.
Maximinus
being
declared
an
Enemy
by
the
Senate
,
was
killed
in
his
own
Tent.
Decius
by
the
Goths
(
in
their
first
Invasion
of
the
Empire
)
with
his
whole
Army
was
cut
off
.
Valerianus
was
overcome
by
the
Persians
,
and
made
use
of
by
Sapor
,
as
a
Stirrup
for
his
foot
,
when
he
went
to
take
Horse
.
Julian
in
his
height
of
contempt
against
Christ
,
was
deadly
wounded
in
Battel
against
the
Persians
,
and
throwing
his
blood
in
the
Air
,
dyed
with
that
desperate
expression
in
his
mouth
,
Vicisti
tandem
Galilaee
.
Valentius
being
a
great
Favourer
of
the
Arrians
,
and
a
great
Persecutor
of
the
Orthodox
(
the
Arrians
exceeding
the
Euseb.
Hist.
lib.
9.
cap.
8.
The
Christians
compared
his
destruction
in
the
water
to
Pharaoh's
drowning
in
the
Red
Sea
.
Heathens
in
cruelty
)
was
in
Battel
against
the
Goths
in
Thracia
wounded
,
and
being
carried
to
a
house
that
was
near
,
it
was
set
on
fire
by
the
Enemy
,
in
which
he
miserably
perished
.
Maxentius
and
his
chief
Officers
being
put
to
flight
on
the
other
side
of
the
River
Tyber
by
Constantine
,
was
necessitated
to
return
by
a
Bridge
whereupon
he
had
made
devices
in
a
secret
way
to
have
drowned
Constantine
,
by
which
he
and
those
that
were
with
him
were
drowned
in
the
River
:
upon
which
occasion
the
Christians
took
occasion
to
sing
that
word
,
Psal.
9.
16.
The
Lord
is
known
by
the
judgments
which
he
exceuteth
,
the
wicked
is
snared
in
the
work
of
his
own
hand
:
And
that
word
,
Psal.
7.
15.
He
made
a
pit
and
digged
it
,
and
he
himself
is
fallen
into
it
.
Dioclesian
being
sent
for
by
Constantine
upon
suspicion
,
chose
rather
to
poyson
himself
then
to
see
him
.
Maximianus
Herculeus
endeavouring
again
to
recover
his
Authority
,
was
discovered
in
his
design
by
his
Daughter
Constantines
Wife
:
whereupon
he
was
pursued
and
besieged
by
Constantine
,
and
was
either
killed
,
or
during
the
Siege
hanged
himself
,
as
is
diversly
reported
by
several
Writers
.
Maximinus
Jovius
through
intemperance
becoming
corpulent
,
was
smitten
with
boils
in
the
secret
parts
,
out
of
which
issued
abundance
of
vermine
;
his
Physitians
were
either
suffocated
by
the
odious
smell
of
his
loathsom
disease
,
or
else
they
were
killed
by
him
,
because
they
could
not
cure
him
.
One
of
his
Physitians
told
him
,
that
it
was
Gods
Judgment
on
him
for
persecuting
the
Christians
,
which
no
man
could
cure
.
At
last
he
sell
under
such
conv●●tions
,
as
forced
him
to
confess
,
that
the
wrongs
and
injuries
that
he
had
done
to
the
people
of
God
,
were
the
cause
of
that
plague
;
and
therefore
being
struck
with
terror
and
horror
,
gave
out
Edicts
,
that
the
Persecution
should
cease
;
and
that
Churches
should
be
builded
;
and
that
in
their
Meetings
prayers
should
be
put
up
for
him
,
as
formerly
used
to
be
:
which
Edict
is
to
be
found
in
Eusebius
.
The
other
Tyrant
in
the
East
(
to
wit
Maximinus
who
Euseb.
Hist.
lib.
8.
cap.
29.
was
called
Caesar
)
had
been
industrious
to
invent
cruel
tortures
for
the
Christians
,
especially
to
pull
out
their
eyes
:
but
at
last
he
was
defeated
,
and
in
a
base
habit
made
to
hide
himself
,
and
afterwards
he
was
pursued
by
such
a
sickness
which
made
both
his
eyes
to
drop
out
of
his
head
,
by
which
Judgment
he
was
necessitated
to
confess
,
that
the
God
of
the
Christians
was
the
only
true
God
,
and
that
he
had
been
mistaken
concerning
the
gods
whom
he
chose
to
worship
;
which
words
Euseb.
de
vita
Constantini
,
lib.
2.
cap.
52.
were
uttered
by
him
when
he
was
even
expiring
,
as
Eusebius
testifies
.
By
all
these
dreadful
Instances
,
you
may
run
and
read
that
heavy
Vengeance
that
has
been
inflicted
upon
those
who
have
shed
the
blood
of
the
Just
.
Foelix
Earl
of
Wartenburge
was
a
great
Persecutor
of
the
Saints
,
and
did
swear
that
ere
he
dyed
,
he
would
ride
up
to
the
Spurs
in
the
blood
of
the
Lutherans
:
but
the
very
same
night
wherein
he
had
thus
sworn
and
vowed
,
he
was
choaked
with
his
own
blood
.
The
Judgments
of
God
were
so
famous
and
frequent
upon
those
that
did
shed
the
blood
of
the
Saints
in
Bohemia
,
that
it
was
used
as
a
Proverb
among
the
Adversaries
themselves
,
That
if
any
man
be
weary
of
his
life
,
let
him
but
attempt
against
the
Picardines
(
so
they
called
the
Christians
)
and
he
should
not
live
a
year
to
an
end
.
Sir
Thomas
Moor
,
once
Lord
Chancellor
of
England
,
was
a
sworn
Enemy
to
the
Gospel
,
&
persecuted
the
Saints
with
fire
and
faggot
;
and
among
all
his
praises
he
reckons
,
this
is
the
chiefest
:
That
he
had
been
a
Persecutor
of
the
Lutherans
,
i.
e.
the
Saints
:
but
what
became
of
him
?
he
was
first
accused
of
Treason
,
and
then
condemned
,
and
at
last
beheaded
.
Judge
Morgan
was
a
great
Persecutor
of
the
people
of
God
;
but
shortly
after
he
had
passed
the
Sentence
of
Condemnation
upon
that
vertuous
Lady
,
the
Lady
Jane
Grey
,
he
fell
mad
,
and
in
his
mad
raving
fits
,
he
would
continually
cry
out
,
Take
away
the
Lady
Jone
,
take
away
the
Lady
Jane
from
me
:
and
in
that
horror
he
ended
his
wretched
life
.
Drahomiza
,
after
the
death
of
her
Husband
,
usurped
the
Government
of
Bohemia
,
and
was
a
cruel
Persecutor
of
the
people
of
God
;
but
by
a
righteous
hand
of
God
it
so
fell
out
,
that
on
that
very
place
where
the
Ministers
bones
lay
unburied
,
the
earth
opened
of
it self
,
and
swallowed
her
up
alive
with
her
Chariot
,
and
those
that
were
in
it
:
which
place
is
now
to
be
seen
before
the
Cast'e
of
Prague
.
There
is
no
end
of
Instances
of
a
later
date
.
But
,
Seventhly
,
The
strange
,
miraculous
,
and
wonderful
preservation
of
the
lives
and
blood
of
the
Just
,
speaks
out
their
Hesiod
speaks
of
thirty
thousand
Demi-Gods
that
were
keepers
of
men
;
but
what
are
so
many
thousand
Gods
to
that
one
God
that
neither
slumbers
nor
sleeps
,
but
day
and
night
keeps
his
people
as
the
apple
of
his
eye
,
Zeph.
5.
8.
As
his
Jews
,
Mal.
3.
17.
that
keeps
them
in
his
Pavilion
,
as
a
Prince
his
Favourite
,
Psal.
31.
20.
blood
to
be
precious
blood
.
Who
can
sum
up
the
many
Miracles
of
divine
Love
,
Power
,
Wisdom
,
and
Care
,
&c.
that
God
manifested
in
the
preservation
of
Joseph
in
the
Prison
,
Jeremiah
in
the
Dungeon
,
Daniel
in
the
Den
,
and
the
three
Children
in
the
fiery
Furnace
,
and
not
say
,
surely
the
blood
of
the
Saints
is
very
precious
in
the
eyes
of
the
Lord
?
I
have
read
of
a
certain
Witch
that
sent
her
Spirits
to
kill
Ambrose
;
but
they
returned
her
this
Answer
,
That
God
had
hedged
him
in
as
he
did
Job
,
and
therefore
they
could
not
touch
him
,
they
could
not
hurt
him
.
Another
came
with
a
drawn
Sword
to
his
Bed-side
to
have
killed
him
,
but
he
could
not
stir
his
hand
,
till
repenting
,
he
was
by
the
prayer
of
Ambrose
restored
to
the
use
of
his
hand
again
.
For
Luther
(
saith
my
Author
)
a
poor
Fryar
to
stand
it
out
against
the
Pope
and
all
the
Power
of
Rome
,
was
a
great
miracle
,
and
that
he
should
prevail
against
all
that
Power
,
was
a
greater
,
and
that
after
all
,
he
should
dye
in
his
bed
,
was
the
greatest
of
all
.
There
are
many
thousand
Instances
more
of
the
like
nature
,
but
enough
is
as
good
as
a
Feast
.
Eighthly
,
The
spiritual
Judgments
that
God
hath
given
such
up
to
,
who
have
shed
the
blood
of
the
Just
,
speaks
out
their
blood
to
be
precious
blood
.
Oh
the
dreadful
horrors
and
amazing
terrors
of
conscience
that
such
have
been
given
up
to
!
Take
a
few
Instances
among
the
many
that
might
be
given
.
The
Vaivod
that
had
betrayed
Zegeden
a
godly
man
,
professed
to
Zegedine
;
that
he
was
so
haunted
with
Apparitions
Cicero
.
and
the
Furies
of
his
own
Conscience
,
that
he
could
not
rest
day
nor
night
.
Dionysius
a
cruel
Tyrant
,
a
bitter
Enemy
Conscience
is
Gods
Preacher
in
the
bosom
.
Conscience
is
mille
testes
,
a
thousand
witnesses
for
or
against
a
man
.
Conscience
hath
a
good
memory
.
to
all
good
men
and
good
things
,
was
so
troubled
with
fear
and
horror
of
conscience
,
that
not
daring
to
trust
his
best
friends
with
a
Rasor
,
he
used
to
sindge
his
beard
with
burning
coals
.
A
sleepy
conscience
,
when
awakned
,
is
like
a
sleepy
Lyon
,
when
he
awakes
he
roars
and
tears
his
prey
.
It
is
like
Prometheus
Vultur
,
it
lyes
ever
gnawing
.
Sin
brings
a
stain
and
a
sting
.
Horror
of
conscience
meets
a
man
in
the
dark
,
and
makes
him
leap
in
the
night
,
and
makes
him
quake
in
his
sleep
,
and
makes
him
start
in
every
corner
,
and
makes
him
think
every
bush
is
a
man
,
every
man
a
Devil
,
and
every
Devil
a
Messenger
to
fetch
him
quick
to
Hell
.
By
this
Theodorick
saw
the
face
of
a
man
in
the
mouth
of
a
fish
.
N●ssus
heard
the
noise
of
murther
in
the
voice
of
birds
.
Saundes
ran
distracted
over
the
Irish
Mountains
.
This
made
Cain
wander
,
Saul
stab
himself
,
Judas
hang
himself
,
Arius
empty
his
bowels
at
the
stool
,
Latomus
cry
desperately
,
he
was
damned
,
he
was
damned
,
and
Julian
confess
,
that
he
was
conquered
.
It
makes
man
,
the
Lord
of
all
,
to
be
Slave
to
all
.
Lord
,
what
is
man
?
Certainly
't
is
better
with
Evagrius
to
lye
secure
on
a
bed
of
straw
,
then
to
have
a
turbulent
conscience
on
a
bed
of
Doune
,
having
Curtains
embossed
with
Gold
and
Pearl
.
But
,
Ninthly
and
lastly
,
The
shedding
of
the
blood
of
the
Just
,
is
a
sin
of
so
high
a
cry
,
and
so
deep
a
dye
,
that
for
it
God
is
resolved
(
except
men
repent
)
that
he
will
shut
them
out
Gal.
5.
21.
Rev.
21.
8.
Rev.
22.
15.
1
Joh.
3.
15.
Math.
22.
7.
of
the
highest
Heaven
,
and
cast
them
down
to
the
lowest
Hell
,
as
you
may
see
by
comparing
the
Scriptures
in
the
Margine
together
;
and
therefore
certainly
the
blood
of
the
Just
is
most
precious
blood
.
Now
seeing
that
the
blood
of
the
Just
is
such
precious
blood
,
who
will
wonder
,
if
God
sets
such
Cities
,
and
Towns
,
and
Countries
into
a
flame
about
their
ears
,
upon
whose
skirts
the
blood
of
the
Just
is
to
be
found
?
Josephus
speaking
of
the
desolation
of
Jerusalem
,
saith
,
Because
they
have
sinned
against
the
Lord
God
of
their
Fathers
in
shedding
the
blood
of
just
men
and
innocents
that
were
within
thee
,
even
in
the
Temple
of
the
Lord
,
therefore
are
our
sorrowful
sighings
multiplied
,
and
our
weepin●s
daily
increased
'T
was
the
blood
of
the
just
,
the
blood
of
the
innocents
that
turned
Jerusalem
into
ashes
.
I
have
read
of
one
Rabbi
Samuel
,
who
six
hundred
years
since
writ
a
Tract
in
form
of
an
Epistle
to
Rabbi
Isaac
Master
of
the
Synagogue
of
the
Jews
,
wherein
he
doth
excellently
discuss
the
cause
of
their
long
Captivity
and
extream
misery
,
and
after
that
he
had
proved
,
that
it
was
inflicted
for
some
grievous
sin
,
he
sheweth
that
sin
to
be
the
same
which
Amos
speaks
of
.
For
three
transgressions
of
Israel
,
and
for
four
I
will
not
turn
away
the
punishment
thereof
,
because
they
sold
the
righteous
for
silver
,
and
the
poor
for
a
pair
of
shoes
.
The
selling
of
Joseph
he
makes
the
first
sin
,
the
worshipping
of
the
Calf
in
Horeb
the
second
sin
,
the
abusing
of
Gods
Prophets
the
third
sin
,
and
the
selling
of
Jesus
Christ
the
fourth
sin
.
For
the
first
,
they
served
four
hundred
years
in
Egypt
;
for
the
second
,
they
wandred
forty
years
in
the
Wilderness
;
for
the
third
,
they
were
Captives
seventy
years
in
Babylon
;
and
for
the
fourth
,
they
are
held
in
pitiful
Captivity
even
till
this
day
.
When
Phocas
,
that
bloody
Cut-throat
,
sought
to
secure
himself
by
building
high
Walls
,
he
heard
a
voice
from
Heaven
telling
him
,
That
though
he
built
his
Bulwarks
never
so
high
;
yet
sin
within
(
blood
within
)
would
soon
undermine
all
.
Shedding
the
blood
of
the
Just
,
is
a
sin
that
hath
undermined
the
strongest
Bulwarks
,
and
that
hath
blown
up
,
and
burnt
up
the
most
glorious
Cities
that
have
been
in
the
World
.
And
who
can
tell
but
that
the
blood
of
the
Just
that
was
shed
in
the
Marian
days
,
might
now
come
up
into
Speeds
Chronicle
in
Queen
Mary
.
remembrance
before
the
Lord
?
For
in
four
years
of
her
Reign
there
were
consumed
in
the
heat
of
those
flames
two
hundred
seventy
seven
persons
,
viz.
Five
Bishops
,
one
and
twenty
Ministers
,
eight
Gentlemen
,
eighty
four
Artificers
,
one
hundred
Husbandmen
,
Servants
,
and
Labourers
,
six
and
twenty
Wives
,
twenty
Widows
,
nine
Virgins
,
two
Boys
,
and
two
Infants
.
I
say
,
who
can
tell
but
that
the
blood
of
these
precious
Servants
of
the
Lord
hath
cryed
aloud
in
the
ears
of
the
Lord
for
vengeance
against
that
once
glorious
,
but
now
desolate
City
?
Men
of
brutish
spirits
,
and
that
are
skilful
to
destroy
,
make
no
more
of
shedding
the
blood
of
the
Just
,
then
they
do
of
shedding
the
blood
of
a
Swine
;
but
yet
this
hideous
sin
makes
so
great
a
noise
in
the
ears
of
the
Lord
of
Hosts
,
that
many
times
he
tells
the
World
by
his
fiery
Dispensations
,
that
it
cannot
be
purged
away
but
by
fire
.
And
thus
much
for
the
sins
that
bring
the
fiery
Judgment
:
our
way
now
to
the
Application
is
plain
.
THE
FIRST
PART
OF
THE
Application
.
1.
To
see
the
Hand
of
the
Lord
in
it
.
Ten
Considerations
to
work
to
this
.
2.
To
mourn
under
the
sense
of
so
great
a
Judgement
.
WE
come
now
to
the
Use
and
Application
of
this
important
Point
.
The
Explication
of
a
Doctrine
,
is
but
the
drawing
of
the
Bow
:
the
Application
is
the
hitting
of
the
Mark
,
the
white
,
&c.
Is
it
so
,
that
God
is
the
Author
or
Efficient
cause
of
all
the
great
calamities
and
dreadful
Judgements
that
are
inflicted
upon
Cities
and
Countreys
;
and
in
particular
of
that
of
Fire
:
then
,
First
,
Let
us
see
the
hand
of
the
Lord
in
this
late
dreadful
Vse
.
Fire
that
hath
been
upon
us
:
for
certainly
God
is
the
Author
(
permissively
at
least
)
he
is
the
great
Agent
in
all
those
terrible
Judgements
that
befall
Persons
,
Cities
and
Kingdoms
.
Ruth
.
1.
13.
21.
Psalm
39.
9.
1
Sam.
3.
18.
Whosoever
or
whatsoever
be
the
Rod
,
it
s
his
hand
that
gives
the
stroke
.
The
power
of
bringing
Judgements
upon
Cities
God
challengeth
to
himself
,
Amos
3.
6.
Sha●●
there
be
evil
in
a
City
,
and
the
Lord
hath
not
done
it
?
Whatever
the
Judgement
be
that
falls
upon
a
City
,
God
is
the
Author
of
it
;
he
acts
in
it
,
and
orders
it
according
to
his
own
good
pleasure
.
There
is
no
Judgement
that
casually
falls
upon
any
person
,
City
or
Countrey
:
Every
Judgement
is
inflicted
by
a
Divine
Power
and
Providence
.
The
Chalde●ns
could
never
have
burnt
Jerusalem
,
if
the
Lord
had
not
granted
The
Souldiers
Fire-brand
by
which
was
fired
the
famous
Temple
of
Jerusalem
,
was
commissionated
by
a
Divine
Command
.
them
a
commission
.
Hence
saith
the
Prophet
,
Evil
came
down
from
the
Lord
,
unto
the
gate
of
Jerusalem
,
Mich.
1.
12.
'T
was
a
sore
evil
,
that
Jerusalem
(
which
was
one
of
the
worlds
wonders
)
should
be
destroyed
by
fire
;
but
this
evil
was
determined
at
the
Counsel-board
in
Heaven
.
Jerusalem
was
burnt
by
a
Commission
signed
in
Heaven
,
both
when
the
Chaldeans
under
Nebuchadnezzar
,
and
when
the
Romans
under
Titus
Vespasian
laid
it
in
Ashes
.
All
sorts
of
Judgements
are
more
at
the
beck
of
God
,
and
under
the
command
Matth.
8.
5.
11.
Whatever
Miscreants
made
the
Fire-Balls
,
yet
God
did
blow
the
fire
,
and
so
turned
London
into
a
Ruinous
heap
.
Certainly
there
was
much
of
Gods
hand
,
whatever
there
was
of
mens
heads
in
this
fatal
Fire
.
of
God
,
than
Servants
are
under
the
commands
of
their
Masters
,
or
Souldiers
under
the
commands
of
their
General
,
or
Children
under
the
command
of
their
Parents
.
Whatever
Judgement
God
commands
to
destroy
a
Person
,
a
City
,
or
Countrey
,
that
Judgement
shall
certainly
and
effectually
accomplish
the
command
of
God
,
in
spite
of
all
that
creatures
can
do
.
God
as
he
is
our
Creator
,
Preserver
,
and
Soveraign
Lord
,
has
an
absolute
power
both
over
our
persons
,
lives
,
estates
and
habitations
:
and
when
we
have
transgressed
his
righteous
Laws
,
he
may
do
with
us
,
and
all
we
have
as
he
pleases
:
he
may
turn
us
out
of
house
and
home
,
and
burn
up
all
our
comforts
round
about
us
,
and
yet
do
us
no
wrong
.
Those
things
which
seem
accidental
and
casual
unto
us
,
are
ordered
by
the
wise
Councel
,
Power
and
Providence
of
God
.
Instruments
can
no
more
stir
till
God
gives
them
a
commission
,
than
the
Axe
or
the
Knife
can
cut
of
it self
▪
without
an
hand
.
Job
eyed
God
in
the
fire
that
fell
from
Heaven
,
and
in
all
the
fiery
tryals
that
befell
him
.
And
therefore
,
as
one
observes
,
he
doth
not
say
,
the
Lord
gave
,
Austi●e
.
and
the
Devil
took
away
;
nor
the
Lord
gave
,
and
the
Chaldeans
and
Sabeans
took
away
;
but
the
Lord
hath
given
,
and
the
Lord
hath
taken
,
and
blessed
be
the
name
of
the
Lord
.
Job
1.
20
,
21.
Certainly
without
the
cognizance
and
concurrence
of
a
Wise
,
Omniscient
and
Omnipotent
God
,
no
creatures
can
move
;
nor
without
his
fore-sight
and
permission
,
no
event
can
befall
any
Person
,
City
,
or
Countrey
.
Acts
17.
28.
For
in
him
we
live
,
move
and
have
our
being
.
No
man
can
put
forth
a
natural
action
without
him
.
Whatever
the
means
or
instruments
of
our
misery
be
,
the
hand
is
Gods
,
and
this
the
Saints
in
all
the
Ages
of
the
world
have
confest
.
It
becomes
us
Levit.
10.
1
,
2
,
3
,
4.
Heb.
11.
25
,
26.
in
every
Judgement
,
to
see
the
hand
of
the
Lord
,
and
to
look
through
visible
means
to
an
invisible
God
:
for
though
the
Lord
may
,
and
many
times
do's
make
use
of
Satan
and
his
instruments
to
scourge
his
dearest
children
,
yet
it
is
but
one
hand
;
and
many
instruments
that
he
smites
us
with
.
God
makes
use
of
what
second
causes
he
pleases
for
the
execution
of
his
pleasure
.
And
many
times
he
makes
the
worst
Isa.
10.
5.
to
20.
of
men
the
Rod
of
his
indignation
to
chastise
his
people
with
.
Witne●s
Pharaoh
,
Ahab
,
Haman
,
Herod
,
and
the
Assyrian
Kings
,
with
scores
of
other
instances
that
the
Scripture
affords
.
And
all
Histories
abound
in
nothing
more
than
in
Instances
of
this
nature
,
as
all
know
that
have
read
any
thing
of
History
.
The
Conclave
of
Rome
,
and
the
Conclave
of
Hell
can
do
nothing
without
a
commission
from
Heaven
.
They
can't
make
a
Louse
,
nor
burn
a
House
,
nor
drown
Exod.
8.
18.
Jer.
21.
10.
Matth.
8.
32.
Chap.
10.
30.
Luke
21.
18.
a
Pigg
,
without
a
commission
under
the
Broad
Seal
of
Heaven
.
A
Sparrow
lights
not
upon
the
ground
,
nor
a
hair
falls
not
from
our
heads
,
no
nor
a
bristle
from
a
Sow's
back
,
(
saith
Tertullian
)
but
by
a
Divine
Providence
.
All
created
creatures
both
in
that
upper
,
and
in
this
lower
world
depend
upon
God
for
their
being
,
motion
,
and
several
activities
.
Now
in
that
God
did
not
exert
his
Power
,
neither
to
prevent
,
nor
check
those
furious
flames
,
which
he
knew
without
his
interposure
,
would
lay
all
in
ashes
;
't
is
evident
that
it
was
his
Divine
pleasure
,
that
London
should
be
turned
into
a
ruinous
heap
.
Gods
not
hindering
the
desolation
of
London
was
a
tacit
commissioning
of
the
flames
to
burn
down
all
that
stood
in
their
way
.
That
such
are
under
a
high
mistake
,
that
ascribe
the
burning
of
London
,
so
to
second
causes
,
as
that
they
will
allow
no
more
Judgement
of
God
in
it
,
than
that
which
accompanies
common
casualty
,
I
shall
sufficiently
evidence
,
before
I
have
finished
this
first
Use
.
But
I
hope
the
prudent
Reader
will
make
it
his
business
to
see
the
signal
hand
of
God
in
this
late
fiery
dispensation
,
and
to
remember
,
that
the
Scribe
is
more
properly
said
to
write
,
than
the
Pen
;
and
he
that
maketh
and
keepeth
the
Clock
,
is
more
properly
said
to
make
it
go
and
strike
,
than
the
Wheels
and
Poizes
that
hang
upon
it
;
and
every
Workman
to
effect
his
work
,
rather
than
the
tools
which
he
useth
as
instruments
.
So
the
Lord
of
Hosts
who
is
the
Chief
Agent
and
Mover
in
all
things
,
and
in
all
actions
,
may
more
fitly
and
properly
be
said
,
to
effect
and
bring
to
pass
all
Judgements
,
yea
,
all
things
that
are
done
in
the
earth
,
than
any
inferiour
or
subordinate
causes
;
seeing
they
are
but
his
tools
and
instruments
which
he
rules
and
guides
according
to
his
own
Will
,
Power
and
Providence
.
At
this
some
of
the
more
civilized
Heathen
hath
long
since
hammered
,
viz.
That
the
same
power
dispenseth
both
comforts
and
crosses
,
when
they
painted
Fortune
in
two
forms
,
with
two
faces
of
contrary
colours
,
the
foremost
white
,
the
hindermost
black
,
to
signifie
that
both
good
and
evil
came
from
the
Goddess
Fortune
.
When
't
was
told
Prince
Henry
,
that
delitiae
generis
humani
,
that
darling
of
mankind
,
That
the
sins
of
the
people
caused
that
affliction
that
was
upon
him
:
O
no
,
said
he
,
I
have
sins
enough
of
mine
own
to
cause
that
.
So
should
we
all
confess
,
that
though
God
take
occasion
by
another
mans
sin
,
or
by
another
mans
hand
to
fire
my
house
;
Yet
the
cause
is
just
that
it
should
be
so
,
and
that
I
my self
have
deserved
it
,
whatsoever
the
occasion
,
or
the
instrument
be
.
God
had
matter
enough
against
the
seventy
thousand
that
died
of
the
Plague
,
though
Davids
sin
were
the
occasion
,
yet
the
meritorious
cause
was
in
them
.
Certainly
there
is
no
man
that
hath
been
a
sufferer
by
this
late
dreadful
Fire
,
but
upon
an
easie
search
into
his
own
heart
and
life
,
he
may
find
matter
enough
to
silence
himself
,
and
to
satisfie
himself
that
though
God
has
turn'd
him
out
of
his
habitation
,
and
burnt
up
all
his
comforts
round
about
him
,
yet
he
has
done
him
no
wrong
.
Surely
in
the
burning
of
the
City
of
London
,
there
was
more
of
the
extraordinary
hand
of
God
,
than
there
was
of
the
hand
of
Papist
or
Atheist
.
God
if
he
had
pleased
,
could
have
prevented
brutish
and
skilful
men
to
destroy
Ezek.
21.
31.
and
burn
,
by
discovering
of
their
hellish
plots
before
they
had
taken
effect
,
as
he
did
Ahitophels
,
2
Sam.
17.
10.
to
the
24.
and
as
he
did
Tobiahs
and
Sanballats
,
Neh.
4.
7.
to
v.
16.
And
as
he
did
the
Jews
who
took
counsel
to
kill
Paul
,
Acts
9.
23
,
24
,
25.
Acts
23.
12.
to
25.
And
as
he
did
that
of
the
Gun-Powder-Treason
.
And
God
could
have
directed
and
spirited
men
to
the
use
of
the
means
,
and
then
have
given
such
a
blessing
to
the
means
,
as
should
have
been
effectual
to
the
quenching
of
it
when
it
was
first
kindled
,
but
he
would
not
,
which
is
a
clear
evidence
,
that
he
had
given
from
Heaven
a
commission
to
the
Fire
to
burn
with
that
force
and
violence
as
it
did
,
till
all
was
laid
in
ashes
.
Now
that
you
may
the
better
see
and
acknowledge
the
hand
of
the
Lord
in
the
late
dreadful
Fire
that
has
been
amongst
us
.
Consider
seriously
with
me
these
ten
following
particulars
.
First
,
Consider
the
intemperate
heat
,
the
drought
of
the
season
,
such
a
hot
and
dry
Summer
as
that
was
,
has
not
been
known
for
many
years
:
How
by
this
means
every
mans
habitation
Nah.
1.
10.
Jo●l
2.
5.
By
this
parching
season
every
mans
house
was
prepared
for
fuel
.
was
as
stubble
,
fully
dry
,
prepared
and
fitted
for
the
burning
flames
.
Before
God
would
strike
fire
,
he
made
our
houses
like
tinder
:
When
fuell
is
wet
and
green
,
what
puffing
and
blowing
must
there
be
to
kindle
a
fire
,
and
to
make
it
burn
?
but
when
fuell
is
light
and
dry
,
it
is
so
conceptive
of
fire
,
that
even
the
very
smell
of
fire
puts
it
into
a
flame
.
And
this
was
poor
London's
case
;
for
every
mans
house
had
lain
long
a
Sunning
under
the
scorching
beams
of
the
Sun
,
and
much
brightness
of
weather
,
which
made
every
thing
so
dry
and
combustible
,
that
sparks
and
flakes
of
fire
were
sufficient
to
set
mens
houses
all
in
a
flame
about
their
ears
.
Now
this
finger
of
God
we
are
neither
to
overlook
,
nor
yet
deny
;
't
is
our
wisdom
,
as
well
as
our
work
,
Exod.
8.
19.
to
see
not
only
the
finger
,
but
the
hand
of
the
Lord
in
every
circumstance
that
relates
to
that
fore
Judgement
of
fire
,
that
we
are
still
sighing
under
.
'T
is
God
that
withholds
seasonable
showers
,
and
that
causeth
it
to
rain
upon
one
City
,
Amos
4.
7.
and
not
upon
another
.
The
Earth
cannot
open
her
bowels
,
and
yield
seed
to
the
Sower
,
and
bread
to
the
Eater
,
if
not
1
King
.
17.
1
,
2.
Job
38.
31.
Doubtless
there
was
much
wrath
in
his
,
that
the
Water-house
which
served
much
of
the
City
with
water
,
should
be
burnt
down
in
a
few
hours
after
the
fire
first
began
.
To
want
a
proper
●emedy
when
we
are
under
a
growing
misery
,
is
no
small
calamity
.
'T
is
sad
with
the
people
that
have
nothing
to
quench
the
furious
flames
,
but
their
own
tears
and
blood
.
To
be
stript
of
water
when
God
strikes
a
people
with
that
tremendous
Judgement
of
Fire
,
is
wrath
to
the
utmost
.
watered
from
above
:
nor
the
Heaven
cannot
drop
down
fatness
upon
the
Earth
,
if
God
close
it
up
,
and
withhold
the
seasonable
showers
.
This
the
very
Heathens
acknowledged
in
their
fictions
of
Jupiter
and
Juno
.
God
only
can
make
the
Heavens
as
Brass
,
and
the
Earth
as
Iron
,
and
restrai●●●he
Celestial
influences
.
Can
man
bind
the
sweet
influences
of
Pleiades
?
or
loose
the
bonds
of
Orion
?
Can
any
but
God
forbid
the
Clouds
to
drop
fatness
?
Surely
no.
Beloved
,
drought
and
scantness
of
water
,
upon
a
Land
,
a
City
,
&c.
is
a
Judgement
of
God
.
'T
is
no
small
misery
to
have
the
streams
dried
up
,
when
the
fire
is
at
our
doors
,
Jer.
50.
38.
A
drought
is
upon
her
waters
,
and
they
shall
be
dried
up
:
for
it
is
the
Land
of
Graven
Images
,
and
they
are
mad
upon
their
Idols
,
Jer.
51.
35
,
36.
The
violence
done
to
me
and
to
my
flesh
,
be
upon
Babylon
,
shall
the
inhabitant
of
Zion
say
;
and
my
blood
upon
the
inhabitants
of
Chaldea
,
shall
Jerusalem
say
.
Therefore
thus
saith
the
Lord
,
Behold
I
will
plead
thy
cause
,
and
take
vengeance
for
thee
;
and
I
will
dry
up
her
Sea
,
and
make
her
Springs
dry
.
Now
mark
what
follows
,
ver.
37.
And
Babylon
shall
become
heaps
,
a
dwelling
place
for
Dragons
,
an
astonishment
,
and
an
hissing
without
an
inhabitant
.
When
God
comes
to
plead
the
cause
of
Zion
,
against
Babylon
;
not
by
words
,
but
by
deeds
,
by
blowes
,
by
terrible
Judgements
.
When
he
comes
to
burn
up
the
inhabitants
of
Babylon
,
and
to
turn
them
out
of
house
and
home
;
he
first
dryes
up
her
Sea
,
and
makes
her
Springs
dry
,
Haggai
1
11.
And
I
called
for
a
drought
upon
the
Land
,
and
upon
the
Mountains
,
and
upon
the
Corn
,
and
upon
the
new
Wine
,
and
upon
the
Oyl
,
and
upon
that
which
the
ground
bringeth
forth
,
and
upon
Men
,
and
upon
Cattel
,
and
upon
all
the
labour
of
the
hands
.
'T
is
God
that
brings
droughts
and
rain
,
and
that
opens
and
stops
(
the
Clouds
)
the
bottles
of
Heaven
at
his
pleasure
,
Jer.
14.
2
,
3
,
4.
Judah
mourneth
,
and
the
gates
thereof
languish
,
they
are
black
unto
the
ground
,
and
the
cry
of
Jerusalem
is
gone
up
.
And
their
Nobles
have
sent
their
little
ones
to
the
waters
,
they
came
to
the
pits
,
and
found
no
water
,
they
returned
with
their
vessels
empty
;
they
were
ashamed
and
confounded
,
they
covered
their
heads
.
They
muffled
up
their
heads
and
faces
,
as
a
token
of
great
grief
and
sorrow
as
close
mourners
do
with
us
.
Because
the
ground
is
chapt
,
for
there
was
no
rain
in
the
earth
,
the
Plowmen
were
ashamed
,
they
covered
their
heads
.
There
are
many
calamities
that
are
brought
upon
us
by
humane
means
that
are
also
avoidable
by
humane
helps
;
but
drought
and
want
of
water
,
●specially
when
a
devouring
fire
is
kindled
in
the
midst
of
a
people
,
is
no
small
judgement
of
Heaven
upon
that
people
,
to
want
water
when
the
house
is
all
in
flames
is
a
high
evidence
of
Divine
displeasure
.
We
had
no
rain
a
long
time
before
the
fire
,
and
the
Springs
were
low
,
and
the
Water-works
at
the
Bridge-foot
which
carried
water
into
that
part
of
the
City
that
was
first
in
flames
were
burnt
dow●
the
first
day
of
the
fire
.
And
was
there
not
wrath
from
Heaven
in
this
:
Surely
yes
.
Look
as
't
is
a
choice
mercy
to
have
God
at
hand
,
and
the
creatures
at
hand
when
w●
most
need
them
:
So
't
is
a
fore
Judgement
,
to
have
God
at
a
distance
,
and
the
creatures
remote
,
when
they
should
be
o●
most
service
and
use
unto
us
.
Certainly
Gods
arming
of
th●
Element
of
fire
against
us
,
and
his
denying
at
the
same
time
water
unto
us
,
cannot
but
be
a
signal
of
his
great
indignation
against
us
.
And
therefore
it
highly
concerns
us
,
to
see
th●
hand
of
the
Lord
in
that
late
lamentable
fire
that
has
been
amongst
us
.
But
,
Secondly
,
Consider
the
suddenness
and
unexpectedness
of
this
Judgement
.
Who
among
all
the
burnt
Citizens
,
did
ever
expect
to
see
London
laid
in
ashes
in
four
dayes
time
?
Gods
Judgements
many
times
seize
upon
mens
persons
,
houses
and
estates
,
as
the
Souldiers
did
Archimedes
,
whilst
he
was
busie
in
drawing
lines
in
the
dust
.
Isa.
64.
3.
When
thou
didst
terrible
things
which
we
looked
not
for
.
When
the
Citizens
saw
London
in
flames
,
they
might
truly
have
said
,
This
is
a
terrible
thing
which
we
looked
not
for
:
we
were
minding
our
business
,
our
Shops
,
our
trades
,
our
profits
,
our
pleasures
,
our
delights
;
we
were
studying
,
and
plotting
,
and
contriveing
how
to
make
our selves
and
our
children
great
and
rich
,
and
high
and
honourable
in
the
earth
;
and
it
never
entered
into
our
thoughts
,
that
the
destruction
of
London
by
fire
,
was
so
near
at
hand
,
as
now
we
have
found
it
to
be
,
Isa.
47.
7
,
8
,
9
,
11.
Thou
saidst
I
shall
be
a
Lady
for
ever
:
so
that
thou
Babylon
bore
it self
bold
upon
the
seventy
years
provision
laid
up
before
hand
,
to
stand
out
a
Siege
,
and
upon
its
strength
and
riches
,
but
for
all
this
't
was
taken
by
Cyrus
.
didst
not
lay
these
things
to
thy
heart
:
(
what
things
,
we
the
Judgements
of
God
that
were
threatned
)
neither
didst
remember
the
latter
end
of
it
.
Therefore
hear
now
this
,
thou
that
art
given
to
pleasures
,
that
dwellest
carelesly
;
that
sayest
in
thine
heart
,
I
am
,
and
none
else
besides
me
.
I
shall
not
sit
as
a
widow
,
neither
shall
I
know
the
loss
of
children
.
But
these
two
things
shall
come
to
thee
in
a
moment
,
in
one
day
;
the
loss
of
Children
and
Widowhood
,
they
shall
come
upon
thee
in
their
perfection
.
Evil
shall
come
upon
thee
,
and
thou
shal
s
not
know
from
whence
it
riseth
;
and
mischief
shall
fall
upon
thee
,
thou
shalt
not
be
able
to
put
it
off
:
and
desolation
shall
come
upon
thee
suddenly
,
which
thou
shalt
not
know
.
Was
not
London
the
Lady
City
of
our
Land
?
Did
the
inhabitants
of
London
lay
those
Judgements
of
God
to
heart
that
they
either
felt
or
feared
?
Did
London
remember
her
latter
end
?
Were
not
most
of
the
inhabitants
of
London
given
to
sinful
pleasures
and
delights
?
Did
they
not
live
carelesly
and
securely
?
Were
they
ever
so
secure
and
inapprehensive
of
their
danger
,
than
at
this
very
time
when
the
flames
broke
forth
in
the
midst
of
them
?
They
had
newly
escaped
the
most
sweeping
Plague
,
that
ever
was
in
the
City
and
Suburbs
:
but
instead
of
finding
out
the
plague
of
their
hearts
,
and
mourning
over
the
Plague
of
their
1
King
.
8.
37
,
38.
Isa.
9.
13
,
14
,
15.
Jer.
8.
6.
hearts
,
and
repenting
of
the
evil
of
their
doings
,
and
teturning
to
the
Most
High
,
they
returned
to
their
fins
and
their
Trades
together
;
from
both
which
for
a
time
the
Plague
had
frighted
them
;
concluding
in
themselves
,
that
surely
the
bitterness
of
death
was
past
.
They
thought
that
the
worst
was
past
,
and
that
after
so
dreadful
a
storm
they
1
Sam.
15.
32.
should
have
a
blessed
calm
;
and
dreamed
of
nothing
but
peace
,
and
quiet
,
and
safety
,
and
Trade
;
striving
with
all
their
might
to
make
up
those
losses
,
that
they
had
sustained
by
the
Pestilence
.
They
having
escaped
the
Grave
,
when
so
many
score
thousands
were
carried
to
their
long
homes
,
were
very
secure
;
they
never
thought
,
that
the
City
,
which
had
been
so
lately
infected
by
a
contagious
Plague
,
was
so
near
In
the
Moneth
of
Septemb.
the
Plague
was
at
the
highest
,
and
in
the
same
Moneth
the
flames
of
London
were
at
highest
.
Doubtless
there
is
some
mysterie
in
this
sad
Providence
,
London
was
Judgement-proof
,
Plague-proof
in
Septemb.
65.
and
therefore
God
set
London
in
flames
in
September
66.
being
buried
in
its
own
ruines
:
they
never
imagined
,
that
the
whole
City
should
be
put
in
flames
,
to
purge
that
Air
that
their
sins
had
infected
.
And
therefore
no
wonder
if
desolation
came
upon
them
suddenly
,
in
a
moment
,
in
one
day
.
No
marvail
that
so
great
a
Fire
was
kindled
in
the
very
heart
of
the
City
,
and
they
not
see
the
hand
that
kindled
it
,
nor
have
no
hands
nor
hearts
to
quench
it
.
Judgements
are
never
so
near
,
as
when
men
are
most
secure
,
1
Thess.
5.
3.
The
old
world
was
very
secure
until
the
very
day
that
Noah
entered
into
the
Ark.
Luke
17.
27.
They
did
eat
,
they
drank
they
married
wives
,
they
were
given
in
marriage
,
until
the
day
that
Noah
entered
into
the
Ark
,
and
the
flood
came
and
destroyed
them
all
.
Luther
observeth
,
that
it
was
in
the
Spring
that
the
flood
came
,
when
every
thing
was
in
its
prime
and
pride
,
and
noing
less
looked
for
than
a
flood
:
They
neither
believed
,
nor
regarded
Noahs
preaching
,
nor
his
preparations
for
his
own
and
his
childrens
security
;
but
merrily
passed
without
intermission
,
from
eating
to
drinking
,
and
from
drinking
to
marriage
till
the
very
day
that
the
flood
came
and
swept
them
all
away
.
Their
destruction
was
foretold
them
to
a
day
,
but
they
were
drown'd
in
security
,
and
would
take
no
notice
of
Noahs
predictions
,
nor
their
own
peril
.
They
had
made
their
guts
their
God
;
they
had
buried
their
wits
in
their
guts
,
and
their
brains
in
their
bellies
:
and
so
were
neither
awakened
,
nor
bettered
by
any
thing
,
that
either
N●ah
said
or
did
;
and
so
they
perished
suddenly
and
unexpectedly
.
So
Sod●m
was
very
secure
,
till
the
very
day
that
fire
and
brimstone
was
rained
from
Heaven
about
their
ears
,
ver.
28
,
29.
Likewise
also
as
it
was
in
the
dayes
of
Lot
,
They
did
eat
,
they
drank
,
Gen.
19.
23.
24.
they
bought
,
they
sold
,
they
planted
,
they
builded
:
But
the
same
day
that
Lot
went
out
of
Sodom
,
it
rained
fire
and
brimstone
from
Heaven
and
destroyed
them
all
.
Lot
was
no
sooner
taken
out
of
Sodom
,
but
Sodom
was
as
soon
taken
out
of
the
world
:
their
fair
sunshine
morning
had
a
foul
dismal
evening
:
they
had
a
hansel
of
Hell
on
this
side
Hell
;
they
past
through
fire
and
brimstone
here
,
to
an
eternal
fire
in
Hell
,
as
Jude
speaks
.
So
Jude
7.
the
Jews
were
deadly
secure
before
the
first
and
latter
destruction
both
of
their
City
and
Countrey
by
sword
and
fire
.
Compare
these
together
.
Amos
6.
3.
Lam.
4.
11
,
12.
Ezek.
12.
22
,
27
,
28.
Hab.
1.
7.
Luke
2.
19
,
41
,
42
,
43
,
44.
All
the
world
could
not
perswade
them
,
that
their
Temple
and
City
should
be
laid
in
Ashes
,
till
the
Chaldeans
at
one
time
,
and
the
Romans
at
another
,
had
set
both
their
City
and
Temple
in
a
flame
before
their
eyes
.
Now
mark
sudden
and
unexpected
Judgements
do
alwayes
carry
a
great
deal
of
the
anger
and
severity
of
God
in
them
,
Deut.
7.
4.
So
will
the
anger
of
the
Lord
be
kindled
against
you
,
and
destroy
thee
suddenly
.
God
being
greatly
angry
with
Jerusalem
,
Isa.
29.
1
,
2
,
3
,
4.
He
tells
her
,
that
her
Judgement
should
be
at
an
instant
,
suddenly
,
ver.
5.
Psal.
64.
7.
But
God
shall
shoot
at
them
with
an
arrow
,
suddenly
shall
they
be
wounded
.
Hab.
2.
7.
Shall
they
not
rise
up
suddenly
that
shall
bite
thee
,
and
awake
that
shall
vex
thee
,
and
thou
shalt
be
for
booties
unto
them
?
Prov.
6.
14
,
15.
Frowardness
is
in
his
heart
,
be
deviseth
mischief
continually
,
he
soweth
discord
.
Therefore
shall
his
calamity
come
suddenly
;
suddenly
shall
he
be
broken
without
remedy
.
Here
is
a
dismal
doom
;
not
bruised
,
but
broken
;
yea
,
suddenly
broken
,
when
they
least
dream
or
dread
the
danger
.
And
this
without
remedy
,
there
shall
be
no
possibility
of
piecing
them
up
again
,
or
putting
them
into
a
better
condition
,
Chap.
24.
22.
Their
calamity
shall
rise
suddenly
;
when
they
think
that
they
have
made
all
cock-sure
,
then
ruine
and
desolation
lyes
at
their
door
.
Certainly
there
are
no
judgements
so
dreadful
and
amazing
,
as
those
which
come
most
suddenly
and
unexpectedly
upon
the
sons
of
men
:
for
these
cut
off
all
hope
;
they
hinder
the
exercise
of
reason
;
they
cloud
mens
minds
;
they
distress
mens
spirits
;
they
marr
mens
councils
,
and
they
weaken
mens
courage
;
and
they
daunt
mens
hearts
so
,
that
they
can
neither
be
serviceable
to
themselves
,
nor
their
friends
,
not
the
publick
;
all
this
was
evidently
seen
upon
the
body
of
the
Citizens
,
when
London
was
in
flames
.
The
more
eminent
cause
have
we
to
take
notice
of
the
hand
of
the
Lord
,
in
that
late
fiery
dispensation
that
has
past
upon
us
.
The
year
1666.
according
to
the
computation
of
several
sober
,
wise
,
learned
men
,
should
have
been
the
Christians
Jubilee
:
many
mens
expectations
were
high
,
that
Rome
that
year
should
be
laid
in
ashes
;
but
it
never
entered
into
any
of
our
hearts
or
thoughts
,
that
this
very
year
London
should
be
laid
in
ashes
.
O
unexpected
blow
!
Berlin
in
Germany
who
in
the
Pulpit
Scultet
.
A●●a●
.
charged
the
Apostle
Paul
with
a
lie
,
was
suddenly
smitten
with
an
Apoplexy
,
while
the
words
were
yet
in
his
mouth
,
and
f●ll
down
dead
in
the
place
.
The
Parson
of
Chrondal
in
Kent
,
having
got
a
Pardon
from
Cardinal
Pool
)
as
the
Popes
Substitute
in
that
work
)
the
next
Lords
Day
in
his
own
Parish
presses
all
his
people
to
do
the
l●ke
,
with
this
Argument
,
that
he
was
now
so
free
from
all
his
sins
,
that
he
could
die
presently
;
and
God
presently
so
struck
him
in
the
Pulpit
that
he
died
and
never
spoke
more
.
As
Bibulus
a
Roman
General
was
riding
in
triumph
in
all
his
glory
,
a
Tyle
fell
from
the
house
in
the
Street
and
knockt
out
his
brains
.
Otho
the
Emperour
slew
himself
with
his
own
hands
,
but
slept
so
soundly
the
night
before
,
that
the
Grooms
of
his
Chamber
heard
him
snort
.
And
Plutarch
reporteth
the
like
of
Cato
.
Lepidus
and
Aufidius
stumbled
at
the
very
threshold
of
the
Senate
and
died
:
the
blow
came
in
a
cloud
from
Heaven
Sophocles
died
suddenly
by
excessive
joy
:
and
Homer
by
immoderate
grief
.
Mr.
Perkins
speaks
of
one
,
who
when
it
thundered
,
scoffingly
said
,
it
was
nothing
but
Tom
Tumbril
a
hooping
his
Tubs
,
and
presently
he
was
struck
dead
with
a
Thunderbolt
.
Olympus
the
Arrian
Heretick
bathing
himself
,
Theatre
of
Gods
Judgements
:
lib.
1.
ap.
9.
p.
64.
uttered
sad
words
against
the
blessed
Trinity
,
but
suddenly
a
threefold
Thunderbolt
struck
him
dead
in
the
same
place
.
Attilus
King
of
the
Huns
,
proudly
gave
out
,
that
the
Stars
fell
before
him
,
and
the
earth
trembled
at
his
presence
,
and
how
he
would
be
the
scourge
of
all
Nations
;
but
soon
after
he
died
by
a
flux
of
blood
breaking
out
of
his
mouth
,
which
choaked
him
on
his
wedding-day
.
King
Henry
the
Second
of
France
upon
the
Marriage
of
his
Sister
with
the
King
of
Spain
,
was
so
puffed
up
,
that
he
called
him self
by
a
new
Title
,
Tres-heur●use
Roy
,
The
thrice
happy
King
.
But
(
to
confute
him
)
in
solemnizing
that
Marriage
,
he
was
slain
at
Tilt
,
by
the
Captain
of
his
Guard
(
though
against
his
will
,
but
not
without
Gods
determinate
counsel
)
in
the
very
beginning
of
his
supposed
happiness
.
Now
every
one
that
is
a
man
either
of
reason
or
Religion
,
will
certainly
say
,
that
in
these
sudden
Judgements
that
befell
these
persons
,
there
was
the
angry
and
displeased
hand
of
God
to
be
seen
.
O
how
much
more
then
should
we
see
the
angry
and
displeased
hand
of
the
Lord
,
in
that
sudden
dreadful
fire
,
that
has
turned
our
once
renowned
City
into
a
ruinous
heap
.
Jer.
8.
15.
In
this
year
1666.
many
thought
that
there
had
been
many
great
and
glorious
things
in
the
womb
of
Providence
,
that
would
have
been
now
brought
forth
,
but
they
were
mistaken
:
for
unexpectedly
London
is
laid
in
ashes
.
But
,
Thirdly
,
Consider
the
force
,
violence
,
vehemency
and
irresistibleness
of
it
:
despising
and
triumphing
over
all
those
Many
Authors
speak
much
of
the
Greek
Fire
(
some
of
which
burnt
the
Saracens
Fleet
)
to
be
of
such
force
,
that
the
Ancients
accounted
,
no
other
means
would
extinguish
it
but
Vinegar
.
And
certainly
several
fir●s
that
have
been
enkindled
by
Romish
Jesuits
have
not
been
less
turious
.
weak
endeavours
that
were
used
.
This
Fire
broke
forth
with
that
violence
,
and
raged
with
that
fury
,
and
appeared
in
that
dreadfulness
,
and
spread
it self
with
that
dismalness
,
and
continued
for
so
long
a
time
with
that
irresistibleness
,
that
discouraged
hearts
and
weak
hands
with
their
Buckets
,
Engines
,
Ladders
,
Hooks
,
opening
of
Pipes
,
and
sweeping
of
Channels
,
could
give
no
check
to
it
.
This
fire
broke
in
upon
the
Inhabitants
like
an
Arm
of
the
Sea
,
and
roared
and
raged
,
like
a
Bear
robbed
of
her
Whelps
,
until
it
had
laid
our
glory
in
ashes
.
When
the
fire
was
here
and
there
a
little
allayed
or
beaten
down
,
or
put
to
a
stand
,
how
soon
did
it
recover
its
force
and
violence
,
and
make
the
more
furious
onsets
;
burning
down
Water-houses
,
Engines
,
Churches
,
and
the
most
strong
,
pleasant
and
stately
houses
,
nothing
being
able
to
stand
before
its
rage
.
How
soon
did
the
flames
mount
up
to
the
tops
of
the
highest
houses
,
and
as
soon
descend
down
to
the
bottom
of
the
lowest
Vaults
and
Cellars
?
Stone
walls
and
Brick-walls
,
and
those
noble
and
strong
Pieces
of
Architecture
were
all
but
fuel
to
those
furious
flames
.
How
did
they
march
along
Jehu-like
on
both
sides
of
the
Streets
,
with
such
a
roaring
,
dreadful
and
astonishing
noise
,
as
never
was
heard
in
the
City
of
London
before
?
Londons
sins
were
now
so
great
,
and
Gods
wrath
was
now
so
hot
,
that
there
was
no
quenching
of
the
furious
flames
.
The
Decree
for
the
burning
of
London
was
now
gone
forth
,
and
none
could
reverse
it
.
The
time
of
Londons
fall
was
now
come
.
The
fire
had
now
received
its
commission
under
the
Broad
Seal
of
Heaven
,
to
burn
down
the
City
,
and
to
turn
it
into
a
ruinous
heap
;
and
therefore
it
defied
and
contemned
all
remedies
,
and
scorned
to
be
supprest
by
human●
attempts
.
Who
ever
kindled
this
fire
,
God
blew
the
coal
;
and
therefore
no
arts
,
counsels
,
or
endeavours
of
men
were
able
to
quench
it
.
If
God
commission
the
Sword
to
walk
abroad
,
and
to
glut
it self
with
blood
,
who
can
command
it
into
the
Scabbard
again
?
No
art
,
power
or
policy
can
cause
that
Sword
to
lie
still
,
that
God
has
drawn
in
the
Nations
round
us
,
untill
it
hath
accomplished
the
ends
for
which
he
has
drawn
it
.
As
to
our
present
case
,
when
I
weigh
things
in
the
ballance
of
right
reason
,
I
can't
but
be
of
opinion
,
that
had
Magistrates
and
People
vigorously
and
conscienciously
discharged
their
duties
,
much
of
London
(
by
the
blessing
of
God
upon
their
endeavours
)
that
is
now
ruined
,
might
happily
have
been
preserved
.
When
in
a
storm
the
Ship
and
all
the
vast
treasure
that
is
in
it
,
is
in
danger
to
be
lost
,
't
is
sad
to
see
every
Officer
and
Marriner
to
mind
more
,
and
endeavour
more
the
preservation
of
their
Chests
,
Cabins
and
particular
interests
,
than
the
preservation
of
the
Ship
,
and
the
vast
treasure
that
is
in
it
.
Now
this
was
just
our
case
:
Cicero
Lib.
1.
Ep.
15.
ad
Atticum
.
in
his
time
laughed
at
the
folly
of
those
men
,
who
conceited
that
their
Fish-ponds
and
places
of
pleasure
,
should
be
safe
when
the
Common-wealth
was
lost
.
And
we
may
well
mourn
over
the
folly
and
vanity
of
those
men
,
who
were
so
amazed
,
confounded
,
distracted
,
besotted
and
infatuated
(
if
not
worse
)
as
not
to
improve
all
heads
,
hands
,
hearts
,
councils
and
offers
,
that
were
made
for
the
preservation
of
the
City
.
This
is
,
and
this
must
be
for
a
lamentation
,
that
in
the
midst
of
publick
dangers
,
all
ranks
and
sorts
of
men
should
take
more
care
for
the
preservation
of
their
trifling
Fardels
;
(
for
so
is
any
particular
mans
estate
,
though
never
so
great
,
when
compared
with
the
riches
of
a
Rich
,
Trading
,
Populous
City
)
than
they
do
for
the
preservation
of
the
publick
good
.
That
there
might
have
been
rational
and
probable
anticipations
of
those
dreadful
conflagrating
progresses
,
I
suppose
all
sober
men
will
grant
:
that
these
were
either
hid
from
some
mens
eyes
,
and
seen
by
others
,
and
not
improved
,
was
Londons
wo.
When
London
was
almost
destroyed
,
then
some
began
to
blow
up
some
houses
for
the
preservation
of
that
little
that
was
left
,
and
God
blest
their
endeavours
;
but
had
some
had
encouragement
,
who
long
before
were
ready
for
that
work
,
and
who
offered
themselves
in
the
case
,
't
v●ry
prob●ble
that
a
great
part
of
London
might
have
been
preserved
.
But
what
shall
I
say
,
Divine
Justice
dos
as
eminently
sparkle
and
shine
in
the
shutting
of
mens
eyes
,
and
in
the
stopping
of
mens
ears
,
and
in
the
hardning
mens
hearts
,
against
the
visible
and
probable
means
of
their
outward
preservation
,
as
in
any
one
thing
.
This
we
must
seriously
consider
,
and
then
lay
our
hands
upon
our
mouths
,
and
be
silent
before
the
Lord
.
The
force
and
violence
of
this
fire
was
so
great
,
that
many
that
removed
their
goods
once
,
twice
,
thrice
,
yea
,
and
some
oftner
,
yet
lost
all
at
last
.
The
fire
followed
them
so
close
from
place
to
place
,
that
some
saved
but
little
,
and
others
lost
all
.
Now
how
well
dos
it
become
us
,
in
the
rage
and
fury
of
the
flames
,
to
see
the
hand
of
the
Lord
,
and
to
bow
before
him
,
as
this
fire
being
like
Time
,
which
devours
all
before
it
.
Jerusalem
was
the
glory
and
beauty
of
the
whole
Earth
;
and
the
Temple
was
one
of
the
worlds
wonders
:
but
when
Titus
Vespasian's
Souldiers
had
set
it
on
Jos●phus
.
fire
,
it
burnt
with
that
rage
and
fury
,
that
all
the
industry
and
skill
that
ever
could
be
used
,
imagined
,
or
thought
on
,
could
not
quench
it
,
though
Titus
would
gladly
hav●
preserved
it
,
as
a
matchless
monument
.
They
threw
both
water
and
the
blood
of
the
slain
into
it
,
but
it
burnt
with
that
violence
,
that
nothing
could
extinguish
it
.
King
Herod
for
eight
years
together
,
before
the
ruine
of
it
,
had
imployed
ten
thousand
men
at
work
to
beautifie
it
;
but
when
once
't
was
on
fire
,
it
burnt
with
that
fierceness
,
that
there
was
no
preserving
of
it
,
the
D●cree
of
Heaven
been
gone
out
against
it
,
&c.
But
,
Fourthly
,
Consider
the
swiftness
of
it
.
It
flew
upon
the
wings
of
the
wind
,
that
it
might
the
sooner
come
to
its
journies
end
:
It
ran
along
like
the
fire
and
hail
in
Aegypt
,
destroying
and
consuming
all
before
it
.
The
Apostle
James
Psalm
18.
10.
Exod.
9.
23
,
24.
James
3.
6.
2.
The
winds
are
the
Fan
of
Nature
to
cool
and
purge
the
A●r.
But
at
this
time
God
brought
the
winds
out
of
his
Treasury
,
to
scatter
the
flames
of
his
indignation
,
that
so
London
might
become
a
desolation
.
speaks
of
fierce
winds
.
The
wind
was
so
boistrous
,
that
it
scattered
and
carried
the
fire
,
the
flames
sometimes
one
way
,
sometimes
another
,
in
despite
of
all
the
restraints
,
resistances
and
limits
,
that
the
amazed
Citizens
could
have
set
to
it
.
I
shall
not
trouble
you
with
the
various
notions
of
Philosophers
concerning
the
wind
,
partly
because
they
will
do
no
service
in
the
present
case
;
and
partly
because
our
work
is
to
look
higher
than
all
natural
causes
.
All
that
either
is
or
can
be
said
of
the
Wind
,
I
suppose
may
be
thus
summed
up
that
it
is
a
creature
that
may
be
1.
Felt
:
2.
Heard
:
and
Little
understood
.
Very
wonderful
is
the
rice
of
the
Winds
;
when
it
is
so
calm
and
still
upon
the
Seas
,
that
scarce
a
breath
of
air
is
perceivable
,
upon
a
sudden
the
wind
is
here
and
there
,
and
every
where
,
Eccles.
1.
6.
The
wind
goeth
toward
the
South
,
and
turneth
about
unto
the
North
,
it
whirleth
about
continually
,
and
the
wind
returneth
again
according
to
his
circuits
,
Psal.
135.
7.
He
bringeth
the
wind
out
of
his
treasuries
.
But
what
those
treasuries
are
,
and
where
they
are
,
no
man
on
earth
can
certainly
tell
us
.
The
Wind
is
one
of
the
great
wonders
of
the
Lord
,
in
which
,
and
by
which
the
Lords
Name
is
wonderfully
magnified
,
Psal.
107.
24
,
25.
They
that
go
down
to
the
Sea
,
see
the
works
of
the
Lord
,
and
his
wonders
in
the
deep
.
What
wonders
?
He
commandeth
and
raiseth
the
stormy
wind
;
although
some
thing
may
bek
nown
of
this
creature
in
the
natural
causes
of
it
;
yet
it
is
a
wonder
John
3.
8.
above
all
,
that
we
can
know
of
it
.
What
the
Wind
is
,
and
from
whence
it
comes
,
and
whither
it
goes
none
can
tell
.
God
is
the
great
Generalissimo
and
Soveraign
Commander
Mat.
8.
27.
Num.
11.
31.
Isa.
27.
8.
Num.
11.
13.
Gen.
8.
Exod.
1.
10.
Chap.
13.
of
the
Winds
,
so
that
a
blast
of
wind
cannot
pass
without
his
leave
,
licence
and
cognizance
,
Jonah
1.
4.
But
the
Lord
sent
a
great
wind
into
the
Sea
,
and
there
was
a
mighty
Tempest
in
the
Sea
.
The
winds
are
Gods
Posts
;
they
are
sometimes
messengers
of
mercy
,
and
sometimes
messengers
of
wrath
.
Psal.
147.
18.
He
causeth
his
wind
to
blow
.
The
winds
are
at
Gods
command
,
to
come
and
go
,
and
go
and
come
at
his
pleasure
.
When
there
is
nothing
but
a
sweet
,
smooth
and
silver
calm
on
the
Seas
,
if
God
dos
but
give
forth
a
word
of
command
,
how
soon
are
they
thrown
into
Hills
and
Mountains
,
and
how
dreadfully
do
the
waves
dash
and
clash
one
against
another
?
Psal.
148.
8.
Fire
and
Hail
,
Snow
and
Vapours
,
stormy
Wind
fulfilling
his
word
.
Sometimes
the
word
that
God
has
to
fulfill
,
is
a
saving
word
,
and
sometimes
't
is
a
destroying
word
,
a
drowning
word
,
a
sinking
word
.
Now
according
to
the
word
that
God
has
to
fulfill
,
so
do
the
winds
alwayes
blow
.
The
Lord
hath
the
winds
at
command
,
to
be
his
Executioners
and
administrators
;
either
of
destruction
or
preservation
.
What
are
stormy
winds
at
Sea
or
a
Shore
,
but
the
utterings
of
Gods
voice
in
wrath
and
judgement
.
Sometimes
God
is
said
to
fly
upon
the
wings
of
Psal.
18.
10.
2
Sam.
22.
11.
Psal.
104.
3.
the
wind
:
and
sometimes
he
is
said
to
ride
upon
the
wings
of
the
wind
:
and
sometimes
he
is
said
to
walk
upon
the
wings
of
the
wind
.
Now
these
things
are
spoken
after
the
manner
of
men
,
to
shew
that
the
winds
are
continually
acted
and
governed
by
a
Divine
Power
.
God
flies
upon
the
wings
of
the
tempestuous
winds
speedily
to
execute
the
vengeance
Exod.
15.
10.
Exod.
14.
21.
written
:
and
he
rides
and
walks
upon
the
wings
of
the
more
s●●t
,
easie
and
gentle
gales
of
the
wind
,
that
he
may
make
good
the
mercies
promised
.
No
creatures
in
Heaven
or
on
Earth
,
hath
the
winds
at
command
,
but
God
solely
and
properly
.
Every
wind
that
blows
,
has
a
commission
under
the
Great
Seal
of
Heaven
to
bare
it
out
in
all
it
dos
.
If
the
winds
should
be
examined
,
questioned
and
required
,
to
give
in
a
full
and
exact
account
,
of
the
many
thousand
Marriners
that
they
have
drowned
,
and
of
the
many
thousand
Ships
that
they
have
spoyled
and
destroyed
,
and
of
the
many
ten
thousand
houses
that
they
have
blown
down
at
some
times
,
and
of
the
many
score
thousand
houses
,
that
(
when
the
fire
has
been
kindled
)
they
have
helpt
to
consume
and
reduce
to
ashes
at
other
times
,
they
would
shew
you
the
hand
and
seal
of
Heaven
for
all
they
have
done
.
The
Soveraignty
and
greatness
of
God
doth
eminently
shine
and
sparkle
in
this
,
that
the
winds
are
originally
in
his
hand
.
He
gathereth
the
wind
in
his
f●st
.
God
keeps
the
Prov.
30.
4.
royaltie
of
all
the
creatures
in
his
own
hand
.
The
winds
are
greater
or
lesser
,
of
a
longer
or
shorter
continuance
,
according
to
the
will
and
pleasure
of
the
great
God
;
and
not
according
to
the
workings
of
second
causes
.
The
more
civilized
Heathens
had
this
notion
amongst
them
,
That
the
winds
were
under
the
Dominion
of
one
Supream
Power
;
and
therefore
dividing
the
world
among
sundry
Gods
,
they
gave
the
honor
of
the
Winds
to
Ae●lus
,
whom
they
ignor●ntly
suppose
,
had
a
power
to
lock
them
fast
,
or
to
let
them
loose
at
his
pleasure
.
These
poor
besotted
Heathens
thought
,
that
their
feigned
God
Ae●lus
had
power
to
govern
and
bridle
the
winds
,
and
to
turn
them
this
way
and
that
way
,
as
a
man
governs
the
Char●ot
in
which
he
rid●th
.
And
many
ignorant
Atheistical
wretches
when
the
winds
are
boisterous
and
violent
,
they
are
ready
to
say
,
that
there
is
conjuring
abroad
,
and
that
the
D●vil
is
at
work
;
but
they
must
know
,
that
the
Devil
has
not
power
of
himself
,
to
raise
one
blast
of
wind
,
no
nor
so
much
wind
as
will
stir
a
sea
ther.
I
know
that
the
Devil
is
the
Prince
of
the
power
of
Ephes.
2
2.
the
air
,
and
that
when
God
will
give
him
leave
to
play
R●x
for
ends
best
known
to
himself
,
he
can
then
raise
such
storms
and
tempests
,
both
at
Sea
and
a
Shore
,
as
shall
dash
the
stoutest
Ships
in
pieces
,
and
remove
Mountains
,
and
mak●
the
most
glorious
Cities
in
the
world
a
ruinous
heap
,
he
can
easily
and
quickly
raze
the
foundations
of
the
fairest
,
the
Job
1.
19.
richest
,
the
strongest
,
and
the
renownest
,
and
the
oldest
buildings
in
the
world
,
if
God
will
but
permit
him
▪
But
without
Divine
permission
,
no
Angel
in
Heaven
,
no
Devil
in
Hell
,
nor
no
Witch
on
Earth
,
can
raise
or
continue
the
winds
one
moment
.
Satans
power
over
the
wind
is
only
a
derivative
power
,
a
permissive
power
;
but
the
Lords
power
over
the
wind
,
is
a
supream
power
,
an
absolute
power
,
an
independant
power
.
Now
O
what
eminent
cause
have
we
to
see
the
hand
of
the
Lord
in
that
boisterous
wind
that
continued
four
dayes
and
nights
,
and
that
carried
the
fire
to
all
points
of
the
Compass
,
to
all
parts
of
the
City
,
(
if
I
may
so
speak
)
till
our
glorious
City
was
laid
in
Ashes
!
Oh
how
great
were
the
sins
of
that
people
!
Oh
how
great
was
the
anger
of
that
God
,
who
united
two
of
the
most
dreadfullest
elements
Fire
and
Wind
,
to
destroy
our
City
,
and
lay
our
glory
in
the
dust
!
When
the
Romans
put
fire
to
the
Walls
of
Jerusalem
,
at
first
the
North
W●nd
blew
it
furiously
upon
the
Jos●phus
Aniq
.
l.
7.
c.
28.
Romans
themselves
;
but
suddenly
the
wind
changing
and
blowing
from
the
South
,
(
as
it
were
by
Gods
Providence
,
saith
my
Author
)
it
turned
the
fire
again
upon
the
wall
,
and
so
all
was
consumed
and
turned
into
ashes
.
And
this
Eleaz●r
in
his
Oration
to
his
companions
,
takes
special
notice
of
,
where
he
saith
,
Neither
hath
our
Castle
by
nature
inexpugnable
,
Page
75
8.
any
thing
profited
us
to
our
preservation
;
but
we
having
store
of
victuals
and
armour
,
and
all
other
necessaries
,
have
lost
all
hope
of
safety
;
God
himself
op●nly
taking
it
from
us
.
For
the
fire
that
once
was
carried
against
our
enemies
,
did
not
of
it self
return
against
us
,
and
unto
the
wall
we
built
.
Suppose
the
Romans
,
or
some
set
on
by
the
Conclave
of
Rome
,
did
at
first
●et
our
City
on
fire
,
by
casting
their
fire-brands
(
for
by
that
means
Jerusalem
was
set
on
fire
)
or
fire
balls
here
and
there
;
yet
how
highly
dos
it
concern
us
,
when
we
consider
the
furious
wind
that
helpt
on
the
fury
of
the
fire
,
to
lay
our
hands
upon
our
loynes
,
and
to
say
,
the
Lord
is
righteous
;
●nd
that
our
present
ruine
,
is
but
the
product
of
incensed
Justice
,
&c.
When
the
Lord
hath
any
service
for
the
wind
to
do
,
it
is
presently
upon
the
march
,
to
run
and
dispatch
his
errands
,
whether
of
indignation
or
of
mercy
.
If
the
Lord
General
of
Heaven
and
Earth
,
the
great
,
the
supream
Commander
of
the
winds
,
will
have
them
to
destroy
a
people
,
and
to
help
on
the
destruction
of
their
houses
,
when
the
flames
are
kindled
;
or
to
break
and
dash
in
pieces
their
Ships
at
Sea
,
it
shall
soon
be
accomplished
,
2
Chron.
20
37.
Because
thou
hast
joyned
thy self
with
Ahaziah
,
the
Lord
hath
broken
thy
works
,
and
the
Ships
were
broken
,
that
they
were
not
able
to
go
to
Tarshish
.
B●●st●ro●s
winds
at
Sea
or
a
shore
,
are
the
arrows
of
God
sh●t
out
of
the
bended
bow
of
his
displeasure
;
they
are
one
of
the
lower
tier
of
his
indignation
,
that
is
fired
upon
the
●●ildren
of
men
,
Nahum
.
1.
3.
The
Lord
hath
his
way
in
the
whirle
wind
,
and
in
the
storm
,
and
in
the
clouds
are
the
dust
of
●is
feet
.
The
great
Spanish
Armado
that
came
to
invade
our
Land
in
88.
were
broken
and
scattered
by
the
winds
:
So
that
their
dice
games
were
frastrated
,
and
they
sent
into
the
bottom
of
the
Sea
,
if
not
into
a
worse
bottom
.
And
when
Charles
the
V.
had
besieged
Algier
(
that
Pen
of
Thieves
)
both
by
Sea
and
by
Val.
Max.
Christiae
.
page
132.
Land
,
and
had
almost
taken
it
,
by
two
terrible
Tempests
,
the
greatest
part
of
his
great
Fleet
were
destroyed
,
as
they
did
lye
in
the
Harbour
at
Anchor
.
Ships
,
Houses
,
Trees
,
Steeples
,
Rocks
,
Mountains
,
Monuments
can't
stand
before
a
tempest●ous
wind
.
1
Kings
19.
11.
A
great
strong
wind
rent
the
Mountains
,
and
brake
in
pieces
the
rocks
.
What
more
strong
than
Rocks
and
Mountains
?
and
yet
they
were
too
weak
to
stand
before
the
strength
of
a
tempestious
wind
.
Oh
the
terrible
execution
that
God
doth
many
times
by
the
winds
both
at
Sea
and
ashore
.
Psal.
18.
7.
The
earth
shook
and
trembled
,
the
foundations
of
the
Hills
moved
and
were
shaken
,
because
he
was
wroth
.
ver.
8.
There
went
up
a
smoke
out
of
his
nostrils
,
and
fire
out
of
his
mouth
devoured
:
coals
were
kindled
by
it
,
ver.
10.
He
rode
upon
a
Cherub
,
and
did
flie
,
yea
,
he
did
flie
upon
the
wings
of
the
wind
.
ver.
12.
His
thick
Clouds
passed
hailstones
and
coals
of
fire
.
verse
13.
The
Lord
also
thundred
in
the
Heavens
,
and
the
highest
gave
his
voice
;
hail
stones
and
coals
of
fire
,
&c.
The
fire
in
London
carried
the
noise
of
a
whirle-wind
in
it
:
and
that
made
it
so
formidable
and
terrible
to
all
that
beheld
it
,
especially
those
that
lookt
upon
it
as
a
fruit
of
Gods
displeasure
.
The
wind
was
commissionated
by
God
to
joyn
issue
with
the
raging
fire
,
to
lay
the
City
desolate
.
I
think
the
like
dreadful
instance
can't
be
given
in
any
age
of
the
world
.
We
can't
say
of
the
wind
that
blew
when
London
was
in
flames
,
that
God
was
not
in
the
wind
;
as
't
is
said
in
that
,
1
Kings
19.
11.
For
assuredly
,
if
ever
God
was
in
any
wind
,
he
was
remarkably
in
this
wind
,
witness
the
dismals
effects
of
it
amongst
us
to
this
very
day
.
Had
God
been
pleased
to
have
hindered
the
conjunction
of
these
two
Elements
,
much
of
London
might
hav●
be●n
standing
,
which
now
lyes
buried
in
its
own
ruines
.
I
grant
that
't
is
probable
enough
,
that
those
that
did
so
long
before
prophesie
and
predict
the
barning
of
London
,
before
it
was
laid
in
ashes
,
were
the
prime
contrivers
and
furtherers
of
the
firing
of
it
:
but
yet
when
they
had
kindled
the
fire
,
that
God
by
the
bellows
of
Heaven
,
should
so
blow
upon
it
,
as
to
make
it
spread
,
and
turn
like
the
flaming
Sword
in
Paradise
Gen.
3.
ult.
every
way
;
till
by
its
force
and
fury
,
it
had
destroyed
above
two
third
parts
in
the
midst
of
the
City
:
as
the
phrase
●s
,
Ezek.
5.
2.
This
is
,
and
this
must
be
for
a
sore
lamentation
.
God
wbo
holds
the
winds
in
his
fist
,
who
is
the
true
Ae●lus
,
Psalm
13.
5.
Mark
4.
39.
could
either
have
lockt
them
up
in
his
treasures
,
or
have
commanded
them
to
be
still
;
or
else
have
turned
them
to
have
been
a
d●fence
to
the
City
.
God
who
holds
the
bottles
of
Heaven
in
his
hand
,
could
easily
have
unstopt
them
;
Gen.
7.
11.
he
could
with
a
word
of
his
mouth
have
opened
the
windows
of
Heaven
,
and
have
poured
down
such
an
abundance
of
rain
upon
the
City
,
as
would
quickly
have
quencht
the
violence
of
the
flames
,
and
so
have
made
the
conquest
of
the
fire
more
easie
.
But
the
Lord
was
angry
,
and
the
Decree
was
gone
out
,
that
London
should
be
burnt
,
and
who
could
prevent
it
?
To
close
up
this
particular
,
consider
much
of
the
Wisdom
,
Power
and
Justice
of
God
shines
in
the
variety
of
the
motions
of
the
wind
.
Eccles.
1.
6.
The
wind
goeth
toward
the
South
,
and
turneth
about
unto
the
North
,
it
whirleth
about
continually
,
and
the
wind
returneth
again
according
to
his
circuits
.
The
wind
hath
its
various
circuits
appointed
by
God
:
when
the
wind
blows
Southward
,
Northward
,
Westward
,
or
Eastward
,
it
blows
according
to
the
Orders
that
are
issued
out
from
the
Court
of
Heaven
.
Sometimes
the
wind
begins
to
blow
at
one
point
of
the
Compass
,
and
in
a
short
time
whirles
about
to
every
point
of
the
Compass
,
till
it
comes
again
to
the
same
point
where
it
blew
at
the
first
;
yet
in
all
this
they
observe
their
circuits
,
and
run
their
compass
,
according
to
the
Divine
appointment
.
As
the
Sun
,
so
the
winds
have
their
courses
ordered
out
by
the
wise
Providence
of
God
.
Divine
Wisdom
much
sparkles
and
shines
in
the
circuits
of
the
winds
;
which
the
Lord
brings
out
of
his
treasure
,
and
makes
them
serviceable
,
sometimes
to
one
part
of
the
world
,
and
at
other
times
to
other
parts
of
the
world
.
Exod.
14.
24.
Jonah
1.
4
▪
Chap.
4.
8.
'T
is
the
great
God
that
appoints
where
the
winds
shall
blow
,
and
when
the
winds
shall
blow
,
and
how
long
the
winds
shall
blow
:
and
with
what
force
and
violence
th●
winds
shall
blow
.
The
winds
in
some
parts
of
the
world
,
have
a
very
regular
and
uniform
motion
in
some
moneths
of
the
year
,
blowing
constantly
out
of
one
quarter
,
and
in
others
out
of
another
.
In
some
places
of
the
world
(
where
I
have
been
)
the
motions
of
the
wind
are
steady
and
constant
,
which
Marriners
call
their
Trade-wind
.
Now
by
these
stated
or
setled
winds
,
Divine
Providence
dos
very
greatly
serve
the
interest
of
the
children
of
men
.
But
now
in
other
parts
of
the
world
,
the
winds
are
as
cha●geable
as
mens
minds
:
The
Laws
that
God
layes
●p●n
th●
winds
in
most
parts
of
the
world
,
are
not
like
the
Laws
of
the
Medes
and
Persians
,
which
alter
not
.
One
day
God
layes
Dan.
6.
8.
a
Law
upon
the
winds
to
blow
full
East
,
the
next
day
to
blow
full
West
,
the
third
to
blow
full
South
,
the
fourth
to
blow
full
North
:
yea
,
in
several
parts
of
the
world
,
I
have
known
the
winds
to
change
their
motions
several
times
in
a
day
.
Now
in
all
these
various
motions
of
the
winds
,
the
Providence
of
God
is
at
work
for
the
good
of
mankind
.
That
there
is
a
dreadful
storm
in
one
place
,
and
at
the
same
time
a
sweet
calm
in
another
;
that
a
tem●●●tuous
storm
should
destroy
and
dash
in
pieces
one
fleet
,
and
that
at
the
same
instant
,
and
in
one
and
the
same
Sea
,
a
prosperous
gale
should
blow
another
fleet
into
a
safe
harbour
:
That
some
at
Sea
should
have
a
stiff
gale
of
wind
,
and
others
within
sight
of
them
should
lye
becalmed
:
That
some
Ships
should
come
into
harbour
top
and
top
gallant
,
and
that
others
should
sink
down
at
the
same
harbours
mouth
,
before
they
should
be
able
to
get
in
;
is
all
from
the
Decree
of
God
,
and
that
Law
that
he
has
laid
upon
the
winds
.
That
terrible
temp●stuous
wind
that
affrighted
the
Disciples
,
and
that
put
them
not
only
to
their
wits
end
,
but
also
to
their
faiths
end
,
was
allayed
by
a
word
of
Christs
mouth
,
Matth.
8.
26.
He
arose
and
rebuked
the
winds
and
the
Sea
,
and
there
was
a
great
calm
.
O
Sirs
,
when
London
was
in
flames
,
and
when
the
winds
were
high
,
and
went
their
circuits
,
roaring
and
makeing
a
most
hideous
noise
,
how
easie
a
thing
had
it
been
with
Jesus
,
by
a
word
of
his
mouth
,
to
have
allayed
them
?
but
●e
was
more
angry
with
us
,
than
he
was
with
his
D●●ciples
,
who
were
in
danger
of
drowning
;
or
else
he
would
as
cer●ainly
have
saved
our
City
from
burning
by
rebuking
the
winds
and
the
flames
,
as
he
did
his
Disciples
from
drowning
,
by
rebuking
the
winds
and
the
Seas
.
I
have
b●en
the
longer
upon
this
fourth
particular
,
that
you
may
the
more
easily
run
and
read
the
anger
of
the
Lord
in
those
furious
flam●s
,
and
in
that
violent
wind
that
has
laid
our
City
desolate
.
'T
is
true
Astrol●gers
ascribe
the
motions
of
the
winds
to
special
Planets
:
The
E●st
wind
th●y
ascribe
to
the
Sun
,
the
West
wind
to
the
Moon
,
the
South
wind
to
Mars
,
and
the
N●rth
wind
to
Jupiter
,
but
those
that
are
wise
in
heart
,
by
what
I
have
said
concerning
the
winds
;
may
safely
and
and
groundedly
conclude
,
that
God
alone
hath
the
S●pream
power
of
the
winds
in
his
own
hand
:
and
that
he
alone
orders
,
directs
,
and
commands
all
the
motions
of
the
winds
.
And
therefore
let
us
look
to
that
terrible
hand
of
the
Lord
that
was
lifted
up
in
that
fierce
wind
,
that
did
so
exceedingly
contribute
to
the
turning
of
our
City
into
a
ruinous
heap
.
B●t
,
Fifthly
,
C●●●ider
the
extensiveness
of
it
.
How
did
this
dreadful
fire
spread
it self
,
both
with
and
against
the
wind
,
Within
the
Walls
of
the
City
,
there
were
eighty
one
Parishes
consumed
.
For
every
hour
the
fire
lasted
,
there
was
a
whole
Parish
consumed
.
●ill
it
had
gained
so
great
a
force
,
as
that
it
despised
all
mens
attempts
?
It
quickly
spread
it self
from
the
East
to
the
West
,
to
the
destruction
of
houses
of
State
,
of
Trade
,
of
Publick
Magistracy
,
besides
Mynes
of
Charity
;
it
spread
it self
with
that
violence
,
that
it
soon
crumbled
into
ashes
our
most
stately
Habitations
,
Halls
,
Chappels
,
Churches
,
and
famous
Monuments
.
Those
Magnificent
Structures
of
the
City
that
formerly
had
put
stops
,
and
given
ch●cks
to
the
furious
fl●m●s
,
falls
now
like
stubble
before
the
violence
of
a
spreading
fire
.
This
fire
like
an
Arm
of
the
Sea
,
or
like
a
Land-flood
broke
in
suddenly
upon
us
;
and
soon
spread
it self
all
manner
of
wayes
amongst
us
:
it
ran
from
place
to
place
like
the
fire
and
ha●l
in
Aegypt
;
now
't
was
in
this
Street
,
and
anon
in
that
:
Now
this
Steeple
is
on
fire
,
and
then
that
:
Exod.
9.
13
Now
this
place
of
Judicature
is
laid
in
ashes
,
and
then
that
:
Now
this
Hall
is
in
flames
,
and
then
that
:
Now
this
Parish
is
burnt
down
to
the
ground
,
and
then
that
:
Now
this
Ward
is
turned
into
a
ruinous
heap
,
and
then
that
:
Now
this
Quarter
of
the
City
is
level
wi●h
the
ground
,
and
then
that
:
Now
this
Gate
of
the
City
is
demolished
and
consumed
and
then
that
.
The
adversary
hath
spread
out
his
band
upon
Iam.
1.
10.
all
her
pleasant
things
,
saith
the
Prophet
lamentingly
;
and
and
we
may
say
sighingly
,
the
fire
hath
spread
out
its
hand
upon
all
our
pleasant
things
,
upon
all
our
pleasant
Houses
Shops
,
Trades
,
Gardens
,
Walks
,
Temples
,
&c.
The
Plague
the
year
before
,
did
so
rage
and
spread
,
that
it
emptied
many
thousand
houses
of
persons
;
and
now
this
dreadful
fire
hath
so
spread
it self
,
that
it
has
not
left
houses
enough
for
many
thousands
of
persons
to
dwell
in
,
there
being
more
than
13000.
houses
destroyed
by
the
furious
flames
.
Sin
is
of
a
spreading
nature
,
and
accordingly
it
had
spread
it self
over
all
parts
of
the
City
;
and
therefore
the
Lord
(
who
delights
to
suit
his
Judgements
to
mens
sins
)
sent
a
spreading
fire
in
the
midst
of
us
.
The
merciless
flames
spreading
themselves
every
way
,
in
four
dayes
time
laid
the
main
of
our
(
once
glorious
)
City
in
ashes
:
a
Judgement
so
rem●●kable
and
past
president
;
that
he
that
will
not
see
the
hand
of
the
Lord
in
it
,
may
well
be
reckoned
amongst
the
worst
of
Athe●sts
.
But
,
Sixthly
,
Consider
the
impartiality
of
it
.
It
spared
neither
Sinners
nor
Saints
,
young
nor
old
,
rich
nor
poor
,
honourable
nor
base
,
bond
nor
free
,
Male
nor
female
,
buyer
nor
seller
,
borrower
,
nor
lender
:
God
making
good
that
word
,
Isa.
24.
1
,
2.
Behold
the
Lord
maketh
the
earth
empty
,
and
maketh
it
waste
,
and
turneth
it
upside
down
,
and
scattereth
abroad
the
inhabitants
thereof
.
And
it
shall
be
as
with
the
people
,
so
with
the
Priest
:
(
or
with
the
Prince
,
for
the
Hebrew
word
signifies
both
)
as
with
the
servant
,
so
with
his
Master
,
as
with
the
maid
so
with
the
Mistris
,
as
with
the
buyer
so
with
the
seller
,
as
with
the
lender
so
with
the
borrower
,
as
with
the
taker
of
usury
,
so
with
the
giver
of
usury
to
him
.
In
the
day
of
the
Lords
wrath
that
was
lately
upon
us
,
all
orders
,
ranks
and
degrees
of
men
suffered
alike
,
and
were
abased
alike
:
the
furious
flames
made
no
difference
,
they
put
no
distinction
between
the
Russet
Coat
and
the
Scarlet
Gown
,
the
Leathern
Jacket
and
the
Gold
Chain
,
the
Merchant
and
the
Tradesman
,
the
Landlord
and
the
Tenant
,
the
Giver
and
the
Receiver
.
There
is
no
difference
,
Fire
hath
made
,
Equal
the
Scepter
and
the
Spade
.
Ezek.
20.
47.
Behold
I
will
kindle
a
fire
in
thee
,
and
it
shall
dev●ur
every
green
Tree
in
thee
,
and
every
dry
Tree
:
the
flaming
fl●me
shall
not
be
quenched
,
and
all
faces
from
the
South
to
the
North
,
shall
be
burnt
therein
.
(
I
have
in
the
former
part
of
this
Treatise
given
some
light
into
these
words
)
The
fire
,
the
flames
in
the
Text
,
takes
hold
of
all
sorts
of
people
,
rich
and
poor
,
Lord
and
Lad
,
high
and
low
,
great
and
small
strong
and
weak
,
wise
and
foolish
,
learned
and
ignorant
,
Commanders
and
Souldiers
,
Rulers
and
ruled
.
So
did
the
late
lamentable
fire
in
London
take
hold
of
all
sorts
and
degrees
of
men
,
as
the
Citizens
have
found
by
sad
experience
.
The
fire
like
the
Duke
of
Parma's
Sword
,
knew
no
difference
'twi●●
Robes
and
Rags
,
'twixt
Prince
and
Peasant
,
Eccles.
9.
1
,
2.
'twixt
honourable
and
vile
,
'twixt
the
righteous
and
the
wicked
,
the
clean
and
the
unclean
,
'twixt
him
that
sacrificed
and
him
that
sacrificed
not
,
'twixt
him
that
sweareth
,
and
him
that
seareth
an
oath
.
The
Judgement
was
universal
;
the
blow
reacht
us
all
:
the
flames
brake
into
every
mans
house
;
such
a
dreadful
,
impartial
,
universal
fire
,
eyes
never
saw
before
,
nor
ears
never
heard
of
before
,
nor
tongues
never
discoursed
of
before
,
nor
Pens
never
writ
of
before
.
Beloved
,
you
know
,
that
't
is
our
duty
to
take
serious
notice
of
the
hand
of
the
Lord
in
the
least
Judgement
,
and
in
every
particular
Judgement
:
Oh
how
much
more
then
dos
it
highly
concern
us
,
to
take
serious
notice
of
the
hand
of
the
Lord
that
has
been
lifted
up
against
us
,
in
that
late
dreadful
,
impartial
,
universal
fire
,
that
has
burnt
us
all
out
of
our
habitations
,
and
laid
our
City
desolate
.
But
,
Seventhly
,
Consider
the
greatness
of
it
,
the
destructiveness
of
it
.
Oh
the
many
thousand
families
that
were
destroyed
and
impoverished
in
four
dayes
time
!
Of
many
it
might
have
been
said
the
day
before
the
fire
,
who
so
rich
as
London
was
the
Lady-City
where
the
Riches
of
many
Nations
were
laid
up
.
I
would
rather
be
bound
to
weep
over
London
,
than
be
bound
to
summ
up
the
losses
of
London
by
this
dreadful
fire
.
these
?
and
the
very
next
day
it
might
have
been
said
of
the
same
persons
,
who
so
poor
as
these
?
as
poor
as
Job
;
yea
,
poor
to
a
Proverb
,
Jer.
21.
13
,
14.
Behold
I
am
against
thee
,
O
inhabitant
of
the
valley
,
and
rock
of
the
plain
,
saith
the
Lord
;
which
say
,
who
shall
come
down
against
us
?
or
who
shall
enter
into
our
habitations
?
But
I
will
punish
you
according
to
the
fruit
of
your
doings
,
saith
the
Lord
.
And
I
will
kindle
a
fire
in
the
forrest
thereof
,
and
it
shall
devour
all
things
round
about
it
.
Some
by
the
Forrest
,
understand
the
fair
and
sumptuous
buildings
in
Jerusalem
,
that
were
built
with
wood
that
was
hewen
out
of
the
Forrest
of
Libanon
,
and
stood
as
thick
as
Trees
in
the
Forrest
.
Others
by
the
Forrest
,
understand
the
whole
City
of
Jerusalem
with
the
Countrey
round
about
it
,
that
was
as
full
of
people
,
as
a
Forrest
is
full
of
Trees
.
Others
by
Forrest
understand
the
house
of
the
Lord
,
and
the
Kings
house
,
and
the
houses
of
the
great
Princes
,
which
were
built
with
excellent
matter
from
the
Wood
of
Lebanon
.
Jerusalem
was
2
Sam.
5.
6.
so
strongly
d●fended
by
nature
,
that
they
thought
themselves
invincible
,
as
once
the
Jebusites
did
:
they
were
so
confident
of
the
strength
of
their
City
,
that
they
scorned
the
proudest
and
the
strongest
enemies
about
them
.
But
sin
had
brought
them
low
in
the
eye
of
God
,
so
that
he
could
see
nothing
eminent
or
excellent
among
them
;
and
therefore
the
Lord
resolves
by
the
Chaldees
,
to
fire
their
magnificent
buildings
in
which
they
gloried
,
and
to
turn
their
strong
and
stately
City
into
a
ruinous
heap
.
Though
Jerusalem
Psalm
125.
2.
stood
in
a
Vale
,
and
was
environed
with
Mountains
,
yet
the
upper
part
of
it
,
stood
high
as
it
were
upon
a
rocky
rising
hill
.
Now
the
Citizens
of
Jerusalem
trusted
very
much
in
the
scituation
of
their
City
:
they
did
not
fear
their
being
besieged
,
straitned
,
conquered
or
fired
:
and
therefore
they
say
,
Who
shall
come
down
against
us
?
Who
shall
enter
into
our
habitation
?
Where
is
the
enemy
that
has
courage
or
confidence
enough
to
assault
our
City
,
or
to
enter
into
our
habitations
?
but
God
tells
them
that
they
were
as
barren
of
good
fruit
,
as
the
Trees
of
the
Forrest
were
barren
of
good
fruit
;
and
therefore
he
was
resolved
by
the
hand
of
the
Chaldeans
to
hew
them
down
,
and
to
fire
their
most
stately
Structures
,
and
to
turn
their
glorious
City
(
in
which
they
greatly
trusted
and
gloried
)
into
a
ruinous
heap
.
All
which
accordingly
was
done
(
not
long
after
)
by
Nebuzaradan
and
his
Army
;
as
you
may
see
in
Jer.
52.
12
,
13
,
14
,
15.
How
often
hath
the
Citizens
of
London
been
alarm'd
with
the
cry
of
fire
;
which
hath
been
as
often
extinguished
before
they
could
well
know
where
it
was
,
and
how
it
began
?
but
all
former
fires
were
but
small
fires
,
but
Bon-fires
to
this
dreadful
fire
that
has
been
lately
amongst
us
.
In
the
twentieth
year
of
the
Reign
of
William
the
first
,
so
Sir
Richard
Bakers
Chronicle
,
p.
31.
47.
great
a
fire
happened
in
London
,
that
from
the
West-gate
to
the
East-gate
,
it
consumed
houses
and
Churches
all
the
way
.
This
was
the
most
grievous
fire
that
ever
happened
in
that
City
,
saith
my
Author
.
And
in
the
Reign
of
King
Henry
the
first
,
a
long
tract
of
buildings
,
from
West-cheap
in
London
to
Aldgate
,
was
consumed
with
fire
.
And
in
King
Stephens
Reign
there
was
a
fire
that
began
at
London
Stone
,
and
consumed
all
unto
Aldgate
.
These
have
been
the
most
remarkable
fires
in
London
.
But
what
were
any
of
these
,
or
all
these
,
to
that
late
dreadful
fire
that
has
been
amongst
us
?
London
in
those
former
times
was
but
a
little
City
,
and
had
Eccles.
9.
14.
but
a
few
men
in
it
in
comparison
of
what
it
was
now
.
London
was
then
but
as
a
great
Banqueting-house
,
to
what
it
was
now
:
Nor
the
consumption
of
London
by
fire
then
,
was
Can.
2.
4.
nothing
proportionable
to
the
consumption
of
it
by
fire
now
.
For
this
late
lamentable
devouring
fire
hath
laid
waste
the
greatest
part
of
the
City
of
London
within
the
walls
by
far
,
and
some
part
of
the
Suburbs
also
.
More
than
fourscore
Parishes
,
and
all
the
Houses
,
Churches
,
Chappels
,
Hospitals
,
and
other
the
great
and
magnificent
buildings
of
Pious
or
Publick
use
,
which
were
within
that
circuit
,
are
now
brought
into
ashes
,
and
become
one
ruinous
heap
.
This
furious
raging
fire
burnt
many
stately
Monuments
to
powder
;
it
melted
the
Bells
in
the
Steeples
;
it
much
weakned
and
shattered
the
strongest
Vaults
under
ground
.
O
what
Age
or
Nation
hath
ever
seen
or
felt
such
a
dreadful
visitation
as
this
hath
been
.
Nebuzaradan
General
to
the
King
of
Babylon
,
first
sets
the
Temple
of
Jerusalem
on
fire
,
and
then
the
Jos.
A●t
.
p.
255.
A.
M.
3356.
Kings
Royal
Palace
on
fire
,
and
then
by
fire
he
levells
all
the
houses
of
the
great
men
;
yea
,
and
all
the
houses
of
Jerusalem
are
by
fire
turned
into
a
ruinous
heap
,
according
to
Jer.
52.
12
,
13
,
14.
what
the
Lord
had
before
foretold
by
his
Prophet
Jeremiah
.
Now
this
was
a
lamentable
fire
.
Some
hundred
years
after
the
Roman
Souldiers
sackt
the
City
,
and
set
it
on
fire
,
and
Jos.
A●t
.
p.
741.
A.
M.
4034.
laid
it
desolate
with
their
Temple
,
and
all
their
stately
buildings
and
glorious
monuments
.
Three
or
four
Towers
and
the
Wall
that
was
on
the
West
side
they
left
standing
as
monuments
of
the
Romans
valour
,
who
had
surpized
a
City
so
Jos.
A●t
.
p.
745.
strongly
fortified
.
All
the
rest
of
the
City
they
so
plained
,
that
they
who
had
not
seen
it
before
,
would
not
believe
that
it
had
ever
been
inhabited
.
Thus
was
Jerusalem
one
of
the
worlds
wonders
,
and
a
City
famous
amongst
all
Nations
,
Luke
19.
41
,
42
,
43
,
44.
Tacit.
A●
.
15.
made
desolate
by
fire
,
according
to
the
prediction
of
Christ
,
some
years
before
.
There
was
a
great
fire
in
Rome
in
Nero's
time
,
it
spread
it self
with
that
speed
,
and
burnt
with
that
violence
,
till
of
fourteen
Regions
in
Rome
,
there
were
but
four
left
entire
.
I
know
there
are
some
,
who
would
make
the
world
believe
,
that
this
fire
began
casually
,
(
as
many
now
would
perswade
us
,
that
the
late
fire
in
London
did
)
but
I
rather
joyn
issue
with
them
,
who
conclude
that
Nero
set
Rome
on
fire
,
and
when
he
had
done
,
he
laid
it
upon
A●no
64.
the
Christians
,
and
thereupon
grounded
his
Persecution
:
as
all
know
,
that
have
read
the
History
of
those
times
.
Anno
80.
Rome
was
set
on
fire
by
fire
from
Heaven
(
say
some
)
it
burned
three
dayes
and
nights
,
and
consumed
the
Capitol
,
with
many
other
stately
Buildings
and
glorious
Monuments
;
it
burnt
with
that
irresistible
fury
,
that
the
Historian
concludes
,
that
it
was
more
than
an
ordinary
fire
.
And
in
the
time
of
Commodius
the
Emperour
,
there
happened
such
a
dreadful
fire
in
Rome
,
as
consumed
the
Temple
of
Peace
,
and
all
the
most
stately
Houses
,
Princely
Palaces
,
glorious
Structures
and
rare
Monuments
that
were
in
the
City
.
In
the
Reign
of
Achmat
the
eighth
Emperour
of
the
Turks
,
Knol●'s
General
History
of
the
Turks
.
pag.
1275.
about
the
beginning
of
November
,
a
great
fire
arose
at
Constantinople
,
wherein
almost
five
hundred
Shops
of
Wares
,
with
many
other
fair
Buildings
were
destroyed
by
fire
;
so
that
the
harm
that
was
then
done
by
fire
,
was
esteemed
to
amount
to
above
two
Millions
of
Gold
.
But
alas
,
what
was
this
fire
and
loss
to
the
fire
of
London
,
and
the
loss
of
the
Citizens
in
our
day
!
In
Constantinople
in
A.
D.
465.
in
the
beginning
of
September
,
there
brake
forth
such
a
fire
by
the
water
side
,
as
raged
with
that
dread
,
force
and
fury
,
and
violence
four
dayes
and
nights
together
,
that
it
burnt
down
the
greatest
part
of
the
City
,
the
strongest
and
the
stateliest
houses
,
being
but
as
dried
stubble
before
it
.
It
bid
defiance
to
all
means
of
resistance
;
it
went
on
triumphing
and
scorning
all
humane
helps
,
till
it
had
turned
that
great
and
populous
City
(
once
counted
by
some
the
wonder
of
the
world
)
into
a
ruinous
heap
.
This
of
all
fires
comes
nearest
to
the
late
fire
of
London
:
but
what
is
the
burning
of
a
thousand
Romes
,
and
a
thousand
Constantinoples
,
or
the
burning
of
ten
thousand
Barbarous
Cities
,
to
the
burning
of
one
London
?
Where
God
was
as
greatly
known
,
and
as
dearly
loved
,
and
as
highly
prized
,
and
as
purely
served
,
as
he
was
in
any
one
place
under
the
whole
Heavens
!
O
Sirs
,
't
is
our
duty
and
our
high
concernment
,
to
see
the
hand
of
the
Lord
,
and
to
acknowledge
the
hand
of
the
Lord
in
the
least
fires
:
how
much
more
then
does
it
become
us
,
to
see
the
hand
of
the
Lord
lifted
up
in
that
late
dreadful
fire
that
has
laid
our
City
desolate
.
But
,
Eighthly
,
Consider
how
all
sorts
,
ranks
and
degrees
of
men
were
terrified
,
amused
,
amazed
,
astonished
and
dispirited
in
the
late
dreadful
fire
that
was
kindled
in
the
midst
of
us
.
When
men
should
have
been
a
strengthning
of
one
anothers
hands
,
and
encouraging
of
one
another
hearts
,
to
pull
down
,
and
blow
up
such
houses
,
as
gave
life
and
strength
to
the
surious
flames
,
how
were
their
hearts
in
their
heels
,
every
one
flying
before
the
fire
,
as
men
flye
before
a
victorious
enemy
?
What
a
Palsie
,
what
a
great
trembling
had
seized
upon
the
heads
,
hands
and
hearts
of
most
Citizens
,
as
if
they
had
been
under
Cain's
curse
,
most
men
were
unman'd
and
amazed
?
and
therefore
no
wonder
if
the
furious
flames
received
no
check
.
In
former
fires
,
when
Deut.
28.
65.
1
Sam.
13.
7.
14
,
15.
Acts
1
:
12
:
Why
stand
ye
gazing
?
O
the
feebleness
,
the
frigh●s
,
the
tremblings
,
the
distractions
that
was
then
in
every
house
,
in
every
heart
When
a
Ship
is
sinking
,
't
is
sad
to
see
every
man
run
to
his
Cabin
,
when
every
one
should
be
at
the
Pump
,
or
a
stopping
of
Leaks
.
Magistrates
and
People
had
resolved
hearts
and
active
hands
,
how
easily
,
how
quickly
were
those
fires
quenched
?
But
now
our
Rulers
minds
were
darkned
and
confused
,
their
Judgements
infatuated
,
their
souls
dispirited
,
and
their
ears
stopped
,
so
that
their
Authority
did
only
accent
their
misery
:
and
this
filled
many
Citizens
hearts
with
fear
,
terror
,
amazement
and
discontent
;
these
things
being
done
,
the
City
quickly
was
undone
.
Had
the
care
and
d●ligence
both
of
Magistrates
and
People
,
been
more
for
the
securing
of
the
publick
go●d
,
than
't
was
for
securing
their
own
private
interest
,
much
of
London
by
a
good
hand
of
Providence
upon
their
endeavours
,
might
have
been
standing
,
that
is
now
turned
into
a
ruinous
heap
.
Troy
was
lost
by
the
sloth
and
carelesness
of
her
inhabitants
;
and
may
I
not
say
,
that
much
of
London
was
lost
,
by
the
sloth
and
carelesness
of
some
,
and
by
the
fears
,
frights
,
and
amazement
of
others
;
and
by
others
endeavouring
more
to
secure
their
own
Packs
and
Patrimonies
,
than
the
safety
of
the
whole
.
When
London
was
in
flames
,
mens
courage
did
flag
,
and
their
spirits
did
fail
;
the
strong
helpers
stood
helpless
:
Some
stood
loking
on
,
others
stood
weeping
and
shaking
their
heads
,
and
wringing
their
hands
;
and
others
walkt
up
and
down
the
Streets
like
so
many
Ghosts
,
Psal.
76.
5.
The
stout
hearted
are
spoiled
(
or
as
the
Hebrew
runs
,
the
stout
hearted
have
yielded
themselves
up
for
a
prey
:
which
the
Rabbins
thus
expound
,
They
are
spoiled
of
their
understandings
and
infatuated
)
and
none
of
the
men
of
might
have
found
their
hands
:
(
or
as
some
read
the
words
,
none
of
the
men
of
riches
,
that
is
,
rich
men
,
have
found
their
hands
)
or
as
others
carry
the
words
,
God
took
away
their
courage
,
and
their
wonted
strength
failed
them
.
So
when
London
was
in
flames
,
how
were
high
and
low
,
rich
and
poor
,
honorable
and
base
,
spoiled
of
their
understanding
,
and
infatuated
?
The
Lord
took
away
all
wisdom
,
courage
,
counsel
and
strength
from
them
:
So
Judges
20.
40.
But
when
the
flam●s
began
to
arise
out
of
the
City
with
a
pillar
of
smoke
,
the
Benjamites
looked
behind
them
,
and
behold
the
flame
of
their
City
ascended
up
to
Heaven
:
and
when
the
men
of
Israel
●urned
again
,
the
men
of
Benjamin
were
amazed
,
for
they
saw
that
evil
was
come
upon
them
.
These
Benjamites
were
the
very
picture
of
o●r
Citizens
;
for
when
they
saw
the
flame
began
to
arise
out
of
the
City
with
a
Pillar
of
smoke
,
when
they
saw
the
flame
of
the
City
ascend
up
to
Heaven
,
O
how
amazed
and
consounded
were
they
!
All
wisdom
,
courage
and
council
was
taken
away
,
both
from
Magistrate
and
People
;
and
none
of
them
could
find
either
heads
,
hands
,
or
hearts
to
prevent
Job
34.
19
,
20
,
24.
Londons
desolation
.
In
Psal.
76.
v.
ult
.
God
is
said
,
to
cut
off
the
Spirits
of
Princes
:
(
or
as
the
Hebrew
runs
,
He
shall
slip
off
the
Spirits
of
Princes
,
as
men
slip
off
a
bunch
of
Grapes
,
or
a
Flower
b●tween
their
fingers
,
easily
,
suddenly
,
unexpectedly
,
as
he
did
by
Senacheribs
Princes
)
Princes
usually
are
men
1
Kings
19
36.
of
the
greatest
spirits
;
and
yet
sometimes
God
dos
dispirit
them
;
he
slips
off
their
spirits
,
as
men
do
a
flower
which
soon
withereth
in
their
hand
.
How
soon
did
God
slip
off
the
Spirit
of
that
great
,
proud
,
debauched
Monarch
Belshazzar
,
Dan.
5.
1
,
2
,
3
,
4
,
5
,
6.
who
when
he
was
in
the
midst
of
his
Cups
,
bravery
and
jollity
(
with
all
his
great
Princes
,
Lords
,
Ladies
and
Concubines
about
him
)
saw
a
hand
writing
upon
the
wall
,
which
did
so
amaze
him
and
terrifie
him
,
that
his
countenance
was
changed
and
his
thoughts
troubled
,
and
the
joints
of
his
loins
loosed
,
and
his
knees
dashed
one
against
another
.
But
you
may
say
,
What
was
the
reason
that
so
great
a
Prince
should
be
so
greatly
astonished
.
An.
The
Text
tells
you
,
he
saw
a
hand
:
What
hand
?
we
the
hand
of
a
man
:
what
could
one
hand
of
a
man
(
saith
One
)
terrifie
and
startle
so
great
a
Monarch
?
Drexellius's
School
of
Patience
,
p.
150
,
151
,
152.
Had
he
seen
the
Paws
of
a
Lion
,
or
the
Pawes
of
a
Bear
,
or
the
Paws
of
a
Dragon
,
there
had
been
some
cause
of
terror
.
But
what
need
such
a
Puissant
Prince
fear
the
hand
of
a
man
so
much
,
at
whose
command
and
beck
,
an
hundred
Troops
of
Armed
Horse
would
presently
flye
to
his
assistance
?
What
terrible
Weapons
could
that
one
hand
wield
or
manage
?
none
but
a
Pen
with
which
it
wrote
.
But
will
any
man
,
much
less
a
King
,
be
afraid
of
a
writing
Pen
?
Had
he
beheld
the
three
Darts
of
Joab
,
or
the
fiery
flaming
Sword
2
Sam.
18.
14.
Gen.
3.
24.
of
the
Cher●b
,
brandished
directly
against
him
,
he
had
then
had
some
argument
of
astonishment
:
But
one
Hand
,
one
Pen
,
one
piece
of
Writing
which
he
understood
not
;
this
was
that
which
daunted
him
.
Many
Citizens
were
as
much
amazed
,
astonished
,
terrified
and
startled
when
they
saw
London
in
flames
,
as
Belshazzar
was
,
when
he
saw
the
hand-writing
upon
the
wall
.
Ahab
trembled
like
a
shaken
leaf
,
and
so
did
his
Grand
son
Manasseh
,
he
that
faced
the
Heavens
,
Isa.
7.
1
,
2.
2
Chron.
33.
11
,
12.
and
that
dared
God
in
the
day
of
his
Prosperity
,
when
troubles
came
thick
,
and
his
fears
rise
high
,
he
hides
his
hea●
among
the
bushes
.
Such
a
fear
and
trembling
was
up●●
many
Citizens
when
London
was
in
flames
.
Though
Tu●liw
Hostilius
(
the
third
King
of
the
Romans
)
had
a
great
warlike
Spirit
,
as
Lactantius
notes
,
yet
he
carried
in
his
bosom
tw●
new
Gods
,
Pavorem
and
Pallorem
,
fear
and
paleness
,
which
h●
could
not
possibly
shake
off
.
Oh
the
fear
that
was
in
Citizens
hearts
,
and
the
paleness
that
was
upon
Citizens
cheeks
when
London
was
in
flames
!
Now
excessive
fear
fills
the
heart
with
all
confusion
,
they
strip
a
man
of
his
reason
and
understanding
;
Till
London
was
laid
in
Ashes
that
effectual
means
of
preservation
,
viz.
The
blowing
up
of
houses
was
either
greatly
hid
,
or
sad●y
gainsaid
.
When
the
Disease
had
killed
the
Pa●ients
,
than
the
Physitians
agreed
upon
a
Remedy
.
When
the
Ladder
was
turned
,
than
the
Pardon
came
.
they
weaken
his
hands
,
and
they
do
so
suddenly
and
totally
dispirit
and
unman
a
man
,
that
he
is
not
able
to
encounter
with
those
visible
dangers
that
threaten
his
utter
ruine
:
and
this
the
poor
Citizens
sound
by
woful
experience
when
London
was
in
flames
.
At
the
sight
of
this
fire
,
how
were
the
Citizens
hearts
melted
,
their
hands
feeble
,
their
spirits
faint
,
and
their
knees
weak
!
Oh
the
horror
,
the
terror
,
the
amazement
,
the
confusion
,
that
had
now
seized
up
on
the
spirits
of
all
sorts
of
Citizens
!
How
were
the
thoughts
of
men
now
distracted
,
their
countenances
changed
,
and
their
hearts
overwhelmed
?
O
the
sad
looks
,
the
pale
cheeks
,
the
weeping
eyes
,
the
smiting
of
breasts
,
and
the
wringing
of
hands
that
were
now
to
be
seen
in
every
Street
,
and
in
every
corner
!
What
an
universal
consternation
did
my
eyes
behold
upon
the
minds
of
all
men
in
that
day
of
the
Lords
wrath
!
there
is
no
expressing
of
the
sighs
,
the
tears
,
the
fears
,
the
frights
and
the
amazement
of
the
Citizens
;
who
were
now
compassed
about
with
flames
of
fire
!
O
the
cryes
,
the
tumults
,
the
hurries
,
and
the
hinderances
of
one
another
,
that
was
now
in
every
Street
,
every
one
striving
with
his
Pack
at
his
back
,
to
secure
what
he
could
from
the
rage
and
fury
of
the
flames
.
Now
one
cries
out
,
five
pound
for
a
Cart
,
another
cries
out
,
ten
pound
for
a
Dray
;
in
one
Street
one
cries
out
,
twenty
pound
for
a
Cart
,
and
another
in
the
next
Street
cries
out
,
thirty
pound
for
a
Cart
;
here
one
cries
out
forty
pound
for
a
Cart
,
and
there
another
cries
out
,
fifty
pound
for
a
Cart.
Many
rich
men
that
had
time
enough
to
have
removed
their
goods
,
their
wares
,
their
commodities
,
flattered
themselves
,
that
the
fire
would
not
reach
their
habitations
,
they
thought
they
should
be
safe
and
secure
;
but
when
the
flames
broke
in
upon
them
,
O
then
any
money
for
a
Cart
,
a
Coach
,
a
Dray
,
to
save
some
of
their
Richest
and
Choicest
goods
!
Oh
what
fear
were
many
Parents
now
in
,
that
their
Children
would
either
be
now
trod
down
in
the
press
,
or
lost
in
the
crowd
,
or
be
destroyed
by
the
flames
!
And
what
fear
were
many
Husbands
now
in
,
concerning
their
Wives
,
who
were
either
weak
or
sick
,
or
aged
,
or
newly
delivered
!
Words
are
too
weak
to
express
that
distraction
that
all
men
were
under
,
when
the
fire
went
on
raging
and
devouring
all
before
it
.
And
this
was
an
evident
token
to
me
,
that
the
hand
of
the
Lord
was
eminent
in
the
fire
,
and
that
the
Decree
was
gone
forth
,
that
Dear
London
must
now
fall
.
But
,
Ninthly
,
Consider
the
time
that
the
fire
began
.
It
began
on
the
Lords
Day
(
being
the
second
of
September
)
about
one
or
two
of
the
clock
in
the
morning
.
Our
fears
fell
upon
us
on
the
Lords
Day
,
on
that
day
that
should
have
been
a
day
Rev.
1.
10.
Isa.
58.
13
,
14.
of
joy
and
delight
unto
us
.
On
this
day
our
singing
was
turned
into
sighing
,
our
rejoycing
into
mourning
,
and
all
our
praisings
into
tremblings
.
O
the
fears
,
the
frights
,
the
distresses
that
men
were
now
under
!
O
the
amazed
spirits
,
the
bedewed
checks
,
the
faint
hearts
,
the
feeble
knees
,
the
weak
hands
,
and
the
dejected
countenances
that
were
now
to
be
seen
every
where
!
O
Sirs
,
the
time
when
this
fatal
fire
first
began
,
was
very
ominous
,
it
being
at
a
time
when
most
Citizens
were
but
newly
fallen
into
a
dead
sleep
,
being
wearied
out
in
their
several
employments
:
Several
dayes
before
,
but
especially
on
Saturday
(
or
the
last
day
of
the
week
)
that
being
with
very
many
the
most
bufiest
day
in
all
the
week
.
And
of
all
mornings
,
most
Citizens
did
usually
lye
longest
in
Bed
Sabbath
Day
mornings
.
Such
as
used
to
rise
early
every
morning
in
the
week
to
gain
the
meat
that
Psal.
127.
1
,
2
John
6.
27.
perisheth
,
to
make
sure
and
to
treasure
up
for
themselves
and
theirs
the
things
of
this
world
.
Such
commonly
mad●
most
bold
with
the
Lords
Day
,
and
would
frequently
be
in
their
beds
,
when
they
should
have
been
either
instructing
of
their
families
,
or
at
prayers
in
their
Closets
,
or
else
a
waiting
upon
the
Lord
in
his
publick
Ordinances
.
Fire
in
th●
night
is
terrible
to
all
,
but
mostly
to
such
whose
spirits
and
bodies
were
tired
out
in
the
preceding
day
.
Wasting
and
destroying
Judgements
are
sad
any
day
,
but
saddest
when
they
fall
on
the
Lords
Day
.
For
how
do
they
disturb
,
distress
and
distract
the
thoughts
,
the
minds
,
the
hearts
and
the
spirits
of
men
?
So
that
they
can
neither
wait
on
God
,
nor
wrestle
with
God
,
nor
act
for
God
,
nor
receive
from
God
,
in
any
of
the
duties
or
services
of
his
day
.
And
this
the
poor
Citizens
found
by
sad
experience
,
when
London
was
in
flames
about
their
ears
.
Certainly
the
anger
and
wrath
of
God
was
very
high
,
and
very
hot
,
when
he
made
his
day
of
rest
to
be
a
day
of
labour
and
disquiet
.
When
his
people
should
have
been
a
meeting
,
hearing
,
reading
,
praising
,
praying
.
For
the
Lord
now
to
scatter
them
,
and
to
deliver
them
,
their
substance
and
habitations
as
a
prey
to
the
devouring
fire
;
what
dos
this
speak
our
,
but
high
displeasure
?
That
the
fire
of
Gods
wrath
,
should
begin
on
the
day
of
his
rest
and
solemn
Worship
,
is
and
must
be
for
a
lamentation
.
In
several
of
those
Churches
where
some
might
not
preach
,
there
God
himself
preacht
to
the
Parishioners
in
flames
of
fire
.
And
such
who
loved
darkness
rather
than
light
,
John
3.
19.
Exod.
19.
16
,
17
,
18.
because
their
deeds
were
evil
,
might
now
see
their
Churches
all
in
a
flaming
fire
.
What
a
terrifying
and
an
amazing
Sermon
,
did
God
preach
to
his
people
of
old
in
Mount
Sinai
,
when
the
Mount
burned
with
fire
?
And
so
what
terrifying
and
amazing
Sermons
did
God
preach
to
the
Citizens
on
his
own
day
,
when
their
Temples
and
their
habitations
were
all
in
flames
.
Instead
of
holy
rest
,
what
hurries
were
there
in
every
street
,
yea
,
in
the
spirits
of
men
?
Now
instead
of
takeing
up
of
Buckets
,
men
in
every
Street
take
up
arms
,
fearing
a
worse
thing
than
fire
.
The
Jealousies
and
Rumors
that
fire
balls
were
thrown
into
several
houses
and
Churches
(
by
such
that
had
no
English
tongues
but
out-landish
hands
,
to
make
the
furious
flames
flame
more
furiously
)
were
so
great
that
many
were
at
a
stand
,
and
others
even
at
their
wits
end
.
Now
relations
,
friends
and
neighbours
hastened
one
another
out
of
their
houses
,
as
the
Angels
hastened
Lot
out
of
Sodom
.
Gen.
19.
15
,
16
,
17.
Such
were
the
fears
,
and
frights
,
and
sad
apprehensions
that
had
generally
seized
upon
the
Citizens
.
Not
many
Sabbaths
before
(
when
men
should
have
been
instructing
of
their
families
)
what
bonfires
,
what
ringing
of
Bells
,
and
what
joy
and
rejoycing
was
there
in
our
Streets
,
for
burning
the
Dutch
Ships
in
their
Harbour
(
where
many
English
and
others
,
were
highly
concerned
as
well
as
the
Dutch
)
little
did
they
think
,
who
were
pleasing
and
warming
themselves
at
those
lesser
fires
,
that
the
great
God
would
in
so
short
a
time
after
,
kindle
so
great
a
fire
in
the
midst
of
their
Streets
,
as
should
melt
their
Bells
,
lay
their
habitations
in
ashes
,
and
make
their
Streets
desolate
:
So
that
those
that
were
so
jolly
before
,
might
well
take
up
that
sad
lamentation
of
weeping
Jeremiah
.
The
Lord
hath
swallowed
up
all
the
habitations
of
Jacob
,
and
hath
not
pittied
:
he
hath
thrown
down
in
his
Lam.
2.
2
,
3.
wrath
,
the
strong
holds
of
the
daughter
of
J●dah
:
he
hath
brought
them
down
to
the
ground
.
He
burned
against
Jacob
like
a
flaming
fire
which
devoureth
round
about
.
May
we
not
soberly
guess
▪
that
there
were
as
many
strict
observers
and
sanctifiers
of
the
Lords
Day
,
who
did
turn
away
their
feet
from
doing
their
Isa.
58.
13.
pleasure
on
Gods
holy
day
,
and
that
did
call
the
Sabbath
a
delight
,
the
holy
of
the
Lord
,
and
honourable
within
the
Walls
of
London
,
as
in
a
great
part
of
the
Nation
besides
.
Now
for
the
Lord
of
the
Sa●bath
,
to
kindle
such
a
devouring
fire
in
such
a
City
,
and
that
on
his
own
day
!
O
what
extraordinary
wrath
and
displeasure
dos
this
speak
out
!
When
God
by
his
Royal
Law
,
had
bound
the
hands
of
his
people
from
doing
their
own
works
;
for
him
now
to
fall
upon
his
strange
work
,
and
by
a
flaming
consuming
fire
to
turn
a
populous
City
,
a
pious
City
,
an
honourable
City
,
and
an
Ancient
City
into
a
ruinous
heap
,
what
indignation
to
this
indignation
!
O
Sirs
,
it
highly
concerns
us
,
to
take
notice
of
the
Judgements
of
the
Lord
that
fall
upon
us
on
any
day
,
but
especially
those
that
fall
upon
us
on
his
own
day
;
because
they
carry
with
them
more
than
a
tincture
of
Gods
deep
d●spl●asure
.
In
the
Council
of
Paris
,
every
one
labouring
to
perswad●
unto
a
more
religious
keeping
of
the
Sabbath
Day
.
When
Concil.
Paris
.
lio
.
1.
cap.
50.
they
had
justly
complained
,
that
as
many
other
things
,
so
also
the
obs●rvation
of
the
Sabbath
was
greatly
decayed
,
through
the
abuse
of
Chr●stian
l●b●rty
,
in
that
men
too
much
followed
the
delig●●s
of
the
world
,
and
their
own
worldly
pleasures
,
both
wicked
and
dangerous
.
They
further
add
,
For
many
of
us
have
been
eye
witnesses
,
many
have
intelligence
of
it
,
b●
the
relation
of
others
,
that
some
men
upon
this
day
,
being
about
their
husbandry
,
have
been
strucken
with
Thunder
;
some
have
been
maimed
and
made
lame
;
som●
have
had
their
bodies
(
even
bones
and
all
)
burnt
in
a
moment
with
visible
fire
,
and
have
consumed
to
ashes
;
and
many
other
Judgements
of
God
have
been
,
and
are
daily
inflicted
upon
Sabbath
Breakers
.
Stratford
upon
Sluon
was
twice
on
the
same
day
twelve
moneth
(
being
the
Lords
Day
)
almost
consumed
with
fire
The
Theatre
of
Gods
Judgements
.
pag.
419
,
420.
chiefly
for
prophaning
the
Lords
Day
,
and
contemning
his
word
in
the
mouth
of
his
faithful
Minister
.
Feverton
in
Devons●ire
(
whose
remembrance
makes
my
heart
bleed
,
saith
my
Author
)
was
oftentimes
admonished
by
her
godly
Preachers
,
that
God
would
bring
some
heavy
Judgement
on
the
Town
,
for
their
horrible
prophanation
of
the
Lords
Day
,
occasioned
ch●efly
by
their
Market
on
the
day
following
:
Not
long
after
his
death
,
on
the
third
of
April
1598.
God
in
less
than
half
an
hour
consumed
,
with
a
sudden
and
fearful
fire
,
the
whole
Town
,
except
only
the
Church
,
the
Court-house
,
and
the
Alms-houses
,
or
a
few
poor
peoples
dwellings
;
where
a
man
might
have
seen
four
hundred
dwelling
houses
all
at
o●●e
on
●ire
,
and
above
fifty
persons
consumed
with
the
flames
.
And
on
the
fifth
of
August
1612.
(
fourt●en
years
since
the
former
fire
)
the
whole
Town
was
again
fired
and
consumed
,
except
some
thirty
houses
of
poor
people
,
with
the
School-house
and
Alms-houses
.
Now
certainly
they
must
be
much
left
of
God
,
hardned
in
sin
,
and
blinded
by
Satan
,
who
do
not
,
nor
will
not
see
the
dreadful
hand
of
God
,
that
is
lifted
up
in
his
fiery
dispensations
upon
his
own
day
.
But
,
Tenthly
,
and
lastly
,
Consider
,
That
the
burning
of
London
10.
is
a
National
Judgement
.
God
in
smiting
of
London
,
has
smitten
England
round
:
the
stroke
of
God
upon
London
,
was
When
one
member
in
the
natural
body
suffers
,
all
the
members
of
the
body
suffer
:
't
is
so
in
the
Politick
body
,
&c.
Look
as
all
Rivers
run
into
the
Sea
,
and
all
the
lines
of
the
circumference
meet
in
the
center
:
so
did
the
interests
of
the
most
eminent
persons
in
the
whole
Nation
meet
in
London
,
&c.
Now
London
is
laid
in
ashes
,
we
may
write
Ichabod
upon
poor
England
.
By
the
flames
that
have
been
kindled
in
London
,
God
hath
spit
fire
into
the
face
of
England
.
an
universal
stroke
.
The
sore
strokes
of
God
,
which
have
lately
fallen
upon
the
head
City
(
London
)
are
doubtless
designed
by
Heaven
,
for
the
punishment
of
the
whole
body
.
In
the
sufferings
of
London
,
the
whole
Land
suffers
.
For
what
City
,
County
,
or
Town
in
England
was
there
,
that
was
not
one
way
or
other
,
refreshed
and
advantaged
,
if
not
enriched
,
with
the
silver
streams
of
London
that
overflowed
the
Land
,
as
the
River
Nilus
doth
the
Land
of
Aegypt
.
Doubtless
there
are
but
few
in
the
Land
,
but
are
more
or
less
concerned
in
the
burning
of
London
.
There
are
many
thousands
that
are
highly
concerned
in
their
own
particulars
;
there
are
many
thousands
concerned
upon
the
account
of
their
inward
friends
and
acquaintance
:
and
who
can
number
up
the
many
score
thousands
imployed
in
the
Manufacture
of
the
Land
,
whose
whole
dependance
(
under
God
)
was
upon
London
.
What
Lamentation
,
mourning
and
wo
is
there
in
all
places
of
the
Land
,
for
the
burning
of
London
,
especially
among
poor
Tradesmen
,
Inn-keepers
,
and
others
,
whose
livelihoods
depended
upon
the
safety
and
prosperity
of
London
.
Certainly
he
is
no
English
man
,
but
one
who
writes
a
Roman
hand
,
and
carries
about
him
a
Romish
heart
,
who
feels
not
,
who
trembles
not
under
this
universal
blow
.
Many
years
labour
will
not
make
up
the
Citizens
losses
to
them
.
Yea
,
what
below
the
Riches
of
the
Indies
will
effectually
make
up
every
mans
losses
to
him
?
He
shall
be
an
Apollo
to
me
,
that
can
justly
summ
up
the
full
value
of
all
that
have
been
destroyed
by
those
furious
flames
,
that
has
turned
the
best
(
if
not
the
richest
)
City
in
the
world
,
into
a
ruinous
heap
.
Now
their
loss
is
a
loss
to
the
whole
Nation
;
and
this
the
Nation
already
feels
,
and
may
yet
feel
more
and
more
,
if
God
in
mercy
dos
not
prevent
the
things
that
we
have
cause
to
fear
.
'T
is
true
London
is
the
back
that
is
smitten
:
but
what
corner
is
there
in
all
the
Land
,
that
hath
not
more
or
less
,
one
way
or
another
,
contributed
to
the
burning
of
London
.
Not
only
those
that
lived
in
Jerusalem
,
but
also
those
that
came
up
to
Jerusalem
,
and
that
Traded
with
Jerusalem
,
they
even
they
did
by
their
sins
contribute
to
Jerusalems
ruine
.
They
are
under
a
high
mistake
,
that
think
it
was
only
the
sins
of
the
City
which
brought
this
sore
desolation
upon
her
:
doubtless
as
far
as
the
Judgement
extends
and
reaches
,
so
far
the
sins
extend
and
reach
,
which
have
provoked
the
Lord
,
to
make
poor
London
such
an
astonishing
example
of
his
justice
.
How
are
the
eff●cts
of
Londons
ruine
already
felt
and
sighed
under
,
all
the
Nation
over
.
The
blood
and
spirits
which
this
whole
Nation
,
hath
already
lost
by
this
late
lamentable
fire
,
will
not
be
easily
nor
suddenly
recovered
.
The
burning
of
London
,
is
the
Herald
of
God
to
the
whole
Nation
,
calling
it
to
repentance
and
reformation
;
for
the
very
same
sins
that
have
laid
London
in
ashes
,
are
rampant
in
all
parts
of
the
Nation
;
as
you
may
easily
perceive
,
if
you
please
but
to
compare
that
Catalogue
that
in
this
Book
I
put
into
your
hands
,
with
those
sins
that
are
most
reigning
and
raging
in
all
places
of
the
Land
:
by
which
you
may
also
see
,
that
they
were
not
the
greatest
sinners
in
England
,
upon
whom
the
fire
of
London
fell
;
no
more
than
they
were
the
greatest
sinners
in
Jerusalem
,
upon
whom
the
Tower
of
Siloam
fell
.
That
the
burning
Luke
13.
4
,
5.
of
London
is
a
National
Judgement
,
is
evident
enough
to
every
man
that
has
but
half
an
eye
.
But
if
any
should
doubt
of
it
,
or
dispute
it
,
the
Kings
Proclamation
for
a
General
Fast
on
that
account
,
puts
it
beyond
all
dispute
.
The
words
of
the
Proclamation
that
are
proper
to
my
purpose
,
are
these
,
A
Visitation
so
dreadful
(
speaking
of
the
burning
of
London
)
that
scarce
any
Age
or
Nation
hath
ever
seen
or
felt
the
like
;
wherein
although
the
afflicting
hand
of
God
fell
more
immediately
upon
the
inhabitants
of
this
City
,
and
the
parts
adjacent
;
yet
all
men
ought
to
look
upon
it
,
as
a
Judgement
upon
the
whole
Nation
,
and
to
humble
themselves
accordingly
.
O
Sirs
,
you
are
to
see
,
and
observe
,
and
acknowledge
the
hand
of
the
Lord
in
every
personal
Judgement
,
and
in
every
Domest●cal
Judgement
:
O
how
much
more
then
,
in
every
National
Judgement
that
is
infl●ct●d
upon
us
!
And
thus
I
have
done
with
those
ten
Considerations
,
that
should
not
only
provoke
us
,
but
also
prevail
with
us
,
to
see
and
acknowledge
the
hand
of
the
Lord
,
in
that
late
dreadful
fire
that
has
laid
●ur
City
desolate
.
The
second
Use
is
a
Use
of
Lamentation
and
mourning
.
Vse
2
Is
London
laid
in
ashes
?
Then
let
us
all
lament
and
mourn
,
that
L●nd●n
is
laid
desolate
.
Shall
Christ
weep
over
Jerusalem
,
Luke
19.
41
,
42
,
43
,
44.
when
't
was
standing
in
all
its
glory
(
knowing
that
it
would
not
be
long
before
it
was
laid
even
with
the
ground
)
and
shall
not
we
weep
over
London
,
whose
glory
is
now
laid
in
the
d●st
?
Who
can
look
upon
London
,
as
the
An●ient
and
Noble
Metropolis
of
England
,
and
not
lament
and
mourn
,
to
see
it
laid
in
ashes
?
It
might
have
been
said
not
long
since
,
Psalm
.
98.
12
,
13.
London
the
Crown
of
England
,
ha●h
●ost
its
Jewel
of
Wealth
and
Beauty
.
Walk
about
Sion
,
(
walk
about
London
)
and
go
round
about
●er
,
t●ll
the
Towers
thereof
,
mark
ye
well
her
Bulwarks
,
consid●r
her
P●laces
:
look
upon
her
stately
Houses
,
Halls
and
Hospitals
,
take
notice
of
her
Shops
,
and
fair
Ware-houses
,
and
Royal
Exchange
,
&c.
and
lo
,
the
glory
of
all
●hese
things
,
is
now
buried
in
a
common
ruine
!
O
the
incredible
change
,
that
a
devouring
fire
hath
made
in
four
dayes
time
within
thy
Walls
,
O
London
!
So
that
now
we
may
lamentingly
(
Alas
poor
London
)
Is
this
the
joyous
City
,
whose
antiquity
is
of
ancient
dayes
?
Is
this
the
crowning
City
,
Isa.
23.
7
,
8
whose
Merchants
were
Princes
,
and
whose
Traffickers
were
the
honourable
of
the
Earth
?
Who
can
but
weep
,
to
see
how
the
Lord
hath
made
a
City
an
heap
,
and
a
ruine
of
a
defenced
City
,
and
a
Pallace
to
be
no
City
?
Who
can
look
upon
Chap.
25.
2.
naked
Steeples
,
and
useless
Chimneys
,
and
pittiful
fragments
of
ragged
walls
?
Who
can
behold
stately
Structures
,
and
noble
Halls
,
and
fair
Houses
,
and
see
them
all
laid
in
ashes
,
or
turned
into
a
heap
of
Rubbish
,
without
paying
some
tears
,
as
due
to
the
sadness
of
so
dreadful
a
spectacle
?
Who
can
with
dry
eyes
hear
London
thus
speaking
out
of
its
r●ines
,
Is
it
nothing
to
you
,
all
ye
that
pass
by
?
Behold
and
see
,
if
there
Lam.
1.
12.
be
any
sorrow
like
unto
my
sorrow
,
which
is
done
unto
me
,
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
fierce
anger
.
Who
can
look
upon
the
Lord
as
making
London
empty
,
as
Isa.
24
1.
Sr.
Edw.
Turner
in
his
Speech
to
the
King
o
Friday
the
18.
day
of
January
,
hath
these
words
,
They
fi●d
(
meaning
the
Parliamen●
)
your
Majesty
engaged
in
a
sharp
and
costly
War
,
opposed
by
Mighty
Princes
and
States
,
that
are
in
conjunction
against
us
:
they
s●e
with
sorrow
the
greatest
part
of
your
Metropolitan
City
buried
in
ashes
.
laying
it
waste
,
as
turning
it
upside
done
,
and
as
scattering
abroad
the
inhabitants
thereof
,
and
not
mourn
.
Beloved
under
desolating
Judgements
,
God
dos
expect
and
look
that
his
people
should
lament
and
mourn
,
Jer.
4.
7
,
8.
The
Lion
is
come
up
from
his
thicket
,
and
the
destroyer
of
the
Gentiles
is
on
his
way
;
he
is
gone
forth
from
his
place
to
make
thy
Land
desolate
,
and
thy
City
shall
be
laid
waste
,
without
an
inhabitant
.
For
this
gird
you
with
Sackcloth
,
lament
and
howl
:
for
the
fierce
anger
of
the
Lord
is
not
turned
back
from
us
.
Under
wasting
Judgements
,
God
expecteth
,
not
only
inward
,
but
also
outward
expressions
and
demonstrations
of
sorrow
and
grief
.
Shall
our
enemies
rejoyce
over
the
Ruines
of
London
,
and
shall
not
we
mourn
over
the
Ruines
of
London
!
Shall
they
that
are
afar
off
lament
over
Londons
desolation
,
and
shall
not
we
lament
over
Londons
desolation
,
who
are
every
day
a
walking
up
and
down
in
Londons
Ruines
and
Rubbish
!
O
S●rs
,
as
ever
you
would
see
Londons
breaches
repaired
,
her
Trading
recovered
,
her
beauty
restored
,
her
riches
augmented
,
her
glory
advanced
,
and
her
inhabitants
rejoyced
,
make
conscience
of
mourning
over
Londons
Ruines
.
Af●er
Jerusalem
was
destroyed
by
the
Romans
,
many
of
the
Jews
obtained
leave
of
the
Roman
Emperors
,
once
a
year
(
viz.
on
the
tenth
of
August
,
which
was
the
day
whereon
their
City
was
taken
)
to
enter
into
Jerusalem
,
and
bewail
the
destruction
of
their
City
,
Temple
and
People
,
bargaining
with
the
Souldiers
who
waited
on
them
,
to
give
Josephus
.
so
much
for
so
lo●g
abiding
there
,
and
if
they
exceeded
the
time
they
conditioned
for
,
they
were
to
stretch
their
purses
to
a
higher
rate
:
which
occasioned
Hierom
to
say
,
That
they
who
bought
Christs
blood
,
were
then
glad
to
buy
their
own
tears
.
O
Sirs
,
what
cause
have
we
,
once
a
year
,
yea
,
often
in
a
year
,
to
bewail
the
desolation
of
London
!
The
Statue
of
Apollo
,
is
said
to
shed
tears
,
for
the
afflictions
of
the
Grecians
,
though
he
could
not
help
them
.
Though
we
could
no●
prevent
the
burning
of
London
,
yet
let
us
weep
over
the
Ruines
of
London
.
The
Leprosie
of
the
Citizens
sins
,
had
so
fretted
into
Londons
Walls
;
that
there
was
no
cleansing
of
them
,
but
by
the
furious
flames
of
a
consuming
fire
.
In
the
Law
you
know
,
that
when
the
old
fretting
Plague
of
Leprosie
,
was
Lev.
14.
35.
●o
v.
46.
so
got
into
the
house
,
and
spread
in
the
Walls
,
that
no
scraping
within
or
without
,
could
cleanse
it
away
,
then
the
house
was
to
be
pulled
down
:
this
seems
to
be
Londons
case
.
God
by
former
Judgements
,
laboured
to
scrape
away
the
Leprosie
of
sin
out
of
London
,
but
that
deadly
leprosie
was
so
got
into
mens
hearts
and
houses
,
that
there
was
no
getting
of
it
out
,
but
by
pulling
them
down
.
This
is
,
and
this
must
be
for
a
lamentation
.
Now
the
better
to
work
you
,
to
lament
and
mourn
over
the
ruines
of
London
,
consider
with
me
these
ten
following
particulars
.
First
,
Who
can
look
upon
the
burning
of
London
,
as
ushered
in
by
such
sad
Prodigies
,
and
dreadful
fore-runners
as
it
was
,
and
not
lament
and
mourn
over
its
ruines
?
By
what
a
bloody
Sword
,
and
by
what
a
dreadful
Plague
,
was
this
late
Judgement
of
fire
ushered
in
.
First
God
sends
his
Red
Horse
Rev.
6.
4
,
8.
amongst
us
,
viz.
a
cruel
bloody
War
;
and
then
he
sends
his
Pale
Horse
amongst
us
,
viz.
a
noisom
sweeping
Pestilence
.
O
the
garments
that
were
rolled
in
blood
!
O
th●
scores
of
thousands
,
that
were
by
the
hand
of
the
destroying
Angel
sent
to
their
long-homes
,
to
their
eternal
homes
!
Now
in
the
rear
of
these
Judgements
,
follows
such
a
devouring
fire
,
as
hath
not
been
known
in
any
Ages
past
.
Not
long
before
Vespasian
came
against
Jerusalem
,
there
happened
divers
Prodigies
:
1.
There
Jos●phus
pag.
738
,
739.
was
a
Comet
in
form
of
a
Fiery
Sword
,
which
for
a
year
together
did
hang
over
the
City
.
2.
There
was
seen
a
Star
on
the
Temple
so
bright
,
as
if
a
man
had
so
many
drawn
Swords
in
his
hands
.
3.
At
the
same
time
that
this
Star
appeared
,
which
was
the
Solemn
Passeover
,
that
whole
night
the
Temple
was
light
,
and
clear
as
mid-day
,
and
continued
so
seven
dayes
together
.
4.
At
the
same
time
also
,
they
brought
a
Heifer
for
a
Sacrifice
,
which
when
she
was
knocked
down
,
she
calved
a
Lamb.
5.
The
inner
Gate
of
the
Temple
on
the
cast
side
,
being
of
Massive
Brass
,
that
was
never
opened
nor
shut
,
but
twenty
men
had
enough
to
do
about
it
,
this
Gate
was
seen
at
the
first
hour
of
the
night
,
to
open
of
its
own
accord
,
and
they
could
not
shut
it
,
till
a
great
number
joined
their
strength
together
.
6.
There
was
discerned
on
the
Sanctum
Sanctorum
,
a
whole
night
long
the
face
of
a
man
very
terrible
.
7.
A●
the
same
time
,
before
the
Sun-set
,
there
were
seen
in
the
Air
,
Iron
Chariots
,
all
over
the
Countrey
,
and
an
Army
in
battel
array
,
passing
along
the
clouds
,
and
begirting
the
City
.
8.
Upon
the
Feast
Day
called
Pentecost
,
at
night
the
Priests
going
into
the
Inner
Temple
,
to
offer
their
wonted
Sacrifice
,
at
first
they
felt
the
place
to
move
and
tremble
,
and
afterward
they
heard
a
man
walking
in
the
Temple
,
and
saying
with
a
great
and
wonderful
terrible
voice
,
Come
let
us
go
away
out
of
this
Temple
,
let
us
depart
hence
.
But
Ninthly
and
lastly
,
that
which
was
most
wonderful
of
all
,
was
this
,
that
there
was
one
Jesus
the
Son
of
Ananus
,
a
Countrey-man
,
of
the
common
people
,
who
four
years
before
the
Wars
began
,
when
the
City
flourished
in
peace
and
riches
,
coming
to
the
celebration
of
the
Feast
to
Jerusalem
,
which
we
call
the
Feast
of
Tabernacles
;
suddenly
began
to
cry
out
thus
,
A
voice
from
the
East
,
a
voice
from
the
West
,
a
voice
from
the
four
winds
of
the
Heavens
,
a
voice
against
Jerusalem
,
a
voice
against
the
Temple
,
a
voice
against
the
Bridegroom
,
a
voice
against
the
Bride
,
and
a
voice
against
the
whole
people
:
and
thus
crying
day
and
night
,
he
went
about
all
the
Streets
of
the
City
.
The
Nobility
scourged
him
,
yet
still
he
cried
,
wo
,
wo
unto
Jerusalem
:
he
did
never
curse
any
one
,
though
every
day
he
was
beaten
by
one
or
other
:
neither
did
he
thank
any
one
that
offered
him
meat
.
All
that
he
spake
to
any
man
,
was
this
heavy
prophecy
,
Wo
wo
unto
Jerusalem
.
He
never
went
to
any
Citizens
,
neither
was
he
seen
to
speak
to
any
one
,
but
still
as
it
were
,
studying
of
some
speech
,
he
cryed
Wo
,
wo
unto
Jerusalem
.
Thus
for
four
years
space
,
say
some
,
for
seven
years
and
five
moneths
,
saith
Josephus
,
his
voice
never
waxed
hoarse
,
nor
weary
,
till
in
the
time
of
the
Siege
,
beholding
what
he
fore-told
them
,
as
he
was
walking
upon
the
Walls
,
crying
Wo
to
Jerusalem
,
wo
to
the
Temple
,
wo
to
all
the
People
,
he
added
,
and
wo
to
my self
;
and
as
soon
as
the
words
were
out
of
his
mouth
,
a
stone
came
out
of
an
Engine
from
the
Camp
,
that
dashed
out
his
brains
.
These
Prodigies
were
fore
runners
of
Jerusalems
desolation
?
What
Comets
,
what
Blazing
Starrs
,
what
sheets
of
fire
have
been
seen
flye
over
London
,
and
what
flames
of
fire
have
been
seen
over
the
City
,
a
little
before
it
was
laid
in
ashes
,
I
shall
not
now
insist
upon
.
Certainly
when
a
consuming
fire
,
shall
be
ushered
in
by
other
dreadful
Judgements
and
amazing
Prodigies
,
it
highly
concerns
us
to
set
down
and
mourn
.
But
,
Secondly
,
Who
can
look
upon
London
as
an
Ancient
City
,
as
a
City
of
great
Antiquity
,
and
not
mourn
over
the
ruines
of
it
!
Our
Chronologers
affirm
,
that
the
City
hath
stood
Isa.
23.
7.
Jer.
5.
15.
two
thousand
seven
hundred
and
seventy
odd
years
.
'T
is
recorded
by
some
,
that
the
foundation
of
London
was
laid
in
the
year
of
the
world
2862.
London
by
some
Antiquaries
,
is
called
Troynovant
,
as
having
been
first
founded
by
the
Trojans
.
London
is
thought
by
some
,
to
be
Antienter
than
Rome
.
That
London
was
a
very
ancient
City
,
might
several
wayes
be
made
good
;
but
what
should
I
spend
time
to
prove
that
,
which
every
one
is
ready
to
grant
.
Josephus
Jos●ph
p.
745.
speaking
of
Jerusalem
,
saith
,
That
David
the
King
of
the
Jews
having
driven
out
the
Caneans
,
gave
it
unto
his
people
to
be
inhabited
,
and
after
four
hundred
threescore
and
four
years
and
three
moneths
,
it
was
destroyed
by
the
Babylonians
.
And
from
King
David
who
was
the
first
Jew
that
reigned
there
,
untill
the
time
that
Titus
destroyed
it
,
were
a
thousand
one
hundred
seventy
and
nine
years
,
and
from
the
time
that
it
was
first
erected
,
until
it
was
by
him
destroyed
,
were
two
thousand
one
hundred
and
seventy
seven
years
;
yet
neither
the
Antiquity
,
nor
riches
,
nor
the
fame
thereof
,
now
spread
all
over
the
world
,
nor
the
glory
of
Religion
did
any
thing
profit
or
hinder
it
from
being
destroyed
.
So
it
was
,
neither
the
Antiquity
,
nor
the
Riches
,
nor
the
Fame
,
nor
the
Greatness
,
nor
the
Beauty
,
nor
the
Glory
,
nor
the
Religion
,
that
was
there
profest
,
that
could
prevent
Londons
being
turned
into
a
Chaos
in
four
dayes
tim
.
London
that
had
been
climbing
up
to
its
Meridian
of
worldly
greatness
and
glory
above
two
thousand
years
,
how
is
she
made
desolate
in
a
few
dayes
;
and
of
a
glorious
City
become
a
ruinous
heap
?
Physitians
make
the
threescore
and
third
year
of
a
mans
life
,
a
dangerous
climacterical
year
to
the
Body
Natural
;
and
Statists
make
the
five
hundreth
year
of
a
City
,
or
Kingdom
,
as
dangerous
to
the
Body
Politick
,
beyond
which
(
say
they
)
Cities
and
Kingdoms
cannot
stand
.
But
Jerusalem
,
and
London
,
and
many
other
Cities
,
have
stood
much
longer
,
and
yet
in
the
end
have
been
laid
desolate
.
Now
what
true
English-man
can
look
upon
Londons
Antiquity
,
and
not
mourn
to
see
so
antient
a
City
turned
into
a
ruinous
heap
.
But
,
Thirdly
,
What
true
English-man
did
ever
look
upon
London
,
as
an
honourable
City
,
as
a
renowned
City
,
as
a
glorious
City
,
that
will
not
now
mourn
to
see
London
laid
in
ashes
?
London
was
one
of
the
wonders
of
the
world
:
London
was
the
Queen
City
,
the
crowning
City
of
the
Land
,
a
City
as
Isa.
23.
8.
'T
is
an
Italia●
Proverb
,
He
who
hath
not
seen
Venice
will
not
believe
and
he
who
hath
not
lived
●ometime
there
,
doth
not
understand
what
a
City
it
is
.
I
shall
leave
the
Application
to
the
prudent
Reader
.
famous
as
most
Cities
,
for
worldly
grandeur
and
glory
:
yea
,
a
City
,
more
famous
and
glorious
,
than
any
City
under
Heaven
,
for
Gospel
light
,
and
for
the
power
of
Religion
,
and
real
holiness
,
Psal.
76.
1
,
2.
In
Judah
is
God
known
,
his
name
is
great
in
Israel
:
In
Salem
also
is
his
Tabernacle
,
and
his
dwelling
place
in
Zion
.
In
London
was
God
known
,
his
name
was
great
in
London
;
and
in
London
also
was
his
Tabernacle
,
and
his
dwelling
place
.
And
as
God
was
known
in
Judah
,
not
only
by
his
word
,
but
also
by
his
glorious
works
;
so
God
was
known
in
London
,
not
only
by
his
word
,
but
also
by
his
glorious
works
.
And
as
God
was
known
in
Judah
,
first
by
the
multitude
of
his
mercies
,
but
afterwards
by
the
severity
of
his
Judgements
;
so
God
was
known
in
London
,
first
by
the
multitude
of
his
mercies
,
but
afterwards
by
the
severity
of
his
Judgements
:
witness
the
sweeping
Pestilence
,
and
the
devouring
fire
,
that
he
sent
amongst
us
.
And
as
God
was
known
in
Judah
,
first
by
lesser
Judgements
,
and
then
by
greater
;
for
he
first
lasht
them
with
Rods
,
and
then
with
Scourges
,
and
at
last
with
Scorpions
,
so
God
was
first
known
in
London
by
lesser
Judgements
,
witness
the
Violent
Agues
,
strange
Feavours
,
Small
Pox
,
and
small
fires
that
broke
forth
in
several
places
of
the
City
and
Suburbs
;
but
these
having
no
kind
,
no
effectual
operation
upon
us
;
God
at
last
made
himself
known
in
the
midst
of
us
,
by
such
a
Pestilence
,
and
by
such
a
Fire
,
that
the
like
was
never
known
in
that
City
before
.
We
were
once
the
objects
of
his
noble
favours
,
but
we
made
our selves
at
last
,
the
subjects
of
his
fury
.
And
as
the
Philosopher
tells
us
,
corruptio
optimi
,
est
p●ssima
:
or
as
we
find
,
that
the
sweetest
Wines
,
become
the
tartest
Vinegar
;
so
Gods
heavenly
favours
and
indulgencies
being
long
abused
,
they
at
last
turned
into
storms
of
Wrath
and
Vengeance
.
What
English
man
did
look
upon
Psal.
101.
8.
Isa.
60.
14.
Psal.
48.
1.
8
,
&c.
Neh.
11.
1.
Isa.
18.
52.
Dan.
1.
9.
24
London
,
as
the
City
of
the
great
God
,
as
a
holy
City
,
as
that
City
wherein
God
was
as
gloriously
made
known
,
and
wherein
Christ
was
as
much
exalted
,
and
Religion
was
as
highly
prized
,
as
in
any
part
of
the
world
beside
;
and
not
mourn
over
it
,
now
't
is
laid
desolate
.
'T
was
long
since
said
of
Athens
and
Sparta
,
that
they
were
the
eyes
of
Greece
.
Was
not
London
the
eyes
of
England
?
And
who
then
can
but
weep
,
to
see
those
eyes
put
out
?
Great
and
populous
Cities
,
are
Look
what
the
face
is
to
the
body
,
that
London
was
to
England
,
the
beauty
and
glory
of
it
.
as
it
were
,
the
eyes
of
the
Earth
;
and
when
these
eyes
are
lost
,
who
can
but
sit
down
and
sigh
and
mourn
!
London
,
was
the
joyous
City
of
our
Solemnities
,
it
was
the
Royal
Chamber
of
the
King
of
Kings
,
it
was
the
Mart
of
Nations
,
it
was
the
lofty
City
,
it
was
the
top
gallant
of
all
our
glory
.
Now
who
can
but
shed
tears
,
to
see
this
City
laid
even
to
the
ground
;
to
see
this
City
,
sit
like
a
desolate
Widow
in
the
dust
.
Such
a
sight
made
Jeremiah
to
lament
:
Lament.
1.
1.
How
doth
the
City
sit
solitary
(
speaking
of
Jerusalems
ruine
)
that
was
full
of
people
?
How
is
she
become
as
a
widow
?
She
that
was
great
among
the
Nations
,
and
Princes
among
the
Provinces
?
How
is
she
become
tributary
?
Let
prophane
,
ignorant
,
superstitious
,
and
Popish
desamers
of
London
say
,
Jer.
9.
1
,
2
,
3.
Ezek.
9.
4.
6.
what
they
please
,
yet
doubtless
God
had
more
of
his
mourning
ones
,
and
of
his
marked
ones
in
that
City
,
than
he
had
in
a
great
part
of
the
Nation
beside
.
There
was
a
time
,
when
London
was
a
faithful
City
,
a
City
of
righteousness
,
a
City
of
Renown
,
a
City
of
Praise
,
a
City
of
Joy
;
yea
,
the
Paradise
of
the
world
,
in
respect
of
the
power
and
purity
of
Gospel-Ordinances
,
and
that
glorious
light
shined
in
the
midst
of
her
.
Who
can
remember
those
dayes
of
old
,
and
not
mourn
to
see
such
a
City
buried
in
its
own
Ruines
!
Under
the
whole
Heavens
there
were
not
so
many
thousands
to
be
found
,
that
truly
feared
the
Lord
,
in
so
narrow
a
compass
of
ground
,
as
was
to
be
found
in
London
?
and
yet
l●
London
is
laid
in
the
dust
,
and
the
Nations
round
gaze
and
wonder
at
her
desolation
!
Who
can
but
hang
down
hi●
head
,
and
weep
in
secret
for
these
things
.
But
,
Fourthly
,
who
did
look
upon
London
as
the
Bullwark
,
a
the
Strong-hold
of
the
Nation
,
that
can't
mourn
to
se●
their
●ullwark
,
their
Strong
hold
turned
into
a
ruinous
heap
Psal.
48.
12
,
13.
Walk
about
Sion
,
and
tell
the
Towers
thereof
,
mark
ye
well
her
Bullwarks
,
consider
her
Palaces
,
that
ye
may
tell
it
to
the
generation
following
.
Sion
had
her
Bullwarks
,
her
Towers
,
her
Palaces
;
but
at
last
the
Chaldeans
at
one
●er.
52.
12
,
13.
Luke
19.
41
,
45.
time
,
and
the
Romans
at
another
,
laid
them
all
waste
.
So
London
had
her
Bullwarks
,
her
Towers
,
her
Palaces
,
but
they
are
now
laid
desolate
,
and
many
fear
,
and
others
say
by
male-content
Villains
,
and
mischievous
Forreigners
of
a
Romish
faith
.
London
was
once
terrible
,
as
an
Army
with
Cant.
6.
10.
Banners
.
How
terrible
were
the
Israelites
,
enc●mped
and
bannered
in
the
Wilderness
unto
the
Moabites
,
Canaanites
,
&c.
Exod.
15
,
14
,
15
,
16.
So
was
London
more
than
once
terrible
to
all
those
Moabites
,
Canaanites
,
that
have
had
thoughts
to
swallow
her
up
,
and
to
divide
the
prey
among
themselves
.
How
terrible
were
the
Hussites
in
Bohemia
,
to
the
Germans
,
when
all
Germa●y
were
up
in
arms
against
them
,
and
worsted
by
them
.
London
hath
been
as
terrible
to
those
that
have
been
cozen-Germans
to
the
Germans
.
London
was
once
a
Battel-ax
,
and
Battel-bow
in
the
hand
of
the
Almighty
,
which
he
has
wielded
Jer.
51.
20
,
Zech.
9.
10.
&
Chap.
10.
4.
Ezek.
21.
31.
against
her
proudest
,
strongest
and
subtillest
enemies
.
Was
not
London
the
Head
City
,
the
Royal
Chamber
,
the
glory
of
England
,
the
Magazine
of
Trade
and
Wealth
,
the
City
that
had
the
Strength
and
Treasure
of
the
Nation
in
it
.
Were
there
not
many
thousands
in
London
,
that
were
men
of
fair
estates
,
of
exemplary
piety
,
of
tried
valour
,
of
great
prudence
,
and
of
unspotted
Reputation
?
and
therefore
why
should
it
seem
impossible
,
that
the
fire
in
London
,
should
be
The
French
were
then
drawn
down
to
the
Sea
side
,
and
great
were
the
fears
of
many
upon
that
account
.
Remember
the
Gun-Powder
Plot.
the
effect
of
desperate
designs
and
complotments
from
abroad
,
seconded
and
incouraged
by
male-contents
at
home
.
London
was
the
great
Bullwark
of
the
Reformed
Religion
,
against
all
the
Batteries
of
Popery
,
Atheism
and
Prophaneness
;
and
therefore
why
should
any
English
man
wonder
,
if
these
uncircumcised
ones
,
should
have
their
heads
and
their
hands
,
and
their
hearts
engaged
in
the
burning
of
London
.
Such
whose
very
Principles
,
leads
them
by
the
hand
,
to
blow
up
Kings
,
Princes
,
Parliaments
,
and
Reformed
Religion
,
to
make
way
for
their
own
Religion
,
or
for
the
good
old
Religion
,
as
some
are
pleased
to
call
it
:
such
will
never
scruple
to
turn
such
Cities
,
such
Bulwarks
into
a
ruinous
heap
,
that
either
stands
in
their
way
,
or
that
might
probably
hinder
their
game
.
In
all
the
Ages
of
the
world
,
wicked
Dan.
11.
24
,
39
men
have
designed
the
ruine
and
laying
waste
of
Christians
Bulwarks
and
Strong-holds
,
in
order
to
the
rooting
out
of
the
very
name
of
Christians
,
as
all
know
that
have
read
any
thing
of
Scripture
or
History
,
and
therefore
why
should
any
men
think
it
strange
,
if
that
Spirit
should
still
be
at
work
.
Was
ever
England
in
such
eminent
danger
of
being
made
a
prey
to
forreign
power
,
or
of
being
rid
,
by
men
of
a
forraign
Religion
,
and
whose
Principles
in
Civil
Policy
are
very
dangerous
both
to
Prince
and
People
,
as
it
hath
been
since
the
firing
of
London
,
or
since
that
Bullwark
has
been
Gen.
31.
24
,
29.
Chap.
33.
1
,
4.
2
Kings
19.
27
,
28
,
32.
turned
into
a
ruinous
heap
?
Had
not
the
great
God
who
laid
a
Law
of
Restraint
upon
churlish
Laban
,
and
upon
bloody
Esau
(
and
his
four
hundred
bloody
cut-throats
)
and
upon
proud
blasphemous
Senacherib
,
laid
also
a
Law
of
restraint
upon
ill-minded
men
,
what
mischief
might
they
not
then
have
done
,
when
many
were
amazed
and
astonished
,
and
many
did
hang
down
their
heads
,
and
fold
their
hands
,
crying
alas
,
alas
,
London
is
fallen
!
and
when
many
had
sorrow
in
their
hearts
,
paleness
upon
their
cheeks
,
and
trembling
in
all
their
joints
!
yea
,
when
the
flames
of
London
were
as
Dan.
5.
5
,
6.
terrible
to
most
,
as
the
hand-writing
upon
the
wall
,
was
to
Belshazzar
!
How
mightily
the
burning
of
London
would
have
retarded
the
supplies
,
of
men
,
money
and
necessaries
which
would
have
been
needful
to
have
made
opposition
,
against
an
invading
enemy
,
had
we
been
put
to
it
,
I
shall
not
here
stand
to
dispute
.
Whilst
London
was
standing
,
it
could
raise
an
Army
,
and
pay
it
when
it
had
done
.
London
was
the
Sword
and
sinews
of
War
;
but
when
London
was
laid
in
ashes
,
the
Citizens
were
like
Sampson
when
his
hair
was
cut
Judg.
16.
18
,
19
,
20.
Gen
34
25.
off
,
and
like
the
Sechemites
,
when
they
were
sore
.
Beloved
,
the
People
of
God
have
formerly
made
the
firing
of
their
strong
holds
,
matter
of
bitter
Lamentation
;
as
you
may
see
in
2
Kings
8.
11
,
12.
And
he
setled
his
countenance
stedfastly
,
until
he
was
ashamed
:
(
till
Hazael
blushed
to
see
the
Prophet
look
so
earnestly
upon
him
)
and
the
man
of
God
wept
,
and
Hazael
said
,
why
weepeth
my
Lord
?
and
he
answered
,
because
I
know
the
evil
that
thou
wilt
do
unto
the
children
of
Israel
;
their
strong
holds
wilt
thou
set
on
fire
(
well
and
what
will
he
do
,
when
their
strong
holds
are
in
flames
,
or
turned
into
a
ruinous
heap
?
why
this
you
may
see
in
the
following
words
)
and
their
young
men
wilt
thou
slay
with
the
sword
,
and
wilt
das●
their
children
,
and
rip
up
their
women
with
child
.
Other
Kings
of
Syria
had
born
an
immortal
hatred
against
the
children
of
Israel
,
and
the
Prophet
knew
by
Revelation
from
Heaven
,
that
he
should
be
King
over
Syria
,
and
that
he
had
as
cruel
and
as
bloody
a
mind
against
Gods
Israel
,
as
any
of
the
former
Kings
of
Syria
had
.
Now
to
evidence
this
,
the
Prophet
instances
in
those
particular
excessive
acts
of
cruelty
,
that
he
should
practise
upon
the
children
of
Israel
.
Their
strong
holds
wilt
thou
set
on
fire
.
Hazael
would
not
think
it
enough
to
enter
into
their
strong
Towns
,
and
Cities
,
and
Forts
,
and
Castles
,
and
other
strong
holds
,
and
spoil
,
and
plunder
them
of
their
Treasure
and
Goods
,
but
he
would
burn
all
down
to
the
ground
;
that
so
he
might
daunt
them
,
and
weaken
them
,
and
render
them
the
more
uncapable
of
makeing
any
resistance
against
him
.
But
now
mark
what
follows
,
burning
work
;
Their
young
men
wilt
thou
slay
with
the
sword
.
Such
as
make
no
conscience
of
burning
Israels
strong
holds
,
such
will
never
scruple
the
slaying
of
Israels
young
men
with
the
sword
.
When
their
strong
holds
were
set
on
fire
,
Hazael
would
give
them
no
quarter
for
their
lives
:
such
as
had
escaped
the
furious
flames
,
should
be
sure
to
fall
by
the
bloody
sword
.
And
wilt
dash
their
children
:
Their
poor
innocent
harmless
children
that
never
thought
amiss
,
nor
never
spoke
amiss
of
Hazael
,
these
must
have
their
brains
dasht
out
against
the
stones
.
Men
that
are
set
upon
burning
Psal.
137.
9.
work
,
are
men
of
no
bowels
,
of
no
compassion
.
And
rip
up
their
women
with
child
:
He
would
destroy
the
very
Infants
in
the
womb
,
that
so
he
might
cause
to
cease
,
the
very
name
of
Israel
.
Such
Hazaels
as
are
resolute
by
fire
to
lay
our
Cities
and
strong
Bullwarks
desolate
;
such
will
be
ready
enough
to
practise
the
most
barbarous
cruelties
imaginable
upon
our
persons
and
relations
,
when
a
fit
opportunity
shall
present
.
When
Israel
was
weary
,
and
saint
,
and
Deut.
25.
17
18
,
19.
feeble
,
then
Amalek
fell
upon
them
.
It
was
infinite
mercy
,
that
the
Amalekites
of
our
day
,
did
not
fall
upon
the
amazed
and
astonished
Citizens
,
when
they
were
seeble
,
and
faint
,
and
weary
,
and
tired
out
with
hard
labour
,
and
want
of
rest
.
O
Sirs
,
shall
the
Prophet
Elisha
weep
,
fore-seeing
that
Haz●el
would
set
Israels
strong
holds
on
fire
;
and
shall
not
we
weep
,
to
see
London
,
our
strong
hold
,
our
noblest
Bullwark
,
turned
into
a
ruinous
heap
?
So
L●m.
2.
2
,
5.
The
Lord
hath
swallowed
up
all
the
habitation
of
Jacob
,
and
hath
not
pitied
:
he
hath
thrown
down
in
his
wrath
the
strong
holds
of
the
daughter
of
Judah
:
he
hath
brought
them
d●wn
to
the
ground
.
The
Lord
was
an
enemy
;
he
hath
swallowed
up
Israel
,
he
hath
swallowed
up
all
her
Palaces
:
he
hath
destroyed
his
strong
holds
,
and
hath
increased
in
the
daughter
of
Judah
mournings
and
lamentation
.
These
two
words
,
mourning
and
lamentation
,
are
joyned
together
,
to
note
the
great
and
eminent
lamentation
of
the
Daughter
of
Judah
,
upon
the
sight
and
sense
of
Gods
destroying
,
razing
and
levelling
to
the
ground
,
(
by
the
hand
of
the
Chaldeans
,
&c.
)
all
the
Strong
holds
and
Fortresses
,
that
were
built
for
the
defence
of
the
Israelites
.
Now
shall
the
Daughter
of
Judah
greatly
lament
,
to
see
her
strong
holds
laid
desolate
,
and
shall
not
we
at
all
lament
,
to
see
London
,
to
see
our
Strong
holds
,
turned
into
a
ruinous
heap
.
But
,
Fifthly
,
Who
did
ever
look
upon
London
as
a
fountain
,
as
a
Sanctuary
,
and
as
a
City
of
refuge
,
to
the
poor
,
afflicted
,
distressed
and
impoverished
people
of
God
;
that
is
not
now
free
to
weep
,
to
see
such
a
City
laid
in
ashes
?
Who
can
number
up
the
distressed
strangers
,
that
have
been
there
courteously
E●od
.
22.
12.
2
Sam.
16.
14.
entertained
,
and
civilly
treated
?
Who
can
number
up
the
many
thousand
families
,
that
have
been
preserved
,
rel●eved
,
revived
,
and
refreshed
with
the
silver
streams
,
that
has
issued
from
that
fountain
London
,
and
not
mourn
,
to
see
it
laid
desolate
,
Psal.
46.
4.
There
is
a
River
,
the
streams
whereof
Isa.
8.
6.
shall
make
glad
the
City
of
God
:
It
is
an
allusion
to
the
River
Siloe
,
which
ran
sweetly
,
softly
,
quietly
,
pleasantly
,
constantly
,
to
the
refreshing
of
all
that
were
in
need
.
London
was
a
River
,
a
Fountain
,
whose
silver
Streams
ran
sweetly
,
quietly
,
pleasantly
,
constantly
,
to
the
refreshing
of
many
thousand
needy
ones
in
the
Land
.
Now
who
can
but
weep
to
see
such
a
Fountain
,
such
a
River
,
not
only
stopt
,
but
dried
up
by
a
devouring
fire
?
But
,
Sixthly
,
Who
did
ever
look
upon
London
,
as
a
City
compact
,
a
City
advantagiously
scituated
for
Trade
and
Commerce
,
Isa.
23.
3.
Ezek.
27.
1.
Rev.
8.
11.
yea
,
as
the
great
Mart-Town
of
the
Nation
;
that
has
not
a
heart
to
weep
over
it
,
now
it
lyes
in
ashes
?
London
was
the
M●rt
of
the
Nations
Trade
,
and
the
Magazine
of
the
Nations
wealth
.
London
was
that
great
Store-house
,
in
which
was
laid
up
,
very
much
of
the
Riches
and
Glory
of
the
Land
.
London
was
the
very
heart
of
England
;
it
was
as
useful
every
way
to
Englands
security
and
felicity
,
as
the
heart
is
useful
in
the
natural
body
:
and
therefore
no
wonder
if
such
as
envy
at
Englands
Greatness
,
Grandeur
,
and
Glory
,
have
made
London
(
Englands
Mart-Town
)
to
bear
the
marks
of
their
displeasure
.
Who
is
so
great
a
stranger
in
our
English
Israel
,
as
not
to
know
how
rarely
well
London
was
scituated
as
to
Trade
,
and
as
not
to
know
,
how
London
was
surrounded
with
plentiful
store
of
all
Creature
comforts
.
If
London
had
not
been
so
nobly
scituated
and
surrounded
,
its
desolation
had
not
been
so
great
a
Judgement
;
nor
it
may
be
the
designs
of
men
so
deeply
laid
,
as
to
its
ruine
.
They
that
did
look
upon
England
as
rich
,
could
not
but
look
on
London
,
as
the
Exchequer
of
it
.
But
,
Seventhly
,
Who
are
they
that
have
lookt
upon
London
,
as
a
City
,
that
hath
for
many
hundred
,
yea
,
some
thousands
Isa.
27.
3.
4.
Psal.
1●●
.
4
,
5.
of
years
been
very
strangely
and
wonderfully
preserved
,
by
the
admirable
wisdom
,
constant
care
,
and
Almighty
power
of
God
;
notwithstanding
all
the
wrath
,
rage
,
malice
,
plots
and
designs
of
wicked
men
,
to
lay
it
waste
,
and
to
turn
it
into
a
ruinous
heap
;
and
not
have
a
heart
to
weep
over
its
desolation
?
The
great
preservations
,
the
singular
salvations
,
that
God
hath
wrought
for
London
,
many
hundred
years
together
,
renders
the
desolation
of
London
,
the
more
terrible
.
And
accordingly
,
it
concerns
all
that
are
well
affected
,
to
weep
over
its
ashes
.
But
,
Eighthly
,
Who
can
look
upon
the
ashes
of
London
,
as
those
ashes
,
in
which
Englands
worst
enemies
,
both
abroad
,
Obad.
10
11
,
12
,
13
,
14
,
15
,
16.
and
at
home
,
do
daily
triumph
and
rejoice
;
and
not
weep
over
Londons
desolation
?
Shall
the
vilest
of
men
glory
,
that
Englands
glory
is
laid
in
the
dust
;
and
shall
not
we
lament
,
when
our
Crown
is
fallen
from
our
head
?
The
more
wicked
Lam.
5.
16.
men
rejoyce
in
our
misery
,
the
greater
obligation
lyes
upon
us
,
to
lye
low
and
mourn
at
the
foot
of
God
.
London
,
like
Job
,
lies
on
its
dung-hill
.
London
,
like
the
Jewes
,
lies
Job
2.
8.
in
its
ashes
,
Esther
4.
3.
And
therefore
it
highly
concerns
all
Londoners
,
to
put
on
sackcloth
and
ashes
.
But
,
Ninthly
,
Surely
such
as
have
lookt
upon
London
,
as
the
City
of
their
solemnities
;
such
can't
but
weep
,
to
see
the
City
of
their
Solemnities
,
laid
desolate
,
Isa.
33.
20
Look
upon
Zion
the
City
of
our
solemnities
;
or
meetings
.
Zion
is
here
called
a
City
,
because
it
stood
in
the
midst
of
the
City
.
The
City
of
Jerusalem
was
very
large
,
and
Zion
stood
in
the
midst
of
it
;
and
't
is
called
a
City
of
Solemnities
,
because
the
people
flocked
thither
,
to
hear
the
Law
,
to
renew
their
Covenant
with
God
,
to
call
upon
his
name
,
and
to
offer
Sacrifices
.
O
Sirs
,
was
not
London
the
City
of
our
Solemnities
?
the
City
where
we
solemnly
met
to
wait
upon
the
Lord
,
in
the
beauty
1
Chron.
16.
29.
Psal.
29.
2.
of
Holiness
?
the
City
,
where
we
offered
prayers
and
praises
?
the
City
,
where
we
worshipped
the
Lord
in
Spirit
and
in
truth
?
the
City
,
wherein
God
,
and
Christ
,
and
the
great
things
of
eternity
were
revealed
to
us
?
the
City
,
wherein
many
thousands
were
converted
and
edified
;
walking
in
the
fear
of
the
Lord
,
and
in
the
comforts
of
the
Holy
Ghost
?
the
Acts
9.
31.
City
,
where
we
had
the
clearest
,
the
choicest
,
and
the
highest
enjoyments
of
God
,
that
ever
we
had
in
all
our
dayes
?
the
City
,
wherein
we
have
sate
down
,
under
Christs
shadow
with
great
delight
;
his
fruit
has
been
sweet
unto
our
taste
?
the
Cant.
2.
3
,
4
,
5
,
6.
City
,
in
which
Christ
has
brought
us
to
his
banqueting
house
,
and
●is
banner
over
us
,
has
been
love
?
the
City
,
in
which
Christ
has
Staid
us
with
flaggons
,
and
comforted
us
with
Apples
?
the
City
,
in
which
Christs
left
hand
hath
been
under
our
heads
,
and
his
right
hand
hath
imbraced
us
?
The
City
,
wherein
the
Lord
of
Hosts
.
hath
made
unto
his
people
a
feast
of
fat
things
,
a
Isa.
25.
6.
feast
of
wines
on
the
lees
,
of
fat
things
full
of
marrow
,
of
wines
on
the
lees
well
refined
.
London
,
the
City
of
our
Solemnities
,
is
now
laid
desolate
:
and
therefore
for
this
,
why
should
not
we
be
disconsolate
,
and
mourn
in
secret
before
the
Lord
?
This
frame
of
Spirit
,
hath
been
upon
the
people
of
God
of
old
,
Zeph.
3.
18.
I
will
gather
them
that
are
sorrowful
for
the
solemn
assembly
,
who
are
of
thee
,
to
whom
the
reproach
of
it
was
a
burden
.
By
Solemn
Assemblies
,
are
meant
,
their
several
conventions
at
those
set
times
,
which
God
had
appointed
them
;
viz.
on
the
weekly
Sabbath
,
the
new
Moons
,
Deut.
16.
the
stated
Feasts
and
Fasts
,
which
they
were
bound
to
observe
.
Now
for
the
want
,
the
lack
,
the
loss
of
those
Solemn
Assemblies
;
such
as
did
truly
fear
the
Lord
,
were
solemnly
sorrowfull
.
Of
all
losses
,
spiritual
losses
are
most
sadly
resented
by
gracious
souls
.
When
they
had
lost
their
houses
,
their
estates
,
their
Trades
,
their
relations
,
their
liberties
,
and
were
led
captive
to
Babylon
,
which
was
an
Iron
Fornace
,
a
second
Aegypt
to
them
;
then
the
loss
of
their
Solemn
Assemblies
,
made
deeper
impressions
upon
their
hearts
,
than
all
their
outward
losses
did
.
The
Jews
were
famous
Artists
;
they
stand
upon
record
for
their
skill
,
especially
in
Poetry
,
Mathematicks
and
Musick
:
but
when
their
City
was
burnt
,
and
their
Land
laid
desolate
,
and
their
Solemn
Assemblies
broken
in
pieces
,
then
they
could
sing
none
of
the
Songs
of
Psalm
137.
1
,
2
,
3
,
4
,
5.
Zion
;
then
they
were
more
for
mourning
,
than
for
musick
;
for
sighing
,
than
for
singing
;
for
lamenting
,
than
for
laughing
.
Nothing
goes
so
near
gracious
hearts
,
as
the
loss
of
their
Solemn
Assemblies
,
as
the
loss
of
holy
Ordinances
;
health
,
and
wealth
,
and
friends
,
and
Trade
,
are
but
meer
Ichahods
,
to
the
Saints
Solemn
Assemblies
,
and
to
pure
1
Sam.
4
17
,
18.
Ordinances
.
When
the
Ark
was
taken
,
Eli
could
live
no
longer
:
but
whether
his
heart
,
or
his
neck
,
was
first
broken
upon
that
sad
tydings
,
is
not
easie
to
determine
.
When
Nehemiah
understood
,
that
the
walls
of
Jerusalem
were
broken
down
,
and
that
the
Gates
thereof
were
burnt
with
fire
,
2
Kings
25.
8
,
9
,
10.
and
that
the
whole
City
was
laid
desolate
by
Nebuz●radan
,
and
his
Chaldean
Army
;
he
sits
down
,
and
weeps
,
and
mourns
,
and
fasts
,
and
prayes
;
he
did
so
lay
the
burning
of
the
City
of
their
Solemnities
to
heart
,
that
all
the
smiles
of
King
Artaxerxes
,
could
not
raise
him
,
nor
rejoice
Neh.
1.
3
,
4.
Chap.
2.
Jer.
52.
12
,
13
,
14.
him
.
It
was
on
the
tenth
day
of
the
fifth
moneth
,
that
Jerusalem
was
burnt
with
fire
;
and
upon
that
account
,
the
Jewes
fasted
upon
every
tenth
day
of
the
fifth
moneth
.
Now
shall
the
Jews
solemnly
fast
and
mourn
on
the
tenth
day
of
the
fifth
moneth
,
(
during
their
Captivity
)
because
their
Zech.
7.
3.
City
,
and
Temple
,
and
Solemn
Assemblies
;
were
on
that
day
buried
in
ashes
;
and
turned
into
a
ruinous
heap
;
and
and
shall
not
we
fast
and
mourn
,
to
see
the
City
of
our
Solemnities
,
buried
in
its
own
ruines
.
But
,
Tenthly
and
lastly
,
That
Incendiary
,
that
mischievous
Villain
Hubert
,
confest
the
fact
,
of
firing
the
first
house
in
Pudding
Lane
,
(
though
he
would
not
confess
who
set
him
at
work
)
and
accordingly
was
executed
at
Tyburn
for
it
.
There
were
some
Ministers
,
and
several
other
sober
prudent
Citizens
,
who
did
converse
again
and
again
with
Hubert
,
and
are
ready
to
attest
,
that
he
was
far
from
being
mad
;
and
that
he
was
,
not
only
very
rational
,
but
also
very
cunning
and
subtile
,
and
so
the
fitter
instrument
for
the
Conclave
of
Rome
,
or
some
subtle
Jesuit
to
make
use
of
,
to
bring
about
our
common
wo.
It
was
never
known
,
that
Rome
or
Hell
,
did
ever
make
use
of
mad
men
or
fools
,
to
bring
about
their
Divilish
Plots
.
Now
who
can
look
upon
the
dreadful
consequences
(
the
burning
of
a
renowned
City
)
that
followed
upon
the
firing
of
the
first
house
;
and
not
mourn
over
Londons
desolations
?
Hubert
did
confess
to
several
persons
of
note
and
repute
,
that
he
was
a
Catholick
;
and
did
further
declare
,
that
he
believed
confession
to
a
Priest
,
was
necessary
to
his
salvation
.
And
being
advised
(
by
a
Chaplain
to
a
person
of
Honor
)
to
call
upon
God
he
repeated
his
Ave
Mary
,
which
he
confest
,
was
his
usual
prayer
.
Father
Harvey
confest
him
,
and
instructed
him
,
and
we
need
not
doubt
,
but
that
he
absolved
him
also
,
according
to
the
custom
of
the
Romish
Church
.
Hubert
died
in
the
profession
of
the
Romish
faith
,
stoutly
asserting
,
that
he
was
no
Hugonite
.
I
know
that
men
of
the
Romish
Religion
,
and
such
who
are
one
in
Spirit
with
them
;
would
make
the
world
believe
,
that
this
Hubert
(
who
by
order
of
Law
,
was
executed
upon
the
account
of
his
own
publick
and
private
confessions
)
was
mad
,
distracted
,
and
what
not
.
But
what
mad
men
,
do
these
make
the
Judge
and
Jury
to
be
?
for
who
but
mad
men
,
would
condemn
(
to
such
a
shameful
death
)
a
mad
man
,
for
confessing
himself
guilty
of
such
a
hainous
and
horrid
fact
,
which
he
had
never
committed
?
Doubtless
both
Judge
and
Jury
,
were
men
of
more
wisdom
,
Justice
and
conscience
,
than
to
hang
a
mad
man
upon
his
own
bare
confession
▪
The
German
Luc.
Hist.
p.
613.
p.
519
,
520.
Histories
tell
us
,
what
encouragement
men
of
a
Romish
faith
have
had
from
Rome
,
to
make
way
for
their
Religion
throughout
Germany
,
by
fire
and
sword
:
and
when
some
of
those
Incendiaries
have
been
taken
in
setting
houses
on
fire
,
they
have
confest
,
that
there
have
been
many
more
in
combination
with
them
,
who
by
all
the
wayes
they
could
,
were
to
consume
Silefia
,
and
other
parts
with
firings
.
When
the
Spanish
Armado
came
against
this
Nation
,
in
1588.
with
Hisp
.
F.
184
,
185.
an
Invincible
Navy
(
as
they
counted
it
)
they
h●d
two
thousand
eight
hundred
forty
three
Great
Ordnance
,
twenty
eight
thousand
eight
hundred
and
forty
Marriners
,
Souldiers
,
and
Slaves
rowing
in
Gallies
,
with
innumerable
Fire-balls
and
Granado's
;
in
order
to
the
making
of
England
desolate
by
Fire
and
Sword
.
Did
not
F.
Parsons
,
Doleman
,
and
Holt
the
Speeds
Hist.
p.
1178.
Luc.
Hist.
p.
298
,
299.
Jesuit
,
draw
other
Incendiaries
into
a
combination
,
to
fire
the
Royal
Navy
with
wild-fire
,
in
Queen
Elizabeths
Reign
;
for
which
they
were
stretcht
at
Tyburn
?
A.
D.
1595.
on
that
very
day
,
when
King
James
was
crowned
,
when
the
generality
Luc.
Hist.
p.
509
,
510
,
511.
of
the
people
were
intent
upon
that
noble
spectacle
,
five
were
suborned
by
the
Jesuits
,
to
set
London
on
fire
in
several
places
;
but
were
frustrated
,
as
●s
evident
upon
Record
.
Mr.
Waddesworth
did
depose
▪
both
in
writing
,
and
viva
voce
,
at
the
Lords
Bar
,
that
one
Henry
alias
Francis
Smith
,
Compl.
Hist.
p.
443
,
449.
Roy.
Favou●
.
p.
54
,
55.
Rom.
Mr.
P●●ce
.
31.
alias
Lloyd
,
alias
Rivers
,
alias
Simons
,
before
the
beginning
of
the
Scotch
Wars
,
did
tell
him
in
Norfolk
(
where
he
met
him
)
That
the
Popish
Religion
was
not
to
be
brought
in
here
,
by
disputing
,
or
Books
of
Controversie
;
but
with
an
Army
,
and
with
fire
and
sword
.
Pope
Martin
the
fifth
sent
Cardinal
Julian
(
who
was
name
sake
,
and
near
of
kin
to
Julian
the
Apostate
)
with
an
Army
of
fourscore
thousand
,
to
root
out
Hussites
(
or
Protestants
)
in
B●hemia
,
where
they
burnt
up
their
Towns
;
and
at
the
same
time
,
Albertus
his
Assistant
,
burnt
up
five
hundred
of
their
Villages
.
It
was
Philip
the
Second
of
Spain
,
who
said
,
That
he
had
rather
lose
all
his
Provinces
,
Thuanus
.
than
seem
to
grant
,
or
favour
any
thing
,
which
might
be
pr●judicial
to
the
Catholick
Religion
.
It
was
Cardinal
Granveilanus
,
who
was
wont
to
say
,
That
be
would
reduce
the
Catholick
Religion
Gasper
.
in
all
●●aces
,
though
one
hundred
thousand
men
were
to
be
burned
in
an
hour
.
It
was
the
Spanish
Ministers
of
State
,
who
Anno
1580.
declared
openly
,
in
the
Pacification
of
Colen
,
That
the
Protestants
would
be
very
well
served
,
if
they
were
stripped
of
all
their
goods
,
and
forced
to
go
seek
new
Countreys
,
like
Jews
and
Egyptians
,
who
wander
up
and
down
,
like
Rogues
and
Vagabonds
.
The
Meter
.
Hist.
de
reb
.
Belg.
l.
15.
Duke
of
Alba
(
a
bloody
Papist
)
sitting
at
his
Table
,
said
,
That
he
had
taken
diligent
pains
,
in
rooting
out
the
tares
of
Heresies
,
having
delivered
eighteen
thousand
men
in
the
space
of
six
years
only
,
to
the
hands
of
the
Hang-man
.
From
the
begining
of
the
Jesuits
,
to
1580.
(
being
the
space
of
thirty
The
fact
of
Faux
was
horrid
and
sanguinary
;
and
you
know
who
set
him
on
work
.
years
)
there
were
almost
nine
hundred
thousand
Protestants
put
to
death
,
in
France
,
Spain
,
Italy
,
Germany
,
England
,
and
other
parts
of
Christendom
.
Men
of
that
Religion
,
that
burnt
the
Martyrs
in
Queen
Maries
dayes
,
are
men
of
such
bloody
,
desperate
Principles
,
that
they
will
stick
at
nothing
,
that
may
be
a
means
,
to
advance
the
Romish
Religion
.
Some
men
besides
the
Romans
,
have
practised
most
prodigious
things
,
and
all
to
raise
themselves
a
name
in
the
world
.
Serustus
at
Geneva
,
gave
all
his
goods
to
the
poor
,
and
his
body
to
be
Anno
1555.
Calvin
.
burnt
;
and
all
for
a
name
,
for
a
little
glory
among
men
.
The
Temple
of
the
great
Goddess
Diana
(
which
was
one
of
the
worlds
wonders
)
was
set
on
fire
when
Alexander
was
born
,
by
Herostratus
a
base
fellow
;
and
this
he
did
,
That
he
might
be
talkt
of
when
he
was
dead
.
So
Judas
and
Sadoc
,
Josephus
A●t
.
l.
18.
c.
1.
p.
463
with
their
seditious
Sect
,
burnt
down
the
Temple
of
Jerusalem
,
and
all
the
beautiful
Buildings
in
the
City
.
And
at
another
time
,
when
the
Romans
had
set
the
Temple
on
fire
,
Titus
by
entreaties
and
threatnings
,
did
all
he
could
,
to
perswade
the
Souldiers
,
to
extinguish
the
fire
,
but
could
not
prevail
with
them
.
They
seeing
the
Gates
of
the
inward
Lib.
7.
de
Bello
Jud.
ca.
10.
p.
737.
Temple
,
to
be
Gates
of
Gold
,
thought
that
the
Temple
was
full
of
money
;
and
that
they
might
have
a
rich
booty
;
and
therefore
regarded
not
their
Generals
commands
.
Titus
did
all
he
could
to
quench
the
Flames
;
but
a
certain
Souldier
,
fired
the
Posts
about
the
doors
of
the
inward
Temple
,
and
presently
the
flame
appearing
within
,
Titus
and
and
his
Captains
departed
;
and
so
every
one
stood
looking
upon
it
,
and
no
man
sought
to
extinguish
it
.
Thus
the
Temple
was
burnt
by
the
hand
of
a
single
Souldier
,
against
Titus
his
mind
.
One
man
that
is
of
a
cruel
Spirit
,
and
of
cruel
Principles
,
may
do
a
world
of
mischief
.
Take
that
instance
of
Nero
,
who
malitiously
raised
the
first
Persecution
Pareus
on
the
Revelatio●
,
pag
110.
against
the
Christians
;
pretending
,
that
they
were
Incendiaries
,
and
Authors
of
the
burning
of
Rome
:
whereas
he
himself
,
had
most
wickedly
done
it
:
But
this
barbarous
act
of
his
,
was
fathered
upon
the
Christians
;
and
accordingly
they
suffered
severely
for
it
.
Another
Author
saith
,
Nero
succeeded
Caligula
in
the
Government
,
and
in
no
less
fierceness
The
Treasury
of
Ancient
and
Modern
times
page
321
,
322.
and
cruelty
,
because
he
was
a
man
in
whom
(
if
possible
it
might
be
)
all
the
other
cru●lties
were
●nclosed
,
and
all
else
that
could
(
by
men
)
be
imagined
,
for
without
any
regard
of
sanctified
things
,
or
persons
(
of
like
quality
)
private
or
publick
,
he
caused
the
City
of
Rome
,
to
be
set
on
fire
,
with
express
prohibition
,
not
to
quench
it
,
or
any
man
to
make
safety
of
his
own
goods
:
So
the
fire
continued
seven
dayes
and
seven
nights
,
burning
the
City
;
and
he
being
on
a
high
Tower
,
some
small
distance
off
,
clapped
his
hands
,
and
joyed
,
to
behold
this
dismal
spectacle
,
so
far
exceeding
all
humanity
.
The
wisest
Prince
that
ever
swayed
a
Scepter
,
hath
told
us
,
That
one
sinner
destroyeth
much
good
.
Eccles.
9.
18.
Who
can
summ
up
the
mischief
,
that
a
few
ill-minded
men
may
do
in
a
little
time
?
The
same
Devil
,
the
same
lusts
,
the
same
wrath
,
the
same
rage
,
the
same
revenge
,
the
same
ends
,
the
same
motives
,
that
have
put
others
upon
burning
work
informer
times
,
may
probably
have
put
some
,
upon
the
same
work
in
our
time
.
Burning
work
is
so
odious
and
abominable
,
so
destructive
,
hateful
and
hurtful
a
thing
in
the
eyes
of
all
true
English
men
,
who
have
any
sense
of
honour
or
conscience
,
that
I
shall
never
wonder
,
to
see
such
who
have
either
had
a
head
,
or
a
hand
,
or
a
heart
in
it
,
of
Arts
and
Crafts
,
to
bury
for
ever
the
remembrance
of
it
.
Was
not
London
the
glory
of
England
?
Was
not
London
Englands
Treasury
,
and
the
Protestants
Sanctuary
?
Was
not
London
as
terrible
to
her
enemies
abroad
,
as
she
was
joyous
to
her
friends
at
home
?
Has
not
London
been
as
dreadful
to
her
forraign
foes
,
as
the
hand-writing
upon
the
Wall
,
was
to
Belshazzar
?
Was
not
London
the
great
Mountain
,
that
her
Dan.
5.
5
,
6.
enemies
feared
would
be
most
prejudicial
to
their
pernicious
designs
?
Was
not
London
,
that
great
Rock
,
against
which
,
Zech.
4.
7.
many
have
dasht
themselves
in
pieces
?
Was
not
London
,
as
Briars
and
Thorns
,
as
Goads
and
Gulfs
,
and
two-edged
The
French
,
the
Dutch
,
the
Dane
,
the
Spaniard
,
&c.
have
at
times
experienced
,
what
Londons
Treasure
and
force
,
have
been
able
to
do
,
&c.
Swords
,
to
all
her
enemies
more
remote
,
and
nearer
home
?
Had
the
French
invaded
us
,
when
London
was
in
flames
(
as
many
feared
they
would
)
or
had
such
risen
up
at
that
time
,
in
the
bowels
of
the
Nation
,
whose
very
Principles
lead
them
by
fire
and
sword
,
to
make
way
for
their
Religion
;
what
doleful
dayes
had
we
seen
,
and
to
what
a
low
ebb
might
the
Protestant
Interest
have
then
be
brought
?
What
greater
encouragement
could
be
given
,
to
French
,
Dutch
,
Dane
,
and
all
of
the
old
Religion
(
as
they
call
it
)
to
make
desperate
attempts
upon
us
,
than
the
laying
of
the
City
desolate
by
fire
?
but
't
is
the
glory
of
Divine
Power
,
to
daunt
and
over-rule
all
hearts
and
counsels
;
and
to
turn
that
to
his
Psal.
76.
5.
10.
Gen.
31.
24
,
29.
Chap.
33
3
,
4.
peoples
greatest
good
,
which
their
enemies
design
to
be
their
utter
ruine
.
We
know
Papists
are
no
changelings
:
their
cruel
,
bloody
,
fiery
Spirits
and
Principles
,
are
still
the
same
:
Both
King
and
Parliament
have
taken
notice
,
how
vigilant
The
w●ful
desolations
that
the
Popish
Party
made
by
fire
and
sword
,
amongst
the
Protestants
in
Ireland
,
is
written
with
the
Pen
of
a
Diamond
.
and
active
they
have
been
of
late
,
by
what
hath
been
discovered
,
confessed
,
proved
,
printed
,
&c.
Is
it
not
more
than
probable
,
that
some
influenced
from
Rome
,
have
kindled
and
promoted
that
dreadful
fire
,
that
hath
laid
our
City
desolate
?
The
Statue
of
Apollo
,
is
said
,
to
shed
tears
for
the
afflictions
of
the
Grecians
,
though
he
could
not
help
them
.
Though
none
of
us
could
prevent
the
desolation
of
London
;
yet
let
us
all
be
so
ingenious
,
as
to
weep
over
the
ashes
of
London
.
Who
can
look
upon
Londons
glory
,
as
now
sacrificed
to
the
flames
,
and
made
a
burnt-offering
,
to
appease
the
wrath
and
fury
(
as
many
say
)
of
a
Popist
Conclave
,
and
not
mourn
?
Sir
,
We
readily
grant
,
that
't
is
our
duty
,
to
lament
and
Obj.
mourn
over
the
ruines
and
desolations
of
London
;
yea
,
same
of
us
have
so
lamented
and
mourned
over
Londons
dust
and
ashes
,
that
we
have
almost
reduced
our selves
to
dust
and
ashes
:
and
therefore
what
Cordials
,
what
Comforts
,
what
Supports
can
you
band
out
to
us
,
that
may
help
to
ch●er
up
our
spirits
,
and
to
bear
up
our
hearts
,
so
as
that
we
may
not
utterly
faint
,
and
sink
neither
under
the
sight
of
Londons
Ruines
:
nor
yet
under
a
deep
sense
of
our
many
great
and
sore
losses
.
Now
that
I
may
be
a
little
serviceable
and
useful
to
you
in
the
present
case
;
give
me
leave
to
offer
to
your
most
serious
consideration
,
these
following
particulars
by
way
of
support
.
First
,
Consider
for
your
Support
and
comfort
,
that
the
great
God
might
have
burnt
up
all
:
he
might
not
have
left
one
house
standing
,
nor
one
stone
upon
another
.
'T
is
true
,
the
greatest
part
of
the
City
is
fallen
;
but
't
is
rich
mercy
,
Luke
19.
41.
44.
that
the
whole
is
not
consumed
.
Though
most
of
the
City
within
the
Walls
,
be
destroyed
;
yet
't
is
Grace
upon
the
Throne
,
that
the
Suburbs
are
standing
.
Had
not
God
spared
some
houses
in
the
City
,
and
the
main
of
the
Suburbs
,
where
would
thousands
have
had
a
livelihood
?
How
would
any
Trade
have
been
maintained
?
yea
,
how
would
the
lives
of
many
thousands
have
been
preserved
?
'T
is
true
,
the
fire
was
very
dreadful
,
but
God
might
have
made
it
more
dreadful
;
●e
might
have
laid
every
house
level
;
he
might
have
consumed
all
the
goods
and
wealth
,
that
was
there
treasured
up
;
and
he
might
have
refused
,
to
have
pluckt
one
man
,
as
a
brand
out
of
the
fire
.
He
might
have
suffered
London
,
to
Zech.
3.
2.
have
been
as
totally
destroyed
,
as
Jerusalem
was
,
Mat.
24.
1
,
2.
And
Jesus
went
out
,
and
departed
from
the
Temple
,
and
his
Discip●es
Mat.
24.
1
,
2.
came
to
him
,
to
shew
him
the
buildings
of
the
Temple
.
And
J●sus
said
unto
them
,
see
ye
not
all
these
things
?
Verily
,
I
say
unto
you
there
shall
not
be
left
here
one
stone
upon
another
,
that
shall
not
be
thrown
d●wn
.
In
these
words
,
Christ
doth
fore●ell
the
utter
destruction
,
and
devastation
of
Jerusalem
,
which
came
to
pass
by
Titus
and
the
R●man
Army
:
wasting
all
with
fire
and
sword
,
and
evening
with
the
ground
,
that
Magnificent
Temple
and
City
,
which
was
the
glory
of
the
See
Joseph
.
l.
7.
c.
9
,
10
,
18.
d.
B●l.
Jud.
world
.
Though
Titus
by
a
strict
Edict
,
at
first
storming
of
the
City
,
forbad
the
defacing
of
the
Temple
,
yet
the
Souldiers
burnt
it
,
and
the
City
.
The
Temple
was
burnt
(
say
some
)
August
:
10.
when
it
had
stood
five
hundred
eighty
nine
years
;
and
the
City
was
burnt
,
September
8.
in
the
year
of
our
Lord
seventy
one
.
But
why
d●d
Christs
Disciples
sh●w
him
the
buildings
of
the
Quest.
Temple
,
which
they
knew
were
not
unknown
unto
him
?
To
move
him
to
mercy
,
and
to
moderate
the
severity
of
Answ.
that
former
sentence
,
of
leaving
their
houses
desolate
unto
them
.
Herod
had
been
at
a
wonderful
charge
,
in
building
Matth
23.
38.
and
beautifying
the
Temple
.
Josephus
tells
us
,
that
for
Joseph
.
lib.
15.
Antiq.
cap.
14.
eight
whole
years
together
,
he
kept
ten
thousand
men
at
work
about
it
:
and
that
for
magnificence
and
stateliness
,
it
escape
Solomons
Temple
.
The
D●sciples
might
very
well
wonder
at
these
stately
buildings
,
at
these
goodly
,
stately
fair
Stones
,
which
were
(
as
Josephus
writeth
)
fifteen
cubits
long
,
twelve
high
,
and
eight
broad
.
Now
the
Disciples
●ondly
thought
,
that
Christ
,
upon
the
full
sight
of
these
●tately
glorious
buildings
,
(
which
to
see
laid
waste
,
was
pity
)
might
have
been
so
workt
upon
,
as
to
reverse
his
former
sentence
,
of
laying
all
desolate
.
But
here
they
were
mistaken
;
for
his
thoughts
was
not
as
their
thoughts
.
Others
think
,
that
the
Disciples
shewed
Christ
the
stately
buildings
of
the
Temple
,
that
upon
a
serious
consideration
of
the
streng●h
,
pomp
,
stateliness
,
greatness
and
magnificence
of
the
buildings
,
he
might
be
the
more
careful
to
preserve
them
from
destruction
.
Others
think
,
that
the
Disciples
shewed
him
these
strong
and
stately
buildings
,
to
insinuate
secretly
thereby
,
how
difficult
,
yea
,
impossible
,
it
was
for
them
to
be
destroyed
;
especially
considering
the
strength
of
the
City
also
.
And
hence
our
Saviour
seems
to
answer
,
See
ye
not
all
these
things
:
Verily
,
I
say
unto
you
,
there
shall
not
be
left
here
one
stone
upon
another
that
shall
not
be
thrown
down
,
&c.
But
when
was
this
prediction
fulfilled
,
That
not
one
stone
should
Quest.
be
left
upon
another
,
which
should
not
be
thrown
d●wn
?
&c.
This
was
fulfilled
,
forty
years
after
Christs
Ascension
,
by
Answ.
Vespasian
the
Emperor
,
and
his
Son
Titus
;
as
Eusebius
and
Josephus
do
declare
.
Yea
,
this
Prophecy
was
not
only
accomplished
,
in
the
destruction
of
the
old
Temple
,
but
then
also
,
when
in
Ju●i●n
the
Apostates
time
,
the
Jews
(
to
spite
the
Christians
)
were
by
him
encouraged
,
to
build
the
Temple
at
his
charge
;
and
they
attempting
it
accordingly
,
were
hindered
from
Heaven
,
by
a
mighty
Earthquake
,
which
cast
down
that
in
the
night
,
which
was
built
in
the
day
:
and
besides
,
a
fire
from
Heaven
,
that
consumed
the
work
and
work-mens
instruments
;
which
Cyrillus
Bishop
of
Jerusalem
,
Socrat.
lib.
3.
cap.
17.
then
seeing
,
applied
unto
that
event
,
this
predict
on
of
our
Saviour
,
There
shall
not
be
left
one
stone
upon
another
,
that
shall
not
be
thrown
down
.
Ah
London
,
London
,
this
might
have
been
thy
doom
,
that
there
should
not
have
been
one
house
standing
,
neither
within
,
nor
without
thy
walls
;
yea
,
this
might
have
been
thy
doom
,
that
there
should
not
have
been
one
stone
left
upon
another
,
that
should
not
have
been
thrown
down
.
In
that
't
is
otherwise
with
thee
,
thou
hast
cause
,
O
London
,
to
cry
Grace
,
Grace
,
to
him
that
sits
upon
the
Throne
,
and
is
blessed
for
ever
,
&c.
Carthage
was
a
Noble
City
,
Mistris
of
Africa
,
and
Paragon
to
Rome
.
She
made
her
part
good
against
Rome
for
many
years
,
but
at
length
,
by
means
of
her
own
inward
civil
jarrs
,
she
was
utterly
destroyed
by
them
.
For
the
inhabitants
Oros
.
E●trop
.
being
not
able
to
stand
any
longer
in
their
own
defence
,
were
constrained
to
yield
themselves
to
the
mercy
of
their
enemies
:
the
Women
,
to
the
number
of
five
and
twenty
thousand
,
marching
first
forth
;
and
after
them
,
the
men
in
number
thirty
thousand
following
,
all
which
poor
Captives
,
were
sold
for
bond-slaves
,
a
few
only
of
the
principal
excepted
:
and
then
fire
was
put
to
the
City
,
which
burnt
seventeen
dayes
without
ceasing
;
even
till
it
was
clean
consumed
.
This
might
have
been
thy
doom
,
O
London
,
but
God
in
the
midst
of
Judgement
hath
remembred
mercy
.
Athens
was
once
the
most
famous
flourishing
City
of
Greece
,
for
her
fair
buildings
,
large
Precincts
,
and
multitude
of
inhabitants
;
but
especially
for
her
Philosophy
,
by
means
whereof
,
recourse
was
made
from
all
parts
to
her
,
as
the
fountain
and
well-spring
of
Arts
,
and
the
School
and
University
of
the
whole
world
.
Whose
Policy
and
manner
of
Government
,
was
so
much
esteemed
by
the
Romans
,
that
they
drew
from
thence
their
Laws
:
but
now
she
lies
dead
and
buried
in
the
ashes
of
forgetfulness
,
not
carrying
any
of
her
former
proportion
or
appearance
.
If
this
had
been
thy
doom
,
O
London
,
we
must
all
have
set
to
our
seales
,
that
the
Lord
had
been
Righteous
:
but
blessed
be
the
Lord
,
London
is
not
,
and
I
hope
never
shall
(
let
Rome
and
Hell
do
their
worst
)
be
buried
in
the
ashes
of
forgetfulness
,
&c.
But
,
The
second
Support
,
to
bear
up
the
hearts
,
and
to
cheer
up
the
Spirits
of
all
that
has
smarted
by
the
late
fiery
dispensation
,
is
this
,
viz.
that
God
has
given
them
their
lives
for
a
prey
.
O
Sirs
,
what
a
mercy
is
it
,
that
though
the
fire
has
reacht
your
houses
,
your
shops
,
your
goods
,
your
commodities
,
your
warehouses
,
your
treasure
;
that
yet
it
has
not
reacht
your
lives
,
nor
the
lives
of
your
relations
or
friends
?
though
your
habitations
are
consumed
,
and
your
The
Philosopher
saith
,
that
a
Flye
is
more
excellent
than
the
Heavens
:
because
the
Fly
has
life
,
which
the
Heavens
have
not
.
losses
have
been
great
,
yet
that
in
the
midst
of
so
many
deaths
and
dangers
by
the
flames
,
and
by
the
press
of
the
people
and
notwithstanding
all
the
confusions
,
that
was
in
all
parts
of
the
City
,
you
should
have
your
lives
for
a
prey
,
and
be
snatcht
as
so
many
fire-brands
out
of
the
burning
.
O
how
should
this
miraculous
Providence
of
God
,
be
owned
and
admired
by
you
!
The
Devil
hit
the
mark
,
when
he
said
,
Skin
for
skin
;
yea
,
all
that
a
man
hath
,
will
he
give
for
his
life
,
Job
2.
4.
Mens
estates
in
those
times
,
did
lye
mostly
in
Cattel
.
Now
saith
Satan
,
Job
is
a
very
great
life
lover
,
he
is
Proximus
quisque
sibi
:
Every
man
is
nearest
to
himself
.
fond
of
life
,
and
afraid
of
death
;
and
therefore
he
will
give
skin
upon
skin
,
to
save
his
life
:
he
will
give
many
skins
,
abundance
of
skins
;
yea
,
all
his
skins
,
to
save
his
life
:
he
will
give
his
Cattels
skins
,
and
his
Servants
skins
,
and
his
Sons
skins
,
to
save
himself
in
a
whole
skin
.
By
this
Proverbial
Speech
,
Skin
for
skin
,
&c.
Satan
intimates
,
that
Job
cared
not
for
the
loss
of
his
Cattel
,
nor
for
the
loss
of
his
servants
,
nor
for
the
loss
of
his
children
,
so
he
might
secure
his
own
life
.
Job
set
a
higher
price
upon
his
own
life
,
than
he
did
upon
all
other
lives
:
let
others
sink
or
swim
,
so
he
might
escape
,
all
was
well
.
Natural
life
is
a
precious
Jewel
;
a
man
will
cast
all
over-board
,
when
he
is
in
danger
of
drowning
,
to
save
his
life
.
A
man
will
hold
up
his
arms
,
to
save
his
head
;
or
suffer
the
loss
of
a
limb
,
to
save
his
life
.
Men
will
bleed
,
sweat
,
vomit
,
purge
,
part
with
an
estate
;
yea
,
with
some
of
their
limbs
,
to
preserve
their
lives
.
As
he
who
cryed
out
,
Give
me
any
deformity
,
any
torment
,
any
misery
,
so
you
spare
my
life
.
Wherefore
doth
a
living
man
complain
(
or
murmur
)
a
man
for
the
punishment
of
his
sin
,
Lam.
3.
39.
O
what
a
simple
,
senseless
,
bruitish
,
blockish
thing
is
it
,
for
a
man
,
a
mortal
man
,
a
sinful
man
,
a
man
on
this
side
the
grave
,
on
this
side
Hell
,
to
complain
,
or
murmur
against
a
holy
and
righteous
God!
He
that
is
alive
on
this
side
everlasting
burnings
,
Isa.
33.
14.
on
this
side
a
devouring
fire
;
has
no
just
cause
to
complain
,
what
ever
his
losses
,
crosses
,
or
sufferings
are
.
He
that
has
deserved
a
hanging
,
if
he
escape
with
a
whipping
,
has
no
cause
to
complain
,
or
murmur
.
Men
that
have
deserv●d
a
damning
,
if
they
escape
,
with
the
loss
of
house
,
goods
,
estates
,
&c.
they
have
no
cause
to
complain
,
or
murmur
.
Mark
at
this
time
Jerusalem
was
burnt
,
City
and
Temple
,
was
laid
in
ashes
,
the
Citizens
were
turned
out
of
house
and
home
,
and
stript
of
all
their
comforts
and
contentments
.
They
that
did
feed
delicately
,
were
desolate
in
the
Streets
:
they
that
Lam.
4.
5.
were
brought
up
in
Scarlet
,
embraced
dunghills
.
They
were
scattered
among
the
Heathen
,
who
did
mock
at
their
Sabbaths
,
and
Chap.
1.
who
trod
their
mighty
men
under
foot
;
yea
,
they
sought
their
bread
with
the
peril
of
their
lives
.
And
yet
saith
the
Prophet
,
Why
Chap
5.
9.
doth
the
living
man
complain
?
Though
City
,
and
Temple
,
and
Goods
,
and
Estates
,
were
all
consumed
in
the
flames
,
yet
some
had
their
lives
for
a
pr●y
.
And
upon
that
very
account
,
they
ought
not
to
complain
.
God
might
have
●urn●d
them
into
ashes
;
as
he
had
turned
their
houses
into
●shes
:
and
it
was
meer
Grace
,
that
he
did
not
:
which
the
Church
wisely
and
ingeniously
observes
,
when
she
saith
,
It
is
of
the
Lords
mercy
that
(
we
)
are
not
consumed
.
She
doth
Chap.
3.
●2
.
not
say
,
't
is
of
the
Lords
mercy
,
that
our
houses
are
not
consumed
:
but
't
is
of
the
Lords
mercy
that
(
we
)
are
not
consumed
:
nor
she
do●
not
say
,
't
is
of
the
Lords
mercy
that
our
goods
are
not
consumed
;
but
't
is
of
the
Lords
mercy
that
(
we
)
are
not
consum
▪
d
▪
The
Church
saw
mercy
,
much
mercy
,
tender
mercy
,
yea
,
bowels
of
mercy
,
(
as
the
word
there
imports
)
that
a
remnant
had
their
lives
given
them
,
when
their
City
and
Substance
was
turned
into
ashes
.
O
Sirs
,
others
have
lost
their
goods
,
and
their
lives
together
,
and
't
is
miraculous
mercy
,
that
you
ha●'t
,
when
mens
wits
were
puzzel'd
,
their
hearts
discouraged
,
and
their
industry
tir●d
out
.
When
the
wind
was
at
the
highest
,
and
the
fire
at
the
hottest
,
and
the
hopes
of
most
at
the
lowest
:
that
then
you
should
be
as
brands
pluckt
out
of
the
fire
,
was
glorious
mercy
,
&c.
In
the
Reign
of
Achm●t
the
eighth
Emperor
of
the
Turks
,
Knolles
his
General
History
of
the
Turks
,
p.
1244.
a
great
fire
arose
in
the
City
of
Constantinople
,
wherein
many
,
both
men
and
women
perished
,
with
above
five
hundred
Shops
and
Ware-houses
full
of
rich
Merchandize
,
most
of
which
belonged
unto
the
Jews
,
of
whom
,
almost
two
hundred
are
said
to
be
burnt
.
These
lost
their
goods
and
their
lives
together
,
but
so
have
not
you
:
the
greater
oblig●tion
lyes
upon
you
,
both
to
think
well
of
God
,
and
to
speak
well
of
God
,
and
to
lay
out
your
lives
to
the
uttermost
for
God
.
Certain
Tartars
at
Constantinople
in
their
insolency
,
set
fire
upon
a
certain
Jews
house
;
whereof
arose
such
a
terrible
Knolles
pag.
1266.
fire
,
as
b●rnt
not
only
many
houses
;
but
a
great
many
of
the
Jews
themselves
.
Here
lives
and
estates
went
together
.
Though
Out-landish
hands
have
set
our
City
,
our
houses
on
fire
,
yet
God
has
pr●served
our
lives
in
the
midst
of
the
flames
:
and
this
is
a
mercy
more
worth
,
than
all
we
have
lost
,
&c.
There
was
a
stately
Palace
in
Jerusalem
,
that
Sol●mon
had
built
,
which
joyned
near
to
the
Temple
:
this
Palace
Josephus
.
the
Jews
abundantly
anointed
all
over
with
Brimstone
and
Pitch
,
so
that
when
the
Romans
pursued
the
Jews
unto
this
Palace
,
they
entered
the
Palace
●fter
the
Jews
,
who
went
ou●
again
another
way
,
and
shut
up
the
Palace
,
and
set
fire
on
the
Gates
,
which
they
had
before
anointed
with
Brimstone
and
Pitch
;
and
straight
way
,
the
side
walls
of
the
house
,
and
the
whole
building
,
began
to
be
on
a
light
fire
:
so
that
the
Romans
had
no
way
to
escape
,
because
the
fire
compassed
the
house
on
every
side
.
The
Jews
also
stood
round
about
the
Palace
,
with
their
drawn
Swords
,
to
cut
off
any
that
should
attempt
to
escape
the
flames
.
Now
there
was
two
and
twenty
thousand
of
the
Romans
destroyed
in
this
fire
.
Titus
hearing
the
lamentable
cry
of
the
Romans
,
that
were
compassed
about
in
flames
of
fire
,
made
speed
with
all
his
Army
,
to
come
and
rescue
them
;
but
the
fire
burnt
so
vehemently
,
that
he
could
save
none
of
them
.
Upon
which
,
Titus
and
his
Army
wept
bitterly
.
O
Sirs
,
when
London
was
in
flames
,
if
men
of
a
Romish
faith
,
had
compassed
the
City
round
about
with
their
drawn
Swords
,
that
none
should
have
escaped
the
furious
flames
,
how
dreadfull
would
such
a
day
have
been
.
Whether
such
a
thing
was
intended
,
or
designed
,
and
by
any
strange
Providence
prevented
:
we
shall
know
in
the
fittest
season
.
Numantium
a
City
in
Spain
,
being
besieged
by
the
Romans
,
and
after
it
had
born
the
brunt
of
War
along
time
,
and
made
many
desperate
Sallies
upon
their
enemies
,
and
were
almost
consumed
with
famine
;
rather
than
they
would
bow
their
necks
to
the
Roman
yoke
,
they
barred
their
Gates
,
and
set
all
on
fire
,
and
so
burned
themselves
in
the
flames
of
their
City
,
that
so
they
might
leave
the
enemy
,
nothing
but
ashes
for
his
prey
and
triumph
.
Here
City
and
Citizens
,
are
destroyed
together
;
and
't
is
infinite
mercy
,
that
this
was
not
the
fate
,
the
doom
of
the
Citizens
of
London
.
They
and
their
City
,
might
have
fallen
together
:
but
God
was
good
,
and
a
very
present
help
in
time
of
trouble
.
O
Sirs
,
if
not
only
your
houses
,
Psal
46.
your
shops
,
your
goods
,
your
wares
,
but
also
your
persons
,
had
been
enclosed
with
flames
,
and
no
possibility
of
escape
;
how
dreadful
would
the
fire
have
been
then
!
O
what
tongue
can
express
,
or
heart
conceive
,
the
sighs
,
the
groans
,
the
cryes
,
the
tears
,
the
gashful
looks
,
the
horrible
shrieks
,
the
dreadful
amazement
,
and
the
matchless
astonishment
,
that
would
have
been
upon
all
sorts
,
and
ranks
of
people
,
that
had
been
compassed
round
about
with
flames
,
and
could
see
no
door
of
deliverance
open
to
them
!
O
what
a
mercy
is
it
,
that
we
are
yet
alive
;
though
we
are
stript
of
many
comforts
and
contentments
,
which
formerly
we
have
enjoyed
!
Now
here
give
me
leave
,
to
open
my self
a
little
,
in
these
following
particulars
.
First
,
What
a
mercy
was
this
,
to
all
unregenerate
and
unconverted
persons
,
that
they
have
had
their
lives
for
a
Austin
saith
,
that
he
would
not
be
a
wicked
man
one
half
hour
,
for
all
the
world
;
because
he
might
die
in
that
half
hour
,
and
then
he
was
undone
for
ever
.
prey
,
when
London
was
in
flames
?
Had
God
by
the
flames
,
or
any
other
accident
,
put
an
end
to
their
natural
dayes
,
they
might
at
this
time
,
have
been
a
Rolling
up
and
down
in
unquenchable
flames
.
Sinners
,
Sinners
,
the
greatest
weights
,
hang
upon
the
smallest
Wyars
.
Eternity
,
Eternity
,
depends
upon
your
improvement
of
that
time
,
that
life
,
and
those
seasons
,
and
opportunities
of
Grace
,
that
yet
you
do
enjoy
.
That
Rabbi
hit
it
,
who
said
,
Nemo
est
cui
non
sit
hora
su●
:
Every
man
hath
his
hour
.
He
who
overslips
that
season
,
may
never
meet
with
the
like
again
all
his
dayes
.
O
Sirs
,
to
have
a
little
more
time
to
believe
,
to
repent
,
to
secure
your
interest
i●
Christ
,
a
changed
nature
,
a
sanctified
frame
of
heart
:
a
pardon
in
the
bosom
,
is
a
mercy
more
worth
,
than
ten
thousand
worlds
.
To
have
a
little
more
time
,
to
make
your
calling
and
election
sure
,
and
to
get
the
New
Name
,
and
2
Pet
1.
10.
Rev.
2.
17.
Heb.
11.
10.
Chap.
12.
28.
1
Pet.
1.
4.
2
Cor.
5.
1.
2
Tim.
4.
8.
Rev.
2.
10.
James
1.
1●
.
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
●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
b●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
J●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
speak●
of
a
Fool
,
who
cried
out
,
Oh
Repentance
,
R●pentance
,
where
a●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
b●
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
wer●
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
the●●
spiritual
strength
,
and
they
knew
it
not
,
as
Sampson
had
lost
h●s
natural
strength
and
knew
it
not
.
O
what
an
Image
of
dea●●
Judg.
16.
20.
was
upon
their
highest
professions
.
Now
for
these
men
to
liv●
,
for
these
men
to
have
time
to
get
their
Graces
repaired
,
their
comforts
revived
,
their
spiritual
strength
restored
,
their
soul●
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
was
in
flames
!
Beloved
,
't
is
sa●
dying
under
a
cloud
;
't
is
sad
dying
,
when
he
who
should
comfort
a
mans
soul
,
stands
afar
off
.
Some
think
,
that
the
Lam.
1.
16.
Psal.
39.
13.
face
of
God
was
clouded
,
when
David
thus
prayed
,
O
spare
me
,
that
I
may
recover
strength
,
before
I
go
hence
,
and
be
no
more
.
And
some
think
Hezekiahs's
Sun
was
set
in
a
cloud
,
Isa.
38.
1
,
2
,
3.
See
more
of
th●s
,
in
my
Mute
Christian
,
under
the
smarting
Rod
pag.
279.
304.
Judg.
16.
18
,
19
,
20
,
21.
and
God
had
drawn
a
Curtain
between
Hezekiah
and
himself
:
when
being
under
the
sentence
of
death
,
He
turned
his
face
toward
the
wall
,
and
prayed
unto
the
Lord
,
and
said
,
Remember
now
,
O
Lord
,
I
beseech
thee
,
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
;
and
have
done
that
which
was
good
in
thy
sight
:
and
Hezekiah
wept
sore
:
or
with
great
weeping
,
as
the
Hebrew
runs
.
It
is
with
clouded
and
deserted
Christians
,
as
it
was
with
Sampson
,
when
his
locks
were
cut
off
,
his
strength
was
gone
:
and
therefore
though
he
thought
to
go
out
,
and
do
wonders
,
as
he
had
formerly
done
,
yet
by
sad
experience
,
he
found
himself
to
be
but
as
another
man
.
So
when
God
dos
but
withdraw
,
the
best
of
Saints
have
their
locks
cut
;
their
strength
(
which
lyeth
not
in
their
hair
,
but
in
their
head
Christ
Jesus
)
is
gone
,
and
they
Phil.
1.
22
,
23.
are
but
like
other
men
:
They
think
,
they
speak
,
they
act
,
they
walk
,
like
other
men
.
Christians
under
real
disertions
,
commonly
fall
under
sore
temptations
,
great
indispositions
,
barrenness
,
flatness
,
dulness
and
deadness
of
Spirit
.
And
is
this
a
fit
season
,
for
such
to
die
in
?
Christians
under
a
cloud
usually
have
their
joyes
eclipsed
,
their
comforts
damped
,
their
evidences
for
Heaven
blotted
,
their
communion
with
God
impaired
,
and
their
title
to
Heaven
is
by
themselves
(
in
such
a
day
)
much
questioned
.
And
is
this
a
case
for
them
to
die
in
?
O
clouded
and
deserted
Christians
,
who
have
had
your
lives
for
a
prey
,
in
the
midst
of
Londons
flames
!
and
ever
since
those
flames
,
what
a
great
,
what
a
glorious
obligation
,
has
the
blessed
God
put
upon
you
,
to
labour
to
recover
your selves
from
under
all
clouds
and
desertions
,
and
to
spend
your
dayes
in
a
serious
and
deep
admiration
of
that
free
,
that
rich
,
that
infinite
,
and
that
Soveraign
Grace
that
spared
you
,
and
that
was
active
for
you
,
in
that
day
when
you
were
compassed
about
with
flames
of
fire
on
every
hand
.
But
,
Fifthly
,
What
a
mercy
was
this
,
to
poor
solicited
tempted
Christians
,
that
they
have
had
their
lives
for
a
prey
,
when
London
was
in
flames
?
For
by
this
means
,
they
have
gained
See
my
Mute
Christian
pag.
260.
to
p.
279.
Our
whole
life
is
nothing
but
a
temptation
,
saith
A●stin
.
time
to
strengthen
themselves
against
all
Satans
temptations
.
The
●aily
B●l●s
that
were
given
in
,
to
pray
for
poor
tempted
Christ●ans
,
did
s●fficiently
evidence
,
how
active
Satan
was
to
distr●ss
and
perplex
poor
Christians
with
all
sorts
of
hideous
and
blasphemous
temptations
.
Were
there
not
many
tempted
to
distrust
the
power
of
God
,
the
goodness
of
God
,
the
faithfulness
of
God
?
Were
there
not
many
tempted
to
deny
God
,
to
blaspheme
God
,
and
to
turn
their
backs
upon
God
?
Were
there
not
many
tempted
to
slight
the
Scriptures
,
to
deny
the
Scriptures
,
and
to
prefer
their
own
fancies
,
notions
and
delufions
above
the
Scriptures
.
Were
there
not
many
tempted
to
have
low
thoughts
of
Ordinances
,
and
then
to
leave
Ordinances
,
and
then
to
vilifie
Ordinances
,
and
all
under
a
pr●tence
of
living
above
Ordinances
?
Were
there
not
many
tempted
,
to
presume
upon
the
mercies
of
God
;
and
others
tempted
to
despair
of
the
Grace
of
God
?
Were
there
not
many
tempted
to
destroy
themselves
,
and
others
tempted
to
destroy
their
relations
?
Were
there
not
many
tempted
to
draw
others
to
sin
,
and
to
uphold
others
in
sin
,
and
to
encourage
others
in
sin
,
and
to
be
partners
with
others
in
sin
?
Were
there
not
many
tempted
,
to
have
hard
thoughts
of
Christ
,
and
others
to
have
low
thoughts
of
Christ
,
and
others
to
have
no
thoughts
of
Christ
.
Now
for
these
poor
tempted
souls
,
to
have
their
lives
for
a
prey
,
and
to
have
precious
seasons
and
opportunities
,
to
recover
themselves
out
of
the
snares
of
the
Devil
,
and
to
arm
themselves
against
all
his
fiery
daris
,
is
a
comprehensive
mercy
,
a
big-bellied
mercy
;
a
mercy
that
has
many
thousand
mercies
in
the
womb
of
it
.
But
,
Sixthly
and
lastly
,
What
a
mercy
was
this
,
to
all
slumbering
,
slothful
,
sluggish
,
lazy
Christians
,
who
had
blotted
and
Matth.
25.
blurred
their
evidences
for
Heaven
?
and
who
instead
of
runing
their
Christian
race
,
were
either
at
a
stand
,
or
else
did
but
Heb.
12.
1.
halt
in
the
way
to
Heaven
,
that
they
have
had
their
lives
for
a
prey
,
when
London
was
in
flames
,
and
that
they
have
had
time
to
clear
up
their
evidences
for
Heaven
,
and
to
quicken
Psal.
119.
32.
up
their
hearts
,
to
run
the
wayes
of
Gods
commands
.
Surely
,
had
all
the
world
been
a
lump
of
Gold
,
and
in
their
hands
,
to
have
been
disposed
of
;
they
would
have
given
it
,
for
a
little
time
,
to
have
brightned
their
evidences
,
to
have
got
out
of
their
sinful
slumber
,
and
to
have
set
all
reckonings
even
between
God
and
their
poor
souls
.
And
let
thus
much
suffice
for
this
second
support
.
The
third
Support
to
bear
up
the
hearts
,
and
to
cheer
up
the
Spirits
of
all
that
have
suffered
by
the
late
fiery
dispensation
,
is
this
,
viz.
that
this
has
been
the
common
lot
,
the
common
case
,
both
of
Saints
and
sinners
.
God
has
dealt
no
more
severely
with
you
,
than
he
has
with
many
others
.
Have
The
commonness
of
our
sufferings
,
doth
somewhat
mitigate
the
sharpness
of
our
sufferings
,
&c.
you
lost
much
?
so
have
many
others
.
Have
you
lost
half
?
so
have
many
others
.
Have
you
lost
all
?
so
have
many
others
.
Have
you
lost
your
Trade
?
so
have
many
others
.
Have
you
lost
yoour
goods
?
so
have
many
others
.
Have
you
lost
your
credits
?
so
have
many
others
.
Have
you
lost
many
friends
,
who
before
the
fire
were
very
helpful
to
you
and
yours
?
so
have
many
others
.
Have
you
lost
more
than
your
all
?
so
have
many
others
.
This
very
Cordial
,
the
Apostle
hands
out
to
the
suffering
Saints
in
his
time
,
1
Cor.
10.
13.
There
hath
no
temptation
taken
you
,
but
such
as
is
comm●n
to
man
.
(
by
temptation
,
he
means
affliction
;
as
the
word
is
used
,
Jam.
1.
2.
1
Pet.
1.
6.
)
that
is
,
there
hath
no
affliction
befallen
you
,
but
that
which
is
incident
,
either
to
men
as
men
,
or
to
Saints
as
Saints
:
or
thus
,
there
hath
no
affliction
befallen
you
,
but
such
as
is
common
to
man
;
that
is
,
there
is
no
affliction
that
hath
befallen
you
,
but
such
as
men
may
very
well
bear
without
murmuring
or
buckling
under
it
.
So
1
Pet.
5.
9.
Knowing
that
the
same
afflictions
are
accomplished
(
or
finished
)
in
your
brethren
,
that
are
in
the
world
:
or
in
your
brother-hood
,
that
is
in
the
world
.
Afflictions
are
the
common
lot
of
the
Saints
;
and
who
shrugs
,
repines
,
complains
,
murmurs
,
or
faints
,
under
a
common
John
16.
ult.
Acts
14.
22.
lot
,
it
s
at
the
Sun
because
it
scorches
.
&c.
There
are
none
of
the
brother-hood
,
but
first
or
last
,
they
shall
know
what
the
fiery
tryal
,
what
the
fiery
fornace
means
.
Jerom
writing
to
a
sick
friend
,
hath
this
expression
,
I
account
it
a
part
of
unhappiness
,
not
to
know
adversity
.
I
judge
you
to
be
the
more
miserable
,
because
you
have
not
been
miserable
:
it
being
the
common
lot
of
the
people
of
God
,
to
be
exercised
with
adversity
and
misery
.
I
think
he
hit
it
who
said
,
Impunitas
securitatis
B●rnard
.
mater
,
virtutum
noverca
,
religionis
virus
,
tinea
Sanctitatis
:
i.
e.
freedom
from
punishment
is
the
Mother
of
security
,
the
Step-mother
of
Vertue
,
the
poison
of
Religion
,
the
Moth
of
holiness
.
Nihil
est
infoelicius
eo
,
cui
nil
unquam
contigit
Seneca
.
adversi
.
There
is
nothing
more
unhappy
,
than
he
who
never
felt
adversity
,
said
the
refined
Heathen
;
and
shall
not
Grace
rise
as
high
as
nature
.
The
calamity
has
been
common
,
therefore
wipe
your
eyes
,
and
don't
say
,
there
is
no
Lam.
1.
12.
sorrow
to
my
sorrow
:
no
loss
to
my
loss
:
no
ruine
to
my
ruine
.
Under
common
calamities
,
men
should
neither
groan
nor
grumble
.
Look
,
as
no
man
may
conclude
,
upon
the
Eccles.
9.
1
,
2.
account
of
common
mercies
,
that
he
is
really
beloved
of
God
;
so
no
man
may
conclude
,
upon
the
account
of
common
calamities
,
that
he
is
really
hated
of
God
.
And
therefore
bear
up
sweetly
,
bear
up
chearfully
,
under
your
present
trials
.
In
the
common
calamity
of
the
Plague
,
the
destroying
Angel
perceiving
the
blood
of
sprinkling
upon
the
posts
of
your
doors
,
and
upon
the
doors
of
your
hearts
,
Exod.
1●
.
7.
13.
past
you
by
;
and
said
unto
you
Live
.
But
by
the
common
calamity
of
the
Fire
,
the
Lord
has
turned
you
out
of
house
and
home
,
and
burnt
up
your
substance
before
your
eyes
.
Now
do
but
lay
your
hands
seriously
upon
your
hearts
,
and
tell
me
,
whether
you
have
not
more
cause
to
admire
at
the
mercy
of
God
towards
you
in
65.
than
you
have
cause
to
complain
of
the
severities
of
God
towards
you
in
66.
The
fourth
Support
to
bear
up
the
hearts
,
and
to
cheer
up
the
spirits
of
the
people
of
God
,
who
have
been
sufferers
,
deep
sufferers
,
under
the
late
fiery
dispensation
,
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
and
chosen
of
God
.
Though
they
have
lost
their
goods
,
yet
they
have
not
lost
their
God
.
Though
they
Rev.
17.
14.
have
lost
their
Shops
and
Chests
,
yet
they
have
not
lost
their
Christ
.
Though
they
have
lost
their
outward
comforts
,
yet
they
have
not
lost
the
comforts
of
the
Holy
Ghost
.
Though
Joh.
14.
16.
26.
2
Cor.
5.
1.
they
have
lost
their
houses
made
with
hands
,
yet
th●y
have
not
lost
their
house
not
made
with
hands
,
eternal
in
the
Heavens
.
Though
they
have
lost
their
earthly
inheri●ance
,
1
Pet.
1.
4.
yet
they
have
not
lost
their
heavenly
inheritance
.
Thoug●
they
have
lost
their
temporal
portions
,
yet
they
have
not
lost
Psal.
73.
25.
their
eternal
portions
.
Though
they
have
lost
their
open
Publick
Trade
▪
yet
they
have
not
lost
their
Secret
Trade
,
Matth.
6.
6.
their
private
Trade
to
Heaven
.
I
readily
grant
,
that
your
stately
houses
;
and
your
well
furnisht
Shops
,
are
turned
into
ashes
;
and
that
your
credit
is
gone
,
and
your
trading
gone
,
and
your
money
gone
,
and
you
utterly
undone
(
as
to
this
Gen
18.
25.
world
)
and
yet
in
all
this
,
God
has
done
you
no
hurt
;
he
has
done
you
no
wrong
:
and
though
this
at
first
sight
,
may
seem
to
be
a
great
Paradox
,
a
very
strange
Assertion
;
yet
I
shall
thus
evidence
it
to
be
an
unquestionable
truth
.
The
happiness
of
man
in
this
life
consists
1.
In
his
Union
with
God
:
2.
In
his
Communion
with
God
:
3.
In
his
Conformity
to
God
:
and
Fourthly
and
lastly
,
in
his
spiritual
fruition
and
enjoyment
of
God
.
Now
none
of
those
losses
,
crosses
,
and
afflictive
dispensations
that
have
past
upon
you
,
have
,
or
can
make
any
breach
upon
your
happiness
,
or
upon
any
one
of
those
four
things
of
which
your
happiness
is
made
up
.
The
top
of
mans
happiness
in
Heaven
,
lyes
in
his
near
un●on
with
God
,
and
in
the
beatifical
vision
of
God
,
and
in
his
full
communion
with
God
,
and
in
his
exact
and
perfect
conformity
to
God
,
and
in
his
everlasting
fruition
and
enjoyment
of
God
.
Now
the
more
of
these
things
any
Christian
enjoyes
in
this
world
,
the
more
of
Heaven
he
enjoyes
on
this
side
Heaven
,
the
more
happiness
he
has
on
this
happiness
;
and
therefore
I
would
willingly
know
,
how
it
is
possible
for
any
outward
troubles
or
trya●s
,
to
make
a
breach
upon
a
Christians
happiness
.
Doub●less
Job
was
as
happy
Job
2.
when
he
sate
upon
the
Dunghil
without
a
ragg
on
his
back
,
or
a
penny
in
his
purse
,
as
he
was
when
he
sate
Chief
,
and
Jo●
.
29.
25.
dwelt
as
a
King
in
the
Army
.
If
God
be
the
most
perfect
Being
,
then
to
enjoy
him
and
resemble
him
,
is
our
greatest
perfection
.
If
God
be
the
best
of
Beings
,
then
our
communion
with
him
,
and
fruition
of
him
,
must
be
our
greatest
glory
and
highest
felicity
.
Let
what
will
befall
our
outward
Omne
bonum
,
in
summo
bono
.
man
,
as
long
as
our
union
and
communion
with
God
holds
good
,
as
long
as
our
precious
and
immortal
souls
are
in
a
safe
and
flourishing
condition
;
as
long
as
the
Springs
of
Grace
,
of
holiness
,
of
comfort
,
of
assurance
,
rises
in
our
souls
,
we
are
happy
,
and
no
outward
miseries
can
make
us
miserable
.
There
is
,
saith
one
,
Bona
Throni
,
and
there
is
Bona
Scabelli
,
Augustine
.
there
is
goods
of
the
Throne
,
as
God
,
Christ
,
the
Spirit
,
Grace
,
the
favour
of
God
,
pardon
of
sin
,
peace
of
conscience
,
&c.
And
there
is
goods
of
the
footstool
,
as
food
,
raiment
,
house
,
honors
,
riches
,
trade
,
credit
,
and
all
bodily
conveniencies
and
accommodations
.
Now
it
was
not
in
the
power
of
the
flames
,
to
burn
up
the
goods
of
the
Throne
;
they
still
remain
safe
and
secure
to
you
:
all
that
the
flames
could
reach
too
,
was
only
the
goods
of
the
footstool
,
the
lumber
of
this
world
.
And
therefore
what
cause
have
you
to
bear
up
cheerfully
,
quietly
,
sweetly
and
contentedly
,
under
all
your
crosses
and
losses
,
trials
and
troubles
.
They
which
adorn
Cl●mens
Alexandrinus
.
Gr●gory
the
Great
.
themselves
with
Gold
(
saith
one
)
and
think
themselves
bettered
thereby
,
are
worse
than
Gold
,
and
no
Lords
of
it
,
as
all
should
be
.
He
is
poor
(
saith
Another
)
whose
soul
is
void
of
Grace
,
not
whose
coffers
are
empty
of
money
.
By
these
short
hints
,
you
may
clearly
see
,
that
the
people
of
God
are
never
the
worse
,
for
all
their
losses
;
they
are
as
happy
now
they
are
houseless
,
monyless
,
breadless
,
friendless
,
tradeless
,
as
ever
they
were
,
when
they
were
most
surrounded
with
all
the
comforts
of
this
life
.
Wo
,
wo
,
would
be
to
the
people
of
God
,
if
their
happiness
should
hang
upon
the
comforts
of
this
world
,
which
like
a
Ball
are
tost
from
man
to
man
;
a
Ball
of
fire
,
a
storm
at
Sea
,
a
false
Oath
,
a
subtle
enemy
,
a
treacherous
friend
,
may
easily
deprive
a
man
of
all
his
earthly
blessings
at
a
clap
.
Now
who
so
miserable
as
that
man
whose
blessedness
lyes
in
earthly
blessings
.
But
,
The
Fifth
Support
to
bear
up
the
hearts
of
the
people
of
God
under
the
late
fiery
dispensation
,
is
this
,
viz.
That
the
Lord
will
certainly
one
way
or
another
make
up
all
their
losses
to
them
.
Sometimes
God
makes
up
his
peoples
outward
losses
,
by
giving
them
more
of
himself
,
more
of
his
Son
,
more
of
his
Spirit
,
more
of
his
favour
,
more
of
his
John
16.
Grace
,
as
he
did
by
the
Disciples
of
Christ
.
When
God
takes
away
your
carnals
,
and
gives
you
more
spirituals
;
your
temporals
,
and
gives
you
more
eternals
;
your
outward
losses
are
made
up
to
you
.
Now
this
was
the
very
case
of
those
believing
Hebrews
,
who
were
turned
out
of
house
and
home
;
and
who
were
driven
to
live
in
holes
and
caves
,
and
dens
of
the
earth
,
and
who
had
lost
all
their
goods
;
(
not
Heb.
11.
having
a
Bed
to
lye
on
,
or
a
Stool
to
sit
on
,
nor
a
dish
to
drink
in
,
and
who
had
lost
all
their
Apparel
,
not
having
a
ragg
to
hang
on
their
backs
,
and
therefore
cloathed
themselves
in
Sheep-skins
and
Goat-skins
.
)
They
took
joyfully
the
spoiling
of
their
goods
,
knowing
in
themselves
,
that
they
had
in
Ver.
3
,
4.
Heaven
a
better
and
an
enduring
substance
.
When
under
outward
When
God
takes
away
Christians
estates
in
this
world
,
Manet
altera
Coelo
,
he
looks
for
a
better
in
Heaven
.
losses
,
God
shall
seal
to
his
people
a
Bill
of
Exchange
of
better
and
greater
things
,
than
any
they
have
lost
;
their
losses
then
are
made
up
to
them
.
If
a
man
should
loose
several
baggs
of
Counters
,
and
have
a
Bill
of
Exchange
sealed
to
him
for
the
receiving
of
so
many
baggs
of
Gold
;
would
not
his
loss
be
abundantly
made
up
to
him
?
When
God
takes
away
our
earthly
treasures
,
and
seals
up
in
our
hearts
a
Bill
of
Exchange
,
to
receive
all
again
with
interest
upon
interest
in
eternal
treasures
,
then
certainly
our
losses
are
abundantly
made
up
to
us
.
If
men
should
take
away
your
old
cloathes
,
and
give
you
new
;
your
Raggs
,
and
give
you
Robes
;
your
Chaff
,
and
give
you
Wheat
,
your
Water
,
and
give
you
Wine
;
your
Tinn
,
and
give
you
Silver
;
your
Brass
,
and
give
you
Gold
;
your
Pibble
,
and
give
you
Pearls
,
your
Cottages
,
and
give
you
Royal
Palaces
;
certainly
you
would
have
no
cause
to
complain
;
you
would
have
no
cause
to
cry
out
undone
,
undone
.
If
God
takes
away
your
houses
,
your
goods
,
your
Trades
,
your
honors
,
and
gives
you
more
of
himself
,
and
more
Grace
,
and
more
Assurance
of
Glory
,
he
dos
you
no
injury
.
It
is
an
excellent
change
,
to
get
eternals
for
temporals
.
If
God
takes
away
your
earthly
riches
,
and
makes
you
more
rich
in
Grace
,
in
spiritual
comforts
,
in
holy
experiences
,
in
divine
employments
,
then
you
are
no
lose●s
,
but
g●eat
gainers
.
What
are
all
the
necessary
comforts
of
this
life
,
to
union
and
communion
with
God
,
to
interest
in
Christ
,
to
pardon
of
sin
,
to
peace
of
conscience
,
and
to
that
loving
kindness
,
that
is
better
than
life
,
or
better
(
Chaiim
)
Psal.
63
▪
3.
than
lives
,
as
the
Hebrew
runs
.
If
you
put
many
lives
together
,
there
is
more
excellency
and
glory
in
the
least
discovery
of
divine
love
,
than
in
them
all
.
Many
a
man
has
been
weary
of
his
life
;
but
never
was
any
man
yet
weary
of
the
love
and
favour
of
God
.
The
least
drop
of
Grace
,
the
least
Cant.
2.
3
,
4
,
5
,
6
,
7.
smile
from
Heaven
,
the
least
cast
of
Christs
countenance
,
the
least
kiss
of
his
mouth
,
the
least
embrace
of
his
arm
,
the
least
hint
of
his
favour
,
is
more
worth
than
ten
thousand
worlds
.
That
Christian
cant
be
poor
,
that
is
rich
in
Grace
;
nor
that
Christian
can't
be
miserable
,
that
has
God
for
his
Rev.
2.
8
,
9.
Lam.
3.
24.
John
14.
1
,
2
,
3
,
4.
Heb.
11.
37
,
38.
Rev.
2.
17.
John
4.
30
▪
31.
portion
.
That
Christian
can't
be
unhappy
,
who
hath
a
mansion
prepared
for
him
in
Heaven
;
though
he
hath
not
a
cottage
to
hide
his
head
in
,
in
this
world
:
nor
that
Christian
has
no
cause
to
complain
of
want
of
food
for
his
body
,
whose
soul
is
feasted
with
Manna
,
with
the
dainties
of
Heaven
,
with
those
rarities
,
that
are
better
than
Angels
food
.
He
that
hath
but
raggs
to
cover
his
nakedness
,
if
his
soul
be
cloathed
with
the
garments
of
salvation
,
and
covered
with
Isa.
61.
10.
the
Robe
of
Christs
Righteousness
,
he
has
no
reason
to
complain
.
When
Stilpo
the
Philosopher
,
had
his
Wife
,
and
Children
,
and
Countrey
,
all
burnt
up
before
him
,
and
was
asked
by
Demetrius
,
what
loss
he
had
sustained
:
answered
,
That
he
had
lost
nothing
;
for
he
counted
that
only
his
own
,
which
none
could
take
from
him
;
to
wit
,
his
virtues
.
Shall
blind
Nature
do
more
than
Grace
?
Shall
the
Heathen
put
the
Christian
to
a
blush
?
Again
,
Sometimes
God
makes
up
his
peoples
outward
losses
,
by
giving
in
greater
outward
mercies
,
than
those
were
that
he
took
from
them
;
as
you
may
see
,
by
comparing
the
first
Chapter
of
Job
,
and
the
last
Chapter
of
Job
together
;
Job
had
all
doubled
to
him
.
I
have
read
of
Dionysius
,
how
he
Plu●arch
.
took
away
from
one
of
his
Nobles
,
almost
his
whole
estate
,
and
seeing
him
as
cheerful
and
contented
as
ever
,
he
gave
him
all
that
he
had
taken
from
him
again
,
and
as
much
more
.
God
many
times
takes
away
a
little
,
that
he
may
give
more
:
and
sometimes
he
takes
away
all
,
to
shew
his
Soveraignty
;
and
then
he
gives
them
all
back
again
with
interest
upon
interest
,
to
shew
his
great
liberality
and
noble
bounty
.
That
is
a
lovely
loss
,
that
is
made
up
with
so
great
gain
.
But
Sir
,
How
shall
we
know
(
or
probably
conjecture
)
whether
Quest.
in
this
world
,
God
will
make
up
our
worldly
losses
to
us
or
not
?
If
you
please
to
speak
a
little
to
this
question
;
it
may
be
many
wayes
of
use
unto
us
.
Now
that
I
may
give
you
a
little
light
to
the
Question
,
give
me
leave
to
put
a
few
Questions
to
such
,
who
have
been
sufferers
by
the
late
fiery
dispensation
.
First
,
Did
you
make
conscience
of
improving
your
estates
to
the
glory
of
God
,
and
the
good
of
others
,
when
you
did
enjoy
them
;
or
did
you
only
make
them
subservient
to
your
lusts
?
If
you
have
laid
out
your
estates
for
God
,
and
for
his
Deut.
32.
15
,
16.
Hos.
4.
7.
James
4.
3.
childrens
good
;
't
is
ten
to
one
,
but
that
the
Lord
,
even
in
this
world
,
will
make
up
your
losses
to
you
.
But
if
you
mis-improved
your
estates
,
and
turned
your
mercies
into
encouragements
to
sin
,
then
you
have
more
cause
to
fear
,
that
the
Lord
may
farther
blast
you
;
than
you
have
to
hope
,
that
God
will
make
up
your
losses
to
you
.
But
,
Secondly
,
Did
you
daily
and
seriously
labour
,
to
enjoy
much
of
God
in
all
those
worldly
enjoyments
,
which
formerly
you
were
blest
withal
?
If
so
,
't
is
very
probable
,
that
the
Lord
may
make
up
all
your
losses
to
you
:
But
if
you
made
a
God
of
your
worldly
enjoyments
;
if
they
had
more
of
your
thoughts
,
and
hearts
,
and
time
,
than
God
himself
had
;
then
you
have
more
cause
to
fear
a
further
curse
,
than
to
expect
a
future
blessing
,
Prov.
3.
33.
Mal.
2.
2.
●ut
,
Thirdly
,
Did
your
hearts
commonly
,
ordinarily
,
habitually
,
lye
low
under
your
worldly
enjoyments
?
Abraham
under
all
his
worldly
enjoyments
,
was
but
dust
and
ashes
;
and
Gen.
13.
17.
Chap.
32.
10.
Jacob
under
his
,
was
l●ss
than
the
least
of
all
mercies
.
And
so
David
under
all
Gods
royal
favours
his
heart
ly●s
low
,
Psal.
22.
6.
But
I
am
a
worm
and
no
man
.
David
in
the
Arabick
Tongue
,
signifies
a
Worm
,
to
which
he
seems
to
allude
.
T●e
word
in
the
Hebrew
for
Worm
,
is
Tolagnath
,
which
signifies
such
a
very
little
Worm
,
that
a
man
can
very
hardly
see
it
or
perceive
it
.
T●ough
David
was
high
in
the
world
,
yet
he
was
little
,
yea
,
very
little
in
his
own
eyes
.
Was
it
commonly
,
mostly
thus
with
you
,
when
your
comforts
comp●ssed
you
round
about
?
If
so
,
then
't
is
very
probable
,
that
the
Lord
in
this
world
will
make
up
all
your
losses
to
you
.
But
if
your
blood
did
commonly
rise
with
your
outward
goods
,
and
if
your
hearts
did
usually
so
swell
under
your
worldly
enjoyments
,
as
to
say
with
Pharaoh
,
Who
is
the
Lord
Exod.
5.
2.
that
I
should
obey
his
voice
?
or
to
say
with
Nebuchadn●zz●r
,
Who
is
that
God
that
can
deliver
you
out
of
my
hands
?
or
to
Dan.
3.
15.
say
with
those
proud
Atheists
,
Who
is
Lord
over
us
?
or
to
Psalm
12.
4.
Jer.
2.
3.
say
with
those
proud
Monsters
,
We
are
Lords
,
we
will
come
no
more
unto
thee
,
&c.
then
you
have
great
cause
to
fear
that
God
,
that
hath
yet
some
further
controversie
with
you
:
and
(
except
you
repent
)
will
rather
strip
you
of
what
you
enjoy
,
than
multiply
further
favours
or
blessings
upon
you
.
But
,
Fourthly
,
Since
God
has
burnt
up
your
worldly
goods
,
have
you
been
servent
and
frequent
with
God
,
that
he
would
burn
up
those
lusts
,
that
have
burnt
up
your
comforts
before
your
eyes
?
Have
you
pleaded
hard
with
God
,
that
a
Spirit
of
burning
might
rest
upon
you
,
even
that
Spirit
of
burning
Isa.
9.
2.
Chap.
4.
4.
which
alone
can
burn
up
your
sins
,
your
dross
.
Since
London
hath
been
laid
in
ashes
,
have
you
made
it
your
great
business
,
to
treat
,
and
trade
with
God
,
about
the
destruction
of
those
sins
,
that
have
laid
all
desolate
?
If
so
,
then
you
have
cause
to
hope
,
that
God
will
turn
your
captivity
,
and
make
up
all
your
losses
to
you
,
Job
42.
10.
But
,
Fifthly
,
Since
God
has
turned
you
out
of
all
,
are
you
turned
turnnearer
and
closer
to
himself
?
though
you
hav●
been
prodigals
,
yet
have
you
in
the
light
of
L●ndons
fl●mes
,
seen
and
Luke
15.
found
your
way
to
your
Fathers
hous●
?
th●n
God
will
make
up
all
your
losses
to
you
.
When
Judgements
are
so
sanctified
,
as
to
bring
a
people
nearer
to
himself
,
then
God
will
drop
down
mercies
upon
them
,
Hos.
2.
18.
ult.
But
,
Sixthly
,
Has
the
fire
of
London
been
as
a
pillar
of
fire
,
to
lead
you
Canaan
ward
,
Heaven-wards
?
Has
God
by
burning
Exod.
13.
21
,
22.
up
the
good
things
of
this
world
,
caused
you
to
set
your
hearts
and
affections
more
than
ever
upon
the
great
things
of
another
world
?
If
so
,
then
't
is
a
hundred
to
ten
,
but
that
the
Lord
will
make
up
all
your
losses
to
you
.
But
,
Seventhly
,
Are
your
hearts
under
this
fiery
dispensation
,
brought
into
such
a
quiet
submission
to
the
good
will
and
pleasure
of
God
,
as
that
you
can
now
be
contented
,
to
be
at
Phil.
4.
12
,
13
,
14.
Gods
finding
,
at
Gods
allowance
?
Can
you
now
be
contented
,
to
be
rich
or
poor
,
to
have
much
or
little
,
to
be
high
or
low
,
to
be
something
or
nothing
,
to
have
all
again
,
or
to
have
nothing
but
necessaries
again
?
Are
you
now
willing
,
that
God
shall
choose
for
you
?
Can
you
sit
down
satisfied
with
Gods
allowance
,
though
it
be
far
short
of
what
once
you
had
?
Content
is
the
Deputy
of
outward
felicity
,
and
supplies
the
place
where
its
absent
.
A
contented
frame
of
heart
,
as
to
all
outward
occurrences
,
is
like
Ballast
to
a
Ship
,
which
will
help
it
to
sail
boldly
and
safely
in
all
waters
.
When
a
mans
mind
is
conformable
to
his
means
,
all
is
well
.
One
brings
in
God
rebuking
a
discontented
Christian
thus
,
What
is
thy
faith
?
Have
I
promised
thee
these
things
?
What
wer
't
thou
made
a
Christian
,
that
thou
shouldst
flourish
here
in
Augustine
upon
Psa●m
12.
this
world
?
'T
is
an
excellent
expression
,
that
Bellarmine
hath
in
his
Catechism
,
Suppose
(
saith
he
)
a
King
having
many
children
of
several
ages
,
should
apparel
them
in
Cloth
of
Gold
:
now
he
that
is
sixteen
years
old
hath
more
Gold
in
his
Robe
,
than
the
Child
that
is
but
five
or
six
years
old
;
yet
the
child
would
rather
have
his
own
garment
than
his
elder
Brothers
,
because
't
is
fitter
for
him
.
Surely
the
fittest
estate
,
is
the
best
estate
for
us
.
Look
,
as
a
great
Shoe
fits
not
a
little
foot
,
nor
a
great
Sail
a
little
Ship
,
nor
a
great
Ring
a
little
Finger
:
so
a
great
estate
is
not
alwayes
the
fittest
for
us
.
He
t●at
hath
most
,
wants
something
:
and
he
that
hath
least
,
wants
nothing
if
he
wants
not
a
contented
Spirit
.
O
Sirs
,
let
not
Heathens
put
you
to
a
blush
.
He
that
can
be
content
to
be
at
Gods
finding
,
as
a
Guest
at
a
Epi●t●●●s
E●chi●id
.
c.
21.
Table
;
that
takes
what
is
carved
for
him
,
and
no
more
;
h●
needs
not
fawn
upon
any
man
,
much
less
violate
his
conscience
fo●
the
great
things
of
the
world
.
When
a
mans
heart
is
brought
down
to
his
condition
,
he
is
then
temptation-proof
.
Whe●
one
told
the
Philosopher
,
that
if
he
would
but
please
Dionysius
,
he
need
not
feed
upon
green
hearbs
;
the
Ph●losopher
replied
,
If
thou
wer
't
but
content
to
feed
upon
green
hearbs
,
thou
needest
not
flatter
Dionysius
.
A
man
that
can
be
contented
with
a
little
,
will
keep
his
ground
in
an
hour
of
Temptation
.
Diogenes
the
Cynick
,
housed
in
his
Tub
,
and
making
ever
with
his
victuals
and
the
day
together
,
being
invited
t●
a
great
Feast
,
could
say
,
I
had
rather
lick
Salt
at
Athens
,
tha●
feast
with
Craterus
.
Diogenes
had
more
content
with
his
Tub.
to
shelter
him
from
the
injuries
of
the
weather
,
and
with
his
wooden
dish
,
to
eat
and
drink
in
,
than
Alexander
had
with
the
conquest
of
half
the
world
;
and
the
fruition
of
all
the
hono●s
,
pomp●
,
treasures
and
pleasures
of
Asia
.
The
way
to
true
riches
(
saith
Plato
)
is
not
to
encrease
our
heaps
but
to
diminish
the
covetousness
of
our
hearts
.
And
saith
Seneca
,
Cui
cum
paupertate
bene
convenit
,
pauper
non
est
.
A
contented
man
cannot
be
a
poor
man
.
I
have
read
of
another
Philosopher
,
who
seeing
a
Prince
going
by
,
with
the
greatest
pomp
and
state
imaginable
;
he
said
to
some
about
him
,
See
how
many
things
I
have
no
need
of
.
And
saith
another
,
It
were
well
for
the
world
,
if
there
were
no
Gold
in
it
.
But
since
its
the
fountain
whence
all
things
flow
;
it
s
to
be
desired
,
but
only
as
a
pass
,
to
travel
to
our
journeys
end
without
begging
.
When
Croesus
King
of
Lydia
,
asked
Solon
(
one
of
the
seven
wise
men
of
Greece
)
who
in
the
whole
world
was
more
happy
than
he
?
Solon
answered
,
Tellus
;
who
though
he
was
a
poor
man
,
yet
he
was
a
good
man
,
and
content
with
that
which
he
had
.
So
Cato
could
say
,
(
as
Aulus
Gel●ius
reports
of
him
)
I
have
neither
House
,
nor
Plate
,
nor
Garments
of
price
,
in
my
hands
;
what
I
have
,
I
can
use
:
if
not
,
I
can
want
it
.
S●me
blame
me
,
because
I
want
many
things
;
and
I
blame
them
,
because
they
cannot
want
.
Now
shall
Nature
do
more
than
Grace
?
Shall
the
poor
blinded
Heathen
,
outstrip
the
knowing
Christian
?
O
Sirs
,
he
that
can
lose
his
will
in
the
will
of
God
,
as
to
the
things
of
this
world
;
he
that
is
willing
to
be
at
Gods
allowance
;
he
that
has
had
much
,
but
can
now
be
satisfied
with
a
little
;
he
that
can
be
contented
to
be
at
Gods
finding
;
he
is
of
all
men
the
most
likely
man
to
have
all
his
losses
made
up
to
him
.
But
,
Eighthly
and
lastly
,
Are
your
hearts
more
drawn
out
,
to
have
this
fiery
dispensation
sanctified
to
you
,
than
to
have
your
losses
made
up
to
you
?
Do
you
strive
more
with
God
,
to
get
good
by
this
dreadful
Judgement
;
than
to
recover
your
lost
goods
,
and
your
lost
estates
?
Is
this
the
daily
language
of
your
souls
,
Lord
let
this
fiery
calamity
be
so
sanctified
,
as
that
it
may
eminently
issue
in
the
mortifying
of
our
sins
,
in
the
encrease
of
our
Graces
,
in
the
mending
of
our
hearts
,
in
the
reforming
of
our
lives
,
and
in
the
weaning
of
our
souls
from
every
thing
below
thee
;
and
in
the
fixing
of
them
upon
the
greathings
of
Eternity
?
If
it
be
thus
with
you
,
't
is
ten
to
one
but
God
even
this
world
,
will
make
up
your
losses
to
you
.
But
,
The
sixth
Support
to
bear
up
the
hearts
of
the
people
of
God
,
under
the
late
fiery
di●pensation
,
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
,
Isa.
66.
15.
16.
22.
For
behold
,
the
Lord
will
come
with
fire
,
and
with
his
Chariots
like
Isa.
9.
5
,
6.
Psalm
66.
12.
●
whirle-wind
,
to
render
his
anger
with
fury
,
and
his
rebuke
with
flames
of
fire
.
For
by
fire
,
and
by
his
sword
,
(
or
by
his
sword
of
fire
)
will
the
Lord
plead
with
all
flesh
,
and
the
slain
of
the
Lord
shall
be
many
.
For
as
the
new
heavens
,
and
the
new
earth
which
I
will
make
,
shall
remain
before
me
,
saith
the
Lord
,
so
shall
your
seed
and
your
name
remain
.
The
great
and
the
glorious
things
that
God
will
do
for
his
people
in
the
last
dayes
,
are
set
for●h
by
new
he●vens
and
new
earth
;
and
Isa.
65.
17.
Jo●l
2.
1
,
2
,
3
,
4
,
5
,
30
,
31
,
32.
Zeph.
3.
8
,
9.
these
God
will
bring
in
by
fi●ry
di●pensations
.
The
glorious
dstat●
of
the
universal
Church
of
J●ws
and
Gentiles
on
earth
,
is
no
lower
an
estate
,
than
that
o●
a
new
he●v●n
and
a
new
earth
.
Now
th●s
blessed
Church-State
is
ushe●●d
into
the
world
by
fi●ry
Judgements
.
By
fi●ry
dispensations
God
2
Pet.
3.
10
,
11
,
12
,
13.
will
put
an
end
to
the
glory
of
t●●s
old
w●rld
,
and
bring
in
the
new
.
Look
as
G●d
by
a
wa●●ry
D●luge
made
way
for
one
new
world
.
so
by
a
fiery
D●luge
▪
in
the
last
of
the
last
Gen.
9.
●ee
our
new
Anotationists
o●
Isa.
65.
Isa.
17.
o●
Chap.
66.
15
,
16
,
22.
and
on
Rev.
21.
1.
dayes
,
he
will
make
way
for
another
new
world
,
wherein
shall
dwell
righteousness
,
as
Peter
speaks
.
All
men
●n
common
speech
,
call
a
new
great
change
,
a
new
world
.
By
fiery
dispensations
God
will
bring
great
changes
upon
the
world
,
and
make
way
for
his
Sons
reign
,
in
a
more
glorious
manner
than
ever
he
has
yet
reigned
in
the
world
.
Rev.
18
Chap.
19.
Chap.
20.
and
Chap.
21.
The
summ
of
that
I
hav●
in
short
●o
offer
to
your
consideration
out
of
these
Chapters
is
this
.
Babylon
the
great
is
fallen
,
is
fallen
.
How
much
she
hath
glorified
her self
,
so
much
sorrow
and
torment
shall
be
given
her
.
Her
plagues
come
in
one
day
,
death
and
mourning
and
famine
,
and
she
shall
be
utterly
burnt
with
fire
.
Rejoyce
over
her
thou
heaven
,
and
ye
holy
Apostles
and
Prophets
,
for
God
hath
avenged
you
on
her
.
And
after
these
things
,
I
heard
a
great
voice
of
much
people
,
&c.
Saying
,
Alleluiah
,
salvation
,
and
glory
,
and
honour
,
and
power
unto
the
Lord
our
God
;
for
tru●
and
right●ous
are
thy
judgements
,
for
he
hath
judged
the
great
Whore
that
hath
corrupted
the
earth
,
and
hath
avenged
the
blood
of
his
Saints
.
And
again
they
said
Alleluiah
.
And
the
four
and
twenty
Elders
said
Amen
Alleluiah
.
And
I
heard
as
it
were
the
voyce
of
a
great
multitude
,
and
as
the
voyce
of
many
waters
,
and
as
the
voyce
of
mighty
thunderings
,
saying
,
Alleluiah
;
for
the
Lord
God
omnipotent
reigneth
.
And
the
Beast
and
the
false
Prophet
were
cast
into
the
lake
of
fire
:
And
the
rest
were
slain
with
the
sword
.
But
the
Saints
reigned
with
Christ
a
thousand
years
,
in
the
new
Heavens
,
and
new
Earth
,
to
whom
the
Kings
of
the
earth
,
and
Nations
of
the
world
bring
their
honour
.
God
by
his
fiery
dispensation
upon
Babylon
,
makes
way
for
Christs
Reign
,
and
the
Saints
Reign
in
the
New
Heavens
and
new
Earth
.
But
,
The
seventh
Support
to
bear
up
the
hearts
of
the
people
of
God
under
the
late
fiery
dispensation
is
this
,
viz.
That
by
fiery
dispensations
God
will
bring
about
the
ruine
and
destruction
Psalm
50.
3
of
his
and
his
peoples
enemies
.
Psal.
97.
3.
A
fire
goeth
before
him
,
and
burneth
up
his
enemies
round
about
.
Heb.
3.
5.
Before
him
went
the
Pestilence
,
and
burning
coals
went
forth
at
his
feet
.
Ver.
7.
I
saw
the
tents
of
Cushan
in
affliction
:
and
the
curtains
of
the
Land
of
Midian
did
tremble
.
Ver.
12.
Thou
didst
march
through
the
Land
in
indignation
,
thou
didst
thresh
the
Heathen
in
anger
.
Ver.
13.
Thou
wentest
forth
for
the
salvation
of
thy
people
;
even
for
salvation
with
thine
anointed
,
thou
woundest
the
head
out
of
the
house
of
the
wicked
,
by
discovering
the
foundation
even
to
the
neck
.
S●lah
.
Jer.
50.
31
,
32.
Behold
,
I
am
against
thee
,
O
thou
most
proud
,
saith
the
Lord
God
of
Hosts
:
for
thy
day
is
come
,
the
time
that
I
will
visit
thee
.
And
the
most
proud
shall
stumble
and
fall
;
and
none
shall
raise
him
up
:
and
I
will
kindle
a
fire
in
his
Cities
;
and
it
shall
devour
all
round
about
him
.
There
is
nothing
more
fearfull
or
formidable
,
either
to
man
or
beast
,
than
fire
:
and
therefore
by
fiery
dispensations
God
will
take
vengeance
on
the
wicked
.
This
will
be
the
more
evident
,
if
you
please
but
to
consider
,
to
what
the
wicked
are
compared
in
Scripture
.
First
,
They
are
compared
to
stubble
and
chaffe
which
the
fire
doth
easily
consume
,
Isa.
5.
24.
Therefore
as
the
fire
devoureth
the
stubble
,
and
the
flame
consumeth
the
chaff
:
so
their
root
shall
be
as
rottenness
,
and
their
blessom
shall
go
up
as
dust
.
Nah.
1.
10
For
while
they
be
folden
together
as
thorns
,
and
while
they
are
drunken
as
drunkards
,
they
shall
be
devoured
as
stubble
fully
dry
.
Mark
that
word
fully
dry
,
and
so
as
it
were
prepared
and
fitted
for
the
flames
.
Secondly
,
The
wicked
are
compared
to
thorns
:
and
how
easily
doth
the
flaming
fire
consume
them
?
Isa.
27.
4.
Fury
is
not
in
me
:
Who
would
set
the
bryars
and
thorns
against
me
in
Battel
?
I
would
go
through
them
,
I
would
burn
them
together
.
Isa.
33.
12.
And
the
people
shall
be
as
the
burnings
of
lime
;
as
thorns
cut
up
shall
they
be
burnt
in
the
fire
.
Mark
,
't
is
not
said
as
thorns
standing
and
rooted
in
the
earth
,
and
growing
with
their
moisture
about
them
;
but
as
thorns
cut
up
,
as
dead
and
dry
thorns
which
are
easily
kindl●d
and
consumed
,
&c.
Thirdly
,
The
wicked
are
compered
to
the
melting
of
wax
before
the
fire
,
and
to
the
passing
away
of
smoak
before
the
wind
,
Micah
1.
4.
Psal.
8.
2.
Fourthly
and
lastly
.
The
sudden
and
certain
ruine
of
the
wicked
,
is
set
forth
by
the
melting
of
the
fat
of
Lambs
before
the
fire
,
Psal.
37.
20.
But
the
wicked
shall
perish
,
and
the
enemies
of
the
Lord
shall
be
as
the
fat
of
Lambs
(
which
of
all
fat
is
the
most
easiest
melted
before
the
fire
,
)
they
shall
consume
,
into
smoak
shall
they
consume
away
.
The
fat
of
Lambs
in
the
Lev.
3.
15
,
16
,
17.
Sacrifices
was
wholly
to
be
burnt
and
consumed
:
Thus
you
see
by
the
several
things
to
which
wicked
men
are
compared
,
that
God
by
fiery
calamities
will
bring
ruine
and
d●st●●ction
upon
his
and
his
peoples
enemies
.
Such
as
have
burnt
the
people
of
God
out
of
house
and
home
,
may
in
this
world
have
burning
for
burning
.
God
loves
to
retaliate
Judg.
1.
upon
his
peoples
enemies
.
S●ch
as
have
clapt
their
h●nds
at
the
sight
of
Londons
flam●s
,
may
one
day
lay
their
hands
upon
their
loin●
,
when
they
shall
find
Divine
Justice
appearing
in
flames
of
fire
against
them
.
But
,
The
eighth
support
to
bear
up
the
hearts
of
the
people
of
God
under
the
late
fiery
disp●nsation
is
this
:
viz.
That
Consult
these
Scriptures
,
Isa
1.
25.
Chap.
27
,
3
,
9
,
10
,
11.
Zech.
13.
9.
Heb.
12.
10.
Hosea
2.
6.
Acts
14.
22.
John
16.
ult.
Jer.
29.
11.
all
shall
end
well
,
all
shall
work
for
good
.
God
by
this
fiery
dispensation
,
will
do
his
people
a
great
deal
of
good
.
God
cast
Judah
into
an
Iron
furnace
,
into
a
fiery
furnace
,
but
it
was
for
their
good
,
Jer.
24.
5.
Like
these
good
figs
,
so
will
I
acknowledge
them
that
are
carried
away
captive
of
Judah
,
whom
I
have
sent
out
of
this
place
,
into
the
Land
of
the
Chaldeans
for
their
good
.
Psalm
119.
71.
It
is
good
for
me
,
that
I
have
been
afflicted
.
Though
afflictions
are
naturally
evil
,
yet
they
are
morally
good
;
for
by
the
wise
,
sanct●fying
,
over
ruling
Providence
of
God
,
they
shall
either
cure
the
Saints
of
their
spiritual
evils
,
or
preserve
them
from
spiritual
evils
.
Though
the
Elements
are
of
contrary
qualities
,
yet
Divine
Power
and
Wisdom
hath
so
tempered
them
,
that
they
all
work
in
an
harmonious
manner
,
for
the
good
of
the
Universe
.
So
though
sore
affl●ctions
,
though
fiery
tryals
seem
to
work
quite
cross
and
contrary
to
the
Saints
Prayers
and
d●sires
,
yet
they
shall
be
so
ordered
and
tempered
by
a
skilful
and
omnipotent
hand
,
as
that
they
shall
all
issue
in
the
Saints
good
.
At
the
long-run
by
all
sorts
of
fiery
tryals
,
the
Saints
shall
have
their
sins
more
weakned
,
their
Graces
more
improved
,
and
their
experiences
more
multiplied
,
their
evidences
for
Heaven
more
cleared
,
their
communion
with
God
more
raised
,
and
their
hearts
and
lives
more
amended
.
God
by
fiery
tryals
will
keep
off
from
his
people
more
tryals
:
God
loves
by
the
Cross
to
secure
his
people
from
the
curse
:
and
certainly
't
is
no
bad
exchange
,
to
have
a
cross
instead
of
a
curse
.
God
lead
the
Israelites
about
and
about
in
the
Wilderness
forty
years
together
,
but
it
was
to
Deut.
8.
2.
16.
humble
them
,
and
prove
them
,
and
do
them
good
in
their
latter
end
.
God
lead
them
through
fire
and
water
,
that
is
,
Psal.
66.
12.
●hrough
variety
of
sore
and
sharp
afflictions
,
but
all
was
in
order
to
his
bringing
them
forth
into
a
wealthy
place
.
God
stript
Job
to
his
Shift
,
but
it
was
in
order
to
his
clotheing
Compare
the
first
and
last
Chapter
of
Job
together
.
of
him
in
Scarlet
:
he
brought
him
low
,
but
it
was
in
order
to
his
raising
him
higher
than
ever
:
he
set
him
upon
a
Dunghil
,
that
he
might
the
better
fit
him
to
fit
upon
a
Throne
.
Joseph
is
not
,
and
Simeon
is
not
,
and
ye
will
take
Gen.
42.
36.
Benjamin
away
:
all
these
things
are
against
me
,
saith
old
Jacob
;
but
yet
as
old
as
he
was
,
he
lived
to
see
all
working
for
his
good
,
before
he
went
to
his
long
home
.
Under
all
fiery
dispensations
,
God
will
make
good
that
Golden
Promise
,
Rom.
8.
28.
And
we
know
that
all
things
work
together
for
good
,
to
them
that
love
God
.
Mark
,
the
Apostle
doth
not
say
,
we
suppose
,
or
we
hope
,
or
we
conjectur●
,
but
we
know
.
I
know
,
and
you
know
,
and
all
the
Saints
know
by
daily
experience
,
that
all
their
sufferings
and
afflictions
work
together
for
their
good
:
the
Apostle
doth
not
say
de
futuro
,
they
shall
work
,
but
de
praesenti
,
they
do
work
.
All
second
causes
work
together
with
the
first
cause
for
their
good
who
loves
God
,
and
who
are
called
according
to
his
purpose
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
work
together
,
is
a
Physical
expression
.
Look
as
several
poisonful
ingredients
put
together
,
being
well
tempered
and
mixed
by
the
skill
and
care
of
the
prudent
Apothecary
,
makes
a
Soveraign
Medicine
,
and
work
together
for
the
good
of
the
Patient
.
So
all
the
afflictions
and
sufferings
that
befall
the
Saints
,
they
shall
be
so
wisely
,
so
divi●ely
tempered
,
ordered
and
sanctified
by
a
hand
of
Heaven
,
as
that
they
shall
really
,
and
signally
work
for
their
good
.
Those
Gen.
50.
20.
dreadful
Providences
which
seem
to
be
most
prejudicial
to
us
,
shall
in
the
issue
prove
most
beneficial
to
us
.
Look
as
vessels
of
Gold
are
made
by
fire
,
so
by
fiery
dispensations
,
God
will
make
his
people
Vessels
of
Gold
,
2
Tim.
2.
20
,
21.
vessels
of
Honour
.
Commonly
the
most
afflicted
Christians
,
are
the
most
golden
Christians
,
Zechary
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
tried
:
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
.
The
fire
of
London
was
rather
Physick
,
than
Poison
;
there
was
more
of
a
Paternal
chastisement
,
than
there
was
of
an
extirpating
vengeance
in
it
:
and
therefore
certainly
it
shall
work
well
,
it
shall
issue
well
.
The
ninth
Support
to
bear
up
the
hearts
of
the
people
of
God
under
the
late
fiery
dispensation
,
is
this
,
viz.
That
there
was
a
great
mixture
of
mercy
in
that
dreadful
Judgement
of
fire
that
has
turned
London
into
a
ruinous
heap
.
At
the
final
destruction
of
Jerusalem
there
was
not
one
stone
left
upon
Luke
19.
41.
45.
another
.
This
might
have
been
thy
case
O
London
,
had
not
mercy
triumphed
over
Justice
,
and
over
all
the
plots
and
designs
of
men
.
Though
many
thousand
houses
are
destroyed
,
yet
to
the
praise
of
free
grace
,
many
thousand
houses
in
the
City
and
Suburbs
have
been
preserved
from
the
rage
and
violence
of
the
flames
.
What
a
mercy
w●s
that
,
that
Z●ar
should
be
standing
,
when
Sodom
was
laid
in
ash●s
?
Gen.
19.
And
what
a
mercy
was
this
,
that
your
houses
should
be
standing
,
when
so
many
thousand
houses
have
been
laid
desolate
?
Is
more
than
a
third
part
of
the
Ci●y
destroyed
by
fire
?
W●y
the
whole
City
might
have
been
destroyed
by
fire
,
and
all
the
Suburbs
round
about
it
.
But
in
the
midst
of
wrath
,
God
has
remembred
mercy
:
in
the
midst
of
great
seve●ity
Psalm
136.
23.
God
has
exercised
great
clemency
.
Had
the
fire
come
on
with
that
rage
,
fury
and
triumph
,
as
to
have
laid
both
City
and
Sub●rbs
level
;
we
must
have
said
with
th●
Church
,
The
L●rd
is
●ighteous
.
Had
the
three
Children
their
Songs
Lam.
1.
18.
in
the
midst
of
the
fiery
Furnace
?
and
why
should
not
they
have
their
Songs
of
praise
,
whose
hous●s
by
a
miraculous
Providen●e
were
preserved
in
the
mi●st
o●
Londons
flames
.
O
Sirs
,
what
a
mixture
of
mercy
was
there
in
this
fiery
calamity
that
all
your
lives
should
be
spared
,
and
that
many
of
your
houses
should
be
preserved
,
and
that
much
of
your
goods
,
your
wares
,
your
commod●ties
,
shou●d
be
snatcht
as
so
many
fire-brands
out
of
the
fire
.
If
ever
there
were
an
obligation
put
upon
a
people
,
to
cry
Grace
,
Grace
,
Grace
,
the
Lord
has
put
one
upon
you
,
w●o
h●ve
b●●n
sh●●●rs
in
that
mixture
of
mercy
,
that
God
has
ex●ended
to
●he
many
thousand
sufferers
by
L●ndons
flames
.
Had
this
J●dgement
of
fire
been
infl●cted
,
when
t●e
raging
P●stilence
sw●pt
away
some
thousands
every
Week
,
and
when
he
City
was
even
left
naked
as
to
her
inhab●tants
,
and
when
the
whole
Nation
Josh.
2.
9
,
10
,
11.
was
under
a
drea●ful
●●ar
,
●re●bling
an●
d●smayedness
of
spirit
,
might
there
not
have
been
far
greater
desolations
both
of
houses
,
goods
and
lives
,
in
the
midst
of
us
?
Had
God
con●ended
with
London
by
Pes●ilence
and
fire
at
once
,
who
would
●●ve
lodged
your
persons
in
their
beds
,
or
your
goods
in
heir
Barns
?
Had
these
two
dreadful
Judgements
met
,
Londoners
would
have
met
with
but
few
frien●s
in
the
world
.
Well
,
when
I
look
upon
Londons
sins
and
deserts
on
the
on●
hand
,
and
upon
the
principles
,
old
hatred
,
plots
,
designs
,
rage
and
wrath
of
some
malicious
persons
,
on
the
other
Ezek.
25.
15.
hand
,
instead
of
wondering
,
that
so
much
of
the
City
and
Suburbs
is
destroyed
;
I
rather
wonder
,
that
any
one
house
Tacitus
writing
of
Rome
,
saith
S●quitu●
clades
,
om●ibus
quid
●bi
p●r
viol●●●iam
ig●ium
accidera●
gravior
atque
a●●oior
.
A●●al
.
lib.
15.
p.
●91
.
It
was
rich
mercy
,
that
it
was
not
so
wi●h
Lo●don
.
in
the
City
or
Suburbs
is
preserved
.
Whilst
London
was
in
flames
,
and
all
men
under
a
high
distraction
,
and
all
t●ings
in
a
sad
confusion
,
a
secret
,
subtle
,
designing
,
powerful
enemy
m●ght
have
risen
up
in
the
midst
of
you
,
that
might
have
spoiled
your
goods
,
rav●shed
your
wives
,
defloured
your
daughters
;
and
after
all
this
have
sheathed
their
swords
in
all
your
bowels
:
and
in
that
it
fell
not
out
thus
,
what
cause
have
Lond●ners
to
bow
for
ever
before
preventing
and
restraining
Grace
.
Since
the
creation
of
the
world
,
God
has
never
been
so
severe
in
the
execution
of
his
most
dreadful
Judgements
,
as
not
to
remember
mercy
in
the
midst
of
wrath
.
When
he
drowned
the
old
world
(
who
before
were
drowned
in
lusts
and
pleasures
)
he
extended
mercy
to
Noah
and
his
family
.
When
he
rained
Hell
out
of
Heaven
upon
Sodom
and
Gomorrah
,
turning
those
rich
and
pleasant
Gen.
19.
Cities
into
ruinous
heaps
,
he
gave
Lot
and
his
Daughters
their
lives
for
a
prey
.
And
when
by
fire
and
sword
,
he
had
made
Jerusalem
a
dreadful
spectacle
of
his
wrath
and
vengeance
,
Isa.
6.
11
,
12
,
13.
Jer.
5.
10.
18.
yet
then
a
remnant
did
escape
.
This
truth
we
Citizens
have
experienced
,
or
else
we
and
our
all
,
before
this
day
had
been
destroyed
.
Every
Citizen
should
have
this
Motto
written
in
characters
of
Gold
on
his
fore-head
,
It
is
of
Lam.
3.
22.
the
Lords
mercies
that
we
are
not
consumed
.
God
might
have
made
London
like
Sodom
and
Gomorrah
;
but
in
the
day
of
his
anger
some
beams
of
his
favour
darted
forth
upon
your
London
.
By
which
means
,
the
hopes
of
some
are
so
far
revived
,
as
to
expect
,
that
London
yet
may
be
re-built
and
blest
.
That
s
a
dreadful
word
,
When
he
begins
he
will
make
an
end
:
1
Sam.
3.
12.
Jer.
4.
4.
Chap.
21.
12.
and
the
fire
of
his
wrath
shall
burn
,
and
none
shall
quench
it
:
These
eradicating
Judgements
had
certainly
fallen
upon
London
,
had
not
the
Lord
in
the
midst
of
his
fury
remembred
mercy
.
If
the
Lord
had
not
been
on
our
side
may
London
now
Psalm
124.
1
,
2
,
3.
say
,
if
the
Lord
had
not
been
on
our
side
when
the
fire
rose
up
against
us
,
then
the
fire
had
swallowed
us
up
quick
,
when
its
rage
was
kindled
against
us
.
Doubtless
God
ne-never
mingled
a
cup
of
wrath
with
more
mercy
than
this
.
T●ough
the
fire
of
London
was
a
very
great
and
dreadful
fire
,
yet
it
was
not
so
great
,
nor
so
dreadful
a
fire
,
as
that
of
S●dom
and
Gomorrah
was
:
for
that
fire
of
Sodom
and
Gom●rrah
,
First
,
It
was
a
miraculous
fire
;
a
fire
that
was
besides
,
beyond
and
against
the
course
of
Nature
,
Gen.
19.
24.
Then
They
sinned
aga●n●t
the
light
and
course
of
nature
;
and
the●efore
they
were
destroy●d
against
the
course
of
nature
,
by
fire
from
Heaven
.
the
Lord
rained
upon
Sodom
and
Gomorrah
brimstone
,
and
fire
fr●m
the
Lord
out
of
Heaven
.
Fire
mingled
with
brimstone
hath
b●en
found
,
1.
Most
obnoxious
to
the
ey●s
.
2.
Most
loathsome
to
the
smell
.
And
3.
Most
fierce
in
burning
He
hit
the
mark
,
who
speaking
of
fire
and
brim●●one
,
s●id
Fa●illime
incenditur
,
pertinacissime
fervet
,
&c.
D●ffi●●l●ime
extinguitur
.
It
is
easily
kindled
violently
fuell●d
,
and
hardly
ex●inguished
.
Brimstone
and
all
that
vast
q●antity
of
sulphureous
fiery
matter
,
by
which
those
rich
and
pop●lous
Ci●ies
were
●urned
into
ruinous
heaps
,
were
never
produced
by
natur●l
causes
,
nor
after
a
natural
manner
,
(
no
culina●y
fire
being
so
speedy
in
its
consumptions
)
but
immed●ately
by
Gods
own
miraculous
power
and
allmighty
aim
But
th●
fire
that
has
laid
London
in
ashes
,
was
no
such
miraculous
or
extraordinary
fire
,
but
such
a
fire
which
Divine
Providence
permitted
,
and
suffered
to
be
kindl●d
and
carr●ed
on
,
by
such
means
,
instruments
,
and
concurring
circumstances
,
as
hath
buried
our
glory
under
heaps
of
ashes
.
But
,
Secondly
,
The
fire
that
fell
upon
Sodom
●●d
Gom●rrah
,
consumed
not
only
the
greater
part
of
thos●
Cities
,
but
the
whole
Cities
:
yea
,
and
not
only
Sodom
and
Gomorrah
,
but
all
the
Cities
of
the
Plain
(
except
Zoar
which
was
to
be
a
S●nctuary
to
Lot
)
but
the
fire
of
London
has
not
destroy●d
the
whole
City
of
London
.
Many
hundred
(
may
I
no●
say
thousands
)
houses
are
yet
standing
,
as
monuments
of
Divine
Power
,
Wisdom
and
goodness
:
and
the
greatest
part
of
the
Suburbs
are
yet
preserved
;
and
all
the
rest
of
the
Cities
of
England
are
yet
compassed
about
with
loving
kindn●ss
and
mercy
;
and
I
hope
will
be
reserved
(
by
a
gracious
P●ovidence
)
as
shelters
,
as
Sanctuaries
,
and
as
hiding
places
to
poor
Englands
distressed
inhabitants
.
But
,
Thirdly
,
The
fire
that
fell
upon
Sodom
and
Gomorrah
did
consume
sume
not
only
places
,
but
persons
;
not
only
houses
,
but
inhabitants
;
but
in
the
midst
of
Londons
flames
,
God
was
a
Zech.
2.
5.
wall
of
fire
about
the
Citizens
,
in
that
day
of
his
fiery
indignation
,
he
was
very
tender
of
the
lives
of
his
people
.
Though
the
Lumber
was
burnt
,
yet
God
took
care
of
his
Treasure
,
of
his
Jewels
;
to
wit
,
the
lives
of
his
people
.
But
having
spoken
before
more
largely
of
this
particular
;
let
this
touch
now
suffice
.
Fourthly
,
Sodom
and
Gomorrah
were
destroyed
by
fire
suddenly
and
unexpectedly
;
they
were
destroyed
by
fire
in
a
moment
,
Lam.
4.
6.
For
the
punishment
of
the
iniquity
of
the
daughter
of
my
pe●ple
,
is
greater
than
the
punishment
of
the
sin
of
Sodom
,
that
was
overthrown
as
in
a
moment
,
and
no
hands
The
Judgemen●s
of
God
upon
the
Jews
,
were
so
great
,
that
they
exceeded
all
credit
amongst
their
neighbour
Nations
.
stayed
on
her
.
Sodom
and
Gomorrah
sust●ined
no
long
siege
from
forreign
forces
,
neither
were
they
kept
long
in
sorrows
and
sufferings
,
in
pains
and
misery
,
but
th●y
were
quickly
and
suddenly
,
and
instantly
dispatched
out
of
this
world
into
another
world
.
Men
had
no
hand
in
the
destroying
of
Sodom
,
no
mortal
instrument
did
co-operate
in
that
work
.
God
by
his
own
immediate
power
,
overthrew
them
in
a
moment
.
Sodom
was
very
strangely
,
suddenly
,
and
unexpectedly
,
turned
upside
down
,
as
in
a
moment
,
by
Gods
own
hand
,
without
the
help
of
armed
Souldiers
:
Whereas
the
Chaldeans
Armies
continued
for
a
long
time
in
the
Land
of
Judah
,
and
in
Jerusalem
,
vexing
and
●laguing
the
poor
people
of
God
.
Now
in
this
respect
,
the
punishment
of
the
Jews
,
was
a
greater
punishment
,
than
the
punishment
of
Sodom
,
that
was
overthrown
as
in
a
moment
.
But
that
fire
that
has
turned
London
into
a
heap
of
ashes
,
was
such
a
fire
,
that
was
carried
on
gradually
,
and
that
last●d
four
dayes
.
God
giving
the
Citizens
time
to
mourn
over
their
sins
,
to
repent
to
lay
hold
on
everlasting
strength
,
and
to
m●ke
peace
with
God
.
But
,
Fifthly
and
lastly
,
Sodoms
and
Gomorrahs
Judgement
,
is
termed
Eternal
fire
;
which
expression
,
as
it
refers
to
th●
Jude
7.
places
themselves
,
do
import
,
that
they
were
irrecoverabl●
destroyed
by
fire
;
so
as
that
they
shall
lye
eternally
waste
.
Those
monstrous
sinners
of
Sodom
,
had
turned
the
glory
of
God
into
shame
;
and
therefore
God
will
turn
them
both
into
a
Hell
here
,
and
a
Hell
hereafter
.
God
will
punish
unusual
sinners
with
unusual
Judgements
.
The
punishment
by
this
fire
is
lasting
,
yea
,
everlasting
:
't
is
a
standing
monument
Deut.
29.
23
of
Gods
high
displeasure
.
We
never
read
,
that
ever
God
repented
himself
of
the
overthrow
of
Sodom
and
Gomorrah
;
those
Cities
are
under
a
perpetual
destruction
;
and
so
shall
continue
to
the
end
of
the
world
,
if
we
will
give
credit
to
Authors
of
great
credit
and
reputation
.
It
well
Strabo
,
Solinus
,
Tacitus
,
Plinius
,
Jos●phus
,
&c.
becomes
the
wisest
and
best
of
Christians
,
seriously
to
consider
,
how
God
setteth
forth
the
destruction
of
his
Churches
enemies
,
Isa.
34.
8
,
9
,
10
,
11.
For
it
is
the
day
of
the
Lords
Vengeance
,
and
the
year
of
recompences
;
for
the
controversie
of
Zion
.
And
the
streams
thereof
shall
be
turned
into
Pitch
,
and
the
dust
thereof
into
Brimstone
;
and
the
Land
thereof
shall
become
burning
Pitch
.
It
shall
not
be
quenched
night
nor
day
:
the
smoke
thereof
shall
go
up
for
ever
:
from
generation
to
generation
it
shall
lye
waste
,
none
shall
pass
through
it
for
ever
and
ever
.
But
the
Cormorant
and
the
Bittern
shall
p●ss●ss
it
;
the
Owle
also
and
the
Raven
shall
dwell
in
it
;
and
he
shall
stretch
out
upon
it
the
line
of
confusion
,
and
the
stones
of
emptin●ss
.
In
these
words
,
you
have
a
rhetorical
description
,
of
that
extream
devastation
that
God
will
bring
upon
the
enemies
of
the
Church
,
in
way
of
allusion
to
the
destruction
of
Sodom
and
Gomo●rah
.
But
I
hope
L●ndons
doom
is
not
such
;
for
God
has
given
to
thousands
of
her
inhabitants
a
Spirit
of
Grace
and
Supplication
:
Zech.
12.
10.
which
is
a
clear
evidence
,
that
at
the
long
run
,
they
shall
certainly
carry
the
day
with
God
.
I
have
faith
enough
to
believe
,
that
God
will
give
Londons
mourners
,
beauty
for
ashes
,
the
oyle
of
joy
for
mourning
,
and
the
garment
of
praise
,
for
the
spirit
of
heaviness
.
And
that
London
may
yet
be
called
Isa.
61.
3.
a
City
of
righteousness
,
the
planting
of
the
Lord
,
that
he
may
be
glorified
.
I
hope
that
God
will
one
day
say
to
London
,
Arise
,
shine
,
for
the
light
is
come
,
and
the
glory
of
the
Lord
is
Isa.
60.
1
,
2.
risen
upon
thee
,
the
Lord
shall
arise
upon
thee
,
and
his
glory
shall
be
seen
upon
thee
.
By
what
has
been
said
,
't
is
evident
enough
,
that
there
has
been
a
great
mixture
of
mercy
in
that
fiery
dispensation
,
that
has
past
upon
London
.
And
therefore
why
should
not
this
consideration
bear
up
the
hearts
of
the
people
of
God
,
from
fainting
and
sinking
under
their
present
calamity
and
misery
.
But
,
The
tenth
Support
to
bear
up
the
hearts
of
the
people
of
10.
God
,
under
the
late
fiery
dispensation
,
is
this
,
viz
;
That
there
are
worse
Judgements
,
than
the
Judgement
of
fire
,
which
God
might
,
but
has
not
infl●cted
upon
you
.
Let
me
evidence
the
truth
of
this
in
these
five
particulars
.
First
,
The
bloody
Sword
is
a
more
dreadful
Judgement
,
than
that
of
fire
.
Fire
may
consume
a
mans
house
,
and
his
estate
;
but
the
Sword
cuts
off
a
mans
life
.
Now
at
what
a
poor
rate
,
do
men
value
the
whole
world
,
when
it
stands
in
competition
with
their
lives
.
He
very
well
knew
,
that
man
was
a
very
great
life
lover
,
who
said
,
Skin
for
skin
(
or
Job
2.
4.
skin
upon
skin
)
and
all
that
a
man
hath
,
will
he
give
for
his
life
.
God
might
have
brought
upon
England
,
I
,
and
upon
London
too
,
the
Sword
of
a
forreign
enemy
,
as
he
did
upon
Jerusalem
and
the
Land
of
Judea
.
In
that
one
only
City
of
Jerusalem
,
during
the
time
or
the
siege
by
Vespasians
Armies
,
which
Joseph●s
de
Bello
.
Jud.
were
made
up
of
Romans
,
Syrians
and
Arabians
,
there
died
and
were
killed
,
a
thousand
thousand
.
At
this
time
there
were
slain
in
all
Judea
,
in
several
places
,
to
the
number
of
twelve
hundred
and
forty
thousand
Jews
.
The
whole
City
of
Jerusalem
flowed
with
blood
,
insomuch
that
many
parts
of
the
City
that
were
set
on
fire
,
were
quenched
by
the
blood
of
them
that
were
slain
.
In
seventeen
years
time
the
Carthaginian
War
only
in
Italy
,
Spain
and
Sicily
,
consumed
and
wasted
,
fifteen
hundred
thousand
men
.
The
Civil
Wars
between
Pompey
and
Caesar
,
swallowed
down
three
hundred
thousand
men
.
Caius
Caesar
did
confess
it
,
and
gloried
in
it
,
that
eleven
hundred
ninety
and
two
thousand
men
were
killed
by
him
in
Wars
.
Pompey
the
great
writ
upon
Minerva's
Temple
,
that
he
had
scattered
,
chased
and
killed
twenty
hundred
eighty
and
three
thousand
men
.
Q.
Fabius
killed
an
hundred
and
ten
thousand
of
the
Gauls
.
C.
Marius
put
to
the
sword
two
hundred
thousand
of
the
Cimbrians
.
Aetius
in
that
memorable
battle
of
Catalonia
,
slew
an
hundred
sixty
and
two
thousand
Hunnes
.
Who
can
number
up
the
many
thousands
,
that
have
fallen
by
the
bloody
sword
in
Europe
,
from
the
year
1620
to
this
year
1667.
Ah
London
,
Lond●n
,
thy
Streets
mig●t
have
flowed
with
the
blood
of
the
●●am
;
as
once
the
Str●ets
of
Jerusalem
,
Paris
,
and
others
have
done
.
Whilst
the
fire
was
a
devouring
thy
stately
●ouses
a●d
Palaces
,
a
Forreign
Sword
might
have
been
a
destroying
thine
inhabitants
.
Whilst
the
furious
flames
were
●
consuming
thy
goods
,
thy
wares
,
thy
substance
,
thy
riches
,
a
close
and
secret
enemy
,
spirited
,
counselled
,
and
animated
from
Rome
and
H●ll
,
might
have
risen
up
in
the
midst
of
the●
;
that
might
have
mingled
together
the
blood
of
Husbands
and
Wives
,
and
the
blood
of
Parents
and
Children
,
and
the
blood
of
Masters
and
Servants
,
and
the
blood
of
rich
and
poor
,
and
the
blood
of
the
honourable
with
the
blood
of
the
vile
.
Now
had
this
been
thy
doom
,
O
London
(
which
many
feared
,
and
others
expected
)
what
a
dreadful
day
would
that
have
been
!
'T
is
better
to
see
our
houses
on
fire
,
then
to
see
our
Streets
running
down
with
the
blood
of
the
slain
.
But
,
Secondly
,
God
might
have
inflicted
the
Judgement
of
famine
upon
London
;
which
is
a
more
dreadful
Judgement
,
Gen.
45.
46.
Joel
1.
2.
Chap.
2.
3.
Jer.
24.
10.
Ezek.
6.
11.
2
Sam.
21.
1.
than
that
of
fire
.
How
sad
would
that
day
have
been
,
O
London
,
if
thou
hadst
been
so
sorely
put
to
it
,
as
to
have
taken
up
that
sad
lamentation
of
weeping
Jeremiah
,
Mine
eyes
do
fail
with
tears
:
my
bowels
are
trou●led
,
my
liver
is
poured
upon
the
earth
,
for
the
destruction
of
the
daughter
of
my
people
:
because
the
children
and
the
sucklings
swoon
in
the
streets
.
They
say
to
Lam.
2.
11
,
12.
their
Mothers
,
where
is
corn
and
wine
,
when
they
swooned
as
the
wounded
in
the
streets
of
the
City
.
When
their
soul
was
poured
into
their
Mothers
bosom
.
Arise
,
cry
out
in
the
night
:
in
the
Verse
19.
beginning
of
the
watches
pour
out
thine
heart
like
water
before
the
face
of
the
Lord
:
lift
up
thy
hands
towards
him
,
for
the
life
of
thy
young
children
,
that
faint
for
hunger
,
in
the
top
of
every
street
.
Shall
the
woman
eat
her
fruit
,
and
children
of
a
span
Verse
20.
long
.
The
tongue
of
the
suckling
child
cleaveth
to
the
roof
of
his
mouth
for
thirst
:
the
young
children
ask
bread
,
and
no
man
Chap.
4.
4
,
5.
breaketh
it
unto
them
.
They
that
did
feed
delicately
,
are
desolate
in
the
streets
:
they
that
were
brought
up
in
skarlet
embrace
dunghils
.
Her
Nazarites
were
purer
than
snow
,
they
were
whiter
Verse
7.
than
milk
,
they
were
more
ruddy
in
the
body
than
●ubies
:
their
polishing
was
of
Sa●hir
.
Their
visage
is
blacker
than
a
coal
:
Verse
8.
they
are
not
known
in
the
streets
;
their
skin
cleaveth
to
their
bones
:
it
is
withered
,
it
is
become
like
a
stick
.
They
that
be
slain
with
the
sword
,
are
better
than
they
that
be
slain
with
Vers●
9.
hunger
:
for
th●se
pine
away
,
stricken
through
for
want
of
the
fruits
of
the
field
.
The
hands
of
the
pitiful
women
have
sodden
Verse
10.
their
own
children
,
they
were
their
meat
in
the
destruction
of
the
daughter
of
my
people
.
We
have
drunken
our
water
for
mon●y
,
Chap.
5
4
Verse
6.
our
wood
is
sold
unto
us
.
We
have
given
the
hand
to
the
Egyptians
and
Assyrians
to
be
satisfied
with
bread
.
We
gat
our
bread
with
the
peril
of
our
lives
,
because
of
the
sword
of
the
Verse
9.
Wilderness
.
Our
skin
was
black
like
an
Oven
,
because
of
the
terrible
Verse
10.
L●b
.
6.
c
16.
d●
Bello
Juda●co
.
famine
.
So
great
was
the
famine
in
Jerusalem
,
that
a
Bushel
of
Wheat
was
sold
for
a
talent
,
which
is
six
hundred
Crowns
,
and
the
dung
and
raking
of
the
Ci●y
Sinks
was
held
good
commons
:
and
such
pinching
necessities
were
they
under
,
that
they
acted
against
all
pi●ty
,
honesty
,
humanity
,
&c.
Women
did
eat
their
children
of
a
span
long
:
yea
,
the
hands
of
pittiful
women
did
boyl
their
own
children
;
and
men
eat
one
other
:
yea
,
many
did
eat
the
flesh
of
their
own
arms
,
according
to
what
the
Lord
had
long
before
threatned
,
Isa.
9.
19
,
20.
Through
the
wrath
of
the
Lord
of
Hosts
,
is
the
Land
darkned
:
and
the
people
shall
be
as
the
fuel
of
the
fire
:
no
man
shall
spare
his
brother
.
And
he
shall
snatch
on
the
right
hand
,
and
be
hungry
;
and
he
shall
eat
on
the
left
hand
,
and
they
shall
not
be
satisfied
:
they
shall
eat
every
man
the
flesh
off
his
own
arm
.
In
the
Reign
of
William
the
first
,
there
was
so
S●
.
Ric●a●d
Bak●●s
Chronocle
.
p.
26.
great
a
D●ar●h
and
famine
,
especially
in
Northumberland
,
that
men
were
glad
to
eat
Horses
,
Dogs
,
Cats
and
Rats
,
and
what
else
is
most
abhorrent
to
nature
.
In
Honorius's
Reign
,
there
was
such
a
scarcity
of
all
manner
of
provision
in
Rome
,
that
men
were
even
afraid
of
one
another
;
and
the
common
voice
that
was
heard
in
the
K●rk
,
was
,
Pone
pretium
humanae
carni
:
Set
a
price
on
mans
flesh
.
In
Italy
when
it
was
wasted
by
the
Goths
,
under
Justinian
,
the
famine
was
so
great
,
that
in
Picene
only
,
fifty
thousand
persons
died
with
hunger
:
and
not
only
mans
flesh
was
made
meat
of
,
but
the
very
excrements
of
men
also
.
In
the
Reign
of
Hubid
King
of
Spain
,
there
was
no
rain
for
six
and
twenty
years
together
,
so
that
the
drought
was
so
great
,
that
all
the
Fountains
and
Riv●rs
,
except
Iber
and
Be●is
were
dried
up
;
so
that
the
earth
gaped
in
several
places
,
that
whole
fields
were
parted
;
and
that
many
who
had
thought
to
have
fled
into
other
parts
,
were
hindered
,
and
could
no●
get
passage
over
these
fearful
openings
of
the
earth
.
Hereby
Spain
,
especially
those
places
nearest
the
Mediterranean
Sea
,
being
stripped
naked
of
all
Herbs
▪
●nd
the
glory
of
Trees
being
d●y●d
up
(
ex●ept
a
f●w
T●ees
which
were
preserved
upon
the
banks
of
the
River
Betis
)
men
and
Beasts
being
consumed
with
thirst
and
famine
,
was
●urned
by
this
J●dgement
,
into
a
mis●rable
solitude
and
Wilderness
.
The
Royal
line
of
the
Kings
,
was
by
this
means
All
these
things
do
the
Histories
of
Spain
report
.
extinct
:
and
the
poorer
sort
of
men
,
whose
means
were
●hort
,
and
provision
small
,
went
into
other
places
,
as
they
could
conveniently
,
and
with
all
sp●ed
,
not
being
able
to
stand
or
stay
out
this
six
and
twenty
years
misery
.
In
the
Th●cyd
.
Pel●ponn●s●an
War
,
at
Potidea
,
men
eat
one
another
.
When
Vtica
was
besieged
by
Amilcar
the
Father
of
H●nnibal
,
men
Pol●b
.
at
one
another
,
the
famine
was
so
great
amongst
them
.
At
Antioch
in
Syria
,
many
of
the
Christians
(
in
the
Holy
War
)
Turk
.
Hist.
Fol.
18.
through
famine
,
devoured
the
dead
bodies
of
the
late
slain
enemies
.
At
the
siege
of
Scodra
,
Horses
were
dainty
meat
;
yea
,
th●y
were
glad
to
eat
Dogs
,
Cats
,
Rats
,
and
the
skins
of
beasts
sod
.
A
little
Mouse
,
and
Puddings
made
of
Dogs
Ibid.
4●6
.
guts
,
was
sold
at
so
great
a
price
,
as
exceeds
all
credit
.
When
H●nnibal
besieged
Cassilinum
,
the
famine
was
so
great
,
that
Val.
Max.
l
7
●ap
.
6.
Turk
Hist
.
a
Mouse
was
sold
for
two
hundred
groats
,
that
is
,
for
three
pound
eighteen
shillings
and
eight
pence
.
That
was
a
sore
famine
in
Samaria
,
when
an
Asses
head
was
sold
for
2
Kings
6.
25.
eighty
pieces
of
silver
;
that
is
,
say
some
,
for
four
or
five
pound
:
Others
say
ten
;
for
a
shekel
of
silver
was
with
the
Jews
,
as
much
as
two
shillings
six
pence
with
us
:
by
this
account
,
an
Asses
head
was
sold
for
ten
pound
sterling
.
In
Edward
the
Seconds
time
,
Anno
1316.
There
was
so
great
a
famine
,
that
horses
,
dogs
,
yea
,
men
and
children
were
stoln
for
food
,
and
the
Thieves
newly
brought
into
the
Parch
.
Pilgrim
.
p.
289.
Sp●ed
.
6.
4
▪
Gaols
,
were
●orn
in
pieces
,
and
eaten
presently
,
half
alive
by
such
as
had
been
longer
there
.
In
War
,
Oppression
,
Cap●ivity
,
and
many
other
calamities
,
much
of
the
hand
of
man
is
to
be
seen
,
but
Famine
is
a
deep
,
evident
and
app●ren●
Judgement
,
which
God
himself
brings
upon
the
sons
of
men
,
by
his
own
high
hand
.
Many
,
or
most
of
those
calamities
that
are
brought
upon
us
by
humane
means
,
are
avoidable
by
humane
helps
:
but
famine
is
that
comprehensive
Judg●ment
,
that
the
highest
power
on
earth
cannot
help
against
.
If
the
Lord
do
not
help
thee
,
whence
shal
I
help
thee
?
2
Kings
6
27
out
of
the
barn
fl●or
,
or
out
of
the
Wine-press
?
said
the
King
of
Israel
in
the
famine
of
Samaria
.
Ah
London
,
London
,
if
the
Lord
had
inflicted
upon
thy
inhabitan●s
this
sore
Judgement
of
f●mine
,
making
the
Heavens
as
Iron
,
and
the
Earth
as
Brass
.
Lev.
26.
19.
Hab.
3.
17.
Deut.
28.
23.
If
the
Lord
had
cut
off
all
thy
delightful
and
necessary
provisions
,
and
thy
Cit●zens
had
been
forced
to
eat
one
another
,
or
every
one
to
eat
the
flesh
of
his
own
arms
,
and
the
fruit
of
his
own
body
;
how
dismal
would
thy
condition
have
been
.
Certainly
such
as
have
been
swept
away
by
the
raging
Pestilence
ashore
,
and
such
as
have
been
slain
by
the
bloody
sword
at
Sea
,
might
very
well
be
counted
happy
in
comparison
of
those
who
should
live
and
die
under
that
lingering
Judgement
of
a
famine
.
Doubtless
famine
is
a
sorer
Judgement
,
than
either
Sword
,
Fire
,
or
Pestilence
.
There
be
many
deaths
in
a
Dearth
.
Famine
is
the
top
of
all
humane
calamities
:
as
B●sil
termeth
it
:
extream
hunger
hath
made
Mothers
Murtherers
,
and
so
turned
the
Sanctuary
of
life
into
the
Shambles
of
death
.
Thirdly
,
God
might
have
overturned
London
and
her
inhabitants
in
a
moment
by
some
great
and
dreadful
Earthquake
,
as
he
hath
done
several
great
,
rich
,
strong
and
populous
Isa.
13
1●
.
Psal●
.
●8
.
7.
Cities
and
Towns
in
former
times
.
Under
Tiberius
the
Emperour
,
thirteen
Cities
of
Asia
fell
down
with
an
Earth-quake
:
and
six
under
Trajan
;
and
twelve
under
Constantine
.
In
Campania
,
Ferraria
in
Italy
1569.
in
the
space
of
forty
hours
,
by
reason
of
an
Earthquake
,
many
Palaces
,
Fardenti●s
.
Temples
and
houses
were
overthrown
,
with
the
loss
of
many
a
man
,
the
loss
amounting
to
forty
hundred
thousand
p●unds
.
In
the
year
1171.
there
was
such
a
mighty
Earthquake
,
that
the
City
Tripolis
,
and
a
great
part
of
Damascus
in
Antiochia
,
and
Hul●ipre
,
the
chief
City
in
the
Kingdom
of
Loradin
,
and
other
Cities
of
the
Sarac●n●
,
either
per●sh●d
utterly
,
or
were
wonder●ul●y
defac●d
.
In
the
year
1509.
in
●he
mon●●h
of
September
,
the●e
was
so
g●eat
an
Earthquake
at
Bodi●
.
Constantinople
,
tha●
there
were
th●rt●●●
thousand
men
destroyed
by
it
,
and
〈◊〉
City
m●s●r●bly
shattered
and
●u●ned
by
it
.
In
t●e
〈◊〉
●f
Hen●y
the
first
,
the
earth
moved
with
so
great
a
〈…〉
many
●uildings
were
shaken
down
;
Sr.
〈◊〉
Bakers
Chr●noc●e
p.
47.
and
M●lm●sbu●●
〈◊〉
▪
●hat
the
house
wherein
he
sate
,
was
lifeed
up
wi●●
a
〈…〉
,
and
at
in
third
time
settled
again
in
the
p●●p●r
pla●e
.
A●so
in
divers
places
it
yi●l●ed
forth
a
hid●o●●
no
i●
,
and
cast
●●rth
fl●mes
▪
In
L●mbardy
there
was
●n
Earthquake
that
continued
forty
dayes
,
and
removed
a
Town
●●to
the
place
where
it
stood
,
a
great
way
off
.
In
Ho●eden
.
the
elev●n●●
year
of
the
Reign
of
King
Henry
the
second
,
on
the
six
and
twenti●th
d●y
of
January
,
was
so
great
an
Earthquake
,
Sr.
Richa●d
Ba●●rs
Chron●cle
,
p.
65.
in
Ely
,
N●rfolk
,
and
Suffolk
,
that
it
overthrew
them
that
stood
upon
their
feet
,
and
made
the
Bells
to
ring
in
the
Steepl●s
.
In
the
four
and
twentieth
year
of
his
Reign
,
in
the
Territory
of
Derlington
,
in
the
Bishopwrick
of
Durham
,
the
earth
lifted
up
her self
in
the
manner
of
an
high
Tower
,
and
so
rem●i●ed
unmoveable
from
morning
till
evening
,
and
then
fell
with
so
horrible
a
noise
,
that
it
frighted
the
inhabitants
there●bouts
,
and
the
earth
swallowing
it
up
,
made
there
a
deep
pit
,
which
is
seen
at
this
day
:
for
a
testimony
wh●reof
,
Leyland
saith
,
he
saw
the
Pits
there
,
commonly
cal●ed
See
the
Relation
in
Print
.
Hell-Keitles
.
In
the
year
1666.
the
C●ty
of
Raguz●
was
overthrown
by
a
most
dreadful
Earthquake
,
and
all
the
inhabitants
(
which
were
many
thousands
)
except
a
few
hundred
were
destroyed
,
and
buried
in
the
ruines
of
that
City
.
At
B●rn
,
Anno
1584.
near
unto
which
City
a
certain
Hill
,
carried
violently
b●yond
and
over
other
Hills
,
is
reported
by
Polanus
(
who
lived
in
those
parts
)
to
have
covered
a
whole
Polan
.
Syntag.
●41
.
Village
that
had
ninety
families
in
it
,
one
half
house
only
excepted
,
wherein
the
Master
of
the
Family
,
with
his
Wife
and
Children
,
were
earnestly
calling
upon
God
.
Oh
the
terror
of
the
Lord
!
and
Oh
the
power
of
servent
prayer
.
At
Pleures
in
Rhetia
,
Anno
1618.
Aug.
25.
the
whole
Town
was
over-covered
Alst
.
Chronol.
with
a
Mountain
,
which
with
its
most
swift
motion
,
oppressed
fif●een
hundred
.
In
the
dayes
of
Vzziah
King
Amos
1.
1.
of
Judah
,
there
was
such
a
terrible
Earthquake
,
that
the
people
with
fear
and
horror
fl●d
from
it
.
Z●ch.
14.
5.
Yea
,
ye
shall
flee
liko
as
ye
fl●d
from
before
the
Earthquake
in
the
dayes
of
Uzziah
King
of
Judah
.
The
J●wish
Doctors
affirm
,
that
this
amazing
Earthquake
fell
out
,
just
at
that
instant
time
,
when
Vzziah
offered
Incense
,
and
was
therefore
smitten
with
a
Leprosie
:
but
this
is
but
their
conjecture
.
However
this
dreadful
Earthquake
was
an
horrible
sign
and
presage
of
Gods
wrath
to
that
sinful
people
.
Josephus
tells
us
,
that
by
Antiq.
l.
9.
c.
11.
it
,
half
a
great
hill
was
removed
out
of
its
place
,
and
c●ried
four
furlongs
another
way
;
so
that
the
High-way
was
obstructed
,
and
the
Kings
Gardens
utterly
marred
.
The
L.
15.
c.
7.
same
Author
further
tells
us
,
that
at
that
time
,
that
Caesar
and
Anthony
made
tryal
of
their
Titles
in
the
Actian
War
,
(
and
in
the
seventh
year
of
the
Reign
of
King
Herod
)
there
happened
such
an
Earthquake
in
the
Countrey
of
Judaea
,
that
never
the
like
was
seen
in
any
other
place
:
so
that
divers
Beasts
were
slain
thereby
,
and
that
ten
thousand
men
were
overwhelmed
and
destroyed
in
the
ruines
of
their
houses
.
The
same
Author
saith
,
that
in
the
midst
of
the
Action
War
Josephus
lib.
1.
c.
14.
de
Bello
Judaico
.
about
the
beginning
of
the
Spring
time
,
there
happened
so
great
an
Earthquake
,
as
slew
an
infinite
multitude
of
Beasts
,
and
thirty
thousand
people
:
yet
the
Army
had
no
harm
,
for
it
lay
in
the
open
Field
.
Upon
the
report
of
this
dreadful
Earthquake
,
and
the
effects
of
it
,
the
Arabians
were
so
highly
encouraged
,
that
they
entered
into
Judea
,
supposing
that
there
were
no
men
left
alive
to
resist
them
,
and
that
they
should
certainly
conquer
the
Countrey
:
and
before
their
coming
,
they
slew
the
Embassadors
of
the
Jews
that
were
sent
unto
them
.
Ah
London
,
London
,
if
the
Lord
had
by
some
terrible
Earthquake
utterly
overthrown
thee
,
and
buried
all
thy
inhabitants
under
thy
ruines
(
as
he
hath
dealt
by
many
Cities
and
Citizens
,
both
in
former
,
and
in
these
latter
times
)
how
dreadful
would
thy
case
then
have
been
,
ov●r
what
now
it
is
.
Certainly
such
Earthquakes
as
over
whelm
both
Cities
and
Citizens
,
are
far
greater
Judgements
,
than
such
a
fire
,
or
fires
,
that
only
consumes
mens
houses
,
but
never
hu●ts
their
persons
.
God
might
have
inflicted
this
sore
Judgement
upon
thee
,
O
London
,
but
he
has
not
;
therefore
it
concerns
thee
to
be
still
a
crying
Grace
,
Grace
.
But
,
Fourthly
,
God
might
have
inflicted
that
Judgement
,
both
upon
City
and
Citizens
,
that
he
did
upon
Korah
,
Dathan
and
Abiram
,
and
all
that
appertained
to
them
,
Numb.
16.
31
,
32
,
33
,
34.
And
it
came
to
pass
,
as
he
had
made
an
end
of
speaking
all
these
words
,
that
the
ground
clave
assunder
,
that
was
under
Such
Virgins
that
had
been
defloured
,
the
Heathen
bu●ied
a●ive
,
accounting
that
the
sorest
of
all
punishments
.
them
:
And
the
earth
opened
her
mouth
,
and
swallowed
them
up
,
and
their
houses
,
and
all
the
men
that
appertained
unto
Korah
,
and
all
their
goods
.
They
and
all
that
appertained
to
them
,
went
down
alive
into
the
pit
,
and
the
earth
closed
upon
them
:
and
they
perished
from
among
the
Congregation
.
And
all
Israel
that
were
round
about
them
,
fled
at
the
cry
of
them
:
for
they
said
,
lest
the
earth
swallow
us
up
also
.
Whilst
Moses
spake
these
words
(
saith
Josephus
)
and
intermixed
them
with
tears
,
the
earth
trembled
,
and
shaking
began
to
remove
(
after
such
a
manner
,
as
when
by
the
violence
of
the
wind
a
great
Josephus
Antiq.
l.
4.
c.
3.
billow
of
the
Sea
floateth
and
is
tossed
hither
and
thither
)
hereat
all
the
people
were
am●zed
,
but
after
that
a
horrible
and
shattering
noise
was
made
about
their
Tents
,
and
the
earth
opened
and
swallowed
up
both
them
and
all
that
which
they
esteemed
dear
,
which
was
after
a
manner
so
exterminate
,
as
nothing
remained
of
theirs
to
be
beheld
.
Whereupon
in
a
moment
the
earth
closed
again
;
and
the
vast
gaping
▪
was
fast
shut
;
so
as
there
appeared
not
any
sign
of
that
which
had
hapned
.
Thus
perished
they
all
,
leaving
behind
them
an
example
of
Gods
Power
and
Judgements
.
And
this
accident
was
the
more
miserable
,
in
that
there
were
●o
one
,
no
not
of
their
kinsfolks
or
allies
that
had
compassion
of
them
:
so
that
all
the
people
whatsoever
,
forgetting
those
things
which
were
past
,
did
allow
Gods
Justice
with
joyful
acclamations
,
esteeming
them
unworthy
to
be
b●moaned
,
but
to
be
held
as
the
pl●gue
and
perverters
of
the
people
.
O
what
a
dreadful
Judgement
was
this
,
for
persons
to
be
buried
alive
;
for
houses
,
and
inhabitants
,
and
all
their
goods
,
to
be
swallowed
up
in
a
moment
.
What
tongue
can
express
,
or
heart
conceive
,
the
terror
and
astonishment
that
sell
upon
Korah
,
Dathan
and
Abiram
,
when
the
earth
(
which
God
had
made
firm
,
and
established
by
a
perpetual
Decree
to
stand
fast
under
mens
feet
,
was
weary
of
bearing
them
,
and
therefore
)
opened
her
mouth
and
swallowed
them
,
and
a●l
th●ir
concernments
up
.
Ah
London
,
London
,
If
the
earth
had
opened
her
mouth
,
and
swallowed
up
all
thy
houses
and
inhabitants
,
with
all
thy
goods
and
riches
in
a
moment
?
Would
not
this
have
been
ten
thousand
thousand
times
a
greater
Judgement
,
than
that
fiery
dispensation
that
has
past
upon
thee
?
But
,
Fifthly
and
lastly
,
God
might
have
rained
Hell
out
of
Heaven
upon
you
,
as
he
did
upon
Sodom
and
Gom●rrah
:
and
Gen.
19.
this
would
have
been
a
sorer
Judgement
,
than
what
he
has
inflicted
upon
you
.
If
God
by
raining
fire
and
brimstone
from
Heaven
,
had
consumed
your
persons
,
houses
,
rich●s
and
relations
,
would
not
this
have
be●n
the
heighth
of
Judgement
,
and
infinitely
more
terrible
and
dreadful
to
you
,
than
that
fiery
dispensation
,
that
has
consumed
part
of
your
estates
,
and
turned
your
houses
into
ashes
?
Now
by
these
five
things
,
't
is
most
evident
,
That
there
are
worse
Judgement
,
than
the
Judgement
of
fire
,
which
God
in
Justice
might
have
infl●cted
upon
you
.
But
free-mercy
has
so
interposed
,
that
God
has
not
stirred
up
all
his
wrath
;
and
though
he
has
severely
punished
you
,
yet
it
is
less
than
your
iniquities
have
deserved
,
Ezra
9.
13.
and
therefore
let
this
consideration
support
and
bear
up
your
hearts
under
all
your
pr●sent
sorrows
and
sufferings
.
But
,
Elevently
,
Though
your
houses
are
burnt
,
and
your
habtations
laid
desolate
,
yet
your
outward
condition
is
no●
worse
than
Christs
was
when
he
was
in
the
world
.
The
estate
and
condition
of
Christ
was
low
,
yea
,
very
low
and
mean
in
this
world
.
Witness
h●s
own
relation
when
he
was
upon
the
earth
:
The
Foxes
have
holes
,
and
the
Birds
of
the
air
Ma●th.
8
20.
have
nests
,
(
or
resting
places
where
they
go
to
rest
,
as
under
a
Tent
,
like
as
the
Greek
word
properly
imports
,
)
But
the
Son
of
man
hath
not
where
to
lay
his
head
.
He
doth
not
say
,
Kings
have
Palaces
,
but
I
have
none
:
nor
he
dos
not
say
,
that
rich
men
have
Houses
,
and
Lands
and
Lordships
to
entertain
their
followers
,
but
I
have
none
:
But
,
the
Foxes
have
holes
,
and
the
Birds
of
the
air
have
nests
,
but
the
Son
of
man
hath
not
where
to
lay
his
head
.
Christ
was
willing
to
undeceive
the
Scribe
,
and
to
shew
him
his
mistake
:
thou
thinkest
O
Scribe
,
by
following
of
me
,
to
get
riches
,
and
honor
,
and
preferment
,
and
to
be
some
body
in
the
world
,
but
thou
art
highly
mistaken
:
for
I
have
neither
Silver
nor
Gold
,
Lands
nor
Lordships
;
no
not
so
much
as
a
house
to
put
my
head
in
.
When
I
was
torn
,
I
was
born
in
a
Stable
and
laid
in
a
M●nger
:
and
now
Luke
2.
17.
Chap.
8.
3.
Ma●th.
17.
27.
I
live
upon
others
,
and
am
maintained
by
others
:
I
am
not
rich
enough
,
to
pay
my
Tr●bute
,
and
therefore
do'nt
deceive
thy self
.
The
great
Architect
of
the
world
had
not
a
house
to
put
his
head
in
,
but
emptied
himself
of
all
,
and
became
poor
,
to
make
us
rich
,
not
in
goo●s
,
but
in
Grace
;
not
in
Phil.
2.
7
2
Cor.
8.
9
Christi
Paupertas
meum
est
pat●imo●iam
.
Ambros
worldly
wealth
,
but
in
the
treasures
of
another
world
.
He
that
was
heir
of
both
worlds
,
had
not
a
house
of
his
own
,
to
put
his
head
in
.
Christ
lived
poor
,
and
died
poor
.
As
he
was
born
in
another
mans
house
,
so
he
was
buried
in
another
mans
Tomb.
Austin
observes
,
when
Christ
died
,
he
made
no
Will
,
he
had
no
Crown-lands
,
only
his
Coat
was
left
,
and
that
the
Souldiers
parted
amongst
themselves
.
Are
you
houseless
,
are
you
penyless
,
are
you
poor
and
low
,
and
mean
in
this
world
?
So
was
Christ
.
Remember
the
servant
is
not
greater
than
his
Lord
.
'T
is
good
seriously
to
John
13.
16.
ponder
upon
that
saying
of
Christ
;
The
Disciple
is
not
above
his
Master
,
nor
the
servant
above
his
Lord
:
It
is
enough
for
Matth.
10.
24
,
25.
the
Disciple
,
that
he
be
as
his
Master
;
and
the
Servant
as
his
Lord
.
If
Joab
the
Lord
General
be
in
Tents
,
it
is
a
shame
for
V●iah
to
take
his
ease
at
home
in
a
soft
bed
.
It
is
unseemly
2
K●ngs
11.
11.
to
see
the
Head
all
begored
with
blood
,
and
crowned
with
Thorns
,
and
the
members
to
be
decked
with
Roses
and
Jewels
,
and
to
smell
of
rich
Odors
,
Spices
and
Perfumes
.
Art
thou
in
a
worse
condition
,
than
Chrisl
was
in
this
world
?
Oh
no
,
no.
Why
then
dost
thou
murmur
and
complain
?
Why
dost
thou
say
,
there
is
no
sorrow
to
thy
sorrow
,
nor
no
suffering
to
thy
suffering
?
O
Sirs
,
it
is
honor
enough
,
for
the
Disciples
of
Christ
,
to
fare
as
Christ
fared
in
this
world
.
Why
should
the
Servant
be
in
a
better
condition
than
his
Lord
?
Is
not
that
S●rvant
happy
enough
,
that
is
equal
with
his
Lord
?
Did
the
burnt
Citizens
but
seriously
and
frequently
meditate
and
ponder
upon
the
poverty
and
low
estate
of
Christ
whilst
he
was
in
this
world
:
their
hearts
would
be
more
calm
and
quie●
under
all
their
crosses
and
losses
,
than
now
they
are
.
But
,
Twelfthly
,
Though
your
houses
are
burnt
,
and
your
habitations
laid
desolate
,
and
you
have
no
certain
dwelling
place
,
&c.
yet
your
outward
condition
in
this
world
,
is
not
worse
than
theirs
was
,
of
whom
this
world
was
not
worthy
,
Lam.
5
2.
Our
inh●ritance
is
turned
to
strangers
,
our
houses
to
Aliens
.
Psalm
107.
4
,
5.
They
wandered
in
the
Wilderness
,
in
a
solitary
way
,
they
found
no
City
to
dwell
in
,
hungry
and
thirsty
their
souls
fainted
in
them
.
1
Cor.
4.
11.
Even
unto
this
present
hour
,
we
both
hunger
and
thirst
,
and
are
naked
,
and
are
buffeted
,
and
have
no
certain
dwelling
place
.
Heb
11.
37
,
38.
They
wandered
about
in
sheep
skins
and
goat
skins
,
being
destitute
,
afflicted
,
tormented
.
They
wandered
in
desarts
,
and
in
mountains
,
and
in
dens
,
and
in
caves
of
the
earth
.
Some
of
the
learned
,
by
their
wandering
up
and
down
in
Sheep
skins
and
Goat
skins
,
do
understand
their
disguising
of
themselves
,
for
their
better
security
.
One
well
observes
from
the
words
,
That
they
did
Chrysostome
.
not
only
wander
,
and
were
removed
from
their
own
habitation
,
but
that
they
were
not
quiet
,
even
in
the
Woods
,
Desarts
,
Mountains
,
Dens
and
Caves
of
the
earth
,
but
were
hunted
by
their
Persecutors
,
from
Desart
to
Desart
,
and
from
Mountain
to
Mountain
,
and
from
Den
to
Den
,
and
from
one
Cave
to
another
.
But
hereupon
some
might
be
ready
to
object
and
reply
,
These
were
the
very
worst
of
the
worst
of
men
.
Surely
,
these
Object
.
were
very
vile
,
base
and
unworthy
wretches
,
these
were
the
greatest
of
sinners
,
&c.
Oh
no
,
They
were
such
(
saith
the
Holy
Ghost
)
of
whom
Answ.
the
world
was
not
worthy
.
The
Heathenish
world
,
the
poor
,
bl●nd
,
ignorant
,
Atheistical
world
,
the
prophane
,
superstitious
,
Idolat●ous
,
oppressing
and
persecu●ing
world
,
was
●ot
worthy
of
them
:
that
is
,
they
were
not
wo●●hy
,
1.
Of
their
presence
and
company
.
2.
They
were
not
worthy
of
their
prayers
and
tears
.
3
They
were
not
worthy
of
their
counsel
and
advice
.
4.
They
were
not
worthy
of
their
gracious
lives
and
examples
.
In
this
Scripture
,
you
may
plainly
see
,
that
their
wandering
up
and
down
in
Desar●s
,
and
on
the
Mountains
,
and
in
Dens
,
and
in
the
Caves
of
the
earth
,
is
reckoned
up
amongst
those
great
and
dreadful
things
,
that
the
Saints
suffered
in
that
woful
day
.
Those
precious
souls
that
dwelt
in
Caves
and
D●ns
,
and
wandered
up
and
down
in
Sheep
skins
and
Goat
skins
,
might
have
rustled
in
their
Silks
,
Sattins
,
and
Velvets
;
they
might
(
Nebuchadn●zzar
like
)
have
vaunted
themselves
on
their
stately
Turrets
and
Palaces
,
if
they
would
have
wounded
their
consciences
,
and
have
turned
their
backs
upon
Christ
and
Religion
.
Now
if
the
burnt
up
Citizens
of
London
,
would
but
seriously
lay
to
heart
,
the
sad
dispensations
of
God
towards
his
choicest
worthies
,
then
their
hearts
would
neither
faint
,
nor
sink
under
their
present
losses
,
crosses
and
sufferings
.
But
,
Thirteenthly
and
lastly
,
There
is
a
worse
fire
,
than
that
which
has
turned
London
into
a
ruinous
heap
,
viz
the
fire
of
Hell
,
which
Christ
has
freed
believers
from
.
There
is
unquenchable
fire
,
Matth.
3.
12.
He
will
burn
up
the
chaff●
Luke
3.
17.
Matth.
18.
8.
with
unquenchable
fire
.
There
is
everlasting
burnings
,
Isa.
33.
14.
The
sinners
in
Zion
are
afraid
,
fearfulness
hath
surprized
the
Hypocrites
:
Who
among
us
shall
dwell
with
the
devouring
fire
:
Who
among
us
shall
dwell
with
everlasting
burnings
.
Wicked
men
,
who
are
now
the
only
burning
Jolly
fellows
of
the
time
,
shall
one
day
go
from
burning
to
Some
devout
Personages
caused
th●s
Scripture
to
be
writ
in
letters
of
Gold
upon
their
Chimney
pieces
.
B.
of
Betty
in
France
in
his
Draught
of
Eternity
.
Gen
4.
17.
Amos
6.
5.
Job
.
21.
12.
Dan.
5
23.
Amos
6.
4.
burning
:
from
burning
in
sin
,
to
burning
in
Hell
:
from
burning
in
flames
of
lusts
,
to
burning
in
flames
of
torment
,
except
there
be
sound
repentance
on
their
sides
,
and
pardoning
Grace
on
Gods
.
O
Sirs
,
in
this
devouring
fire
in
these
everlasting
burnings
,
Cain
shall
find
no
Cities
to
build
,
nor
his
posteri●y
shall
have
no
instruments
of
Musick
to
inven●
there
;
none
shall
take
up
the
Timbrel
,
or
Harp
,
or
rejoyce
at
the
sound
of
the
Organ
.
There
Belshazzar
cannot
drink
Wine
in
Bowls
,
nor
eat
the
Lambs
out
of
the
flock
,
nor
the
Calves
out
of
the
midst
of
the
Stall
.
In
everlasting
burnings
,
there
will
be
no
merry
company
,
to
pass
time
away
;
nor
no
Dice
,
to
cast
care
away
:
nor
no
Cellars
of
Wine
,
wherein
to
drown
the
sinners
grief
.
There
is
everlasting
fire
,
Matth.
25.
41.
Then
shall
he
say
also
unto
them
on
the
left
hand
,
depart
from
me
ye
cursed
into
everlasting
fire
prepared
for
th●
Devil
and
his
Angels
.
This
terrible
sentence
breaths
out
nothing
but
fire
and
brimstone
,
terror
and
horror
,
dread
and
wo.
The
last
words
that
ever
Christ
will
speak
in
this
world
,
will
be
the
most
tormenting
and
amazing
,
the
most
killing
and
damning
,
the
most
stinging
and
wounding
;
Depart
from
me
:
there
i●
rejection
:
Pack
,
begone
,
get
you
out
of
my
fight
,
let
me
never
see
your
faces
more
.
It
was
a
heavy
doom
that
was
past
upon
Nebuchadnezzar
,
that
he
Dan.
4.
25.
should
be
driven
from
the
so●i●ty
of
men
,
and
in
an
extremity
of
a
sottish
melancholly
,
spend
his
time
amongst
th●
Beasts
of
the
fi●ld
:
but
that
was
nothing
to
this
soul
killing
word
,
depart
from
me
.
It
was
nothing
to
mens
being
cast
out
of
the
presence
of
Chr●st
for
ever
.
The
remembrance
Ber●ard
.
in
Psal.
91.
of
which
,
made
one
to
pray
thus
,
O
Lord
deliver
me
at
the
great
day
from
that
killing
word
Depart
.
And
what
saith
another
,
This
word
Depart
,
the
Goats
with
horror
hears
.
Sphynx
.
But
this
word
Come
,
the
Sheep
to
joy
appears
.
Basil
saith
,
That
an
alienation
and
utter
separation
from
God
,
Basil
.
Asc
.
Etic
.
c.
2.
Chrysost.
in
Mal.
Hom.
24.
is
more
grievous
than
the
pains
of
Hell
.
Chrysostome
saith
,
That
the
torments
of
a
thousand
Hells
,
if
there
were
so
many
,
comes
far
short
of
this
one
,
to
wit
,
to
be
turned
out
of
Gods
pres●nce
with
a
Non
nov●
vos
,
I
know
you
not
.
What
a
grief
were
it
,
here
to
be
banisht
from
the
Kings
Court
with
A●solom
,
or
to
be
turned
out
of
doors
,
with
Hagar
and
Ismael
,
or
to
be
cast
out
of
Gods
presence
with
cursed
Cain
.
But
what
is
all
this
,
to
a
mans
being
excommunicated
,
and
cast
out
of
the
presence
of
God
,
of
Christ
,
of
the
Angels
,
and
out
of
the
general
Assembly
of
the
Saints
,
and
Congreg●tion
of
the
first
born
:
to
be
Heb.
12.
22
,
23.
secluded
from
the
presence
of
God
,
is
of
all
miseries
the
greatest
.
The
serious
thoughts
of
this
,
m●de
one
say
,
Many
do
abhor
Hell
,
but
I
esteem
the
fall
from
that
glory
,
to
be
a
greater
punishment
than
Hell
it self
;
't
is
better
to
endure
ten
thousand
Thunder-claps
,
than
be
deprived
of
the
beatifical
vision
.
Certainly
the
tears
of
Hell
are
not
sufficient
,
to
bewail
the
loss
of
Heaven
.
If
those
precious
souls
wept
because
they
Acts
20.
38.
should
see
Pauls
face
no
more
;
how
deplorable
is
the
eternal
deprivation
of
the
beatifical
vision
.
Depart
from
me
,
is
the
first
and
worst
of
that
dreadful
sentence
,
which
Christ
shall
pass
upon
sinners
at
last
.
Every
syllable
sounds
horror
and
terror
,
grief
and
sorrow
,
amazement
and
astonishment
to
all
whom
it
doth
concern
.
Ye
cursed
:
there
is
the
malediction
.
But
Lord
if
we
must
Cursings
now
are
wicked
mens
Hymns
:
but
in
He●l
they
shall
be
their
woes
.
Rev.
16.
9.
11
,
21.
depart
,
let
us
depart
blessed
.
No
,
depart
ye
cursed
:
you
have
cursed
others
,
and
now
you
shall
be
curst
your selves
;
you
shall
be
curst
in
your
bodies
,
and
curst
in
your
souls
;
you
shall
be
curst
of
God
,
and
curst
of
Christ
,
and
curst
of
Angels
,
and
curst
of
Saints
,
and
curst
of
Devils
,
and
curst
of
your
companions
.
Yea
,
you
shall
now
curse
your
very
selves
,
your
very
souls
,
that
ever
you
have
despised
the
Gospel
,
refused
the
offers
of
Grace
,
scorned
Christ
,
and
neglected
the
means
of
your
salvation
.
Oh
sinners
,
sinners
,
all
your
curses
,
all
your
maledictions
,
shall
at
last
recoyle
upon
your
own
souls
.
Now
thou
cursest
every
man
,
and
thing
,
that
stands
in
the
way
of
thy
lusts
,
and
that
crosses
thy
designs
;
but
at
last
all
the
Curses
of
Heaven
and
Hell
,
shall
meet
in
their
full
power
and
force
upon
thee
.
Surely
that
man
is
cursed
with
a
witness
,
that
is
cursed
by
Christ
himself
.
But
Lord
,
if
we
must
depart
,
and
depart
cursed
;
Oh
let
Of
this
fire
you
had
need
of
some
Devil
,
or
accursed
wretch
to
descant
,
saith
One.
us
go
into
some
good
place
:
No
,
Depart
ye
into
everlasting
fire
.
There
is
the
vengeance
and
continuance
of
it
.
You
shall
go
into
fire
,
into
everlasting
fire
,
that
shall
neither
consume
it self
,
nor
consume
you
.
Eternity
of
extremity
,
is
the
Hell
of
Hell
.
The
fire
in
Hell
is
like
that
stone
in
Arcadia
,
which
being
once
kindled
,
could
never
be
quenched
.
If
all
the
fires
that
ever
were
in
the
world
were
contracted
into
one
fire
,
how
terrible
would
it
be
?
Yet
such
a
fire
would
be
but
as
painted
fire
upon
the
Wall
,
to
the
fire
of
Hell
.
If
it
be
so
sad
a
spectacle
,
to
behold
a
malefactors
flesh
consumed
by
piece-meales
in
a
lingering
fire
;
Ah
,
how
sad
,
how
dreadful
would
it
be
,
to
experience
,
what
it
is
to
lie
in
unquenchable
fire
,
not
for
a
day
,
a
moneth
,
or
a
year
,
or
a
hundred
,
or
a
thousand
years
,
but
for
ever
and
ever
.
If
it
were
,
saith
One
,
but
for
a
thousand
years
,
I
could
bear
it
:
but
Cyril
.
seeing
it
is
for
eternity
,
this
amazeth
and
affrighteth
me
.
I
am
afraid
of
Hell
,
saith
Another
,
because
the
Worm
there
Is●dor
.
clar
.
Orat.
12.
never
dies
,
and
the
fire
never
goes
out
.
For
to
be
tormented
without
end
,
this
is
that
which
goes
beyond
all
the
bounds
of
desperation
.
Grievous
is
the
torment
of
the
Dionys.
in
18.
Apoca●yps
.
Fol.
301.
damned
,
for
the
bitterness
of
the
punishments
,
but
it
is
more
grievous
,
for
the
diversity
of
the
punishments
,
but
most
grievous
for
t●e
eternity
of
the
punishments
.
To
lye
in
everlasting
torments
,
to
roar
for
ever
for
disquietness
of
heart
;
to
rage
for
ever
for
madness
of
soul
,
to
weep
and
grieve
,
and
gnash
the
teeth
for
ever
,
is
a
misery
Matth
25.
ult.
beyond
all
expression
.
Bellarmine
out
of
Barocius
tells
of
De
arte
moriendi
.
a
learned
man
,
who
after
his
death
appeared
to
his
friend
,
complaining
that
he
was
adjudged
to
Hell
torments
,
(
which
(
saith
he
)
were
they
to
last
but
a
thousand
thousand
years
,
I
should
think
it
tollerable
:
but
alas
,
they
are
eternal
.
And
it
is
called
eternal
fire
,
Jude
7.
I
have
read
of
a
Prison
among
the
Persians
,
which
was
deep
,
and
wide
,
and
dark
,
and
out
of
which
the
Prisoners
could
never
get
;
and
therefore
it
was
called
by
them
Lethe
,
Forgetfulness
:
this
Prison
was
a
Paradice
to
Hell
.
Mark
,
every
thing
that
is
conducible
to
the
torments
of
the
damned
is
eternal
.
1.
God
that
damns
them
is
eternal
,
Isa.
33.
14.
Rom.
16.
26.
2.
The
fire
that
torments
them
,
is
eternal
,
Isa.
30.
33.
Cap.
66.
24.
Jude
7.
3.
The
Prison
and
Chains
that
holds
them
,
are
eternal
,
Jude
6
,
7
,
13.
2
Pet.
2.
17.
4.
The
Worm
that
1
Pet.
3.
19.
L●cian
saith
,
that
it
was
the
common
opinion
among
them
,
that
the
wi●ked
were
held
in
chains
by
Pluto
(
so
th●y
call
the
Prince
of
Devils
)
in
chain●
,
which
cannot
be
loosed
.
gnaws
them
is
eternal
,
Mark
9.
44.
Melancthon
calls
it
a
Hellish
fury
.
5.
The
sentence
that
shall
be
passed
upon
them
,
shall
be
eternal
,
Matth.
25.
41
,
42.
The
fire
of
Hell
is
called
a
Burning
Lake
,
R●v
.
20.
15.
Whosoever
was
not
found
written
in
the
book
of
life
,
was
cast
into
the
lake
of
fire
.
You
shall
know
,
that
fire
is
the
most
tormenting
Element
.
Oh
the
most
dreadful
impressions
,
that
it
makes
upon
the
flesh
.
The
Schoolmen
distingish
thus
of
fire
;
they
say
,
there
is
ignis
ardoris
,
foetoris
,
&
terroris
,
fire
of
heat
,
of
stench
,
and
of
terror
:
of
heat
,
as
in
Mount
Aetna
;
of
stench
,
as
in
Mount
Heda
;
of
terror
and
fear
:
as
ignis
fulguris
,
the
fire
of
lightning
in
America
:
All
these
fires
they
say
are
in
Hell
.
But
to
let
the
Schoolmen
pass
.
It
is
disputed
among
many
of
the
learned
,
Whether
there
be
material
fire
in
Hell
or
no.
That
't
is
very
probable
,
that
there
is
material
fire
in
Hell
,
or
that
which
is
full
as
terrible
,
or
more
terrible
,
may
I
suppose
,
be
thus
evidenced
.
First
,
The
fire
of
Hell
is
frequently
mentioned
in
the
blessed
Scripture
.
Who
shall
say
to
his
Brother
,
thou
Fool
,
shall
be
in
danger
of
Hell
fire
.
At
the
day
of
Judgement
the
tares
are
Matth.
5.
22.
Chap.
13.
40.
burnt
in
the
fire
.
Into
this
fire
offending
members
are
cast
,
Matth.
18.
18
,
19.
To
this
everlasting
fire
the
Goats
are
adjudged
,
Matth.
25.
41.
In
this
fire
,
those
that
worship
the
Beast
are
tormented
,
Rev.
14.
10.
And
the
Sodomites
at
this
very
day
,
suffer
the
vengeance
of
eternal
fire
,
Jude
7.
Into
this
fire
shall
all
barren
and
unfruitful
Christians
be
cast
.
Matth.
3.
10.
And
now
also
the
Ax
is
laid
unto
the
root
of
the
trees
,
therefore
every
tree
which
bringeth
forth
not
good
fruit
is
hewn
down
,
and
cast
into
the
fire
.
Negative
goodness
will
never
secure
a
man
either
from
the
Ax
,
or
from
the
fire
.
Yea
,
every
man
and
woman
under
Heaven
,
that
keeps
off
from
Christ
,
and
that
lives
and
dies
out
of
Christ
,
and
that
are
never
entered
into
a
marriage
union
with
Christ
:
they
shall
all
be
cast
into
this
fire
,
John
15.
6.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
that
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
Thus
you
see
,
how
the
Scripture
runs
.
Now
you
know
,
that
't
ist
safest
for
us
,
to
adhere
to
the
very
letter
of
the
Scripture
,
unless
evident
and
necessary
occasion
draw
us
from
a
literal
interpretation
of
it
.
But
,
Secondly
,
To
this
fire
is
ascribed
Sulphur
,
flames
,
wood
,
Isa.
30.
33.
For
Tophet
is
ordained
of
old
(
that
i●
Hell
,
those
2
King
.
23.
18.
terrible
allusions
to
Tophet
,
to
the
shrieks
and
yellings
of
those
children
that
were
sacrificed
there
,
are
but
dark
representations
of
the
pain
and
miseries
of
the
damned
)
yea
,
for
the
King
it
is
prepared
(
If
Princes
be
wicked
,
't
is
neither
their
Power
nor
their
Policy
,
their
dignity
or
worldly
glory
,
that
can
secure
them
from
Tophet
.
)
he
hath
made
it
deep
and
large
:
the
pile
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
like
a
stream
of
brimstone
,
doth
kindle
it
.
Now
he
shall
be
an
Apollo
to
me
,
that
can
shew
me
,
where
the
Lord
in
his
Word
gives
such
properties
to
immaterial
fire
,
that
are
here
given
in
the
Text.
But
yet
remember
this
,
that
that
God
that
makes
the
damned
live
without
food
,
is
able
to
maintain
this
fire
without
wood
.
But
,
Thirdly
,
Fire
is
the
most
furious
of
all
Elements
;
and
therefore
the
bodies
of
men
can't
be
more
exquisitely
tormented
,
than
with
fire
.
The
bodies
that
sinned
on
earth
,
Water
doth
only
kill
,
but
fire
doth
vex
,
terrifie
and
torment
in
killing
.
Act.
&
Mon.
shall
be
punished
and
tormented
in
Hell
.
Now
what
can
be
more
grievous
and
vexatious
,
more
afflicting
and
tormenting
to
the
bodies
of
men
,
than
material
fire
.
Bilney
the
Martyr
could
not
endure
to
hold
his
finger
in
the
flame
of
a
Candle
for
a
little
while
,
for
a
quarter
of
an
hour
,
though
he
tryed
to
do
it
before
he
burnt
at
the
stake
.
O
then
how
will
the
bodies
of
men
endure
to
dwell
in
unquenchable
fire
,
to
dwell
in
everlasting
burnings
.
The
Brick-kilns
of
Aegypt
,
the
Furnace
of
Babel
are
but
as
the
glowing
sparkle
,
or
as
the
blaze
of
a
Brush-faggot
,
to
this
tormenting
Tophet
,
that
has
been
prepared
of
old
,
to
punish
the
bodies
of
sinners
with
.
But
,
Fourthly
,
Several
of
the
Fathers
&
Schools
,
generally
agree
,
that
the
fire
which
shall
torment
the
wicked
in
Hell
,
shall
be
material
fire
:
but
yet
they
say
,
that
this
material
fire
shall
wonderfully
Zaach
.
Austia
,
Peter
Lumbard
.
Tho.
Aqu.
Gregory
,
&c.
exceed
ours
,
both
in
degree
of
heat
,
and
fierceness
of
burning
.
Our
Elementary
or
Culinary
fire
is
no
more
to
be
compared
with
the
fire
of
Hell
,
than
fire
painted
upon
the
Wall
,
is
to
be
compared
with
fire
burning
in
our
Chimneys
.
Si
igne
damnabit
reprobos
,
quare
non
in
igne
cruciabit
damnatos
,
sayes
one
of
the
Antients
,
If
he
will
judge
the
reprobates
in
fire
,
why
not
condemn
them
to
fire
.
But
if
it
be
material
fire
,
then
it
may
be
quencht
:
besides
we
Object
.
see
by
common
experience
,
that
material
fire
in
a
short
time
will
consume
and
spend
it self
.
Neither
can
we
see
how
material
fire
can
make
impressions
upon
Spirits
,
as
the
Devils
and
souls
of
men
are
.
First
,
Don't
we
find
,
that
the
Bush
burned
and
was
not
consumed
?
Answ.
Though
all
cloaths
by
daily
experience
wax
old
;
Exod.
3.
2
,
3.
yet
when
the
Israelites
were
in
their
wilderness
condition
;
their
clothes
did
not
wax
old
,
Deut.
8.
4.
Thy
raiment
waxed
not
old
upon
thee
,
neither
did
thy
foot
swell
these
forty
years
.
Neh.
9.
41.
Yea
,
forty
years
didst
thou
sustain
them
in
the
Wilderness
,
so
that
they
lacked
nothing
;
their
clothes
waxed
not
old
,
and
their
feet
swelled
not
.
Their
clothes
were
never
the
worse
for
wearing
.
God
by
his
Allmighty
Power
kept
their
clothes
from
waxing
old
:
and
so
God
by
his
Allmighty
Power
can
keep
the
fire
of
Hell
unquenchable
.
But
,
Secondly
,
Such
as
thus
object
,
draw
things
to
the
scantling
of
their
own
Reason
,
which
may
be
many
wayes
of
a
dangerous
consequence
,
both
to
themselves
and
others
.
Certainly
such
as
go
about
to
make
the
fire
of
Hell
only
spiritual
fire
,
they
go
about
to
make
it
no
fire
at
all
;
for
it
passeth
the
natural
fire
,
to
be
spiritual
.
But
,
Thirdly
,
We
see
in
this
life
,
that
bodily
tortures
work
upon
the
spirits
in
the
same
bodies
:
And
why
may
it
not
be
so
in
Hell
?
Don't
men
by
their
daily
experience
find
,
that
their
souls
are
frequently
afflicted
in
,
and
under
corporeal
distempers
,
diseases
and
weaknesses
?
Doubtless
God
can
by
his
Allmighty
Power
infuse
such
power
into
material
fire
,
as
to
make
it
the
instrument
of
his
dreadful
wrath
and
vengeance
,
to
plague
,
punish
,
scorch
and
burn
the
souls
of
damned
sinners
.
Bodies
and
souls
are
co-partners
in
the
same
sins
,
and
therefore
God
may
make
them
co-partners
in
the
same
punishments
.
Every
creature
is
such
,
as
the
great
God
will
have
it
to
be
,
and
commands
it
to
be
;
and
therefore
if
the
Lord
shall
lay
a
command
upon
the
fire
of
Hell
to
reach
,
and
burn
the
souls
of
damned
sinners
;
it
shall
certainly
do
it
.
God
is
the
God
of
Nature
,
as
well
as
the
God
of
Grace
:
and
therefore
I
can't
see
,
how
the
fire
of
Hell
can
be
said
,
how
to
act
against
its
own
nature
,
when
it
do
;
but
act
according
to
the
will
and
command
of
the
God
of
Nature
.
I
readily
grant
,
that
if
you
consider
infernal
fire
in
it self
,
or
in
its
own
nature
,
and
so
it
cannot
have
any
power
on
such
a
spiritual
substance
as
the
soul
of
man
is
;
but
if
you
consider
infernal
fire
,
as
an
instrument
in
an
Allmighty
hand
,
and
so
it
can
act
upon
such
spiritual
Beings
,
as
Devils
and
damned
souls
are
,
and
make
the
same
dreadful
and
Vide
August
.
●
.
21.
c.
10.
de
Civitate
D●i
.
painful
impressions
upon
them
,
as
it
would
do
upon
corporeal
Beings
.
Though
Spirits
have
nothing
material
in
their
nature
,
which
that
infernal
fire
should
work
upon
,
yet
such
is
the
Almighty
Power
of
God
,
that
he
can
make
Spirits
most
sensible
of
those
fiery
tortures
and
torments
which
he
has
declared
and
appointed
for
them
to
undergo
.
Let
them
tell
us
(
saith
One
)
how
it
is
possible
,
that
the
soul
Dr.
Jackson
.
of
man
,
which
is
an
immortal
substance
,
should
be
truly
wedded
to
the
body
,
or
material
substance
:
and
I
shall
as
easily
answer
them
,
that
it
is
as
possible
,
for
the
same
soul
,
to
be
as
easily
wrought
upon
by
a
material
fire
.
It
is
much
disputed
and
controverted
among
the
Schoolmen
,
how
the
Devils
can
be
tormented
with
corporeal
fire
,
seeing
they
are
Spirits
,
and
(
as
I
suppose
)
it
is
well
concluded
of
them
thus
.
First
,
That
in
Hell
there
is
corporeal
fire
;
as
appears
thus
:
First
,
Because
the
Scripture
affirms
it
,
Matth.
3.
10
Matth.
5.
22.
Matth.
25.
41.
Secondly
,
Because
the
bodies
sinning
against
God
,
are
to
be
vexed
and
tormented
with
corporeal
pains
.
Secondly
,
They
conclude
,
that
the
Devils
are
tormented
in
that
fire
;
Because
Christ
saith
so
,
Mat.
25.
41.
Depart
from
me
ye
cursed
,
into
everlasting
fire
,
prepared
for
the
Devil
and
his
Angels
.
Thirdly
,
It
being
demanded
,
how
the
Devils
are
tormented
in
that
fire
?
they
answer
,
they
are
tormented
,
not
only
First
,
With
the
sight
of
it
:
or
Secondly
,
With
an
imaginary
apprehension
thereof
.
But
Thirdly
,
As
an
instrument
ordained
of
God
for
that
very
end
.
And
Fourthly
,
Vt
locus
locatum
continens
,
&c.
cogens
.
Hell
is
a
fiery
Tho.
Suppl●m.
70.
3.
corp.
Region
,
or
a
Region
of
fire
:
and
therefore
the
Devils
being
contained
and
included
therein
must
needs
be
tormented
thereby
.
Cum
Dives
ab
igne
patiatur
,
quis
neget
,
animas
ignibus
puniri
.
None
must
question
this
truth
(
saith
my
Author
)
that
souls
and
spirits
are
punished
by
fire
,
seeing
our
G●●g
.
Dial
4.
cap.
28
,
29.
Saviour
himself
telleth
us
,
that
Dives
(
who
was
in
Hell
but
in
soul
)
was
tormented
in
the
flames
,
Luke
16.
24.
But
,
Fourthly
,
It
is
not
safe
to
leave
the
plain
letter
of
the
Scripture
to
Allegorize
,
and
whether
the
opinion
of
Metaphorical
fire
in
Hell
,
hath
not
been
an
introduction
to
that
opinion
,
that
many
have
taken
up
in
these
dayes
,
viz.
That
there
is
no
other
Hell
,
but
what
is
within
us
;
I
shall
not
now
stand
to
determine
.
I
know
Calvin
,
and
some
others
,
are
for
the
Allegory
;
and
they
give
this
for
a
Reason
,
that
there
is
mention
made
of
Wood
,
and
of
a
Worm
,
as
well
as
fire
.
Now
these
are
Allegorical
;
and
therefore
the
fire
is
Allegorical
also
.
But
by
their
favour
,
we
find
in
the
Scripture
,
that
those
things
which
are
spoken
together
,
are
not
alwayes
taken
in
the
same
nature
and
manner
.
As
for
example
,
Deut.
32.
15
,
18
,
30
,
31.
2
Sam.
22.
47.
1
Cor.
10.
4.
Christ
is
called
,
the
Rock
of
our
salvation
.
Now
the
Rock
is
Allegorical
,
Is
our
salvation
,
therefore
Allegorical
.
So
likewise
Luke
22.
30.
Ye
shall
eat
and
drink
(
saith
our
Saviour
)
at
my
Table
in
my
Kingdom
:
Eating
and
drinking
is
Allegorical
;
is
therefore
the
Kingdom
Allegorical
too
?
Allegories
are
not
to
be
admitted
,
but
where
the
Scripture
it self
doth
warrant
them
:
and
commonly
where
an
Allegory
is
propounded
,
there
it
is
also
expounded
.
As
in
Galat.
4.
24.
Which
things
are
an
Allegory
;
for
these
are
the
two
Testaments
.
Many
men
have
been
too
wanton
with
Allegories
.
Origen
,
Ambrose
,
Hierom
and
several
others
of
the
Ancients
,
have
been
blamed
for
it
by
learned
men
.
But
,
Fifthly
and
lastly
,
I
cannot
tell
but
that
the
fire
by
which
the
damned
shall
be
punished
,
may
be
partly
material
,
and
partly
spiritual
:
partly
material
,
to
work
upon
the
body
;
and
partly
spiritual
,
to
torment
the
soul
.
Dr.
Gouge
puts
this
Question
,
Is
it
a
material
fire
,
wherewith
the
damned
in
Dr.
Gouge
on
Heb.
10.
27.
Sect.
98.
Hell
are
tormented
?
and
gives
this
answer
,
viz.
This
is
too
curious
a
point
to
resolve
to
the
full
;
but
yet
this
answer
may
safely
be
returned
,
It
is
no
wasting
or
consuming
fire
,
but
a
torturing
:
and
so
far
corporal
,
as
it
tormenteth
the
body
:
and
so
far
incorporeal
,
as
it
tormenteth
the
soul
.
Socrates
speaking
of
Hell
,
saith
,
I
was
never
there
my self
,
neither
have
I
ever
spoke
with
any
that
came
from
thence
.
Suppose
,
saith
One
,
there
be
no
fire
in
Hell
,
yet
I
assure
thee
this
,
that
thou
shalt
be
scorched
with
fire
:
the
fire
of
Gods
Mr.
Boulton
.
wrath
shall
torment
thee
more
,
than
bodily
fire
can
do
:
and
therefore
it
will
be
your
wisdom
,
not
so
much
to
question
this
or
that
about
Hell
fire
,
as
to
make
it
your
work
,
your
business
,
not
to
come
there
.
He
gave
good
counsel
,
who
Bernard
.
said
,
Let
us
go
down
to
Hell
while
we
are
alive
,
that
we
may
not
go
to
Hell
when
we
are
dead
.
And
so
did
he
,
who
speaking
of
Hell
said
,
Ne
quaeramus
ubi
sit
,
sed
quomodo
illam
Chrysostome
.
fugiamus
.
Let
us
not
seek
where
it
is
,
but
how
we
shall
avoid
it
.
The
same
Author
gives
this
further
counsel
;
viz.
That
at
all
Banquets
,
Feasts
,
and
Publick
Meetings
,
men
should
talk
of
Hellish
pains
and
torments
,
that
so
their
hearts
may
be
over-awed
,
and
they
provoked
to
avoid
them
,
and
secure
themselves
against
them
.
Doubtless
the
serious
thoughts
of
hellish
pain
while
men
live
,
is
one
bless●d
way
to
keep
them
from
those
torments
,
when
they
come
to
die
.
Another
gives
this
pious
counsel
,
Let
us
earnestly
importune
the
Lord
,
that
this
knowledge
,
whether
the
fire
of
Hell
be
material
or
not
,
be
never
manifested
to
us
by
experience
.
'T
is
infinitely
better
,
to
endeavour
the
avoiding
Hell
fire
,
than
curiously
to
dispute
about
it
.
Look
,
as
there
is
nothing
more
grievous
than
Hell
:
So
there
is
nothing
more
profitable
than
the
fear
of
it
.
But
what
difference
is
there
between
our
common
fire
and
Hell
Obj.
fire
?
I
answer
,
a
mighty
difference
,
a
vast
difference
.
Take
it
Answ.
in
these
six
particulars
.
First
,
They
differ
in
their
heat
:
no
heart
can
conceive
,
nor
no
tongue
can
express
the
exquisite
heat
of
infernal
fire
,
were
all
the
fires
under
Heaven
contracted
into
one
fire
;
yea
,
were
all
the
Coles
,
Wood
,
Oyle
,
Hemp
,
Flax
,
Pitch
,
Tarr
,
Brimstone
,
and
all
other
combustibles
in
the
world
,
contracted
into
one
flame
into
one
fire
,
yet
one
spark
of
infernal
fire
would
be
more
hot
,
violent
,
dreadful
,
amazing
,
astonishing
,
raging
and
tormenting
,
than
all
that
fire
that
is
(
supposedly
)
made
up
of
all
the
combustibles
the
earth
affords
.
To
mans
sense
there
is
nothing
more
terrible
and
afflictive
,
than
fire
:
and
of
all
fires
,
there
is
none
so
scalding
and
tormenting
,
as
that
of
brimstone
.
Now
into
that
lake
Rev.
14.
10.
Chap.
21.
8.
The
fire
in
a
Lantskip
is
but
ignis
pictus
a
painted
fire
,
and
the
fire
of
Purgatory
is
but
ignis
fictus
,
feigned
fire
.
Now
what
are
these
to
Hell
fire
?
which
burns
with
fire
and
brimstone
for
ever
and
ever
,
shall
the
wicked
of
the
earth
be
cast
.
Infernal
fire
far
exceeds
ours
(
that
are
on
our
Hearths
,
and
in
our
Chimneyes
)
in
degree
of
heat
and
fierceness
of
burning
.
Our
fire
hath
not
that
terrible
power
to
scorch
,
burn
,
torment
,
as
the
fire
of
Hell
hath
.
Our
fire
(
as
Polycarpus
and
others
say
)
compared
to
Hell
fire
,
is
but
like
painted
fire
upon
the
Wall
.
Now
you
know
,
a
painted
fire
upon
the
Wall
will
not
hurt
you
,
nor
burn
,
nor
affright
you
,
not
torment
you
,
but
the
fire
of
Hell
will
beyond
all
your
conception
and
expression
,
hurt
,
burn
,
affright
and
torment
you
.
The
fire
of
Hell
for
degrees
of
heat
,
and
fierceness
of
burning
,
must
wonderfully
surpass
our
most
furious
fires
,
because
it
is
purposely
created
by
God
to
torment
the
creature
,
whereas
our
ordinary
fire
was
created
by
God
,
only
for
the
comfort
of
the
creature
.
The
greatest
and
the
hottest
fires
that
ever
were
on
earth
,
are
Alsted
.
but
Ice
in
comparison
of
the
fire
of
Hell
.
Secondly
,
There
are
unexpressible
torments
in
Hell
,
as
well
as
unspeakable
joyes
in
Heaven
.
Some
who
write
of
Purgatory
,
tell
us
,
that
the
pains
thereof
are
more
exquisite
(
though
of
shorter
continuance
)
than
the
united
torments
B●llarm
.
de
Parg.
l.
2.
c.
14
B●ll●rm
.
de
Ae●●r
.
Faeli
.
Sa●●●
.
l.
1.
c.
11.
that
the
earth
can
invent
,
though
of
longer
duration
.
If
the
Popes
Kitchin
be
so
warm
,
how
hot
is
the
Devils
Furnace
?
A
Poetical
Fiction
is
but
a
Meiosis
,
when
brought
to
shew
the
nature
of
these
real
torments
:
the
lashes
of
Furies
,
are
but
petty
scourgings
,
when
compared
to
the
stripes
of
a
wounded
conscience
:
Tytius
his
Vulture
,
though
feeding
on
his
Liver
,
is
but
a
Flea-biting
to
that
Worm
,
whick
gnaweth
their
hearts
and
dieth
not
.
Ixion
his
Wheel
is
a
place
of
rest
,
if
compared
with
those
Billows
of
Wrath
,
and
tha●
Wheel
of
Justice
,
which
is
in
H●ll
brought
over
the
ungodly
:
the
task
of
Danaus
his
Daughter
,
is
but
a
sport
,
compared
to
the
tortures
of
those
,
whose
souls
are
filled
with
bitterness
,
and
within
whom
are
the
arrows
of
the
Al●ighry
,
the
poison
whereof
doth
drink
up
their
spirits
.
Hell
is
called
a
Furnace
of
fire
,
which
speaketh
intolerable
heat
:
a
Matth.
13.
42.
Luke
16.
28.
Matth.
5.
25.
&
5.
22.
place
of
torment
,
which
speaketh
a
total
privation
of
ease
.
A
Prison
,
which
speaketh
restraint
.
Gehenna
(
from
the
valley
of
Hinnom
,
where
the
unnatural
Parents
did
sacrifice
the
fruit
o●
their
bodies
,
for
the
sin
of
their
souls
,
to
their
merciless
Idols
)
the
which
word
,
by
a
neighbour
Nation
,
is
retained
to
signifie
a
Rock
,
than
the
torture
of
which
,
what
more
exquisite
?
It
is
called
a
Lake
of
Fire
and
Brimstone
,
than
the
torment
of
the
former
,
what
more
acute
?
than
the
smell
of
the
latter
,
what
more
noisome
?
But
,
Secondly
,
Our
fire
is
made
by
the
hand
of
man
,
and
must
be
maintained
by
continual
supplies
of
fuel
:
take
away
the
Coals
,
the
Wood
,
the
combustible
matter
,
and
the
fire
goes
out
:
but
the
infernal
fire
is
created
,
and
tempered
,
and
blown
by
the
hand
of
an
angry
sin
revenging
God
.
Isa.
30.
33.
For
Tophet
is
ordained
of
old
:
yea
,
for
the
King
it
is
prepared
,
he
hath
made
it
deep
and
large
:
the
pile
thereof
is
A
River
of
Brimstone
is
never
consumed
by
burning
.
fire
and
much
wood
,
and
the
breath
of
the
Lord
,
like
a
stream
of
Brimstone
,
doth
kindle
it
:
and
therefore
the
breath
of
all
the
Reprobates
in
Hell
shall
never
be
able
to
blow
it
out
.
Our
fire
is
blown
by
an
aiery
breath
,
but
the
infernal
fire
is
blown
by
the
angry
breath
of
the
great
God
,
which
burns
far
hotter
,
than
ten
thousand
,
thousand
Rivers
of
Brimstone
.
The
breath
of
Gods
mouth
,
shall
be
both
Bellows
and
fuel
to
the
infernal
fire
:
and
therefore
Oh
how
terrible
and
torturing
,
how
fierce
and
raging
will
that
fire
be
.
If
but
three
drops
of
Brimstone
should
fall
upon
any
part
of
the
flesh
of
a
man
,
it
would
fill
him
so
full
of
torment
,
that
he
would
not
be
able
to
forbear
roaring
out
,
for
pain
and
anguish
.
Oh
how
dreadful
and
painful
will
it
be
then
,
for
damned
sinners
to
swimm
up
and
down
in
a
Lake
or
River
of
Fire
and
Brimstone
for
ever
and
ever
.
There
is
no
proportion
between
the
heat
of
our
breath
,
and
the
fire
that
it
blows
.
O
then
what
a
dreadful
,
what
an
amazing
,
what
an
astonishing
fire
must
that
needs
be
,
which
is
blown
by
a
breath
dissolved
into
brimstone
.
Gods
wrath
and
indignation
shall
be
an
everlasting
supply
to
Hells
conflagration
.
Ah
Sinners
,
how
fearful
,
how
formidable
,
how
unconceivable
will
this
infernal
fire
prove
!
Surely
,
there
is
no
misery
,
no
torment
to
that
of
lying
in
a
torrent
of
burning
Brimstone
for
ever
and
ever
.
Mark
this
infernal
fire
is
a
fire
prepared
by
God
himself
,
to
punish
and
torment
all
impenitent
persons
and
reprobate
rebels
:
who
scorned
to
submit
to
the
Scepter
of
Christ
.
Depart
from
me
,
ye
cursed
,
into
everlasting
fire
,
prepared
Matth.
25.
41.
for
the
Devil
and
his
Angels
.
The
wisdom
of
God
hath
been
much
exercised
in
preparing
and
devising
the
most
tormenting
temper
for
that
formidable
fire
,
in
which
the
Devil
and
his
Angels
shall
be
punished
for
ever
and
ever
.
Not
as
if
it
were
not
prepared
also
for
wicked
and
ungodly
men
:
but
it
is
said
to
be
prepared
for
the
Devil
and
his
Angels
;
because
it
was
firstly
and
chiefly
prepared
for
them
.
All
impenitent
sinners
,
shall
have
the
Devil
and
his
Angels
for
their
constant
companions
:
and
therefore
they
shall
be
sure
to
shear
with
them
in
the
extremity
and
inevitableness
of
their
torments
.
But
,
Thirdly
,
Our
fire
when
it
burneth
,
it
shineth
,
it
casts
a
light
.
Our
fire
burns
,
and
in
burning
shines
,
light
is
a
natural
property
of
our
common
fire
:
't
is
true
,
the
elementary
fire
in
its
own
sphere
shineth
not
,
because
of
its
subtilness
,
and
the
infernal
fire
of
Hell
shineth
not
,
because
of
its
grosness
.
Yet
our
ordinary
fire
(
being
of
a
mixt
nature
)
hath
light
as
well
as
heat
in
it
,
and
that
s
our
comfort
.
It
hath
light
to
shew
it self
to
us
,
and
to
our selves
,
and
it
hath
light
to
shew
others
to
us
,
and
us
to
others
,
&c.
Some
men
can
work
,
as
well
as
talk
by
the
light
of
the
fire
.
Our
fires
have
their
beams
and
rayes
,
as
well
as
the
Sun
:
but
the
fire
of
Hell
burns
,
but
it
dos
not
shine
,
it
gives
no
light
at
all
Infernal
fire
hath
no
light
,
or
brightness
attending
of
it
;
Mat●h.
25.
30.
Chap.
8.
12.
and
therefore
Christ
calls
it
utter
darkness
,
or
outer
darkness
,
that
is
,
darkness
beyond
a
darkness
.
I
have
read
of
a
young
man
who
was
very
loose
and
vain
in
his
life
,
and
was
very
D●e●●●lius
.
Basil
speaking
of
Hell
fire
,
saith
,
Vim
comburendi
retinet
,
illamina●di
amisit
.
It
retains
the
pro●erty
of
burning
:
it
hath
lost
the
property
of
shining
.
fearful
of
being
in
the
dark
,
who
after
falling
sick
,
and
could
not
sleep
,
cryed
out
,
O●
if
this
darkness
be
so
terrible
,
what
is
eternal
darkness
!
H●ll
would
not
be
so
uncomfortable
a
Prison
,
if
it
were
not
so
dark
a
Prison
.
Light
is
a
blessing
that
shall
never
shine
into
that
infernal
prison
.
In
Jude
,
v.
6.
you
read
of
chains
of
darkness
.
It
would
be
a
little
ease
,
a
little
comfort
to
the
damned
in
Hell
,
if
they
might
have
but
light
and
liberty
,
to
walk
up
and
down
the
infernal
coasts
,
but
this
is
too
high
a
favour
for
them
to
enjoy
;
and
therefore
they
shall
be
chained
and
staked
down
in
chains
of
darkness
,
and
in
blackness
of
darkness
;
that
so
they
may
fully
undergo
the
scorchings
and
burnings
of
Divine
wrath
and
fury
for
ever
and
ever
.
In
Verse
13.
you
thus
read
,
To
whom
is
reserved
the
blackness
of
darkness
for
ever
.
The
words
are
an
Hebraism
,
and
signifie
exceeding
great
darkness
.
Hell
is
a
very
dark
and
dismal
Region
,
and
extream
are
the
miseries
,
horrors
and
torments
which
are
there
.
The
Poets
described
the
darkness
of
Hell
by
the
Cimmerian
darkness
.
There
was
a
Territory
in
Italy
betwixt
Baiae
and
Cumae
where
the
Cimmerii
inhabit
,
which
was
so
environed
with
Hills
,
and
overshadowed
with
such
hanging
Promontories
,
that
the
Sun
never
comes
at
it
.
The
darkness
Exod.
10.
21.
The
words
are
figu●ative
,
importing
extraordinary
bl●ck
darkness
.
of
Aegypt
,
was
such
▪
a
strong
and
horrid
thick
darkness
,
that
it
was
palpable
it
might
be
felt
.
Even
darkness
which
may
be
felt
.
The
darkness
that
is
here
threatned
,
is
called
darkness
that
may
be
f●lt
;
either
by
way
of
an
Hyperbole
,
to
signifie
what
an
exceeding
great
darkness
i●
should
be
:
or
else
because
the
Air
should
be
so
thickne●
with
gross
mists
,
and
thick
foggy
vapours
,
that
it
might
be
felt
;
or
else
because
this
extraordinary
darkness
should
be
caused
by
a
withdrawment
of
the
light
of
the
celestial
bodies
,
or
by
drawing
a
thick
curtain
of
very
black
clouds
betwixt
mens
eyes
and
them
.
Yet
this
horrid
darkness
was
nothing
to
the
darkness
of
Hell
;
the
darkness
of
Aegypt
was
but
as
an
over
casting
for
three
dayes
,
Exod.
10.
22
,
23.
And
there
was
a
thick
darkness
in
all
the
Land
of
Aegypt
three
dayes
.
They
saw
not
one
another
,
neither
rose
any
from
his
place
three
dayes
.
For
three
dayes
they
were
deprived
not
only
of
the
natural
lights
and
lamps
of
Heaven
,
but
of
all
artificial
light
also
.
'T
is
possible
that
the
vapours
might
be
so
thick
and
moist
as
to
put
out
their
Candles
,
and
all
other
lights
that
were
kindled
by
them
.
'T
is
probable
,
that
they
had
neither
light
from
Sun
,
Moon
,
or
Stars
above
,
nor
yet
from
fire
or
candle
below
:
so
●hat
they
were
as
blind
men
,
that
could
not
see
at
all
,
and
as
lame
men
,
that
could
not
move
from
their
places
:
and
so
they
sate
still
as
under
the
arrest
of
this
darkness
,
because
they
could
not
see
what
to
do
,
nor
whither
to
go
.
God
would
teach
them
the
worth
of
light
,
by
the
want
of
it
.
Some
think
,
that
by
that
dreadful
Judgement
of
thick
darkness
,
they
were
filled
with
that
terror
and
horror
,
that
they
durst
not
so
much
as
move
from
the
places
where
they
were
sate
down
.
But
after
these
three
dayes
of
darkness
were
over
,
the
Egyptians
enjoyed
the
glorious
light
of
the
Sun
again
.
O
but
sinners
are
in
Hell
,
when
they
are
in
chains
of
darkness
,
when
they
are
in
blackness
of
darkness
,
they
shall
never
see
light
more
.
Hell
is
a
house
without
light
.
Gregory
and
all
other
Authors
that
I
have
cast
my
eye
upon
,
agree
in
this
,
that
though
our
fire
hath
light
as
well
as
heat
;
yet
the
infernal
fire
hath
only
heat
to
burn
sinners
:
It
has
no
light
to
refresh
sinners
;
and
this
will
be
no
small
addition
to
their
torment
.
A
Philosopher
being
asked
,
Whether
it
were
not
a
pleasant
thing
to
behold
the
Sun
?
answered
,
that
that
was
a
blind
mans
question
.
Surely
life
without
light
,
is
but
a
lifeless
life
.
But
,
Fourthly
,
Our
fire
burns
and
consumes
only
the
body
,
it
reaches
not
,
it
torments
not
the
precious
and
immortal
soul
;
but
infernal
fire
burns
and
torments
both
body
and
soul
.
Now
the
soul
of
pain
,
is
the
pain
of
the
soul
,
Matth.
10.
28.
And
fear
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soul
:
but
rather
fear
him
which
is
able
to
dest●oy
b●th
body
and
soul
in
H●ll
.
If
the
Glutton
in
the
historical
Parable
,
Luke
16.
24.
who
●ad
but
one
half
of
himself
in
Hell
,
viz.
his
soul
,
cried
out
,
that
he
was
horribly
to●m●n●ed
in
that
flame
.
What
tongue
can
express
,
or
heart
conceive
,
how
great
the
damneds
torments
shall
be
in
Hell
,
when
their
bodies
and
souls
in
the
great
day
shall
be
re-united
for
●orture
.
Beloved
,
it
is
a
just
and
righteous
thing
with
God
,
that
such
bodies
and
souls
that
have
sinned
(
impenitently
)
together
,
should
be
tormented
everlastingly
together
.
To
this
purpose
,
the
Hebrew
Doctors
have
a
very
pretty
Parable
,
viz.
That
a
man
planted
an
Orchard
,
and
going
from
home
,
Pet.
Mart.
was
careful
to
leave
such
Watchmen
,
as
might
both
keep
it
from
strangers
,
and
not
deceive
him
themselves
:
therefore
he
appointed
one
blind
,
but
strong
of
his
limbs
,
and
the
other
seeing
,
but
a
Cripple
.
These
two
in
their
Masters
absence
conspired
together
,
and
the
blind
took
the
lame
on
his
shoulders
,
and
so
gathered
the
fruit
,
their
Master
returning
,
and
finding
out
this
subtilty
,
punished
them
both
together
.
Now
so
shall
it
be
with
those
two
sinful
companions
,
the
2
Cor.
5.
10.
2
Thess.
1.
7
,
8
,
9
,
10.
soul
and
the
body
in
the
great
day
of
our
Lord
.
With
Simeon
and
Levi
they
have
been
brethren
in
iniquity
,
and
so
shall
be
in
eternal
misery
.
As
body
and
soul
have
been
one
in
sinning
,
so
they
shall
be
one
in
suffering
.
(
only
remember
this
,
that
as
the
soul
has
been
chief
in
sin
,
so
it
shall
be
chief
in
suffering
)
But
O
Sirs
,
if
a
consumable
body
,
b●
not
able
to
endure
burning
flames
for
a
day
;
how
will
an
unconsumable
soul
and
body
,
be
able
to
endure
the
scorching
flames
of
Hell
for
ever
.
But
,
Fifthly
,
Our
fire
wasteth
and
consumeth
whatsoever
is
cast
into
it
.
It
turns
flesh
into
ashes
,
it
turns
all
combustibles
into
ashes
;
but
the
fire
of
Hell
is
not
of
that
nature
;
the
fire
of
Hell
consumes
nothing
that
is
cast
into
it
:
it
rages
,
but
it
dos
not
waste
,
either
bodies
or
souls
.
Look
as
the
Salamander
liveth
in
the
fire
,
so
shall
the
wicked
live
in
the
fire
of
Hell
for
ever
.
They
shall
seek
for
death
,
but
they
Rev.
9.
6.
shall
not
find
it
.
They
shall
desire
to
die
,
and
death
shall
fly
from
them
.
They
shall
cry
to
the
Mountains
to
fall
upon
Rev.
6.
16
,
17.
them
,
and
to
crush
them
to
nothing
.
They
sh●ll
desire
that
the
fire
that
burns
them
,
would
consume
them
to
nothing
:
That
the
Worm
that
feeds
on
them
,
would
gnaw
them
to
Ma●k
9.
44
,
46
,
48.
nothing
:
that
the
Devils
which
torment
them
,
would
tear
them
to
nothing
.
They
shall
cry
to
God
who
first
made
Gen.
1.
26.
●hem
out
of
nothing
,
to
reduce
them
to
that
first
nothing
from
whence
th●y
cam●
:
But
he
that
made
them
,
will
not
have
mercy
on
them
;
he
that
f●rmed
them
,
will
not
shew
them
so
much
Isa.
27.
11.
favour
.
Semper
comburentur
,
nunqu●m
consumentur
;
they
shall
alway●s
be
burned
,
but
never
consumed
.
Ah
how
well
Aug.
This
fire
is
poena
inconsumpta
.
Jerom.
would
it
be
with
the
damned
,
if
in
the
fire
of
Hell
they
might
be
consumed
to
ashes
.
But
this
is
their
misery
,
they
shall
be
ever
dying
,
and
yet
never
dye
:
their
bodies
shall
be
alwayes
a
burning
,
but
never
a
consuming
.
'T
is
dreadful
to
be
perpetual
fuel
to
the
flames
of
Hell
.
What
misery
to
this
?
For
infernal
fire
,
to
be
st●ll
a
preying
upon
damned
sinners
,
and
yet
never
making
an
end
of
them
.
The
two
hundred
and
fifty
men
that
usurped
the
Priests
Office
,
were
Numb.
16.
35.
consumed
by
that
fire
that
came
out
armed
from
the
Lord
against
them
.
And
the
fire
that
Elijah
,
by
an
extraordinary
2
Kings
1.
10.
12.
spirit
of
prayer
,
brought
down
from
heaven
upon
the
two
Captains
,
and
their
fifties
consumed
them
.
The
fierce
and
furious
fl●mes
of
hell
,
shall
burn
,
but
never
annihilate
the
bodies
of
the
damned
.
In
hell
there
is
no
c●ssation
of
fire
burning
,
nor
of
matter
burned
.
Neither
flames
nor
smoak
Hell
torments
punish
,
but
not
finish
the
bodies
of
men
.
Prosper
.
shall
consume
or
choak
the
impenitent
;
both
the
infernal
fire
,
and
the
burning
of
the
bodies
of
Reprobates
in
tha●
fire
,
shall
be
preserved
by
the
miraculous
power
and
providence
of
God
.
The
soul
through
pain
and
corruption
will
lose
its
beate
vivere
,
its
happy
being
;
but
it
will
not
lose
its
essentiàliter
vivere
,
its
essential
life
or
being
.
But
,
Sixthly
and
lastly
,
Our
fire
may
be
quenched
and
extinguished
.
The
hottest
flames
,
the
greatest
confl●grations
,
have
been
quenched
and
extinguish●d
by
water
.
Fires
on
our
hearths
,
and
in
our
chimneys
,
are
sometimes
put
out
by
the
Suns
b●ams
,
and
often
they
die
and
go
out
of
themselves
.
Our
fire
is
maintained
with
wood
,
and
put
out
with
water
:
but
the
fire
of
hell
never
goes
out
,
it
can
never
be
quenched
.
It
is
an
everlasting
fire
,
an
eternal
fire
,
an
Jerom
was
out
when
he
said
,
I●fe●num
nihil
esse
,
nisi
conscie●tiae
horror●m
.
And
〈◊〉
was
ou●
,
who
held
,
that
the●e
are
no
other
Hell
furies
,
than
the
stings
of
conscience
.
unquenchable
fire
.
In
Mark
9.
from
v.
43.
to
v.
49.
this
fire
is
no
less
than
five
times
said
to
be
unquenchable
;
as
i●
the
Lord
could
never
speak
enough
of
it
.
Beloved
,
the
Holy
Ghost
is
never
guilty
of
idle
repeti●ions
:
but
by
these
frequent
repetitions
the
Holy
Ghost
w●uld
teach
men
to
lo●k
about
them
,
and
to
look
upon
it
as
a
real
thing
,
and
as
a
serious
thing
,
and
not
sport
themselves
with
unquenchable
flames
;
nor
go
to
Hell
in
a
dream
.
Certainly
the
fire
into
which
the
damned
shall
be
cast
,
shall
be
without
all
intermission
of
time
or
pun●shment
.
No
tear●
,
nor
blood
,
nor
time
,
can
extinguish
the
fire
of
hell
.
Could
every
damned
sinner
weep
a
whole
Ocean
,
yet
all
those
Oceans
together
,
would
never
extinguish
one
spark
of
inf●rnal
fire
.
The
damned
are
in
everlasting
chains
of
darkness
;
they
are
under
the
vengeance
of
eternal
fire
:
they
are
in
blackness
of
darkness
for
Jude
7.
6.
ever
.
The
smoke
of
their
torment
ascend●d
for
ever
and
ever
,
and
they
shall
have
no
rest
day
nor
night
.
The
damned
in
hell
Rev.
14.
11.
O
that
word
Never
,
said
a
poor
despairing
creature
on
his
death-bed
,
breaks
my
heart
.
They
are
lying
Histories
that
●ell
us
,
that
Trajan
was
delivered
out
of
Hell
,
by
the
prayers
of
Gregory
;
and
Falconella
,
by
the
prayers
of
Teclaes
.
would
fain
die
,
but
they
cannot
;
Mors
sine
mor●e
,
they
shall
be
alwayes
dying
,
yet
never
dead
;
they
shall
be
alwayes
a
consuming
,
yet
never
consumed
.
The
smoak
of
their
Furnace
asc●nds
for
ever
and
ever
.
Aeternis
puni●ntur
poenis
.
They
shall
be
everlastingly
punished
,
saith
Mollerus
on
Psal.
9.
17.
And
Musculus
on
the
same
Text
saith
,
Animi
impiorum
cruciatibus
d●bitis
apud
inferos
punientur
.
The
souls
of
the
●ngodly
shall
be
punished
in
hell
with
deserved
torments
.
Vbi
per
mi
lia
millia
annorum
cruciandi
,
nec
in
seculo
seculorum
liberandi
,
saith
August
.
Myriades
of
years
shall
not
determine
or
put
a
period
to
their
sufferings
.
Plato
could
say
,
that
who
ever
are
not
expiated
,
but
prophane
;
shall
go
into
hell
to
be
tormented
for
their
wickedness
,
with
the
greatest
,
the
most
bitter
and
terrible
punishments
,
for
ever
in
that
prison
of
hell
.
And
Trismegistus
could
say
,
That
souls
going
out
of
the
body
defiled
,
were
tost
to
and
fro
with
eternal
punishments
.
Yea
,
the
very
Turks
speaking
of
the
house
of
perdition
,
do
affirm
,
That
they
who
have
turned
Gods
Grace
Alcoran
.
Mahom
.
c.
14.
p.
160.
&c.
20.
p.
198.
into
wantonness
,
shall
abide
eternally
in
the
fire
of
hell
,
and
there
be
eternally
tormented
.
A
certain
Religious
man
going
to
visit
Olympius
,
who
lived
cloistered
up
in
a
Monastery
near
Jordan
:
and
finding
him
cloistered
up
in
a
dark
Cell
,
which
he
thought
uninhabitable
,
by
reason
of
heat
,
and
swarms
of
Gnats
and
Flyes
;
and
asking
him
,
how
he
could
endure
to
live
in
such
a
place
:
he
answered
,
All
this
is
but
a
light
matter
,
that
I
may
escape
eternal
torments
:
●
can
endure
the
stinging
of
Gnats
,
that
I
might
not
endure
the
stinging
of
conscience
,
and
the
gnawing
of
that
Worm
that
never
dies
:
this
heat
thou
think●st
gri●vous
.
I
can
easily
endure
,
when
I
think
of
the
eternal
fire
of
Hell
:
these
sufferings
are
but
short
,
but
the
sufferings
of
h●ll
are
eternal
.
Certainly
infernal
fire
is
neither
tolerable
nor
terminable
.
The
extremity
and
eternity
of
hellish
torments
,
is
set
forth
by
the
Worm
that
never
dieth
.
Christ
at
the
close
of
his
Sermon
makes
a
threefold
repetition
of
this
Worm
,
Mark
9.
44.
Where
their
Worm
dieth
not
.
And
again
,
ver.
46.
Where
their
Worm
dieth
not
.
And
again
ver.
40.
Where
their
Worm
dieth
not
,
and
their
fire
goeth
not
out
.
Certainly
those
punishments
are
beyond
all
conception
and
expression
,
which
our
Lord
Jesus
doth
so
often
inculcate
within
so
small
a
pace
.
In
Hell
there
's
nothing
heard
,
but
yells
and
cryes
:
A
Pentelogia
dolor
inferni
.
In
Hell
the
Fire
never
slacks
,
nor
Worm
never
dyes
.
But
where
this
Hell
is
plac'd
(
my
Muse
)
stop
there
.
Lord
shew
me
what
it
is
,
but
never
where
.
To
Worm
and
Fire
,
to
torments
there
No
term
he
gave
,
they
cannot
wear
.
Prudentius
the
Poet.
If
after
so
many
millions
of
years
,
as
there
be
drops
in
the
Ocean
,
there
might
be
a
deliverance
out
of
hell
;
This
would
yield
a
little
case
,
a
little
comfort
to
the
damned
:
O
but
this
word
Eternity
,
Eternity
,
Eternity
,
this
word
Everlasting
,
Everlasting
,
Everlasting
,
will
even
break
the
hearts
of
the
damned
in
ten
thousand
pieces
.
There
is
scarce
any
pain
or
torment
here
on
earth
,
but
there
is
ever
some
hope
of
ease
,
mitigation
,
or
intermission
,
there
is
some
hope
of
relief
or
delivery
,
but
in
hell
the
torments
there
,
are
all
easeless
,
remediless
and
endless
.
Here
if
one
fall
into
the
fire
,
he
may
like
a
brand
be
pulled
out
of
it
,
and
saved
;
but
out
of
that
fiery
Lake
,
there
is
no
redemption
.
That
Majesty
that
the
sinner
hath
offended
and
provoked
,
is
an
infinite
Majesty
.
Now
there
must
be
some
proportion
betwixt
the
sinners
sin
,
and
his
punishment
and
torment
.
Now
the
sinner
being
a
finite
creature
,
he
is
not
capable
of
bearing
the
weight
of
that
punishment
or
torment
that
is
intensively
infinite
,
because
it
would
be
his
abolishing
or
annihilating
;
and
therefore
he
must
bear
the
weight
of
that
punishment
or
torment
that
is
extensively
infinite
;
namely
,
duratione
infinita
,
infinite
in
the
continuance
and
endurance
.
What
is
wanting
in
torment
,
must
be
made
up
in
time
.
Everlasting
Fire
and
everlasting
punishment
in
the
New
Testament
,
Matth.
25.
2
Thess.
1.
7
,
8
,
9
,
10
,
&c.
Vide
August
.
l.
21.
c.
23.
&c.
24.
de
civitate
Dei
.
is
directly
opposed
to
eternal
life
;
to
that
blessed
state
of
the
righteous
which
will
never
have
an
end
.
And
therefore
according
to
the
Rules
and
Maximes
of
right
reason
,
doth
necessarily
import
a
punishment
of
the
same
duration
,
that
the
reward
is
.
Now
the
Reward
of
the
Saints
in
that
other
world
,
is
granted
on
all
hands
to
be
everlasting
,
to
be
eternal
;
and
therefore
the
punishment
of
the
damned
,
can't
be
but
everlasting
and
eternal
too
.
The
Rewards
of
the
Elect
shall
never
be
ended
;
therefore
the
punishment
of
the
damned
shall
never
be
ended
:
because
as
the
mercy
of
God
is
infinite
towards
the
elect
,
so
the
Justice
of
God
is
infinite
towards
the
Reprobate
in
hell
:
The
Reprobate
shall
have
punishment
Drexel
.
without
pity
,
misery
without
mercy
,
sorrow
without
succour
,
crying
without
compassion
,
mischief
without
measure
,
and
torment
without
end
.
All
men
in
misery
comfort
themselves
with
hope
of
an
end
:
The
Prisoner
,
with
hope
of
a
Gaol-delivery
:
the
Marriner
,
with
the
hope
of
his
arrival
in
a
safe
harbour
:
the
Souldier
,
with
hope
of
victory
:
the
Prentice
,
with
hope
of
liberty
;
the
Gally-slave
,
with
the
hope
of
ransome
:
only
the
impenitent
sinner
hath
no
hope
in
hell
.
He
shall
have
end
,
without
end
;
death
without
death
:
night
without
day
:
mourning
without
mirth
:
sorrow
,
without
solace
:
and
bondage
,
without
liberty
.
The
damned
shall
live
as
long
in
hell
,
as
God
himself
There
is
not
a
Christian
which
doth
not
believe
the
fire
of
he●l
to
be
everlasting
Dr.
Jackson
on
the
Creed
,
l.
11.
c.
23.
shall
live
in
heaven
:
their
imprisonment
in
that
Land
of
darkness
,
in
that
bottomless
pit
,
is
not
an
imprisonment
during
the
Kings
pleasure
;
but
an
imprisonment
during
the
everlasting
displeasure
of
the
King
of
Kings
.
Suppose
(
say
some
)
that
the
whole
world
were
turned
to
a
Mountain
of
Sand
,
and
that
a
little
Wren
should
come
every
thousandth
year
,
and
carry
away
from
that
heap
one
grain
of
sand
,
what
an
infinite
number
of
years
(
not
to
be
numbred
by
all
finite
beings
)
would
be
spent
and
expired
,
before
this
supposed
Mountain
could
be
fetcht
away
.
Now
if
a
man
should
lye
in
everlasting
burnings
so
long
a
time
,
and
then
have
an
end
of
his
wo
;
it
would
administer
some
ease
,
refreshment
and
comfort
to
him
.
But
when
that
immortal
Bird
shall
have
carried
away
this
(
supposed
)
Mountain
a
thousand
If
the
fire
of
Hell
were
terminable
,
it
might
then
be
tolerable
:
but
being
endless
,
it
must
needs
be
easeless
and
●emediless
.
We
may
well
say
of
it
,
as
one
doth
,
O
killing
life
,
Oh
immortal
death
!
Bellar.
de
arte
moriendi
,
l.
2.
c.
3.
times
over
and
over
:
alas
,
alas
,
man
shall
be
as
far
from
the
end
of
his
anguish
and
torment
,
as
ever
he
was
.
He
shall
be
no
nearer
coming
out
of
hell
,
than
he
was
the
very
first
moment
that
he
entered
into
hell
.
Suppose
(
say
others
)
that
a
man
were
to
endure
the
torments
of
hell
,
as
many
years
and
no
more
,
as
there
be
sands
on
the
Sea-shore
,
drops
of
water
in
the
Sea
,
Stars
in
heaven
,
leaves
on
the
trees
,
piles
of
grass
on
the
ground
,
hairs
on
his
head
,
yea
,
upon
the
heads
of
all
the
sons
of
Adam
,
that
ever
were
,
or
are
,
or
shall
be
in
the
world
,
from
the
beginning
of
it
to
the
end
of
it
:
yet
he
would
comfort
himself
with
this
poor
thought
,
Well
,
there
will
come
a
day
,
when
my
misery
and
torment
shall
certainly
have
an
end
.
But
wo
and
alas
,
this
word
Never
,
Never
,
Never
,
will
fill
the
hearts
of
the
damned
with
the
greatest
horror
and
terror
,
wrath
and
rage
,
amazement
and
astonishment
.
Suppose
,
say
others
,
that
the
torments
of
hell
were
to
end
,
after
a
little
Bird
should
have
emptied
the
Sea
,
and
only
carry
out
her
Bill
full
once
in
a
thousand
years
.
Suppose
,
say
others
,
that
the
whole
world
,
from
the
lowest
earth
to
the
highest
heavens
,
were
filled
with
grains
of
sand
,
and
once
in
a
thousand
years
,
an
Angel
should
come
and
fetch
away
one
grain
,
and
so
continue
till
the
whole
heap
were
spent
.
Suppose
,
say
others
,
if
one
of
the
damned
in
hell
should
weep
after
this
manner
,
viz
That
he
should
only
let
fall
one
tear
in
a
hundred
years
;
and
thes●
should
be
kept
together
,
till
such
time
as
they
should
equ●l
the
drops
of
water
in
the
Sea
:
how
many
millions
of
ages
would
pass
,
before
they
could
make
up
one
River
,
much
more
a
whole
;
and
when
that
were
done
,
should
he
w●ep
again
after
the
same
manner
,
till
he
had
filled
,
second
,
a
third
,
a
fourth
Sea
,
if
then
there
should
be
an
end
of
their
miseries
,
there
would
be
some
hope
,
some
comfort
that
they
would
end
at
last
:
but
that
shall
never
,
never
,
never
end
.
This
is
that
which
si●ks
them
under
the
most
tormenting
terrors
and
horrors
.
Drexel●ius
makes
this
Observation
from
the
words
of
our
Saviour
,
John
15.
6.
If
a
man
abide
not
in
me
,
he
is
cast
forth
as
a
branch
,
and
it
is
withered
,
and
men
gather
them
,
and
cast
them
into
the
fire
,
and
they
are
burned
.
Where
he
observeth
,
that
the
words
do
not
run
in
the
Future
Tense
,
he
shall
be
cast
forth
,
and
shall
be
cast
into
the
fire
,
and
burned
:
but
all
in
the
Present
Tense
,
he
is
cast
forth
,
is
withered
;
men
cast
them
into
the
fire
,
and
they
are
burned
.
This
(
saith
he
)
is
the
state
and
condition
of
the
damned
,
They
are
burned
:
that
is
,
they
are
alwayes
burning
:
When
a
thousand
years
are
past
,
as
it
was
at
first
,
so
it
is
still
,
they
are
burned
:
after
a
thousand
thousand
years
more
,
as
it
was
before
,
so
it
is
still
,
they
are
burned
:
If
after
millions
of
years
,
the
question
was
asked
,
What
is
now
their
state
and
condition
,
what
do
they
?
What
suffer
they
?
how
doth
it
fare
with
them
?
there
can
be
no
other
answer
returned
,
bu●
they
are
burned
:
continually
,
and
eternally
burning
.
Socinians
say
,
There
will
come
a
time
,
when
the
fallen
Angels
,
and
the
wickedst
men
,
shall
be
freed
from
infernal
torments
.
And
Augustine
speaks
of
some
such
merciful
men
in
Aug.
l.
21.
c.
17.
&c.
18.
c.
19
c.
20.
c.
21.
c.
22.
de
Civitate
D●i
.
his
time
.
And
Origen
held
and
taught
,
that
not
only
impenitent
Christians
,
but
even
Pagans
and
Devils
after
the
term
of
a
thousand
years
,
should
be
released
out
of
Hell
,
and
become
as
bright
Angels
in
heaven
,
as
they
were
before
.
But
these
dangerous
fancies
,
and
ungrounded
opinions
fall
flat
before
(
the
clear
evidence
of
)
those
sad
and
serious
truths
,
that
I
have
now
tendered
to
your
consideration
.
And
thus
I
have
shewed
you
the
difference
between
our
Fire
and
H●ll
fire
.
Now
O
ye
Citizens
of
London
,
who
truly
fear
the
Lord
,
and
who
are
united
to
Christ
by
faith
,
know
for
your
everlasting
comfort
and
support
,
that
Christ
has
secured
you
from
infernal
Fire
,
from
everlasting
Fire
,
from
unquenchable
Fire
,
from
eternal
Fire
,
and
from
the
Worm
that
never
dieth
:
as
you
may
see
clearly
and
fully
,
by
comparing
the
Scriptures
in
John
3.
17.
18
,
36.
Luke
1.
68
,
69
,
70
,
71
,
74.
Rom.
6.
ult.
Chap.
8.
1.
31
,
32
,
33
,
34
,
35.
37.
1
Cor.
3.
21
,
22
,
23.
Chap.
15.
54
,
55
,
56
,
57
,
58.
1
Thess.
1.
ult.
Rev.
20.
5
,
6.
the
Margent
together
.
Christ
by
his
blood
hath
quenched
the
violence
of
infernal
flames
,
so
that
they
shall
never
scorch
you
,
nor
burn
you
,
hurt
you
,
nor
harm
you
.
Nebuchadnezzars
Fiery
Furnace
,
was
a
Type
of
Hell
(
say
some
)
Now
look
as
the
three
Children
(
or
rather
Champions
)
had
not
one
hair
of
their
heads
sindged
in
that
Fiery
Furnace
,
so
Hell
Fire
shall
never
singe
one
hair
of
your
heads
.
Your
interest
in
Christ
,
is
a
noble
and
sufficient
security
to
you
against
the
flames
of
Hell
.
Pliny
saith
,
that
nothing
in
the
world
,
will
so
soon
quench
fire
,
as
Salt
and
Blood
:
and
therefore
in
many
Countreys
where
they
can
get
plenty
of
blood
,
they
will
use
salt
and
b●ood
,
rather
than
Water
,
to
quench
the
Fire
.
If
you
cast
water
on
the
Fire
,
the
Fire
will
quickly
work
it
out
;
but
if
you
cast
blood
upon
it
,
it
will
damp
it
in
a
moment
.
O
Sirs
,
Christs
blood
has
so
quenched
the
flames
of
Hell
,
that
they
shall
never
be
able
to
scorch
or
burn
those
souls
that
are
interested
in
him
.
The
effusion
of
Christs
blood
is
so
rich
and
available
(
saith
my
Author
)
Leo
de
Pas
.
Serm.
12.
c.
4.
that
if
the
whole
multitude
of
captive
sinners
would
believe
in
their
Redeemer
,
not
one
should
be
detained
in
the
Tyrants
Chains
.
All
those
spots
that
a
Christian
finds
in
his
own
heart
,
shall
first
or
last
,
be
washed
out
in
the
blood
of
the
Lamb.
1
John
1.
7.
The
blood
of
Jesus
Christ
his
Son
cleanseth
us
from
all
our
sins
.
Now
such
as
are
washed
and
cleansed
from
their
sins
in
the
blood
of
Jesus
,
such
shall
never
experimentally
know
,
what
everlasting
burnings
,
or
a
devouring
Fire
means
.
Such
as
are
washt
in
Christs
blood
,
needs
no
purifying
by
Hells
flames
.
Pliny
saith
of
Polium
,
that
it
is
a
preservative
against
Serpents
.
S●re
I
am
,
that
th●
blood
of
Christ
is
an
effectual
preservative
against
all
infernal
Serpents
and
infernal
torments
.
You
believing
Citizens
,
who
have
set
up
God
as
the
object
N●ro
ha●l
a
Shirt
made
o●
a
Salamanders
●kin
,
so
that
i●
he
did
walk
through
the
fire
in
it
,
it
would
keep
him
from
burning
.
O
Sirs
,
Christ
is
the
true
Sa●amanders
skin
,
that
will
certainly
keep
every
gracious
soul
from
burning
in
everlasting
flames
.
of
your
fear
,
and
whose
hearts
are
enflamed
with
love
to
Christ
;
know
for
your
everlasting
refreshment
,
that
Christ
has
freed
you
,
and
secured
you
from
everlasting
Fire
,
from
unquenchable
Fire
,
from
eternal
Fire
;
and
therefore
bear
up
sweetly
,
bear
up
cheerfully
under
that
Fiery
dispensation
that
has
past
upon
you
.
What
is
the
burning
of
your
houses
,
and
substance
,
to
the
burning
of
bodies
and
souls
in
Hell
?
What
was
the
Fire
of
London
,
to
infernal
Fire
?
What
is
a
Fire
of
four
or
five
dayes
continuance
,
to
that
everlasting
Fire
,
to
that
unquenchable
Fire
,
to
that
eternal
Fire
that
you
have
deserved
;
and
that
free-Grace
hath
preserved
you
from
.
A
frequent
and
serious
consideration
o●
Hell
Fire
,
(
as
I
have
opened
it
unto
you
)
and
of
your
happy
deliverance
from
it
,
may
very
well
bear
and
cheer
up
your
hearts
under
all
your
greatest
sufferings
by
that
dreadful
Fire
,
that
has
turned
beloved
London
into
a
ruinous
heap
.
Sir
,
You
have
been
a
discoursing
about
hellish
torments
;
but
for
the
further
clearing
up
of
the
truth
,
we
desire
your
serious
Answer
to
this
sad
Question
,
viz.
How
will
it
stand
with
the
unspotted
Holiness
,
Justice
and
Object
.
Righteousness
of
God
,
to
punish
a
temporary
offence
with
eternal
punishments
?
for
the
evil
of
punishment
should
be
but
commensurate
to
the
evil
of
sin
.
Now
what
proportion
is
there
betwixt
finite
and
infinite
?
Why
should
the
sinner
lye
in
hellish
torments
for
ever
and
ever
,
for
sinning
but
a
short
time
,
a
few
years
in
this
world
?
I
judge
it
very
necessary
,
to
say
something
to
this
important
Answ.
Question
,
before
I
come
to
discourse
of
those
Duties
that
are
incumbent
upon
those
Citizens
whose
houses
are
turned
into
a
ruinous
heap
:
and
therefore
take
me
thus
,
First
,
Gods
Will
is
the
Rule
of
Righteousness
,
and
therefore
what
he
do●h
or
shall
do
,
must
needs
be
righteous
.
He
is
Lord
of
all
;
he
hath
a
Soveraign
Right
and
an
absolute
Supremacy
over
the
creature
:
he
is
the
only
Potentate
,
King
of
Kings
,
and
Lord
of
Lords
:
he
is
the
Judge
of
1
Tim.
1.
15.
Gen.
18.
25.
the
whole
world
.
And
shall
not
the
Judge
of
all
the
earth
do
right
?
But
,
S●condly
,
I
answer
,
There
is
a
Principle
in
man
to
sin
eternally
:
and
therefore
it
is
but
just
with
God
,
if
he
punish
him
eternally
.
The
duration
of
torment
,
respects
the
disposition
of
the
delinquent
.
Poenae
singulorum
inaequales
intentione
,
Aqain
.
poenae
omnium
aequales
duratione
.
If
the
sinner
should
live
ever
,
●e
would
dishonor
God
ever
,
and
crucifie
the
Lord
of
Glory
ever
,
and
grieve
the
Spirit
of
Grace
ever
,
and
transgress
a
righteous
Law
ever
;
and
therefore
't
is
just
with
God
to
punish
such
sinners
for
ever
.
If
the
sinner
might
live
eternally
,
●t
si
p●ccato●●
aeternum
vi●●●●t
in
aeter●●m
p●ccaret
.
he
would
sin
eternally
,
if
he
might
live
still
,
he
would
sin
still
.
Though
the
sinner
loses
his
life
,
yet
he
dos
not
lose
his
will
to
sin
.
Sinners
sin
as
much
as
they
can
,
and
as
long
as
they
can
;
and
did
not
the
grave
put
a
stop
to
their
lusts
,
〈◊〉
si
v●li●
〈…〉
.
their
hearts
would
never
put
a
stop
to
their
lusts
.
The
sinner
sins
in
his
eternity
,
and
God
punishes
in
his
eternity
.
The
sinner
never
loses
his
will
to
sin
;
his
will
to
sin
is
everlasting
;
and
therefore
't
is
but
just
with
God
,
that
his
punishment
should
be
everlasting
.
A
will
to
sin
is
sin
in
Gods
account
.
God
looks
more
at
the
will
,
than
at
the
deed
;
and
therefore
that
being
lasting
,
the
punishment
must
be
so
.
The
mind
and
intention
of
the
sinner
,
is
to
sin
everlastingly
,
eternally
:
if
the
sinner
should
live
alwayes
,
he
would
sin
alwayes
;
and
therefore
as
one
saith
,
Quia
mens
in
hac
vita
Gregory
.
nunquam
voluit
carere
peccato
,
justum
est
,
&
nunquam
caret
supplicio
.
Because
the
mind
of
man
in
this
life
,
would
never
be
without
sin
,
it
is
just
that
it
should
never
be
without
punishment
in
the
life
to
come
.
Many
of
the
men
of
the
old
world
lived
eight
or
nine
hundred
years
,
and
yet
faith
and
repentance
was
hid
from
their
eyes
:
that
patience
,
forbearance
,
long-suffering
,
gentleness
and
goodness
,
which
should
1
Pet.
3.
20.
have
lead
them
to
aspeedy
repentance
,
to
a
serious
repentance
,
to
a
thorough
repentance
,
to
that
repentance
that
was
never
to
be
repented
of
;
was
only
made
use
of
to
patronize
their
lewdness
and
wickedness
.
This
is
certain
wicked
men
left
to
themselves
,
will
never
be
weary
of
their
Peccant
i●
aeter●o
s●o
,
ergo
p●●i●●t●r
in
aeter●o
Dei
.
August●ne
.
The
sinner
alwayes
sinned
in
his
eternity
,
therefore
he
shall
alwayes
be
punished
in
Gods
eternity
.
sins
,
nor
never
repent
of
their
sins
,
and
therefore
God
will
never
be
weary
of
plaguing
them
,
nor
never
repent
of
punishing
th●m
.
The
sinner
never
leaves
his
sin
,
till
sin
first
leaves
him
:
did
not
death
put
a
stop
to
his
sin
,
he
would
never
cease
from
sin
.
This
may
be
illustrated
by
a
similitude
thus
,
A
company
of
Gamesters
resolve
to
play
all
night
,
and
accordingly
they
sit
down
to
Chess
,
Tables
,
or
some
other
Game
,
their
Candle
accidentally
,
or
unexpectedly
goes
out
,
or
is
put
out
,
or
burnt
out
,
their
Candle
being
out
,
they
are
forced
to
give
over
their
Game
,
and
go
to
bed
in
the
dark
;
but
had
the
Candle
lasted
all
night
,
they
would
have
played
all
night
.
This
is
every
sinners
case
,
in
regard
of
sin
,
did
not
death
put
out
the
candle
of
life
,
the
sinner
would
sin
still
.
Should
the
sinner
live
for
ever
,
he
would
sin
for
ever
;
and
therefore
it
is
a
righteous
thing
with
God
,
to
punish
him
for
ever
in
hellish
torments
.
Every
impenitent
sinner
would
sin
to
the
dayes
of
eternity
,
if
he
might
but
live
to
the
dayes
of
eternity
,
Psal.
74.
10.
O
God
how
long
shall
the
adversary
reproach
?
Shall
the
enemy
blaspheme
thy
name
for
ever
.
For
ever
and
evermore
;
or
for
ever
and
yet
:
(
for
so
the
Hebrew
loves
to
exaggerate
)
as
if
the
sinner
,
the
blasphemer
,
would
set
a
term
of
duration
longer
than
eternity
to
sin
in
.
The
Psalmist
implicitely
saith
,
Lord
,
if
thou
dost
but
let
them
alone
for
ever
,
they
will
certainly
blaspheme
thy
name
for
ever
and
ever
.
I
have
read
of
the
Crocodile
,
that
he
knows
no
Maximum
quod
sic
,
he
is
alwayes
growing
bigger
and
bigger
,
and
never
comes
to
a
certain
pitch
of
Monstrosity
so
long
as
he
lives
.
Quam
diu
vivit
crescit
.
Every
habituated
sinner
would
(
if
he
were
let
alone
)
be
such
a
Monster
,
perpetually
growing
worser
and
worser
.
But
,
Thirdly
,
I
answer
,
That
God
against
whom
they
have
sinned
is
an
infinite
and
eternal
good
.
Now
a
finite
creature
can't
bear
an
infinite
punishment
intensively
,
and
therefore
he
must
bear
it
extensively
.
They
have
sinned
impenitently
against
an
infinite
Maj●sty
,
and
accordingly
their
Sin
is
〈◊〉
De●m
〈◊〉
against
an
infi●ite
Majesty
.
punishment
must
be
infinite
.
Now
because
it
cannot
be
infinite
,
in
r●gard
of
the
degree
,
men
being
but
finite
creatures
,
and
so
no
cap●ble
of
infinite
torments
at
one
time
:
therefore
their
punishment
must
be
infinite
in
the
length
and
continuance
of
it
.
What
is
wanting
in
torment
,
m●st
be
made
up
in
time
.
Every
sin
is
of
an
infinite
nature
,
because
of
the
infinite
dignity
of
the
person
against
whom
it
is
committed
;
and
therefore
it
deserveth
an
infinite
pun●shment
;
which
b●cause
it
can't
be
infinite
secundum
intentionem
,
in
the
intention
and
greatness
of
it
:
It
r●maineth
that
it
should
be
infinite
,
secundum
durationem
,
in
r●spect
of
the
d●ration
and
V●de
August
.
l.
21.
c.
11.
de
C●v●tate
De.
●ontinuance
of
the
same
.
Mark
,
all
punishments
o●g●t
to
be
levied
according
to
the
dignity
of
him
,
against
whom
the
offence
is
committed
.
Words
against
common
persons
,
bear
but
common
actions
;
words
against
Noble
men
,
are
scandala
magnatum
,
great
sca●dals
;
but
words
against
Princes
,
are
Treason
.
So
the
dignity
o●
the
pe●son
against
whom
sin
is
committed
,
dos
exceedingly
aggravate
the
sin
.
To
strike
an
inferiour
man
,
is
matter
of
Arrest
,
but
to
strike
a
King
,
is
matter
of
death
.
Now
what
an
infinite
distance
and
disproportion
,
is
there
between
the
Lord
of
Hosts
and
such
poor
crawling
Worms
as
we
are
,
he
being
holiness
,
and
we
sinfulness
;
he
fulness
,
and
we
emptiness
;
he
omnipotency
,
and
we
impotency
;
he
Majesty
,
and
we
vanity
;
he
(
instar
omnium
)
all
in
all
,
and
we
nothing
at
all
.
Now
to
sin
against
such
an
infinite
glorious
Majesty
,
deserves
infinite
punishment
.
But
,
Fourthly
,
I
answer
,
Though
the
act
of
sin
be
transient
,
yet
it
leaveth
such
a
stain
upon
the
soul
,
as
is
permanent
,
and
continueth
in
it
evermore
,
and
evermore
it
disposeth
the
sinner
unto
sin
(
if
it
be
not
pardoned
and
purged
out
by
mercy
and
Grace
)
and
therefore
it
is
but
just
,
that
this
perpetual
purpose
of
sinning
,
should
be
punished
with
perpetuity
A●
long
as
the
guilt
of
sin
remains
,
punishments
and
torments
will
remain
.
of
pain
.
The
guilt
and
stain
of
sin
,
of
its
own
nature
,
and
unpardoned
,
endures
eternally
upon
the
soul
;
and
therefore
what
can
follow
,
but
eternal
torments
.
The
lasting
continuance
of
sin
,
is
remarkably
deseribed
by
the
Prophet
Jeremiah
,
Chap.
17.
1.
The
sin
of
Judah
is
written
with
a
Pen
of
Iron
,
and
with
the
point
of
a
Diamond
;
it
is
graven
upon
the
table
of
their
hearts
.
Not
only
written
,
but
engraven
that
no
hand
can
deface
it
.
Slight
not
the
commission
of
any
sin
,
it
perishes
not
with
the
acting
.
The
least
vanity
hath
a
perpetuity
,
nay
,
an
eternity
of
guilt
upon
it
.
Sin
leaving
a
blot
in
the
soul
,
brings
the
matter
of
Hell
fire
,
is
eternally
punished
,
because
there
is
still
matter
for
that
everlasting
fire
to
work
upon
.
But
,
Fifthly
,
I
answer
,
Though
death
put
an
end
to
mens
lives
,
yet
not
to
sins
.
Hell
is
as
full
of
sin
,
as
it
is
of
punishment
or
torment
.
Though
the
Schoolmen
determine
,
that
after
this
life
,
men
are
capable
neither
of
merit
nor
demerit
;
and
therefore
by
their
sins
do
not
incurr
a
greater
measure
of
punishment
;
yet
they
grant
,
that
they
sin
still
.
Though
when
the
creature
is
actually
under
the
sentence
of
condemnation
,
the
Law
ceases
to
any
further
punishment
,
yet
there
is
an
obligation
to
the
precepts
of
the
Law
still
.
Though
a
man
be
bound
only
to
the
curse
of
the
Law
,
as
he
is
a
sinner
,
yet
he
is
bound
to
the
precept
of
the
Law
,
as
he
is
a
creature
:
so
that
though
the
demerit
of
sin
ceaseth
after
death
,
yet
the
nature
of
sin
remaineth
:
though
by
sinning
they
do
not
incurr
a
higher
and
a
greater
degree
of
punishment
,
yet
as
they
continue
sinning
,
so
it
is
just
with
God
,
there
should
be
a
continuation
of
the
punishment
already
inflicted
.
But
,
Sixthly
,
I
answer
,
It
is
no
injustice
in
God
,
to
punish
temporal
offences
with
perpetual
torments
.
God
measureth
the
punishment
,
by
the
greatness
of
the
offence
,
and
not
by
the
time
wherein
the
sin
was
acted
.
Murder
,
Adultery
,
Sacriledge
,
Treason
,
and
the
like
capital
crimes
,
are
doomed
in
the
Judicatories
of
men
,
to
death
without
mercy
,
and
sometimes
to
perpetual
imprisonment
,
or
to
perpetual
banishment
;
and
yet
these
high
offences
were
committed
and
done
in
a
short
time
.
Now
this
bears
a
proportion
with
eternal
torments
.
O
Sirs
,
if
the
offences
committed
against
God
,
be
infinitely
heinous
,
why
may
not
the
punishment
be
infinitely
lasting
.
Sinners
offences
,
as
Austin
well
observes
,
are
not
to
be
measured
temporis
longitudine
,
Aug.
de
C●v●t
.
D●●
,
l.
1.
c.
11.
by
the
length
of
time
wherein
they
were
done
:
but
iniquitatis
magnitudine
,
by
the
foulness
of
the
crime
:
and
if
so
,
then
God
is
just
in
binding
the
sinner
in
everlasting
chains
.
We
must
remember
,
that
God
is
a
great
and
a
glorious
God
,
and
that
he
is
an
omniscient
and
an
omnipotent
God
,
and
that
he
is
a
mighty
,
yea
,
an
almighty
God
,
and
that
he
is
a
●oly
and
a
just
God
,
and
that
he
is
(
out
of
Christ
)
an
incomprehensible
,
incommunicable
,
and
very
terrible
God
,
and
that
he
is
an
infinite
,
eternal
,
and
independent
God
.
And
Heb.
12.
29.
30.
we
must
remember
,
that
man
is
a
shaddow
,
a
bubble
,
a
vapour
,
a
dream
,
a
base
,
vile
,
sinful
,
worthless
Worm
.
Now
these
things
being
considered
,
must
we
not
confess
,
that
eternity
it self
,
is
too
short
a
space
,
for
God
to
revenge
himself
on
sinners
in
.
But
,
Seventhly
and
lastly
,
I
answer
,
Such
sinners
have
but
what
they
chose
.
Whilest
they
lived
under
the
means
of
Grace
,
the
God
of
Grace
sat
before
them
Heaven
and
Hell
,
Glory
Deut.
11.
26
,
27.
Chap.
30
15.
Heb.
2.
2
,
3.
Chap.
10.
28
,
29.
John
3.
14
,
15
,
16
,
17
,
36.
Chap.
1.
11.
and
misery
,
eternal
life
,
and
eternal
death
;
so
that
if
they
eternally
miscarry
,
they
have
none
to
blame
but
themselves
,
for
choosing
Hell
rather
than
Heaven
,
misery
rather
than
glory
,
and
eternal
death
,
rather
than
eternal
life
.
Ah
how
treely
,
how
fully
,
how
frequently
,
how
graciously
,
how
gloriously
,
hath
Christ
been
offered
in
the
Gospel
to
poor
sinners
,
and
yet
they
would
not
choose
him
,
they
would
not
close
with
him
,
they
would
not
embrace
him
,
nor
accept
of
him
,
nor
enter
into
a
marriage
Covenant
with
him
,
nor
resign
themselves
up
to
him
,
nor
part
with
their
lusts
to
enjoy
him
:
They
would
not
come
to
Christ
,
that
they
might
have
John
5.
40.
Mat●h.
22.
2
,
3
,
4
,
5.
2
Cor.
4.
3
,
4.
life
;
they
slighted
infinite
mercy
,
and
despised
the
riches
of
Grace
,
and
trode
under
foot
the
blood
of
the
everlasting
Covenant
,
and
scorned
the
offers
of
eternal
salvation
;
and
therefore
't
is
but
just
,
that
they
should
lye
down
in
everlasting
sorrows
.
How
can
that
sinner
be
saved
,
that
still
refuses
salvation
?
How
can
mercy
save
him
,
that
will
not
be
saved
by
mercy
?
yea
,
how
can
Christ
save
such
a
man
,
that
will
not
be
saved
by
him
?
All
the
world
can't
save
that
man
from
going
to
Hell
,
who
is
peremptorily
resolved
,
that
he
will
not
go
to
Heaven
.
Sinners
have
boldly
and
daily
refused
eternal
life
,
eternal
mercy
,
eternal
glory
;
and
therefore
't
is
but
just
,
that
th●y
should
endure
eternal
misery
.
And
let
thus
much
suffice
for
answer
to
the
Objection
.
But
Sir
,
pray
what
are
those
duties
that
are
incumbent
upon
Quest.
those
that
have
been
burnt
up
,
and
whose
habitations
are
n●w
laid
in
its
ashes
?
I
answer
,
They
are
these
that
follow
.
Answ.
First
,
See
the
hand
of
the
Lord
in
this
late
dreadful
fire
,
acknowledge
the
Lord
to
be
the
Author
of
all
Judgements
,
and
of
this
in
particular
.
'T
is
a
high
point
of
Christian
Prudence
Lev.
26.
41.
Mich.
7.
9.
and
Piety
,
to
acknowledge
the
Lord
to
be
the
Author
of
all
personal
or
National
sufferings
that
b●fall
us
,
Jer.
9.
12.
Who
is
the
wise
man
that
may
understand
this
?
for
what
the
Land
perisheth
,
and
is
burnt
up
like
a
Wilderness
that
none
passeth
through
.
It
is
very
great
wi●dom
to
know
from
whom
all
our
afflictions
come
;
and
for
what
all
our
affl●ctions
come
upon
us
.
God
looks
that
we
should
observe
his
hand
in
all
our
sufferings
.
Hear
the
rod
,
and
who
hath
appointed
it
.
God
challenges
all
sorts
of
afflictions
,
as
his
own
special
Administration
,
Mich.
6
9.
See
this
Text
fully
opened
in
my
first
Epistle
to
my
Treatise
on
●loset
Prayer
.
Amos
3.
6.
Is
there
any
evil
in
the
City
,
and
the
Lord
hath
not
done
it
?
I
form
the
light
,
and
create
darkness
;
I
make
peace
,
and
create
evil
,
I
the
Lord
do
all
th●se
things
,
Isa.
45.
7.
God
takes
it
very
hainously
,
and
looks
upon
it
as
a
very
great
indignity
that
is
put
upon
his
Power
,
Providence
and
Justice
,
when
men
will
neither
see
nor
acknowledge
his
hand
in
those
sore
afflictions
and
sad
sufferings
,
that
he
brings
upon
them
:
Of
such
the
Prophet
Isaiah
complains
,
Chap.
26.
11.
Lord
when
thy
hand
is
lifted
up
,
they
will
not
see
.
The
hand
,
the
power
of
the
Lord
was
so
remarkable
and
conspicuous
in
the
Judgements
that
were
inflicted
upon
them
,
as
might
very
well
wring
an
acknowledgement
out
of
them
,
that
it
was
the
Lord
that
had
stirred
his
wrath
and
indignation
against
them
:
and
yet
they
wilfully
and
desperately
shut
their
eyes
against
all
the
severities
of
God
,
and
would
not
behold
that
dreadful
hand
of
his
that
was
stretched
out
against
them
.
O
Sirs
,
God
looks
upon
himself
as
reproached
and
slandered
,
by
such
who
will
not
see
his
hand
in
the
amazing
Judgements
that
he
inflicts
upon
them
,
Jer.
5.
12.
They
have
belied
the
Lord
,
and
said
it
is
not
he
:
or
as
the
Hebrew
runs
,
he
is
not
.
Such
was
the
Atheism
of
the
Jews
,
that
they
slighted
divine
warnings
,
and
despised
all
those
dreadful
threatnings
(
of
the
Sword
,
Famine
and
Fire
)
which
should
have
lead
them
to
repentance
,
and
so
tacitely
said
,
the
Lord
is
not
God
:
such
who
either
say
,
that
God
is
not
omniscient
,
or
that
he
is
not
omnipotent
,
or
that
he
is
not
so
just
,
as
to
execute
the
Judgements
that
he
has
threatned
.
Such
belie
the
Lord
,
such
deny
him
to
be
God
.
Many
feel
the
rod
,
that
cannot
hear
it
;
and
many
experience
the
smart
of
the
rod
,
that
don't
see
the
hand
that
holds
the
rod
;
and
this
is
sad
.
How
can
the
natural
man
without
faiths
prospective
,
look
so
high
,
as
to
see
the
hand
of
the
Lord
in
wasting
and
destroying
Judgements
.
By
common
experience
we
find
,
that
natural
men
are
mightily
apt
to
father
the
evil
of
all
their
sufferings
upon
secondary
causes
:
sometimes
they
cry
out
,
this
is
from
a
distemper
in
nature
,
and
at
other
times
they
cry
out
,
this
is
from
a
bad
Air
:
Sometimes
they
cry
out
of
the
malice
,
Plots
,
envy
and
rage
of
men
;
and
at
other
times
they
cry
out
of
Stars
,
Chance
and
Fortune
,
and
so
fix
upon
any
thing
,
rather
than
the
hand
of
God
.
But
now
a
gracious
Christian
under
all
his
sufferings
,
he
overlooks
all
secondary
causes
,
and
fixes
his
eye
upon
the
hand
of
God
.
You
know
what
Joseph
said
to
his
unnatural
Brethren
,
who
fold
him
Gen.
45.
7.
for
a
slave
;
Non
vos
,
sed
Deus
;
'T
was
not
you
,
but
God
that
sent
me
into
Aegypt
.
Job
met
with
many
sore
losses
and
sad
crosses
,
but
under
them
all
,
he
over-lookt
all
instruments
,
all
secondary
causes
;
he
over-looks
the
Sabeans
,
and
the
Chaldeans
,
and
Satan
,
and
fixes
his
eye
upon
the
hand
of
God
:
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
;
blessed
be
Job
1.
21.
the
name
of
the
Lord
.
Judas
,
and
Annas
,
and
Caiaphas
,
and
Pilate
,
and
Herod
,
and
the
bloody
Souldiers
,
had
all
a
deep
hand
in
the
sufferings
of
Christ
,
but
yet
he
over-looks
them
all
,
and
fixes
his
eye
upon
his
fathers
hand
.
The
cup
which
my
Father
hath
given
me
,
shall
I
not
drink
it
.
This
cup
was
John
18.
11.
the
cup
of
his
sufferings
.
Now
in
all
his
sad
sufferings
h●
had
still
an
eye
to
his
Fathers
hand
.
Let
us
in
all
our
sufferings
write
after
this
Copy
that
Christ
has
set
before
us
But
of
this
I
have
spoken
very
largely
already
;
and
therefore
let
this
touch
suffice
here
.
Secondly
,
Labour
to
justifie
the
Lord
in
all
that
he
has
done
:
Say
,
the
Lord
is
righ●eous
,
though
he
hath
laid
your
City
desolate
.
When
Jerusalem
was
laid
desolate
,
and
the
Wall
thereof
broken
down
,
and
the
Gates
thereof
were
burnt
with
fire
;
Nehemiah
justifies
the
Lord
,
Chap.
9.
33.
Howbeit
,
thou
art
just
in
all
that
is
brought
upon
us
,
for
thou
N●h●m
.
1.
4.
So
Ma●●●c●us
the
Emperour
justified
God
,
when
he
saw
his
Wife
and
Children
butchered
before
his
eyes
by
the
Tray●or
Phocas
,
and
knew
that
h●mself
should
soon
after
be
stewed
in
his
own
Broth
;
cryed
out
,
Just
art
thou
O
Lord
,
and
just
are
all
thy
Judgements
.
hast
done
right
,
but
we
have
done
wickedly
.
The
same
Spirit
was
upon
Jeremiah
,
Lam.
1.
1
,
4
,
8.
How
doth
the
City
sit
solitary
,
that
was
full
of
people
?
H●w
is
she
become
as
a
Widow
?
She
that
was
great
among
the
Nations
,
and
Princ●ss
among
the
Provinces
?
How
is
she
become
tributary
?
The
wayes
of
Zion
do
mourn
,
because
none
come
to
the
solemn
feasts
:
all
her
Gates
are
desolate
;
her
Priests
sigh
,
her
Virgins
are
afflicted
,
and
she
is
in
bitterness
.
The
Lord
is
righteous
,
for
I
have
rebelled
against
his
commandment
.
The
same
Spirit
was
upon
David
,
Psal.
119.
75.
I
know
,
O
Lord
,
that
thy
Judgements
are
right
,
and
that
thou
in
faithfulness
hast
afflicted
me
.
So
Psal
145.
17.
The
Lord
is
righteous
in
all
his
wayes
,
and
holy
in
all
his
works
.
This
Maxim
we
must
live
and
dye
by
,
though
we
don't
alwayes
see
the
reason
of
his
proceedings
.
'T
is
granted
on
all
hands
,
that
voluntas
Dei
est
summa
,
perfectissima
,
&
infallibilis
Regula
divinae
justitiae
,
&
Deus
sibi
ipsi
lex
est
.
The
will
of
God
is
the
chiefest
,
the
most
perfect
and
infallible
Rule
of
Divine
Justice
;
and
that
God
is
a
Judge
to
himself
.
Shall
Gen.
18.
25.
not
the
Judge
of
all
the
earth
do
right
?
In
this
Negative
question
,
is
emphatically
implyed
,
an
Affirmative
Position
:
which
is
,
that
God
above
all
others
,
must
and
will
do
right
;
because
from
his
Judgement
there
is
no
appeal
.
Abraham
considering
the
Nature
and
Justice
of
God
,
was
confidently
assured
,
that
God
could
not
do
otherwise
but
right
.
Hath
God
turn'd
you
out
of
house
and
home
,
and
marred
all
your
pleasant
things
,
and
stript
you
naked
as
the
day
wherein
you
were
born
:
yes
.
Why
if
he
hath
,
he
hath
done
you
no
wrong
:
he
can
do
you
no
wrong
:
he
is
a
Law
to
himself
:
and
his
righteous
Will
is
the
Rule
of
all
Justice
.
God
can
as
soon
cease
to
be
,
as
he
can
cease
to
do
that
which
is
just
and
right
.
So
Psa.
97.
2.
Clouds
and
darkness
are
round
about
him
;
Righteousn●ss
and
Judgement
are
the
habitation
of
his
throne
.
Clouds
and
dar●n●ss
,
notes
the
terribleness
of
Gods
administrations
:
though
God
be
very
terrible
in
his
administrations
,
yet
righteousness
and
judg●ment
are
the
habitation
of
his
Throne
.
It
hath
been
a
day
of
Gods
wrath
in
London
,
a
day
of
trouble
and
distress
,
a
day
of
wasting
and
desolation
,
a
day
of
darkness
and
gloominess
,
a
day
of
clouds
Zeph.
1.
15.
and
thick
darkness
,
as
it
was
once
in
Jerusalem
:
yet
righteousness
and
judgement
are
the
habitation
of
his
Throne
:
or
as
it
may
be
translated
,
are
the
foundation
of
his
Throne
.
Gods
Seat
of
Judgement
,
is
alwayes
founded
in
righteousness
.
So
Daniel
9.
12.
And
he
hath
confirmed
his
words
which
he
spake
against
us
,
and
against
our
Judges
that
judged
us
,
by
bringing
upon
us
a
great
evil
:
for
under
the
whole
heaven
hath
not
been
done
,
as
hath
been
done
upon
Jerusalem
.
Ver.
14.
The
Lord
our
God
is
righteous
in
all
his
works
which
he
doth
;
for
we
obeyed
not
his
voice
.
God
is
only
righteous
,
he
is
perfectly
righteous
,
he
is
exemplarily
righteous
,
he
is
everlastingly
righteous
,
he
is
infinitely
righteous
,
and
no
unrighteousness
dwells
in
him
.
There
are
four
things
that
God
can't
do
:
Psal.
92.
15.
Job
36.
23.
1.
He
can't
lie
.
2.
He
can't
die
.
3.
He
ca'nt
deny
himself
:
Nor
4.
He
can't
look
upon
iniquity
,
and
not
loath
it
:
he
can't
behold
iniquity
and
approve
of
it
,
or
delight
in
it
.
God
has
a
Soverainty
over
all
your
persons
and
concernments
in
this
world
;
and
therefore
he
may
do
with
you
,
and
all
that
is
yours
as
he
pleaseth
:
upon
this
account
you
ought
to
say
,
The
Lord
is
righteous
,
though
he
hath
laid
your
habitations
desolate
,
and
burnt
up
your
houses
before
your
eyes
.
It
s
true
,
God
has
dealt
severely
with
London
;
but
he
might
have
dealt
more
severely
with
it
:
he
might
have
burnt
up
Lam.
3.
22.
every
house
;
and
he
might
have
consumed
every
inhabitant
in
Londons
flames
.
He
might
have
made
good
that
sad
word
upon
them
,
They
shall
go
from
one
fire
,
and
another
fire
shall
Ezek.
15.
7.
devour
them
.
The
Cit●zens
of
London
may
say
with
good
Ezra
,
God
hath
punished
us
less
than
our
iniquities
deserve
:
and
therefore
it
highly
concerns
them
to
say
,
The
Lord
is
righteous
.
All
that
God
doth
is
good
:
you
know
what
H●zekiah
said
,
2
Kings
20.
19.
Good
is
the
word
of
the
Lord
.
This
was
a
hard
word
,
a
sad
word
,
that
all
his
treasure
should
be
carried
unto
Babylon
,
and
his
Sons
also
,
and
made
Servants
there
:
and
yet
he
saith
,
Good
is
the
word
of
the
Lord
.
What
ever
God
doth
is
good
.
God
in
that
he
is
good
,
(
saith
One
)
Lu●her
in
Psalm
120.
can
give
nothing
,
do
nothing
,
but
that
which
is
good
;
others
do
frequently
,
he
cannot
possibly
.
Upon
this
account
also
it
concerns
us
to
say
,
The
Lord
is
righteous
,
though
our
See
more
of
this
in
my
Mute
Chr●stia●
.
City
be
laid
desolate
.
'T
is
better
to
be
under
a
fiery
Rod
,
than
to
be
wallowing
in
the
mire
of
sin
.
'T
is
better
that
London
should
be
laid
desolate
,
than
that
God
should
say
,
England
farwell
.
That
s
a
Christian
worth
Gold
,
who
can
seriously
,
heartily
and
habitually
say
,
The
Lord
is
righteous
,
though
all
our
pleasant
things
are
laid
desolate
.
I
would
say
,
the
Lord
is
righteous
;
but
by
this
fiery
dispensation
Object
.
I
am
turned
out
of
house
and
home
.
Now
in
answer
to
this
Objection
,
give
me
leave
to
enquire
,
Answ.
First
,
Whether
your
house
was
dedicated
to
the
Lord
by
fasting
and
prayer
,
or
not
?
If
it
were
only
dedicated
to
the
Deut.
20.
5.
service
of
sin
,
Satan
,
or
the
world
,
no
wonder
if
the
Lord
has
turned
it
into
a
heap
.
But
,
Secondly
,
Give
me
leave
to
enquire
,
Whether
you
had
set
up
Christ
,
and
holiness
,
and
holy
orders
in
your
house
or
no
?
See
Psal.
101.
Did
you
in
good
earnest
resolve
with
Joshua
,
That
you
and
your
house
would
serve
the
Lord
,
Josh.
24.
15.
If
not
,
no
wonder
,
if
the
Lord
has
laid
your
habitations
desolate
.
But
,
Thirdly
,
Give
me
leave
to
enquire
,
Whether
you
did
labour
and
endeavour
to
the
utmost
of
what
you
were
able
,
that
Christ
might
have
a
Church
in
your
house
or
no
?
Col.
4.
15.
Salute
the
Brethren
,
which
are
in
L●odicea
,
and
Nymphas
,
and
the
Church
which
is
in
his
house
:
that
is
,
saith
Dr.
Hammond
,
which
meets
together
in
his
house
.
1
Cor.
16.
19.
The
Churches
of
Asia
salute
you
.
Aquila
and
Priscilla
See
Dr.
Hammo●d
on
this
Scripture
.
V●d
.
B●sh
.
Dav
Cotto●
.
Beza
.
Scult●●us
,
Ambros
.
&c.
salute
you
much
in
the
Lord
,
with
the
Church
that
is
in
their
house
.
Philemon
v.
2.
And
to
our
beloved
Apphia
,
and
Archippus
our
fellow
Souldier
,
and
to
the
Church
in
thy
house
.
Philemons
house
was
a
publick
meeting-house
,
where
the
faithful
had
their
Assemblies
;
and
so
continued
for
many
years
after
,
as
Theodoret
and
others
witnesseth
.
Some
understand
this
last
Scripture
,
of
the
Church
which
kept
their
Assemblies
in
Philemons
house
.
Others
understand
it
of
his
household
,
which
was
as
a
little
Church
in
his
house
.
Rom.
16.
5.
Likewise
greet
the
Church
that
is
in
their
house
.
Chrysostome
by
the
Church
in
their
house
,
understands
their
Christian
Family
;
who
saith
he
,
were
so
godly
,
as
to
make
their
whole
house
the
Church
.
Origen
interpreteth
it
,
of
the
faithful
and
ready
Ministry
of
these
servants
of
the
Lord
,
in
entertaining
of
the
Saints
in
their
house
.
3.
Theophylact
thinketh
it
to
be
called
the
Church
in
their
house
,
because
the
faithfull
were
entertained
there
.
4.
But
beside
this
,
it
seemeth
that
their
house
was
a
place
for
the
Saints
to
Assemble
in
:
there
the
Congregation
used
to
come
together
.
Martyr
.
5.
The
last
thing
in
their
praise
,
was
that
they
had
a
Church
in
their
house
:
either
,
for
that
their
family
,
for
their
godly
order
observed
in
it
,
seemed
to
be
a
Church
,
or
else
for
the
faithful
gathered
together
in
their
house
,
to
celebrate
their
Assemblies
;
for
they
might
not
have
in
most
places
the
free
use
of
their
Christian
Religion
,
through
the
malice
of
the
Jewes
on
the
one
hand
,
and
the
rage
of
the
Gentiles
on
the
other
hand
.
Consult
Acts
13.
and
14.
Wilson
.
In
this
great
City
of
Rome
there
were
divers
Assemblies
of
Believers
,
which
were
held
in
some
private
mens
houses
,
where
they
might
meet
safest
;
the
state
then
,
and
some
hundred
years
after
,
not
permitting
them
any
publick
Temples
or
Auditories
to
meet
in
:
as
our
English
Annotators
observe
upon
the
place
.
In
each
particular
family
last
cited
,
there
was
a
Church
of
Christ
.
Now
have
you
burnt
Citizens
,
made
it
your
business
,
to
erect
a
Church
of
Christ
in
your
particular
families
;
if
so
,
well
it
is
with
you
,
though
you
have
lost
all
.
If
not
,
do'nt
wonder
that
God
has
laid
your
houses
desolate
.
Adam
had
a
Church
in
his
house
:
so
had
Abraham
,
and
Jacob
,
and
Joshuah
,
and
David
,
and
Cornelius
;
well
governed
Families
,
may
in
some
sense
be
well
reputed
Churches
.
The
house
of
George
Prince
of
Anhalt
,
for
the
good
orders
therein
observed
,
is
said
to
have
been
,
Eccl●sia
,
Academia
,
Curia
.
Ah
London
,
London
,
it
may
be
,
there
might
have
been
more
houses
standing
within
thy
Walls
,
than
now
there
is
,
if
every
particular
house
had
been
as
a
particular
Church
to
Christ
.
As
for
such
houses
where
there
were
no
exercises
of
Religion
;
as
for
such
houses
where
idleness
,
cheating
,
lying
,
cursing
,
swearing
,
slandering
,
gameing
,
drunkenness
,
uncleanness
and
riotousness
were
rampant
;
They
were
rather
the
Devils
Chappel
,
than
Christs
Church
;
and
therefore
it
was
just
with
God
to
lay
such
habitations
desolate
.
But
,
Fourthly
,
Give
me
leave
to
enquire
,
whether
you
were
friends
or
enemies
to
Gods
house
.
Now
Gods
house
is
his
2
Tim.
2.
20.
Num.
12.
7.
Josh.
1.
2.
Church
;
and
his
Church
is
his
house
:
Heb.
3.
5
,
6.
And
Moses
verily
was
faithful
in
all
his
house
,
as
a
servant
:
But
Christ
as
a
Son
,
over
his
own
house
;
whose
house
are
we
.
1
Pet.
2.
5.
Ye
also
as
lively
stones
are
built
up
a
spiritual
house
,
an
holy
Priesthood
,
to
offer
up
spiritual
Sacrifices
acceptable
to
God
by
Jesus
Christ
.
So
1
Tim.
3.
15.
That
thou
maist
know
how
thou
oughtest
to
behave
thy self
in
the
house
of
God
,
which
is
the
Church
of
the
living
God
,
the
pillar
and
ground
of
the
truth
.
Prov.
9.
1.
Wisdom
hath
builded
her
house
,
she
hath
hewen
out
her
seven
pillars
.
Wisdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chakmoth
,
the
Hebrew
word
is
Plural
,
wisdoms
:
Wisdoms
hath
built
her
a
house
.
By
Wisdoms
,
some
understand
the
Trinity
of
persons
,
but
most
Col.
2.
3.
conclude
,
that
by
wisdoms
is
meant
our
Lord
Jesus
Christ
,
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
.
The
word
is
Plural
for
honour
sake
.
As
Princes
write
,
we
command
:
the
Lord
Jesus
Christ
is
said
to
be
Wisdoms
in
the
Plural
number
,
to
note
,
that
he
is
the
soveraign
and
supream
wisdom
,
and
that
he
is
instead
of
all
wisdoms
,
and
comprehends
all
wisdoms
in
himself
:
all
the
world
being
●ools
in
comparison
of
him
.
Wisdoms
hath
built
her
a
house
.
1.
Some
take
this
house
to
be
the
Humane
nature
of
Christ
;
but
that
was
not
then
built
.
2.
Others
understand
it
of
the
work
of
Grace
in
mans
soul
:
but
this
Gal.
5.
22
,
23.
the
Spirit
commonly
works
in
this
house
,
by
the
Ministry
of
the
word
.
3.
Others
by
this
house
,
understand
Heaven
,
that
upper
house
,
that
house
of
State
,
in
which
Christ
saith
there
are
many
Mansions
;
but
this
can't
,
because
the
house
in
the
Text
,
is
such
a
house
,
to
which
Wisdom
doth
immediately
invite
,
and
call
all
her
guests
.
But
4.
and
lastly
,
Others
by
house
,
understand
the
Church
of
Christ
on
earth
,
for
the
Church
Militant
,
is
a
house
built
up
of
many
lively
stones
:
1
Pet.
2.
5.
and
with
these
I
close
.
Now
by
these
Scriptures
,
it
is
very
plain
,
that
Gods
house
is
his
Church
,
and
his
Church
his
house
.
Now
if
you
were
enemies
to
Gods
house
,
if
you
hated
his
house
,
and
designed
and
endeavoured
to
pull
down
his
house
;
no
wonder
that
the
Lord
has
laid
your
Mat.
23.
37
,
38.
Zech.
12.
2
,
3
,
6
,
9.
houses
desolate
.
Such
who
cry
out
concerning
his
house
,
rase
it
,
rase
it
,
even
to
the
foundation
thereof
,
Psal.
137.
7.
may
one
day
want
a
house
to
live
in
.
It
is
observable
,
that
in
private
houses
,
Christ
his
Apostles
and
particular
Churches
,
and
Primitive
Christians
frequently
used
to
meet
(
when
the
times
were
dangerous
,
(
Joh.
20.
19.
Then
the
same
day
at
evening
,
being
the
first
day
of
the
week
,
Luke
24.
33.
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
.
Verse
26.
And
after
eight
dayes
,
again
his
Disciples
were
within
,
and
Thomas
with
them
:
then
came
Jesus
,
the
doors
being
shut
,
and
stood
in
the
midst
,
and
said
,
Peace
be
unto
you
.
This
was
the
usual
manner
of
salutation
among
the
Jews
,
whereby
they
w●sh●d
one
another
all
happiness
and
prosperity
.
The
doors
of
the
room
where
they
were
together
were
shut
,
for
the
more
secrecy
and
security
,
to
avoid
danger
from
the
Jews
,
saith
D●
Hammond
on
the
words
,
Acts
1.
13
,
14.
And
when
they
were
come
in
,
they
went
See
the
Dutch
Annotations
.
up
into
an
upper
room
,
where
abode
both
Peter
,
and
James
,
and
John
,
and
Andrew
,
Philip
,
and
Thomas
,
Bartholomew
,
and
Matthew
,
James
the
Son
of
Alpheus
,
and
Simon
Z●lotes
,
and
Judas
the
brother
of
James
.
These
all
continued
with
one
accord
in
prayer
and
supplication
,
with
the
women
,
and
Mary
th●
Mother
of
Jesus
,
and
with
his
brethren
,
Acts
20.
7.
And
upon
the
first
day
of
the
week
,
when
the
Disciples
came
together
t●
break
bread
,
Paul
preached
unto
them
,
ready
to
depart
on
th●
morrow
,
and
continued
his
speech
until
midnight
.
Verse
8.
And
See
the
Dutch
Annotations
and
Diodation
on
Acts
20.
7
,
8
,
9
,
10
,
11
,
12.
here
were
many
lights
(
Gr.
many
Lamps
)
in
the
upper
chamber
whither
they
were
gathered
together
.
Verse
9.
And
there
sate
in
a
window
a
certain
young
man
named
Eutychus
being
fallen
into
a
deep
sleep
:
and
as
Paul
was
long
preaching
,
he
sunk
down
with
sleep
,
and
fell
down
from
the
third
loft
,
and
was
taken
up
dead
.
Verse
10.
And
Paul
went
down
and
fell
on
him
,
and
embracing
him
said
,
trouble
not
your selves
,
for
his
life
is
in
him
.
Verse
11.
When
he
therefore
was
come
up
again
,
and
had
broken
bread
,
and
eaten
,
and
talked
along
while
,
even
till
break
of
day
;
so
he
departed
,
Verse
12.
And
they
brought
the
young
man
alive
,
and
were
not
a
little
comforted
.
Acts
5.
42.
And
daily
in
the
Temple
,
and
in
every
house
,
they
ceased
not
to
teach
and
preach
Jesus
Christ
,
Acts
12.
12.
And
when
he
had
considered
the
See
Dr.
Hammond
on
the
words
,
&
the
English
Annotations
.
things
,
he
came
to
the
house
of
Mary
the
Mother
of
John
,
whose
surname
was
Mark
,
where
many
were
gathered
together
praying
.
(
or
where
many
thronged
to
pray
,
as
it
runs
in
the
Original
)
Acts
20.
20.
And
how
I
kept
back
nothing
that
was
profitable
unto
you
,
but
have
shewed
you
,
and
have
taught
you
publickly
,
and
from
house
to
house
.
Acts
28.
30
,
31.
And
Paul
Vide
Dr.
Hammond
of
Acts
28.
30
,
31.
dwelt
two
whole
years
in
his
own
hired
house
,
and
received
all
that
came
in
unto
him
:
Preaching
the
Kingdom
of
God
,
and
teaching
those
things
which
concern
the
Lord
Jesus
Christ
,
with
all
confidence
,
no
man
forbidding
him
.
Luke
10.
38
,
39.
Now
it
came
to
pass
,
as
they
went
,
that
he
entered
into
a
certain
Village
,
and
a
certain
woman
named
Martha
received
him
into
her
house
.
And
she
had
a
sister
called
Mary
,
which
also
sate
at
Jesus
feet
,
and
heard
his
word
.
Beloved
by
these
Scriptures
,
●is
most
evident
and
clear
,
that
our
Lord
Jesus
Christ
,
and
his
Disciples
and
Apostles
,
and
those
Christians
that
lived
in
their
times
,
did
frequently
meet
in
private
houses
,
and
there
performed
acts
of
publick
Worship
,
viz.
such
as
preaching
,
hearing
,
praying
,
breaking
of
bread
,
&c.
How
the
primitive
Christians
in
those
hot
times
of
persecution
,
met
in
the
nights
,
and
in
woods
,
and
houses
,
and
obscure
places
,
they
best
understand
,
who
have
r●ad
the
writings
of
Tertullian
,
Cyprian
,
Chrysostome
,
Theodoret
,
Austin
,
Eusebius
,
Justin
Martyr
,
Pliny
,
&c.
But
this
to
some
being
an
unpleasing
Theam
,
I
shall
not
enlarge
my self
upon
it
.
Only
remember
this
,
that
there
was
never
yet
any
Town
,
City
,
o●
Country
,
Kingdom
,
or
Common-wealth
,
that
did
ever
fare
the
worse
for
an
holy
praying
people
.
Frequent
and
fervent
prayer
,
be
it
in
publick
or
in
private
,
in
a
Synagogue
or
in
an
upper
Room
,
never
did
,
Jam.
5.
17
,
18.
nor
never
will
bring
misery
or
mischief
upon
those
places
,
where
such
exercises
are
kept
up
.
Such
Conventicles
of
good
fellowship
(
as
some
call
them
)
where
there
is
nothing
but
swearing
and
cursing
and
carousing
and
gaming
,
and
all
manner
of
filthiness
and
prophaneness
,
are
the
only
Conventicles
that
bring
desolating
Judgements
upon
Princes
,
People
and
Nations
,
as
is
most
evident
throughout
the
Scriptures
.
Take
two
texts
for
all
:
1
Sam.
12.
25.
But
if
ye
shall
still
do
wickedly
,
ye
shall
be
consumed
,
both
ye
and
your
Kings
.
When
Several
hundred
Scriptures
might
be
produced
,
to
make
good
the
Assertion
.
Remember
what
one
Achan
did
,
and
what
one
Manasseh
did
,
2
Kings
21.
11
,
12.
Eccles.
9.
18.
One
sinner
destroyeth
much
good
.
O
then
what
a
world
of
good
,
will
a
Rabble
of
sinners
destroy
!
Princes
and
people
continue
to
do
wickedly
together
,
then
they
shall
be
consumed
together
.
Zeph.
1.
12.
I
will
search
Jerusalem
with
candles
,
and
punish
the
men
that
are
settled
on
their
lees
;
that
say
in
their
heart
,
the
Lord
will
not
do
good
,
neither
will
he
do
evil
.
Verse
13.
Therefore
their
goods
shall
become
a
booty
,
and
their
houses
a
desolation
.
Verse
17.
And
I
will
bring
distress
upon
men
,
that
they
shall
walk
like
blind
men
,
because
they
sinned
against
the
Lord
;
and
their
blood
shall
be
poured
out
as
dust
,
and
their
flesh
as
the
dung
.
Verse
18
Neither
their
silver
nor
their
gold
shall
be
able
to
deliver
them
in
the
day
of
the
Lords
wrath
;
but
the
whole
Land
shall
be
devoured
by
the
fire
of
his
jealousie
:
for
he
shall
make
even
a
speedy
riddance
of
all
them
that
dwell
in
the
Land
.
Now
if
any
of
you
whose
houses
are
laid
desolate
,
have
had
your
spirits
imbittered
and
engaged
against
the
poor
people
of
God
,
for
practising
as
Christ
and
his
Apostles
did
;
Then
lay
your
hands
upon
your
mouths
,
and
say
,
the
Lord
is
righteous
,
though
he
has
turned
us
out
of
house
and
home
,
and
laid
all
our
pleasant
things
d●solate
.
Certainly
all
that
legal
and
ceremonial
holiness
of
places
which
we
read
of
in
the
Old
Testament
did
quite
vanish
and
expire
with
the
Types
,
when
Christ
who
is
the
substance
(
at
which
all
those
shadows
pointed
)
came
into
the
world
.
I
have
neither
faith
to
believe
nor
any
reason
to
see
,
that
there
is
in
any
separated
or
consecrated
places
for
Divine
Worship
,
any
such
legal
or
ceremonial
kind
of
holiness
,
which
renders
Duties
performed
there
,
more
acceptable
M●r●
.
●n
Rad.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pag●
.
unto
God
,
than
if
performed
by
the
same
persons
and
in
the
like
manne●
in
any
other
places
.
Doubtless
Christ
by
his
coming
in
the
flesh
,
hath
removed
all
distinction
of
places
through
legal
holiness
:
this
is
clear
by
the
Speech
of
our
Saviour
to
the
Samaritan
woman
,
concerning
the
abolishing
of
all
distinction
of
places
for
Worship
through
a
ceremonial
holiness
,
John
4.
21.
Jesus
saith
unto
her
,
woman
believe
me
,
the
hour
cometh
when
ye
shall
neither
in
this
Mountain
,
nor
yet
at
Jerusalem
worship
the
Father
.
The
publick
Worship
of
God
was
now
to
be
restrained
to
no
place
,
as
formerly
it
was
to
the
Temple
at
Jerusalem
.
That
is
to
no
place
for
its
ceremonial
holiness
,
which
may
render
the
parts
of
Divine
Worship
more
acceptable
to
God
,
than
if
performed
elsewhere
.
Because
those
Types
which
sanctified
the
places
form●rly
,
were
now
to
be
taken
away
,
when
Christ
the
substance
was
come
.
And
the
body
of
the
Ceremonial
Worship
,
being
now
to
expire
,
and
the
partition
wall
taken
down
,
that
the
Gentiles
might
be
admitted
to
worship
God
in
spirit
and
in
truth
.
It
could
not
possibly
be
,
for
these
Reasons
,
That
the
true
Worship
of
God
should
be
tyed
and
fixed
to
any
one
such
Temple
as
was
at
Jerusalem
any
more
.
The
Temple
at
Jerusalem
was
a
mean
of
Gods
Worship
,
and
part
of
their
Ceremonial
Service
,
and
a
Type
of
Christ
;
but
our
Temples
(
saith
my
Author
)
are
not
a
part
Wee●nes
1.
Vol.
Chr●st●an
Synagogue
.
p.
110.
of
the
Worship
of
God
,
nor
Types
of
the
body
of
Christ
.
Neither
are
we
bound
when
we
pray
,
to
set
our
faces
towards
them
.
They
are
called
places
of
prayer
only
;
because
the
Saints
me●t
there
:
and
if
the
Saints
meeting
were
not
in
them
,
they
were
but
like
other
common
places
.
The
Temple
of
Jerusalem
sanctified
the
meetings
of
the
Saints
;
but
the
meeting
of
the
Saints
,
sanctifies
our
Temples
.
Herods
Temple
at
Jerusalem
was
so
set
on
fire
by
Titus
his
Souldiers
,
that
it
could
not
be
quenched
by
the
industry
of
man
;
and
at
the
same
time
Apol●o's
T●mple
at
Delphi
was
utterly
overthrown
by
Earth-quakes
,
and
Thunder-bolts
,
and
neither
of
them
could
ever
since
be
repaired
.
The
concurrence
of
which
two
Miracles
(
saith
mine
Author
)
evidently
sheweth
,
Godw.
A●tiq
.
H●b
.
that
the
time
was
then
come
,
when
God
would
put
an
end
both
to
Jewish
Cer●monies
,
and
H●athenish
Idolatry
;
that
the
King●om
of
his
Son
might
be
the
better
established
.
The
time
of
Christs
death
and
passion
was
the
very
time
that
God
in
his
eternal
counsel
,
had
set
for
the
abrogation
of
the
Ceremonial
Law
,
and
all
ceremonial
holiness
of
places
.
As
soon
as
ever
Christ
had
said
,
It
is
finished
,
and
had
given
up
John
19.
30.
●he
ghost
,
immediately
the
Vail
of
the
Temple
was
rent
from
the
top
to
the
bottom
:
and
from
that
very
hour
there
Matth.
27.
51.
was
no
more
holiness
in
the
Temple
,
than
in
any
other
place
.
By
the
death
of
Christ
all
religious
differences
of
places
is
taken
away
:
So
that
no
one
place
is
holier
than
another
.
Before
the
coming
of
Christ
,
the
whole
Land
of
Canaan
(
because
it
was
a
Type
of
the
Church
of
Chr●st
,
and
of
the
Kingdom
of
Heaven
)
was
esteemed
by
Gods
people
,
a
better
and
holier
place
,
than
any
other
in
the
world
.
And
upon
that
ground
among
others
,
Jacob
and
Joseph
were
so
Gen.
47.
29
,
31.
Chap.
49.
29.
desirous
to
be
buried
there
.
And
in
the
Land
of
Canaan
,
some
places
are
said
to
have
been
more
holy
than
others
,
viz.
Such
as
wherein
God
did
manifest
himself
in
a
special
and
sensible
manner
.
So
the
place
where
Christ
appeared
to
Moses
in
the
fiery
Bush
,
is
called
Holy
Ground
:
and
so
was
that
wherein
he
appeared
to
Joshua
.
And
the
Mount
Exod.
3
5.
Josh.
5.
15.
1
Pet.
1.
18.
whereon
Christ
was
transfigured
,
is
called
by
Peter
the
Holy
Mount
.
But
these
places
were
no
longer
accounted
holy
,
than
during
the
time
of
this
special
presence
of
the
Lord
in
them
.
So
Jerusalem
was
called
the
Holy
City
:
yea
,
at
the
very
moment
Matth.
4.
5.
Chap.
27.
53.
of
Christs
death
,
it
is
called
the
Holy
City
;
because
it
was
a
City
set
apart
by
God
for
a
holy
use
,
a
City
where
he
was
daily
worshipped
;
a
City
that
he
had
chosen
to
put
his
name
upon
.
Though
Jerusalem
was
a
very
wicked
City
,
yea
the
wickedst
City
in
all
the
world
(
counting
the
means
they
enjoyed
)
yet
't
is
called
the
Holy
City
:
and
so
doubtless
in
respect
of
separation
and
dedication
,
it
was
h●lier
than
any
other
City
or
place
in
the
world
besides
.
So
the
Temple
in
Jerusalem
is
nine
times
called
the
Holy
Temple
;
Psal.
5.
7.
11.
4.
65.
4.
79.
1.
138
2.
Jonah
2.
4
,
7.
Mich.
1.
2.
Hab.
2.
20.
because
it
was
a
more
holy
place
,
than
any
other
place
in
Jerusalem
.
Now
mark
,
though
all
the
parts
of
the
Temple
were
holy
;
yet
some
places
in
it
were
holier
than
other
some
.
This
may
be
made
evident
three
wayes
.
First
,
There
was
a
place
where
the
people
stood
separated
from
the
Priests
,
Luke
1.
10.
And
this
was
so
holy
a
place
,
that
Christ
would
not
suffer
any
to
carry
any
vessel
through
it
.
Ma●k
16.
11.
And
Secondly
,
There
was
a
place
where
the
Priests
executed
their
Ministry
,
which
was
holier
than
that
that
the
people
stood
in
,
and
is
therefore
called
the
Holy
Place
,
Lev.
16.
30.
And
Thirdly
,
There
was
a
place
which
the
High
Priest
might
only
enter
into
,
and
that
but
once
a
year
,
an●
that
is
called
the
Holy
of
Holies
,
the
holiest
place
of
all
,
Heb.
9.
3.
But
now
since
the
death
of
Christ
,
there
is
no
place
in
the
world
,
that
is
holier
than
other
.
The
prayer
of
faith
is
as
powerful
and
as
prevalent
with
God
in
one
place
,
as
in
another
Paul
describes
the
faithful
to
be
such
,
as
call
upon
1
Cor.
1.
2.
1
Tim.
2.
8.
Matth.
18.
20.
God
in
every
place
.
And
I
will
saith
he
,
that
men
pray
every
where
.
And
where
two
or
three
(
saith
Christ
)
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
.
That
every
place
should
be
free
for
the
people
of
God
to
worship
the
Lord
in
,
was
foretold
by
the
Prophets
,
as
a
singular
priv●l●dge
,
that
should
come
to
the
Church
in
the
dayes
of
the
Gospel
,
Zeph.
2.
11
,
And
men
shall
worship
him
,
every
one
from
his
place
;
even
all
the
Isles
of
the
Heathen
.
That
is
,
all
Count●●ys
▪
though
not
encompassed
with
the
Sea
;
for
the
Jews
●a●l●d
●ll
L●●ds
Islands
,
whither
they
could
not
come
,
but
by
Wa●●r
.
M●n
should
worship
,
not
only
at
Jerusalem
,
as
o●●●
,
but
in
all
pl●ces
:
They
should
lift
up
pure
hands
and
hearts
,
without
wrath
or
doubting
,
both
in
Church
and
1
Tim.
2.
8.
Chamber
:
any
place
whatsoever
shall
be
a
sufficient
Oratory
,
so
that
God
be
worshipped
in
Spirit
,
and
in
truth
,
Mal.
1.
11.
For
from
the
rising
of
the
Sun
,
even
to
the
going
down
of
the
same
,
my
name
shall
be
great
among
the
Gentiles
,
and
in
every
place
(
not
in
Judaea
only
)
incense
shall
be
offered
unto
my
name
,
(
Here
th●
Prophet
frames
his
words
to
the
capacity
of
the
peo●le
,
and
by
the
Altar
and
Sacrifices
,
he
meaneth
the
spiritual
service
of
God
,
which
should
be
under
the
Gospel
,
when
an
end
shall
be
put
to
all
these
Legal
Ceremonies
by
Christs
only
Sacrifice
)
and
a
pure
offering
:
for
my
name
shall
be
great
among
the
Heathen
,
saith
the
Lord
of
Hosts
.
The
poor
bl●nd
b●sotted
Jews
thought
,
that
God
was
so
ty●d
to
them
;
that
if
they
did
not
worsh●p
him
at
Jerusalem
,
he
would
have
no
service
nor
worship
in
the
world
.
But
God
t●lls
them
,
that
they
were
under
a
very
high
mistake
,
for
he
would
take
care
of
his
own
name
and
glory
For
from
the
rising
of
the
Sun
,
even
to
the
going
down
of
the
same
,
my
name
shall
be
great
(
that
is
,
the
knowledge
of
it
,
and
of
the
right
worship
of
it
)
among
the
Gentiles
(
this
is
an
excellent
Prophesie
of
the
cutting
off
the
Gentiles
)
and
in
every
place
incense
shall
be
offered
unto
my
name
.
My
Worship
,
saith
God
,
shall
not
be
confined
to
Judae●
,
or
Jerusalem
,
See
Isa.
66.
19
,
20.
Chap.
60.
8.
and
Chap.
19.
19.
or
the
Temple
,
but
in
every
place
I
will
have
a
people
that
shall
worship
me
,
and
that
shall
be
still
offering
of
prayers
and
praises
,
and
thanksgivings
to
me
.
Christ
by
his
death
hath
taken
away
all
difference
of
places
:
And
indeed
it
was
but
necessary
,
that
when
the
body
was
come
,
the
shadow
should
cease
.
Yea
,
since
Christs
death
,
all
difference
of
persons
is
taken
away
:
For
in
every
Nation
under
heaven
,
such
Act.
10.
34
,
35.
Gal.
3.
28.
as
fear
God
and
work
righteousness
,
are
accepted
of
him
.
There
is
neither
Jew
nor
Greek
,
there
is
neither
bend
nor
free
:
there
is
neither
male
nor
female
,
for
ye
are
all
one
in
Christ
Jesus
.
And
therefore
all
difference
of
places
must
needs
also
be
taken
away
,
for
this
difference
of
places
was
as
a
partition
wall
between
the
Jews
and
the
Gentiles
.
Now
mark
,
since
the
Ephes.
2.
14
,
15.
destruction
of
the
Temple
and
City
of
Jerusalem
,
the
Lord
hath
not
sanctified
,
any
other
place
in
the
world
,
or
consecrated
it
to
a
more
holy
use
than
the
rest
,
and
it
is
only
Gods
institution
and
word
,
that
can
make
any
thing
,
or
any
1
Tim.
4
4
5.
place
holy
.
Nothing
can
make
any
place
or
any
thing
else
holy
,
but
the
Ordinance
and
institution
of
God
.
It
is
Judaisme
,
it
is
a
denying
of
Christ
to
be
come
in
the
flesh
,
to
hold
or
affirm
,
that
one
place
is
holier
than
another
.
I
know
the
Papists
put
more
holiness
in
some
plac●s
than
th●y
do
in
others
:
for
they
hold
that
it
is
more
advantagio●s
〈◊〉
the
dead
,
to
be
buried
in
the
Church-yard
,
than
out
of
it
.
And
in
the
Church
,
more
than
in
the
Church-yard
;
and
in
Chancel
,
more
than
in
the
Church
;
and
n●ar
the
high
Al●ar
,
more
than
in
any
other
place
of
the
C●ancel
:
and
all
out
of
a
superstitious
conceit
,
that
these
places
are
consecrated
and
hallowed
,
that
they
are
holier
then
other
places
are
.
But
Christians
that
live
und●r
a
bright
shining
Gospel
understand
the
folly
and
vanity
of
these
mens
spirits
,
principles
and
practices
.
Such
as
are
wise
in
heart
,
know
that
since
Christ
by
his
death
hath
taken
away
all
religious
difference
of
places
:
England
is
as
holy
as
Canaan
,
and
London
as
Jerusalem
,
and
our
houses
as
the
Temple
.
Ne.
12
27
,
28.
Psal.
30.
Title
,
A
Psalm
a●d
So●g
at
the
D●dication
of
the
hous●
of
David
.
While
the
Ark
brought
the
Plague
,
every
one
was
glad
to
be
rid
of
it
;
but
when
it
brought
a
blessing
to
Obed-Edom
,
they
looked
upon
it
as
worthy
of
entertainment
.
Many
will
own
a
blessing
▪
Ark
a
prosperous
truth
:
but
he
is
an
Ob●d-Edom
indeed
,
that
will
own
a
persecuted
,
tossed
,
banished
Ark.
Under
the
Law
they
were
wont
to
dedicate
their
houses
,
and
consecrate
them
to
God
,
before
they
dwelt
in
them
:
Deut.
20.
5.
And
the
Officers
shall
speak
unto
the
people
,
saying
,
what
man
is
there
that
hath
built
a
new
house
,
and
hath
not
dedicated
it
?
(
by
Prayers
,
Hymns
,
and
other
holy
solemnities
)
let
him
go
and
return
to
his
house
,
lest
he
dye
in
the
battel
,
and
another
man
dedicate
it
.
Now
thou●h
this
were
done
in
those
times
,
with
sundry
ceremonies
which
are
now
abolished
;
yet
the
equity
of
the
duty
still
remains
.
And
doubtless
the
best
way
for
a
man
to
bring
down
a
blessing
upon
himself
and
his
house
,
is
to
dedicate
himself
and
his
house
to
God
,
2
Sam.
6.
11.
And
the
Ark
of
the
Lord
continued
in
the
house
of
Obed-Edom
the
Hittite
three
moneths
:
and
the
Lord
blessed
Obed-Edom
and
all
his
houshold
.
Vers●
12.
And
it
was
told
King
David
,
saying
,
the
Lord
hath
hlessed
the
h●use
of
Obed-edom
,
and
all
that
pertaineth
to
him
,
because
of
the
Ark
of
God
.
In
this
Scripture
you
see
,
that
when
men
do
any
thing
,
to
the
advancement
of
Religion
,
or
to
the
furtherance
of
Gods
Worship
and
Service
;
he
takes
it
kindly
at
their
hands
.
The
meanest
service
that
is
done
to
Christ
or
his
Church
,
hath
a
Patent
of
eternity
.
Again
,
in
this
Scripture
you
may
run
and
read
a
real
retribution
and
remuneration
.
God
dos
not
put
off
Obed-Edom
with
a
fine
Feather
,
or
with
empty
favours
,
or
Court
compliments
,
but
he
really
blesses
him
and
all
his
houshold
.
Obed-Edom
had
been
at
some
cost
and
charge
,
in
giving
entertainment
to
Gods
Ark
;
but
God
defrayes
all
the
charges
,
and
payes
him
abundantly
for
his
kind
entertainment
,
with
interest
upon
interest
.
No
man
ever
gave
the
Gospel
a
nights
lodging
,
that
hath
been
a
loser
by
it
.
God
will
pay
all
such
with
use
and
principal
,
who
do
any
thing
to
the
furtherance
of
his
worship
and
service
.
Hiram
shall
have
Corn
and
Oyl
,
for
affording
materials
to
the
building
of
the
Temple
.
Cyrus
shall
prosper
and
be
victorious
,
for
breaking
off
the
yokes
that
were
about
his
peoples
necks
,
and
restoring
of
them
to
their
Christian
liberty
.
Aegypt
fared
the
beeter
,
for
entertaining
the
Pa●riarchs
;
God
stored
that
Countrey
with
great
plenty
and
variety
of
outward
blessings
;
because
his
Church
was
to
sojourn
there
.
God
blessed
Obed-Edoms
person
and
possession
and
family
for
the
Arks
sake
:
the
blessings
that
was
upon
Obed-Edom
,
was
like
the
precious
Oyntment
that
was
shed
upon
Aarons
head
,
and
that
ran
down
to
the
lowest
skirts
of
his
garments
.
Every
servant
in
Obed-Edoms
family
,
tasted
of
Gods
noble
bounty
;
and
fared
the
better
,
for
the
Arks
sake
.
Let
men
and
Devils
do
their
worst
,
God
will
certainly
bless
their
dwellings
,
who
give
entertainment
Among
all
th●
Lacedaemonians
you
could
not
have
seen
one
drunken
man
among
them
,
unless
it
was
their
slaves
.
The
Mahumetans
forbid
any
of
their
Sect
to
drink
Wine
,
under
pain
of
death
.
Their
Mussulmans
and
Dar●isels
affirmi●g
,
that
there
lurks
a
Devil
under
every
Grape
.
to
his
Ark
,
to
his
people
that
desire
to
worship
him
in
spirit
and
in
truth
.
O
Sirs
,
this
is
,
and
this
must
be
for
a
lamentation
,
that
there
are
so
many
Ale-houses
,
and
Gaming
houses
,
and
Whore
▪
houses
,
that
are
usually
stuft
with
vain
persons
,
yea
,
with
the
very
worst
of
the
worst
of
men
,
both
on
the
Lords
Day
,
and
on
other
dayes
.
Certainly
these
houses
are
the
very
Suburbs
and
Seminaries
of
Hell
.
Vbi
fuisti
?
Where
hast
thou
been
?
apud
inferos
,
in
Hell
,
said
Erasmus
merrily
:
comparing
Tipling-houses
to
Hell
.
Doubtless
they
are
the
Nurseries
of
all
sin
,
and
the
Synagogue
of
Devils
incarnate
.
In
the
above-mentioned
houses
,
how
●otoriously
is
the
name
of
God
blasphemed
,
and
how
shamefully
are
the
precious
fruits
of
the
earth
abused
?
and
how
many
hundred
families
are
there
impoverished
?
and
how
many
thousand
children
and
servants
are
there
empoysoned
?
and
how
is
all
manner
of
wickedness
and
lewdness
there
encouraged
and
increased
?
But
when
,
O
when
shall
the
Sword
of
the
Magistrate
be
turned
against
these
Conventicles
of
Hell
.
Certainly
the
horrid
wickednesses
that
are
daily
committed
in
such
houses
,
if
not
prevented
(
by
a
faithful
,
zealous
,
and
constant
execution
of
the
Laws
in
force
)
will
arm
divin●
venge●nce
against
the
Land
.
Magistrates
should
not
bear
the
Sword
of
Justice
in
vain
:
For
they
are
Minist●rs
of
God
to
revenge
and
execute
wrath
upon
them
that
do
evil
.
By
their
office
they
are
bound
to
be
a
terror
to
evil
doers
,
and
encouragers
of
them
that
do
well
;
and
O
that
all
in
Power
and
Authority
,
would
for
ever
resolve
against
being
Satans
Drudges
.
Rev.
2.
10.
Fear
none
of
these
things
which
thou
The
Devil
in
Diocl●sia●
,
say
some
:
the
Devil
in
Trajan
,
say
others
.
For
he
reigned
next
after
this
Book
was
written
,
and
was
very
cruel
against
the
Christians
,
delivering
them
over
to
prisons
and
death
,
and
all
to
drive
them
through
fear
from
the
profession
of
Christ
.
shalt
suffer
:
behold
,
the
Devil
shall
cast
some
of
you
into
prison
,
that
ye
may
be
tryed
;
and
ye
shall
have
tribulation
ten
dayes
:
be
thou
faithful
unto
death
,
and
I
will
give
thee
a
crown
of
life
.
The
Devil
by
his
Imps
and
instruments
,
whom
he
acts
and
agitates
,
the
Devil
by
engaging
the
Civil
and
the
Military
power
of
the
world
against
the
people
of
God
,
should
so
far
prevail
,
as
to
clap
them
up
in
prison
.
The
Prison
in
this
Text
,
notes
(
by
a
Synecdoche
)
the
adjuncts
and
consequences
;
as
namely
,
torments
,
punishments
,
and
all
sorts
of
Martyrdom
.
This
one
punishment
,
imprisonment
(
saith
Brightman
)
doth
contain
prescribings
,
confiscation
of
goods
,
banishments
,
slaughters
,
fires
,
rackings
,
or
whatsoever
exquisite
torment
beside
,
as
the
story
teacheth
.
The
Heathen
Emperours
,
with
those
wicked
Governours
,
Officers
and
Souldiers
that
were
under
them
,
were
the
great
instruments
in
Satans
hand
,
to
practise
the
greatest
cruelties
upon
the
Saints
in
those
dayes
.
Some
they
cast
into
Prisons
;
some
they
banished
;
multitudes
they
slew
with
the
Sword
:
some
of
the
precious
servants
of
Christ
,
they
beat
with
stripes
to
death
,
others
they
branded
in
their
fore-heads
:
Others
were
tortured
and
racked
.
Yea
,
and
many
holy
women
in
that
day
had
their
breasts
cut
off
:
and
others
of
them
had
their
breasts
burnt
with
a
hot
Iron
:
and
sometimes
with
Eggs
rosted
as
hot
as
could
be
.
These
with
many
other
torments
the
people
of
God
were
exercised
with
,
as
all
know
,
that
have
read
the
lamentable
stories
of
those
sad
times
.
But
you
may
s●y
,
Why
then
is
the
imprisonment
of
the
Saints
Object
.
so
ascribed
to
the
Devil
,
as
if
it
were
immediately
acted
by
him
.
Behold
,
the
Devil
shall
cast
some
of
you
into
prison
.
1.
To
shew
what
influence
the
Devil
hath
in
the
acting
of
wicked
men
,
so
that
in
effect
their
deed
is
his
deed
;
they
Answ.
are
so
subs●rv●ent
to
him
.
2.
It
is
to
shew
us
,
that
the
Author
,
Original
and
fountain
from
whence
all
the
persecutions
of
the
Saints
do
flow
,
is
the
Devil
,
who
was
a
murder
and
a
lyar
from
the
beginning
.
John
8.
44.
3.
It
is
to
aggrevate
the
horribleness
of
this
sin
of
persecution
,
as
being
a
main
piece
of
the
Devils
business
,
what
ever
the
instruments
are
.
4.
It
is
to
comfort
and
encourage
the
people
of
God
to
pa●ience
and
constancy
in
all
their
sufferings
for
Christ
,
seeing
that
it
is
the
Devil
that
is
their
grand
enemy
,
and
that
makes
(
in
his
instruments
)
the
highest
opposition
against
them
.
A
gracious
man
in
the
midst
of
all
oppositions
(
as
Chrysostoms
said
of
Peter
)
is
as
a
man
made
all
of
fire
walking
in
stubble
,
he
overcom●●
and
consumes
all
oppositions
;
all
difficulties
are
but
whet-stones
to
his
fortitude
.
When
Christians
meet
with
great
opposers
and
great
oppositions
,
they
should
say
as
that
noble
Souldier
Paedarelus
(
in
Erasmus
)
did
to
him
that
told
him
of
a
numerous
and
mighty
Army
which
was
coming
against
him
.
(
Tanto
plus
gloriae
reforemus
quoniam
eo
plures
superabimus
)
The
number
of
opposers
makes
the
Christians
conquest
the
more
illustrious
.
It
is
very
observable
,
that
in
Dioclesians
time
,
(
under
whom
was
the
last
and
worst
of
the
ten
persecutions
)
When
Christian
Ruffia
.
Religion
was
more
desperately
opposed
than
ever
,
yet
then
it
prospered
and
prevailed
more
than
ever
.
So
that
Dioclesian
himself
observing
,
that
the
more
he
sought
to
blot
out
the
name
of
Christ
,
the
more
legible
it
became
:
and
the
more
he
laboured
to
block
up
the
way
of
Christ
,
the
more
passible
As
they
said
once
of
the
Graecia●s
in
the
Epigramm
whom
they
thought
invu●nerable
,
We
sh●ot
at
them
,
but
they
fail
not
down
,
we
wound
them
,
but
do'nt
kill
them
.
See
Exod.
1.
10
,
11
,
12
,
13.
Acts
8.
&
Acts
14.
it
became
.
And
what
ever
of
Christ
he
thought
to
root
out
,
it
rooted
the
deeper
,
and
rose
the
higher
:
thereupon
he
resolved
to
engage
no
further
,
but
retired
to
a
private
life
.
All
the
oppositions
that
the
D●vil
and
his
instruments
had
raised
against
the
Saints
in
all
the
ages
of
the
world
,
hath
not
diminished
,
but
encreased
their
number
.
For
the
first
three
hundred
years
after
Christ
there
was
a
most
terible
perfecution
.
Historians
tell
us
,
that
by
seven
and
twenty
several
sorts
of
deaths
they
tormented
the
poor
people
of
God
.
In
these
hot
times
of
persecution
,
many
millions
of
Christians
were
destroyed
.
And
yet
this
was
so
far
from
diminishing
of
their
number
,
that
it
encreased
their
number
:
for
the
more
they
were
oppressed
and
persecuted
,
the
more
they
were
encreased
.
And
therefore
some
have
well
observed
,
that
though
Julian
used
all
means
imaginable
to
suppress
them
,
yet
he
could
never
do
it
.
He
shut
up
all
their
Schools
,
that
they
might
not
have
learning
;
and
yet
never
did
learning
more
flourish
than
then
.
He
devised
all
manner
of
cruel
torments
,
to
terrifie
the
Christians
,
and
to
draw
them
from
their
holy
faith
:
and
yet
he
saw
,
that
they
encreased
and
multiplied
so
fast
,
that
he
thought
it
his
b●st
course
at
last
to
give
over
his
persecuting
of
the
Saints
,
not
out
of
love
,
but
out
of
envy
,
because
that
through
his
persecution
they
encreased
.
This
was
represented
unto
Daniel
Dan.
2.
34
,
35.
in
a
vision
,
Dan.
2.
The
Kingdom
of
Christ
is
set
forth
there
by
a
little
stone
cut
out
of
the
Mountain
without
hands
(
without
art
or
industry
;
without
Engines
,
and
humane
helps
)
The
stone
was
a
growing
stone
,
and
although
in
all
the
ages
of
the
world
,
there
have
been
many
hammers
at
work
to
break
this
stone
in
pieces
;
yet
they
have
not
,
nor
shall
not
prevail
,
but
the
little
stone
shall
grow
more
and
more
,
till
it
becomes
a
great
Mountain
,
and
fills
the
whole
earth
.
And
let
this
suffice
for
Answer
to
the
first
Objection
.
I
would
justifie
the
Lord
,
I
would
say
he
is
righteous
,
though
Object
.
2
my
house
●e
burnt
up
:
but
I
have
lost
my
goods
,
I
have
lost
my
estate
;
yea
,
I
have
lost
my
all
as
to
this
world
:
and
how
then
can
I
s●y
the
Lord
is
righteous
?
how
can
I
justifie
that
God
,
which
has
(
even
)
stript
me
as
naked
,
as
the
day
wherein
I
was
born
,
&c.
To
this
I
answer
.
Answ.
First
,
D●dst
thou
gain
thy
estate
by
just
,
or
unjust
wayes
and
means
?
If
by
unjust
way●s
and
means
,
then
be
silent
before
the
Lord
.
If
●y
just
wayes
and
means
,
then
know
that
the
Lord
will
lay
in
that
of
himself
,
and
of
his
Son
,
and
of
his
Spirit
,
and
of
his
Grace
,
and
of
Heavens
glory
,
that
shall
make
up
all
thy
losses
to
thee
.
But
,
Secondly
,
Did
you
improve
your
estates
for
the
glory
of
God
,
and
the
good
of
others
,
or
did
you
not
?
If
not
,
why
do
you
complain
?
If
you
did
,
the
reward
that
shall
attend
you
at
the
long
run
,
may
very
well
bear
up
your
spirits
under
all
your
losses
.
Consult
these
Scriptures
,
1
Cor.
1.
15.
2
Cor.
9.
6.
Eccles.
11.
1.
Gal.
6.
7
,
8.
Isa.
32.
20.
Isa.
55.
10.
Prov.
11.
18.
Rev.
22.
12.
But
,
Thirdly
,
What
Trade
did
you
drive
Christ-wards
and
Heaven-wards
,
and
Holiness-wards
?
If
you
did
drive
either
The
Stars
which
have
least
circuit
,
are
nearest
the
Pole
,
and
men
that
are
least
perplexed
with
business
,
are
commonly
nearest
to
God
.
no
Trade
heaven-wards
,
or
but
a
slender
or
inconstant
Trade
heaven-wards
,
and
holiness-wards
,
never
wonder
that
God
by
a
fiery
dispensation
,
has
spoiled
your
Civil
Trade
.
Doubtless
there
were
many
Citizens
who
did
drive
a
close
secret
sinful
Trade
,
who
had
their
by
▪
wayes
and
back-doors
;
some
to
uncleanness
,
others
to
merry
meetings
,
and
others
to
secret
Gaming
.
Now
if
thou
wert
one
of
them
that
didst
drive
a
secret
Trade
of
sin
;
never
murmur
because
thy
house
is
burnt
,
and
thy
Trade
destroyed
,
but
rather
repent
of
thy
secret
Trade
of
sin
;
and
wonder
that
thy
body
is
not
in
the
grave
,
and
that
thy
soul
is
not
a
burning
in
everlasting
flames
.
Many
there
were
in
London
,
who
had
so
great
a
Trade
,
so
full
a
Trade
,
so
constant
a
Trade
,
that
they
had
no
time
to
mind
the
everlasting
concernments
of
their
precious
souls
,
and
the
great
things
of
Eternity
.
They
had
so
much
to
There
were
many
who
sacrificed
their
pr●ci●us
●●me
●●ther
to
〈◊〉
the
M●ni●t●r
of
sleep
,
or
to
Bacc●us
the
G●d
of
Wine
,
or
to
〈◊〉
●he
Goddes●
〈◊〉
B●auty
:
〈◊〉
i●
all
●ere
due
to
the
B●d
,
the
Tavern
,
and
the
●rothel-house
.
Numb.
22.
32.
2
Pet
1.
10.
do
on
Earth
,
that
they
had
no
time
to
look
up
to
Heaven
;
as
once
the
Dake
of
Alva
told
the
King
of
Fra●ce
.
Sr.
Thomas
More
saith
,
there
is
a
Devil
called
neg●tiu●
,
business
,
th●●
carrieth
more
souls
to
Hell
,
then
all
the
D●v●●s
in
Hell
beside
.
Many
Citizens
had
so
many
Irons
in
the
fire
,
and
were
cumbred
about
with
so
many
things
,
that
the●
wholly
neglected
the
one
thing
necessary
:
and
therefore
it
was
but
just
with
God
,
to
visit
them
with
a
fiery
Rod.
Look
,
as
much
earth
puts
out
the
fire
;
so
much
worldly
b●siness
puts
out
the
fire
of
heavenly
affections
.
Look
,
as
the
earth
swallowed
up
Korah
,
Dathan
,
and
Abiram
;
so
much
worldly
business
swallows
up
so
much
precious
time
,
that
many
men
have
no
leisure
to
secure
their
interest
in
Christ
:
to
make
their
calling
and
election
sure
:
to
lay
up
treasure
in
Heaven
;
to
provide
for
eternity
:
and
if
this
have
been
any
of
your
cases
who
are
now
burnt
up
,
it
highly
concerns
you
to
justifie
the
Lord
,
and
to
say
he
is
righteous
,
though
he
has
burnt
up
your
habitat●ons
,
and
destroy●d
your
Trade
.
'T
is
sad
when
a
crowd
of
worldly
business
,
shall
crowd
God
and
Christ
,
and
Duty
out
of
doo●s
.
Many
Citizens
did
drive
so
great
a
Publick
Trade
in
their
Shops
,
that
their
private
Trade
to
Heaven
was
quite
laid
by
.
Such
who
were
so
busie
about
their
Farm
and
their
Merchandise
,
that
they
had
See
Luke
14.
16.
22.
no
leisure
to
attend
their
souls
concernments
,
had
their
City
set
on
fire
about
their
ears
,
Matth.
22.
5.
But
they
made
light
of
it
(
that
is
,
of
all
the
free
,
rich
and
noble
off●rs
of
Grace
and
mercy
that
God
had
made
to
them
)
and
went
their
wayes
,
one
to
his
farm
,
another
to
his
Merchandise
,
Ver.
7.
But
when
the
King
heard
thereof
,
he
was
wroth
:
and
he
sent
forth
his
Armies
(
that
is
,
the
Romans
)
and
destroyed
those
murderers
,
and
burnt
up
their
City
.
It
is
observable
,
that
the
Exod.
20.
9.
Vid●
Exod.
29.
38
,
39.
Numb.
28.
3.
Deut.
6.
6
,
7
,
8.
Jews
who
were
commanded
six
dayes
to
labour
,
were
also
commanded
to
offer
Morning
and
Evening
Sacrifice
daily
.
They
had
their
Morning
Sacrifice
when
they
entred
upon
their
work
;
and
they
had
their
Evening
Sacrifice
when
they
ended
their
work
.
Their
particular
callings
did
not
steal
away
their
hearts
from
their
general
callings
.
The
Jews
divided
the
day
into
three
parts
,
the
first
ad
Tephilla
,
orationem
,
W●emse
Mor.
Law
.
p.
223.
to
prayer
:
the
second
ad
Torah
,
legem
,
for
the
reading
of
the
Law
;
the
third
ad
Malacha
,
opus
,
for
the
works
of
their
lawful
callings
.
Although
they
were
dayes
appointed
for
work
;
yet
they
gave
God
his
part
,
they
gave
God
a
share
of
them
every
day
.
God
who
is
the
Lord
of
all
time
,
hath
reserved
to
himself
a
part
of
our
time
every
day
.
And
therefore
mens
particular
callings
ought
to
give
way
to
their
general
calling
.
But
alas
,
before
London
was
in
flames
,
many
mens
(
Oh
that
I
could
not
say
most
mens
)
particular
callings
swallowed
up
their
general
calling
.
The
noise
is
such
in
a
Mill
,
as
hinders
all
intercourse
betwen
man
and
man
:
So
many
of
the
burnt
Citizens
,
had
such
a
multitude
of
worldly
businesses
lying
upon
their
hands
,
and
that
made
such
a
noise
,
as
that
all
intercourse
between
God
and
them
was
hindered
.
Seneca
one
of
the
most
refined
Heathens
could
say
,
I
do
not
give
,
but
only
lend
my self
to
my
business
.
I
am
afraid
this
Heathen
will
one
day
rise
in
Judgement
against
those
burnt
Citizens
,
who
have
not
lended
themselves
to
their
business
,
but
wholly
given
up
themselves
to
their
business
,
as
if
they
had
no
God
to
honour
,
no
souls
to
save
,
no
Hell
to
escape
,
nor
no
Heaven
to
make
sure
.
But
,
Fourthly
,
Job
lost
all
,
and
recovered
all
again
:
he
lost
a
fair
estate
,
and
God
doubles
his
estate
to
him
.
So
David
Compare
the
first
and
last
Chapters
of
Job
together
.
l●st
all
,
and
recovered
all
again
.
1
Sam.
30.
18.
And
David
recovered
all
that
the
Amalakites
had
carried
away
,
and
David
rescued
his
two
wives
.
Ver.
19.
And
there
was
nothing
lacking
to
them
,
neither
small
nor
great
,
neither
Sons
nor
Daughters
,
neither
spoil
,
nor
any
thing
that
they
had
taken
to
them
.
David
recovered
all
.
Here
the
end
was
better
than
the
beginning
;
but
the
contrary
befell
the
Amalekites
,
who
a
little
before
had
framed
Comoedies
out
of
poor
Ziklags
Tragoedies
.
In
the
beginning
of
the
Chapter
you
may
see
,
that
David
had
lost
all
that
ever
he
had
in
the
world
.
All
the
spoil
that
he
Verse
1
,
2
,
3
,
4
,
5.
had
taken
from
others
,
were
gone
,
his
Corn
gone
,
his
Cattel
gone
,
his
Wives
gone
,
and
his
City
burnt
with
fire
,
and
turned
into
a
ruinous
heap
,
so
that
he
had
not
a
house
,
a
habitation
in
all
the
world
to
put
his
head
in
:
he
had
nothing
left
him
,
but
a
poor
,
grieved
,
madded
and
enraged
Army
.
The
people
sp●ke
of
stoning
of
him
:
but
what
Verse
6.
was
the
event
now
?
why
David
recovers
all
again
.
O
Sirs
,
when
a
Christian
is
in
greatest
distress
,
when
he
hath
Remember
that
of
Zeno
,
who
said
,
he
never
sailed
better
,
than
when
he
suffered
shipwrack
.
lost
all
,
when
he
is
not
worth
one
penny
in
all
the
world
;
yet
then
he
hath
a
God
to
go
to
at
last
.
David
encouraged
himself
in
the
Lord
his
God
.
A
Christians
case
is
never
so
desperate
,
but
he
hat
still
a
God
to
go
to
.
When
a
Christian
has
lost
all
,
the
best
way
to
recover
all
again
,
is
to
encourage
himself
in
the
Lord
his
God
.
God
sometimes
strip●
his
people
of
outward
mercies
,
and
then
restores
to
them
again
those
very
mercies
that
he
had
stript
them
off
I
have
read
a
story
of
a
poor
man
that
God
served
f●ithfully
,
and
yet
was
oppressed
cruelly
;
having
all
his
goods
taken
from
him
by
an
exacting
Knight
,
whereupon
in
a
melancholy
humour
,
he
perswaded
himself
,
that
God
was
dead
,
who
had
formerly
been
so
faithful
to
him
,
and
now
(
as
he
thought
)
had
left
him
:
It
so
fell
out
,
that
an
old
man
met
him
,
and
desired
him
to
deliver
a
Letter
into
the
hands
of
his
oppressor
:
upon
the
receipt
and
perusal
of
which
,
the
Knight
was
so
convinced
,
that
immediately
he
confessed
his
fault
,
and
restored
the
poor
man
his
goods
;
which
made
the
poor
man
say
,
Now
I
see
,
that
God
may
seem
to
sleep
,
but
can
never
dye
.
If
God
has
taken
away
all
:
yet
remember
,
that
God
has
a
thousand
thousand
wayes
to
make
up
all
thy
losses
to
thee
,
which
thou
knowest
not
of
;
therefore
do'nt
murmur
,
don't
fret
,
do'nt
faint
,
nor
do'nt
limit
the
Holy
One
of
Israel
.
If
thou
madest
no
improvement
of
thy
house
,
thy
estate
,
thy
Trade
,
then
't
is
thy
wisdom
and
thy
work
,
rather
to
be
displeased
with
thy self
for
thy
non
improvement
of
mercies
,
than
to
be
discontented
at
that
hand
of
Heaven
,
that
hath
deprived
thee
of
thy
mercies
.
Remember
Oh
ye
burnt
Citizens
of
London
,
that
you
are
not
the
first
that
have
lost
your
all
.
Besides
the
instances
already
cited
,
you
must
remember
what
they
suffered
in
the
tenth
and
eleventh
Chapters
of
the
Hebrews
;
and
you
must
remember
that
in
the
Ten
Persecutions
many
thousands
of
the
people
of
God
were
stript
of
their
all
:
and
so
were
very
many
also
in
the
Marian
dayes
,
who
shrugs
or
complains
of
a
common
Lot
?
It
was
grace
upon
the
Throne
,
that
thou
enjoyedst
thy
house
,
thy
estate
,
thy
Trade
so
long
,
and
therefore
it
concerns
thee
to
be
rather
thankful
,
that
thy
mercies
were
continued
so
long
unto
thee
,
than
to
murmur
because
thou
art
now
stript
of
all
.
But
,
Fifthly
,
When
all
is
gone
,
yet
mercy
may
be
near
,
and
thou
not
see
it
.
When
Hagars
Bottle
was
empty
,
the
Well
Gen.
21.
19.
of
Water
was
near
,
though
she
saw
it
not
.
Mercies
many
times
are
never
nearer
to
us
,
than
when
with
Hagar
we
sit
down
and
weep
,
because
our
bottle
is
empty
,
because
our
streams
of
mercy
are
dried
up
.
The
Well
was
there
before
,
but
she
saw
it
not
,
till
her
eyes
were
●pened
.
Though
mercy
be
near
,
though
it
be
even
at
the
door
,
yet
till
the
great
God
shall
irradiate
both
the
Organ
and
the
object
,
we
can
neither
see
our
mercies
,
nor
suck
the
breasts
of
mercy
.
Christ
the
spring
of
mercy
,
the
fountain
of
mercy
,
was
near
the
Disciples
,
yea
,
he
talked
with
the
Disciples
,
and
yet
they
Luke
24.
15.
knew
him
not
.
Look
,
as
dangers
are
nearest
to
wicked
men
when
they
see
them
not
,
when
they
fear
them
not
:
As
Haman
Esther
6.
was
nearest
the
Gallows
,
when
he
thought
himself
the
only
man
that
the
King
would
honour
.
And
so
when
Sis●ra
dreamed
of
a
Kingdom
,
Jael
was
near
with
her
Hammer
Judges
4.
and
her
Nail
,
ready
to
fasten
him
to
the
ground
.
And
so
when
Agag
said
,
Surely
the
bitterness
of
death
is
past
;
Samuel
1
Sam.
15
32
,
33.
stood
ready
with
his
drawn
Sword
to
cut
him
in
pieces
in
Gilgal
before
the
Lord
.
So
when
Pharaoh
said
,
They
are
entangled
Exod.
14.
3
Cha.
15.
9.
10.
in
the
Land
,
the
Wilderness
hath
shut
them
in
;
I
will
pursue
,
I
will
overtake
,
I
will
divide
the
spoil
,
my
lust
shall
be
satisfied
upon
them
,
I
will
draw
my
Sword
,
my
hand
shall
destroy
them
.
But
presently
God
blows
with
his
Wind
and
the
Sea
covered
them
,
and
they
sank
as
Lead
in
the
mighty
Waters
.
Soon
after
Sennacherib
had
sent
a
Blasphemous
Le●ter
to
King
Hez●kiah
,
The
Angel
of
the
Lord
went
forth
,
and
smote
in
the
Camp
of
the
Assyrians
a
hundred
and
fourscore
and
five
thousand
:
and
when
they
arose
early
in
the
morning
,
behold
Isaiah
37.
they
were
all
dead
corpse
:
and
within
five
and
fifty
dayes
after
Sennacherib
himself
was
butchered
by
his
own
Sons
.
No
Tobit
.
1.
21.
sooner
had
the
people
,
as
prophane
Sycophants
applauded
Herod
,
and
given
him
the
honour
due
to
God
;
but
he
was
smitten
by
the
Angel
of
the
Lord
,
or
eaten
up
of
Worms
,
or
with
Vetmin
:
with
Lice
,
as
his
Grand-father
Herod
had
Act.
12.
●2
,
23.
been
before
him
.
Roff●nsis
had
a
Cardin●ls
Hat
sent
him
;
but
his
head
was
cut
off
b●fore
it
came
:
the
Ax
was
nearer
his
head
,
than
his
Hat
.
The
Heathen
H●storian
could
not
but
observe
,
that
as
soon
as
Alexander
the
Great
,
h●d
summoned
a
Parliament
before
him
of
the
world
,
he
was
summoned
himself
by
death
,
to
appear
before
God
in
the
other
world
.
Now
as
you
see
by
these
instances
,
that
dangers
are
nearest
the
wicked
,
when
they
see
them
not
,
when
they
fear
them
not
;
So
mercies
are
very
near
to
the
people
of
God
,
when
they
see
them
not
,
when
they
expect
them
not
.
The
Israelites
found
it
so
in
Asa
his
time
;
and
in
Jebasaphats
time
;
Psal.
126.
2
,
3.
2
Chron.
14.
Chap.
20.
Exod.
15.
2
Kings
19.
Esther
6.
8.
1
Kings
17.
12
,
13
,
14
,
15
,
16.
and
in
Pharaohs
time
,
and
in
Hezekiahs
time
;
and
in
Esthers
time
;
and
in
the
time
of
the
Judges
,
as
is
evident
throughout
the
Book
of
Judges
.
When
there
was
but
a
handful
of
Meal
in
the
Barrel
,
and
a
little
Oyl
in
the
Cruze
,
supply
was
at
hand
.
Her
Barrel
and
Cruze
had
no
bottom
,
who
out
of
a
little
gave
a
little
.
In
all
the
Ages
of
the
world
,
God
has
made
that
word
good
,
Isa.
41.
17.
When
the
poor
and
needy
seek
water
,
and
there
is
none
;
and
their
tongue
saileth
for
thirst
,
I
the
Lord
will
hear
them
,
I
the
God
of
Israel
will
not
forsake
them
.
Verse
18.
I
will
open
Rivers
in
high
places
,
and
Fountains
in
the
midst
of
the
Valleys
:
I
will
make
the
Wilderness
a
pool
of
water
,
and
the
dry
land
springs
of
water
.
Chrysostome
observes
,
That
't
is
very
delightful
to
the
Mother
to
have
her
breasts
drawn
.
Oh
how
much
more
then
is
it
delightful
to
God
,
to
have
his
breasts
of
mercy
drawn
!
O
Sirs
,
look
as
many
times
the
Mothers
breasts
are
drawn
,
and
near
the
Child
,
though
the
Child
sees
them
not
:
so
Gods
breasts
of
mercy
are
many
times
drawn
,
and
near
his
people
,
and
yet
they
see
them
not
.
Geographers
wri●e
,
that
the
City
of
Syracuse
in
Sicily
,
is
so
curiously
scituated
,
that
the
Sun
is
never
out
of
sight
.
Certainly
the
mercies
of
God
are
never
out
of
sight
,
though
sometimes
the
people
of
God
are
so
clouded
and
benighted
,
that
they
can't
see
their
mercies
,
though
they
are
near
them
;
yea
,
though
they
stand
before
them
.
But
,
Sixthly
,
I
answer
,
That
God
many
times
by
taking
away
some
outward
mercies
,
comforts
and
contentments
,
dos
but
make
way
for
greater
and
better
mercies
to
come
in
the
room
of
those
he
has
taken
away
.
He
took
from
David
an
Psa
71.
20
,
21.
Absalom
,
and
gave
him
a
Solomon
:
he
took
from
him
a
scoffing
Michal
,
and
gave
him
a
prudent
Abagail
.
He
took
Gen.
24.
67.
away
from
Isaac
his
Mother
Sarah
,
and
made
up
his
loss
by
giving
of
him
Rebeckah
to
wife
.
He
took
away
much
from
Job
,
but
laid
twice
as
much
in
the
room
,
of
all
the
mercies
that
he
had
stript
him
off
.
The
Lord
many
times
takes
away
small
mercies
,
to
make
room
for
greater
mercies
;
and
many
times
takes
away
great
mercies
,
to
make
room
for
greater
mercies
,
yea
,
the
greatest
of
mercies
.
But
,
Seventhly
and
lastly
,
Though
thou
hast
lost
all
thy
outward
comforts
in
this
world
,
yet
if
thou
art
a
believer
,
there
are
ten
choice
Jewels
,
that
thou
shalt
never
,
that
thou
canst
never
lose
.
1.
Thou
shalt
never
totally
or
finally
lose
thy
God
:
Hosea
2.
19
,
20.
2.
Thou
shalt
never
lose
thy
interest
in
Christ
.
Whatever
thy
outward
losses
are
,
yet
thy
interest
in
Christ
still
holds
good
.
Rom.
8.
33.
ult.
3.
Thou
shalt
never
lose
the
Spirit
of
Grace
,
John
14.
16.
And
I
will
pray
the
Father
,
and
he
shall
give
you
another
Comforter
,
that
he
may
abide
with
you
for
ever
.
4.
Thou
shalt
never
lose
the
seed
of
Grace
,
the
habits
of
Grace
,
1
John
3.
9.
Whosoever
is
born
of
God
,
doth
not
commit
sin
,
(
that
is
,
doth
not
give
himself
over
to
a
voluntary
serving
1
Cor.
1.
8.
Luke
22.
32.
of
sin
:
he
dos
not
make
a
Trade
of
sin
:
he
sins
not
totally
,
finally
,
maliciously
,
habitually
,
studiously
,
resolutely
,
wilfully
,
delightfully
,
deadly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
dos
not
make
it
his
work
to
sin
,
he
cannot
follow
his
lusts
,
as
a
work-man
follows
his
Trade
)
for
his
seed
remaineth
in
him
.
The
seed
of
God
,
the
seed
of
Grace
is
an
abiding
seed
.
5.
Thou
shalt
never
lose
the
forgiveness
of
thy
sins
(
though
thou
maist
lose
the
sense
and
assurance
of
thy
forgiveness
.
)
Jer.
31.
34.
For
I
will
forgive
their
iniquity
,
and
remember
their
sin
no
more
,
Mich.
7.
19.
6.
Thou
shalt
never
lose
thy
interest
in
the
Covenant
of
Grace
,
Psal.
89.
30.
35.
Jer.
31.
31.
38.
Is●
.
54.
10.
Once
in
Covenant
,
and
for
ever
in
Covenant
.
7.
Thou
shalt
never
lose
thy
union
with
Christ
,
John
15
1.
6.
In
John
17.
Christ
prayed
,
that
we
might
be
one
,
as
he
and
his
Father
are
one
;
not
essentially
,
nor
personally
,
but
spiritually
,
so
as
no
other
creature
is
united
to
God
.
There
can
be
no
Divorce
between
Christ
and
the
believing
soul
.
Christ
hates
putting
away
.
Sin
may
for
a
time
seemingly
separate
Mal.
2.
16.
between
Christ
and
the
believer
;
but
it
can
never
finally
separate
between
Christ
and
the
Believer
.
Look
,
as
it
is
impossible
for
the
Leaven
that
is
in
the
Dough
,
to
be
separated
from
the
Dough
after
it
is
once
mixed
;
for
it
turneth
Luther
.
the
nature
of
the
Dough
into
it self
;
so
it
is
impossible
for
the
Saints
ever
to
be
separated
from
Christ
;
for
Christ
is
in
the
Saints
,
as
nearly
,
and
as
really
,
as
the
Leaven
is
in
the
very
Dough.
Christ
and
believers
are
so
incorporated
,
as
if
Christ
and
they
were
one
lump
.
Our
nature
is
now
joyned
to
God
by
the
indissolvable
tye
of
the
Hypostatical
Union
in
the
second
Person
:
and
we
in
our
persons
,
are
joyned
to
God
,
by
the
Mystical
indissolvable
bond
of
the
Spirit
,
the
third
Person
.
Our
union
with
the
Lord
is
so
near
,
and
so
glorious
,
that
it
makes
us
one
Spirit
with
him
.
In
this
blessed
union
,
the
Saints
are
not
only
joyned
to
the
Graces
and
1
Cor.
6.
17.
benefits
which
flow
from
Christ
,
but
to
the
Person
of
Christ
,
Rom.
8.
32.
1
Cor.
3.
21
,
22
,
23.
to
Christ
himself
,
who
is
first
given
for
us
,
and
to
us
;
and
then
with
him
,
we
receive
all
other
spiritual
blessings
and
savours
.
8.
Thou
shalt
never
lose
thy
inward
peace
,
either
totally
or
finally
.
'T
is
true
,
by
sin
,
and
Satan
,
and
the
world
,
and
divine
withdrawings
,
thy
peace
may
be
somewhat
interrupted
,
but
it
shall
never
be
finally
lost
.
The
greatest
storms
Psalm
30.
5.
Mal.
4.
2.
Isa.
9.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shalom
:
Under
this
Word
,
the
Jews
comprehend
all
Peace
,
Prosperity
,
and
happy
Success
.
in
this
life
that
beats
upon
a
believer
,
will
in
time
blow
over
,
and
the
Sun
of
Righteousness
,
the
Prince
of
Peace
will
shine
as
gloriously
upon
him
as
ever
,
John
14.
27.
Peace
I
leave
with
you
,
(
its
bonum
haereditamentum
,
a
good
inheritance
)
my
peace
I
give
unto
you
:
not
as
the
world
giveth
,
give
I
unto
you
.
My
peace
I
give
unto
you
;
that
is
,
that
peace
with
God
,
and
peace
with
conscience
,
that
I
have
purchased
with
my
blood
,
I
give
unto
you
.
Men
may
wish
me
peace
,
but
't
is
only
Christ
that
can
give
me
peace
.
The
peace
that
Christ
gives
,
is
bottom'd
upon
his
blood
;
upon
h●s
imputed
righteousness
;
upon
his
Intercession
,
and
upon
a
Covenant
of
Peace
;
and
therefore
it
must
needs
be
a
lasting
peace
,
an
abiding
peace
.
When
a
Tyrant
thus
threatned
a
Christian
,
I
will
take
away
thy
house
:
the
Christian
replyed
,
Thou
canst
not
take
away
my
peace
.
When
the
Tyrant
threatned
to
break
up
his
School
,
the
Christian
answered
,
I
shall
still
keep
whole
my
peace
.
When
the
Tyrant
threatned
to
confiscate
all
his
goods
,
the
Christian
answered
,
yet
there
is
no
premunire
against
my
peace
.
When
the
Tyrant
threatned
to
banish
him
out
of
his
own
Countrey
,
the
Christian
replyed
,
yet
I
shall
carry
my
peace
with
me
.
9.
Thou
shalt
never
lose
thy
Title
to
Heaven
,
Luke
12.
32.
Fear
not
little
flock
;
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
are
two
Diminutives
in
the
Original
:
the
word
translated
Flock
,
signifieth
a
Little
Flock
;
but
that
the
exceeding
littleness
of
it
might
appear
,
Christ
adds
another
word
:
so
that
the
words
in
the
fountain
run
thus
,
Fear
not
little
little
flock
.
And
indeed
in
all
the
Ages
of
the
world
,
the
flock
of
Christ
have
been
but
little
in
their
own
eyes
,
and
little
in
the
worlds
eyes
,
and
little
in
their
enemies
eyes
,
and
but
little
in
comparison
of
that
world
of
Wolves
that
has
still
surrounded
them
)
for
it
is
your
Fathers
good
pleasure
to
give
you
the
Kingdom
.
You
need
neither
fear
the
loss
of
earthly
things
,
or
the
want
of
earthly
things
;
for
you
have
a
kind
,
a
tender
,
a
loving
Father
,
whose
pleasure
't
is
,
to
give
you
the
Kingdom
,
that
is
,
the
Heavenly
Kingdom
,
that
is
prepared
and
referved
for
you
.
10.
and
lastly
,
Thou
shalt
never
lose
thy
Crown
of
Life
,
Rev.
2.
10.
James
1.
12.
1
Pet.
5.
4.
1
Cor.
9.
25.
thy
crown
of
Glory
,
thy
incorruptible
crown
,
thy
crown
of
righteousness
.
2
Tim.
4.
8.
Henceforth
is
laid
up
for
me
a
crown
of
righteousness
,
which
the
Lord
the
righteous
Judge
shall
give
me
at
that
day
;
and
not
to
me
only
,
but
unto
all
them
also
that
love
his
appearance
.
A
Crown
is
the
top
of
Royalty
.
Here
it
notes
that
everlasting
glory
that
is
l●id
up
for
the
Saints
.
Now
this
Crown
is
called
a
Crown
of
Righteousness
;
partly
,
because
't
is
purchased
by
the
righteousness
of
Christ
;
and
partly
,
because
he
is
righteous
that
hath
promised
it
;
and
partly
,
because
it
is
a
just
and
righteous
thing
with
God
,
to
crown
them
with
glory
at
last
,
who
have
for
his
honour
been
crowned
with
shame
and
reproach
in
this
world
;
and
partly
,
because
they
come
to
this
Crown
,
in
the
use
of
righteous
wayes
and
means
.
And
this
Crown
is
said
to
be
laid
up
,
to
note
our
sure
and
certain
enjoyment
of
it
,
as
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dos
import
.
And
let
thus
much
suffice
for
Answer
to
this
second
Objection
.
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
this
troubles
me
,
I
have
not
an
estate
to
do
that
good
that
formerly
I
have
done
.
I
was
once
full
,
but
the
Lord
hath
made
me
empty
:
I
was
once
Naomi
;
i.
e.
beautiful
:
but
now
God
has
made
me
Ruth
1.
20
,
21.
Marah
;
i.
e.
bitter
;
the
Lord
hath
testified
against
me
,
and
the
Almighty
hath
affl●cted
me
,
and
consumed
me
on
every
hand
.
I
have
fed
the
poor
,
I
have
clothed
the
naked
,
I
have
received
them
that
were
in
bonds
:
The
blessing
of
him
that
was
ready
to
perish
Job
29.
13.
came
upon
me
;
but
now
,
I
can
do
little
or
nothing
for
others
;
and
this
troubles
me
.
I
answer
,
Thy
condition
is
no
lower
,
than
was
the
condition
Answ.
of
Christ
and
his
Apostles
in
this
world
.
Silver
and
Gold
have
we
none
.
Acts
3.
6.
Salvian
saith
,
that
Christ
is
Mendicorum
maximus
,
the
●reatest
Beggar
in
the
world
,
as
one
that
shareth
in
all
hi●
Saints
necessities
.
Both
Christ
and
his
followers
when
they
were
in
this
world
,
they
were
maintained
by
others
.
They
had
no
Lands
nor
Lordships
,
but
lived
upon
others
costs
.
But
of
this
before
;
therefore
l●t
this
touch
suffice
here
.
But
,
Secondly
,
God
many
times
in
this
life
,
repairs
his
peoples
charity
with
interest
upon
interest
.
Their
scattering
Matth.
19
,
27
,
28
,
29
,
30.
2
Cor.
9.
6.
to
14
▪
Heb.
6.
10.
is
their
encreasing
:
their
spending
is
their
lending
:
their
layings
out
,
are
but
layings
up
for
themselves
,
Prov.
11.
24.
There
is
that
scattereth
,
and
yet
increaseth
.
Verse
25.
The
liberal
soul
shall
be
made
fat
:
and
he
that
watereth
,
shall
be
watered
also
himself
.
It
is
fabled
of
Midas
,
that
what
ever
he
touched
,
he
turned
it
into
Gold
.
This
is
most
true
of
Charity
;
what
ever
the
hand
of
Charity
toucheth
,
it
turneth
it
into
Matth.
10.
42.
Gold
(
be
it
but
a
cup
of
cold
water
)
nay
into
Heaven
it self
.
I
have
read
of
one
,
who
having
given
somewhat
to
a
poor
man
,
and
considering
with
himself
,
whether
he
had
not
injured
himself
,
by
giving
beyond
his
ability
;
presently
corrected
himself
with
those
thoughts
,
that
he
had
lent
it
to
one
,
that
would
pay
well
again
;
and
within
an
hour
after
,
he
had
it
restored
above
sevenfold
,
in
a
way
which
he
never
thought
of
.
However
God
may
carry
it
towards
his
people
in
this
world
,
yet
he
will
be
sure
to
repay
their
charity
in
that
other
world
.
It
is
storied
of
one
Evagrius
(
in
Cedrenus
)
a
rich
man
who
lying
upon
his
death-bed
,
and
being
importuned
by
Sinesius
the
Bishop
,
to
give
something
to
charitable
uses
,
he
yielded
at
last
to
give
three
hundred
pounds
;
but
first
took
Bond
of
the
Bishop
,
that
it
should
be
payed
him
in
another
world
(
according
to
the
promise
of
our
Saviour
with
a
hundred
fold
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
th●
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
fo●
want
of
an
estate
;
in
this
case
God
accepts
of
the
will
fo●
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
●2
.
41
,
42
,
43.
44.
value
upon
them
,
than
he
dos
upon
all
the
vast
summs
that
others
cast
in
.
Many
Princes
and
Que●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
ma●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
c●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
s●riously
consider
,
how
many
p●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
h●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
!
Pl●●
.
Nat.
H●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
times
so
dark
,
intricate
and
mysterious
,
that
it
will
pose
men
of
the
most
raised
parts
,
and
of
the
choicest
experiences
,
and
of
the
greatest
Graces
,
to
be
able
to
discern
the
wayes
of
God
in
them
.
There
are
many
mysteries
in
the
works
of
God
,
as
well
as
in
the
word
of
God
.
But
,
Thirdly
,
Sometimes
Gods
own
people
sin
with
others
,
and
therefore
they
smart
with
others
.
Thus
Moses
and
Aaron
sinned
with
others
,
and
therefore
they
were
shut
out
of
Canaan
,
and
their
Carkasses
fell
in
the
Wilderness
as
well
as
Numb.
20.
others
.
Psal.
106.
35.
They
were
mingled
among
the
Heathen
,
and
learned
their
works
.
Verse
40.
Therefore
was
the
wrath
of
the
Lord
kindled
against
his
people
,
insomuch
,
that
he
abhorred
his
inheritance
.
Jer.
9.
25
,
26.
Behold
the
dayes
come
,
saith
the
Lord
,
that
I
will
punish
all
them
which
are
circumcised
,
with
the
uncircumcised
.
Egypt
,
and
Judah
,
and
Edom
,
and
the
children
of
Ammon
,
and
Moab
,
and
all
that
are
in
the
utmost
corners
,
that
dwell
in
the
Wilderness
:
for
all
these
Nations
are
uncircumcised
,
Vid.
Rom.
2.
28
,
29.
and
all
the
house
of
Israel
are
uncircumcised
in
the
heart
.
Such
as
were
outwardly
,
but
not
inwardly
circumcised
,
should
be
sure
to
be
punished
in
the
day
of
Gods
wrath
,
with
those
who
were
neither
inwardly
nor
outwardly
circum●ised
.
When
the
good
and
the
bad
joyn
in
common
provocations
,
Ezek.
9.
6.
Rev.
18.
4.
1
Pet.
4
17.
no
wonder
if
they
suffer
in
common
desolations
.
Though
gross
impieties
,
like
Pitch
or
Gunpowder
enrages
●he
fire
:
yet
the
sins
,
the
infi●mities
of
Gods
people
,
add
to
the
flame
.
Not
only
Man●ss●s
his
blood-shed
,
but
also
good
H●z●kiahs
pride
and
vanity
of
spirit
,
boasting
and
glorying
in
his
w●rldly
riches
,
brought
on
the
Babylonish
Captivity
2
Chron
32.
upon
the
J●ws
.
But
,
Four●hly
,
The
people
of
God
many
times
suffer
in
common
calamities
,
as
they
are
parts
and
members
of
that
Politick
2.
Sam.
24.
10.
10
18.
body
that
is
punished
.
The
sins
of
a
City
,
a
Society
,
a
Company
,
o●
a
Nation
,
may
involve
all
the
memb●rs
in
the
same
Judgement
.
Though
Lot
was
not
guilty
of
the
sins
of
Gen.
14.
12
16.
Common
ca●amities
make
no
discrimination
between
persons
and
persons
,
or
houses
and
houses
.
All
com●on
Judgements
work
according
to
their
commission
,
and
according
to
their
nature
,
without
dist●nguishing
the
righteous
from
the
wicked
.
Sodom
;
yet
Lot
was
carried
away
in
the
Captivity
of
Sodom
,
as
co-habiting
with
them
.
And
so
though
many
of
the
precious
Servants
of
the
Lord
in
London
,
were
not
guilty
of
those
gross
impieties
,
that
their
neighbours
were
guilty
of
;
yet
co-habiting
either
with
them
,
or
near
them
,
they
were
burnt
up
and
destroyed
with
them
.
Achans
Family
were
not
guilty
of
Achans
Sacriledge
,
and
yet
Achans
Family
were
destroyed
for
Achans
Sacriledge
.
The
burning
of
London
was
a
National
Judgement
;
and
this
National
Judgement
,
was
the
product
of
National
sins
,
as
I
have
formerly
proved
.
Now
mark
,
though
the
people
of
God
may
be
personally
innocent
,
yet
because
they
are
members
of
a
nocent
body
,
they
are
liable
to
undergo
the
temporal
smart
of
National
Judgements
.
Doubtless
a
whole
City
may
be
laid
desolate
for
the
wickedness
of
one
man
,
or
of
a
few
men
,
that
dwelleth
in
it
,
Eccles.
9.
18.
One
sinner
destroyeth
much
good
.
But
,
Fifthly
,
When
good
men
who
can't
be
justly
charged
with
publick
sins
,
do
yet
fall
with
wicked
men
by
publick
judgements
,
you
must
remember
,
that
God
has
several
different
ends
,
in
inflicting
one
and
the
same
Judgements
,
both
upon
the
good
and
upon
the
bad
.
The
mettal
and
the
dross
go
Zech.
13.
9.
Eccl.
8.
12
,
13.
both
into
the
fire
together
,
but
the
dross
is
consumed
,
and
the
mettal
refined
.
The
stalk
and
the
ear
of
corn
,
fall
upon
the
threshing
floor
,
under
one
and
the
same
Flayl
;
but
the
one
is
shattered
in
pieces
,
the
other
is
preserved
.
From
one
and
the
same
Olive
,
and
from
under
one
and
the
same
Press
,
is
crushed
out
both
Oyl
and
d●egs
,
but
the
one
is
tunn'd
up
for
use
,
the
other
thrown
out
as
unserviceable
.
The
sam●
Judgements
that
befall
the
wicked
,
may
befall
the
righteous
,
but
not
upon
the
same
accompt
.
The
righteous
are
cast
into
the
Furnance
for
tryal
;
but
the
wicked
for
their
ruine
.
The
righteous
are
signally
sanctified
by
fiery
dispensations
,
Jer.
24.
1
,
2
,
3
,
5.
but
the
wicked
are
signally
worsened
by
the
same
dispensations
.
The
very
self
same
Judgement
that
is
as
a
Load-stone
to
draw
the
righteous
towards
Heaven
,
will
be
as
a
Mill-stone
to
sink
the
wicked
down
to
Hell
.
The
Pillar
of
fire
that
went
before
Israel
,
had
a
light
side
and
a
dark
side
;
Exod.
14.
20.
the
light
side
was
towards
Gods
people
,
and
the
dark
side
was
towards
the
Egyptians
.
Th●
flames
of
London
will
prove
such
a
Pillar
both
to
the
righteous
and
the
wicked
,
That
will
certainly
be
made
good
upon
the
righteous
and
the
wicked
,
whose
habitations
have
been
destroyed
by
Londons
flames
:
that
the
Greek
Epigramm
speaks
of
the
Silver
Ax
the
Ensign
of
Justice
.
That
Sword
that
cuts
the
bad
in
Twain
,
The
good
doth
wound
and
heal
again
.
Those
dreadful
Judgements
that
have
been
the
Ax
of
Gods
revenging
Justice
,
to
wound
and
break
the
wicked
in
pieces
,
shall
be
righteous
mens
cures
,
and
their
Golden
restoratives
.
But
,
Sixthly
and
lastly
,
God
sometimes
wraps
up
his
own
people
with
the
wicked
in
desolating
Judgements
;
that
he
may
before
all
the
world
wipe
off
that
reproach
,
which
Atheists
and
wicked
men
are
apt
to
cast
upon
him
,
as
if
he
were
partial
,
as
if
he
were
a
respecter
of
persons
;
and
as
if
his
wayes
Ezek.
18.
25.
29.
Chap.
33.
20.
were
not
just
and
equall
.
God
to
stop
the
mouth
of
iniquity
,
the
mouth
of
blasphemy
,
hath
made
his
own
people
as
desolate
as
others
by
that
fiery
calamity
that
has
past
upon
them
.
Such
men
that
have
been
eye
witnesses
of
Gods
impartial
dealing
with
his
own
people
in
those
dayes
when
London
was
in
flames
,
must
say
,
that
God
is
neither
partial
nor
fond
.
And
let
thus
much
suffice
,
by
way
of
Answer
to
this
Objection
.
The
third
Duty
that
lyes
upon
those
that
have
been
burnt
up
,
is
for
them
in
patience
to
possess
their
own
souls
,
and
Luke
21.
19.
quietly
to
acquiesce
in
what
the
Lord
has
done
.
O
Sirs
,
hold
your
peace
,
and
bridle
your
passions
,
and
quietly
submit
to
the
stroke
of
Divine
Justice
.
When
Aarons
Sons
were
devoured
by
fire
,
Aaron
held
his
peace
.
And
will
not
Lev.
10.
2
,
3.
The
Hebrew
word
Damam
,
●ignifies
sience
,
or
stil●ess
:
it
signifies
a
staying
of
the
heart
,
a
quieting
of
the
mind
.
Aarons
mind
was
quiet
and
still
:
all
his
unruly
affections
and
passions
,
were
stilled
and
allayed
.
Oleaste
:
observes
,
that
Joshuah
in
speaking
to
the
Sun
Sta●d
still
in
Gibeon
,
useth
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
here
used
.
Joshua
12.
10.
So
that
this
Phrase
,
Aa●on
h●ld
his
peace
,
imports
thus
much
,
That
Aa●o●
stood
still
,
or
stayed
from
further
vexing
,
or
troubling
,
or
disquieting
of
himself
;
though
at
first
his
heart
was
in
a
strange
violent
motion
,
yet
he
recovers
himself
,
and
stands
still
before
the
Lord
.
you
hold
your
peace
,
now
your
houses
are
devoured
by
fire
?
What
were
your
houses
to
Aarons
Sons
?
All
the
houses
in
●he
world
,
are
not
so
near
and
dear
to
a
man
as
his
children
are
.
In
this
story
concerning
Aaron
and
his
Sons
,
there
are
many
things
remarkable
.
As
,
1.
That
he
had
lost
two
of
his
Sons
,
yea
,
two
of
his
eldest
Sons
together
at
a
clap
.
2.
These
two
were
the
most
honourable
of
the
Sons
of
Aaron
:
as
we
may
see
,
Exod.
24.
1.
in
that
they
only
with
their
Father
and
the
seventy
Elders
are
appointed
to
come
up
to
the
Lord
.
3.
They
were
cut
off
by
a
sudden
and
unexpected
death
,
when
neither
themselves
nor
their
Father
,
thought
their
ruine
had
been
so
near
.
What
misery
to
that
of
being
suddenly
surprized
by
a
doleful
death
?
4.
They
were
cut
off
by
a
way
which
might
seem
to
testifie
Gods
hot
displeasure
against
them
:
for
they
were
devoured
by
fire
from
God
.
They
sinned
by
fire
,
and
they
perished
by
fire
.
Look
,
as
fire
came
from
the
Lord
before
in
mercy
;
so
now
fire
is
s●nt
from
the
Lord
in
Judgement
.
Certainly
the
manner
of
their
death
,
pointed
out
the
sin
for
which
they
were
smitten
.
Now
what
Father
had
not
rather
lose
all
his
children
at
once
,
by
an
ordinary
stroke
of
death
,
than
to
see
one
of
them
destroyed
by
Gods
immediate
hand
in
such
a
terrible
manner
.
5.
They
were
thus
smitten
by
the
Lord
on
the
very
first
day
of
their
entring
upon
that
high
honour
of
their
Priestly
Function
;
and
when
their
hearts
were
doubtless
full
of
joy
,
now
to
be
suddenly
thunder-struck
in
such
a
Sun-shine
day
of
mercy
,
as
this
seemed
to
be
,
must
needs
add
weight
to
their
calamity
and
misery
.
6.
They
were
cut
off
with
such
great
severity
for
a
very
small
offence
,
if
reason
may
be
permitted
to
sit
as
Judge
in
the
case
.
They
were
made
monuments
of
divine
vengeance
only
for
taking
fire
to
burn
the
Incense
,
from
one
place
,
when
they
should
have
taken
it
from
another
.
And
this
they
did
(
say
some
)
not
purposely
,
but
through
mistake
,
and
at
such
a
time
,
when
they
had
much
work
lying
upon
their
hands
,
and
were
but
newly
entred
upon
their
new
employment
.
Now
notwithstanding
all
this
Aaron
held
his
peace
.
It
may
be
,
at
first
,
when
he
saw
his
Sons
devoured
by
fire
,
his
heart
began
to
wrangle
,
and
his
passions
began
to
work
:
but
when
he
considered
the
righteousness
of
God
on
the
one
hand
,
and
the
glory
that
God
would
get
to
himself
on
the
other
hand
;
he
presently
checks
himself
,
and
layes
his
hand
upon
his
mouth
,
and
stands
still
and
silent
before
the
Lord
.
Though
it
be
not
easie
in
great
afflictions
with
Aaron
,
to
hold
our
peace
;
yet
it
is
very
advantageous
:
which
the
Heathens
seemed
to
intimate
,
in
placing
the
Image
of
Angeronia
,
with
the
mouth
bound
upon
the
Altar
of
Volupia
,
to
shew
,
that
they
do
prudently
and
patiently
bear
,
and
conceal
their
troubles
,
sorrows
and
anxieties
,
they
shall
attain
to
comfort
at
last
.
What
the
Apostle
saith
of
the
distressed
Hebrews
,
after
the
spoyling
of
their
goods
,
Ye
have
need
Heb.
10.
34
,
36.
of
patience
:
the
same
I
may
say
to
you
,
who
have
lost
your
house●
,
your
Shops
,
your
Trades
,
your
all
:
you
have
need
yea
,
you
have
great
need
of
patience
.
Though
thy
mercies
are
few
,
and
thy
miseries
are
many
;
though
thy
mercies
are
small
,
and
thy
miseries
are
great
;
yet
look
that
thy
spirit
be
quiet
,
and
that
thou
dost
sweetly
acquiesce
in
the
will
of
God
.
Now
God
hath
laid
his
fiery
Rod
upon
your
Psalm
39.
9.
See
my
M●l●
Ch●ist●a●
,
under
the
smarting
rod
,
where
the
excelle●cy
of
pati●nce
&
the
evil
of
impatience
,
is
largely
set
forth
.
backs
,
it
will
be
your
greatest
wisdom
to
lay
your
hands
upon
your
mouths
,
and
to
say
with
David
,
I
was
dumb
,
I
opened
not
my
mouth
,
because
thou
didst
it
.
To
be
patient
and
silent
under
the
sharpest
Providences
,
and
the
sorest
Judgements
,
is
as
much
a
Christians
glory
,
as
it
is
his
duty
.
The
patient
Christian
feels
the
want
of
nothing
.
Patience
will
give
contentment
in
the
midst
of
want
.
No
loss
,
no
cros●
,
no
affl●ction
will
fit
heavy
upon
a
patient
soul
.
Dionysius
saith
,
that
this
benefit
he
had
by
the
study
of
Philosophie
,
viz.
That
he
bore
with
patience
all
those
alterations
and
changes
that
he
met
with
in
his
outward
condition
.
Now
shall
Nature
do
more
than
Grace
?
Shall
the
study
of
Phi●osophy
,
do
more
than
the
study
of
Christ
,
Scripture
,
and
a
mans
own
heart
?
But
,
The
fourth
Duty
that
lyes
upon
those
who
have
been
burned
up
,
is
to
set
up
the
Lord
in
a
more
eminent
degree
than
ever
,
as
the
great
object
of
their
fear
.
Oh
how
should
we
fear
and
tremble
before
the
great
God
,
who
is
able
to
turn
the
most
servi●eable
and
useful
creatures
to
us
,
to
be
the
means
of
destroying
of
us
,
H●b.
12.
28.
Let
us
have
grace
whereby
we
may
serve
God
acceptably
,
with
reverence
and
godly
fear
.
Verse
29.
For
our
God
is
a
consuming
fire
.
Here
are
two
Arguments
to
work
the
Saints
to
set
up
God
as
the
great
object
of
their
fear
.
The
first
is
drawn
from
the
terribleness
of
Gods
Majesty
,
He
is
a
consuming
fire
.
The
second
is
drawn
from
the
relation
which
is
between
God
and
his
people
,
Our
God
.
What
a
strange
Title
is
this
of
the
great
God
,
that
we
meet
with
in
this
place
?
and
yet
this
it
one
of
the
Titles
of
God
,
expressing
his
nature
,
and
in
which
he
glories
,
that
he
is
called
a
consuming
fire
.
Th●se
words
God
is
a
consuming
fire
,
are
not
to
be
taken
properly
,
but
metaphorically
.
Fire
we
know
,
is
a
very
terrible
and
dreadful
creature
:
and
so
may
very
well
serve
,
to
set
forth
to
us
the
terribleness
and
dreadfulness
of
God
.
Now
God
is
here
said
to
be
a
consuming
or
devouring
fire
.
The
word
in
the
Original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
doubly
compounded
,
and
so
the
signification
is
augmented
and
encreased
,
to
note
to
us
the
exceeding
terribleness
of
the
fire
that
is
here
meant
.
When
God
would
set
forth
himself
to
be
most
terrible
and
dreadful
to
the
sons
of
men
,
he
dos
it
by
this
resemblance
of
fire
,
which
of
all
things
is
most
terrible
and
intolcrable
,
Deut.
4.
24.
For
the
Lord
thy
God
is
a
consuming
fire
;
even
a
jealous
God
.
The
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
here
rendered
consuming
,
doth
properly
signifie
devouring
or
eating
;
it
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
devour
and
eat
;
and
by
a
Metaphor
it
signifieth
to
consume
or
destroy
.
God
is
a
devouring
fire
,
a
eating
fire
,
and
sinners
,
and
all
they
have
,
is
but
bread
and
meat
for
divine
wrath
to
feed
upon
,
Deut.
9.
3.
See
Psal
50
3.
Isa.
33.
14.
Deut.
28.
58.
Vnderstand
therefore
this
day
,
that
the
Lord
thy
God
is
he
,
which
goeth
before
thee
as
a
consuming
fire
:
he
shall
destroy
them
,
and
he
shall
bring
them
down
before
thy
face
:
so
shalt
thou
drive
them
out
,
and
d●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
Proph●t
Isaiah
gives
,
should
alwayes
lye
warm
upon
every
burnt
Citizens
heart
,
Is●
.
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
con●ented
with
their
present
condition
.
When
The
Poets
bring
in
the
feigned
Gods
,
each
one
con●●nt
with
his
〈◊〉
Office
〈◊〉
Estate
:
〈…〉
,
Mi●e●va
with
Scienc●s
,
〈◊〉
with
E●●onence
,
〈◊〉
with
●●ve
,
Ju●iter
●ith
H●aven
,
and
Pl●●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
desir●s
within
himself
,
and
of
temptations
in
the
world
without
.
Contentment
●n
a
mans
presen●
co●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
conten●ation
,
with
full
satisfaction
to
his
desi●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
with●ut
covetousness
,
(
or
without
the
love
of
Silver
,
as
the
Gr●ek
word
si●nifies
)
and
be
content
with
such
things
as
you
h●ve
.
Cont●nsi
praesentibus
.
So
Beza
and
others
,
be
content
with
things
pre●ent
.
The
believing
Hebrews
had
been
plund●●ed
●f
●ll
they
had
in
this
world
(
when
the
Apostle
g●ve
forth
this
Royal
command
▪
H●b.
10.
34.
)
and
yet
the
Apostle
requires
them
●o
be
content
.
'T
is
as
much
the
duty
of
a
Christian
,
●o
be
●ontent
when
he
has
nothing
,
as
when
all
the
world
sm●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
Isra●lites
had
no
gay
clothes
,
nor
no
new
clothes
in
their
wilderness
condition
;
but
God
made
their
old
clothes
,
to
be
all
clothe●
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
eff●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
H●aven
in
his
heart
.
Z●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
such
things
,
either
trouble
our
thoughts
,
or
break
our
hearts
.
The
whole
world
is
but
a
Paradis●
for
fools
:
't
is
a
beautiful
,
but
deceitful
Harlot
:
't
is
a
dr●amed
sweetness
,
and
a
very
Ocean
of
Gall.
There
is
nothing
to
be
found
in
it
,
that
has
not
mutability
and
uncertainty
,
vanity
and
vexation
stampt
upon
it
.
And
therefore
he
can't
be
happy
,
that
enjoyes
it
;
nor
he
miserable
,
that
wants
it
.
And
why
then
should
not
he
be
contented
,
that
has
but
but
a
little
of
it
?
The
greatest
outward
happiness
,
is
but
honied
poison
:
and
therefore
don't
shrug
nor
faint
,
because
thou
hast
but
little
of
the
world
.
All
thy
crosses
and
losses
shall
be
so
tempered
by
a
hand
of
Heaven
,
as
that
they
shall
become
wholesome
Medicines
;
they
shall
be
steps
to
thy
future
glory
;
they
are
thy
only
Hell
,
thy
Heaven
is
to
come
.
And
therefore
be
contented
in
the
midst
of
all
thy
sorrows
and
su●●erings
.
Remember
that
many
times
they
who
have
most
of
the
world
in
their
hands
,
have
'T
is
only
an
infinite
good
,
and
infinite
God
,
that
can
fill
and
satisfie
the
soul
of
man
.
Plato
could
say
,
The
mind
is
not
satisfied
nor
quieted
,
●ill
it
return
thither
from
whence
it
came
.
least
of
God
,
of
Christ
,
of
the
Spirit
,
of
Grace
,
of
Heaven
in
their
hearts
.
And
remember
that
a
man
w●re
better
to
have
much
of
God
with
a
little
of
the
world
,
than
to
have
much
of
the
world
,
with
a
little
of
God
.
God
alone
is
a
thousand
thousand
felicities
,
and
a
world
of
happiness
,
the
only
life
and
light
.
Algerius
the
Martyr
,
being
swallowed
up
in
a
sweet
fruition
of
God
,
found
more
light
in
his
Dungeon
,
than
was
without
in
all
the
world
.
O
Sirs
if
upon
casting
up
of
your
accounts
for
another
world
,
you
find
that
Heaven
is
your
home
,
the
world
your
footstool
,
the
Angels
your
Attendants
,
your
Creator
,
your
Father
,
your
Judge
,
your
Brother
,
the
Holy
Spirit
your
comforter
;
if
you
find
that
God
is
ever
with
you
,
ever
b●fore
you
,
ev●r
within
you
,
ever
round
about
you
,
and
ever
a
making
of
provision
,
more
or
less
for
you
,
why
should
you
not
be
contented
with
your
present
condition
,
with
your
present
proportion
,
be
it
more
,
or
be
it
less
?
But
,
The
sixth
Duty
that
lyes
upon
those
who
have
b●en
burnt
up
,
is
to
mourn
,
to
lye
low
,
to
keep
humble
under
this
dreadful
Judgement
of
fire
,
under
this
mighty
hand
of
God
.
When
Zicklag
was
burnt
by
the
Amalekites
,
David
and
the
people
lifted
up
their
voices
and
wept
until
they
had
no
1
Sam.
30.
1
,
2
,
3
,
4.
power
to
weep
.
They
wept
their
utmost
:
they
wept
themselves
even
blind
.
They
did
not
Stoically
slight
that
fiery
Rod
,
but
prudently
laid
it
to
heart
.
Tears
are
call●d
the
blood
of
the
soul
.
Now
a
shower
of
tears
,
a
shower
of
blood
they
poured
out
to
quench
those
flames
that
the
Amalakites
had
kindled
.
When
they
saw
their
City
laid
desolate
by
fire
,
their
sorrow
was
so
great
,
that
they
were
over-burthened
with
the
weight
of
it
:
And
therefore
they
sought
ease
,
in
venting
their
sorrow
in
a
shower
of
tears
.
And
so
when
Nehemiah
understood
,
that
the
wall
of
Jerusalem
was
Neh.
1.
3
,
4.
broken
down
,
and
the
gates
thereof
were
burnt
with
fire
,
he
sate
down
and
wept
,
and
mourned
certain
daye●
.
Some
Authors
report
,
that
the
Jews
to
this
day
come
yearly
to
Nazia●ze●
.
ad
Hieron
.
&c.
the
place
where
Jerusalem
,
the
City
of
their
fathers
stood
(
which
was
by
Titus
and
Adrian
destroyed
by
fire
and
sword
)
and
upon
the
day
of
the
destruction
of
it
weep
over
it
.
Oh
how
well
dos
it
become
all
burnt
Citizens
to
Deut.
8.
16.
Lev.
26.
40
,
41
,
42.
Luke
14.
11.
Dan.
5.
22.
Augustine
saith
that
the
first
,
second
and
third
Virtue
of
a
Christian
,
is
humility
.
If
I
were
asked
(
saith
he
)
what
is
the
readiest
way
to
attain
true
happiness
,
I
would
answer
,
the
first
,
the
second
,
the
third
thing
is
,
humility
,
humility
,
humility
:
As
often
as
I
was
asked
,
I
would
say
humility
.
Humility
doth
not
only
entitle
to
happiness
,
but
to
the
highest
degree
of
happiness
,
Matth.
18.
4.
stand
and
weep
over
the
ashes
of
London
,
and
greatly
to
abase
themselves
under
that
mighty
hand
of
God
that
has
been
lifted
up
against
them
,
1
Pet.
5.
6.
Humble
your selves
under
the
mighty
band
of
God
,
that
he
may
exalt
you
in
due
time
.
Ah
London
,
London
,
how
hath
the
mighty
hand
of
t●e
Lord
been
lifted
up
against
the●
?
how
hath
he
by
flames
of
●ire
la●d
all
thy
glory
in
the
dust
?
The
Lord
by
●ire
,
Swo●d
〈◊〉
P●stile●c●
,
hath
greatly
humbled
th●e
:
A●d
O
w●e●
shall
it
onc●
be
,
that
●●ou
wilt
b●
humble
under
●●e
mighty
hand
of
God!
'T
is
one
t●i●g
to
be
hum●led
by
J●●gements
;
't
is
another
thing
to
be
humb●e
under
Judg●m●●ts
There
have
been
many
Nat●o●s
,
Citi●s
,
a●●
particular
p●rso●s
,
who
have
been
greatly
humbled
by
amazing
and
a●●o●●s●ing
Judgements
;
who
y●t
n●v●r
had
so
much
grace
as
to
lye
humble
under
thos●
Judg●m●●ts
.
Wh●n
Gods
hand
is
lifted
up
very
high
,
he
expects
that
our
hearts
should
fall
very
low
.
To
be
poor
and
proud
,
is
to
be
dou●ly
mis●rable
.
If
mens
spirits
are
high
,
when
their
estates
are
low
;
the
next
blow
will
be
more
dreadful
.
God
has
laid
our
habitations
in
dust
and
ash●s
,
and
he
expects
that
we
should
even
humble
our selves
in
dust
and
ashes
.
The
only
way
to
avoid
Cannon
▪
shot
,
is
to
fall
down
flat
on
the
ground
:
The
Application
is
easie
.
Humility
exalteth
:
he
that
is
most
humble
,
shall
be
most
honourable
.
Moses
in
his
Wilderness-condition
was
the
meekest
man
on
earth
,
and
God
made
him
the
most
honourablest
;
calling
him
up
unto
himself
in
the
Mount
,
and
making
of
him
the
Leader
of
his
people
Israel
.
Gide●n
was
very
little
in
his
own
eyes
,
The
least
in
his
Fathers
house
in
his
own
apprehension
;
and
God
exalted
him
,
making
him
the
deliverer
of
his
Israel
.
He
that
is
little
in
his
own
account
,
is
alwayes
high
in
Gods
esteem
.
When
one
asked
the
Philopher
,
What
God
was
a
doing
?
he
answered
,
That
his
whole
work
was
to
lift
up
the
humble
,
and
cast
down
the
proud
.
Those
brave
creatures
the
Lyon
and
the
Eagle
were
not
offered
in
Sacrifice
unto
God
,
but
the
poor
Lamb
and
Dove
was
offered
in
Sacrifice
:
to
note
to
us
,
that
God
regards
not
your
brave
high
,
lofty
spirits
,
and
that
he
is
all
for
such
that
are
of
a
Dove-like
,
and
a
Lamb-like
spirit
.
They
say
if
dust
be
sprinkled
upon
the
wings
of
Bees
,
their
noises
,
humming
,
and
risings
will
quickly
cease
.
The
Lord
in
the
late
fiery
dispensation
,
has
sprinkl●d
dust
and
ashes
upon
us
all
.
And
Oh
that
our
proud
noises
,
hummings
and
risings
of
heart
might
cease
from
before
the
Lord
,
who
is
risen
out
of
his
holy
place
.
Ah
London
,
London
,
thou
hast
been
proud
of
thy
Trade
,
and
proud
of
thy
Strength
,
and
proud
of
thy
Riches
,
and
proud
of
thy
stately
Buildings
and
Edifices
,
b●t
God
has
now
laid
all
thy
glory
in
dust
and
ashes
.
And
therefore
it
highly
concerns
thee
to
humble
thy self
under
the
mighty
hand
of
God
.
God
has
ab●sed
the●
,
and
therefore
make
it
thy
work
to
b●
base
in
thine
own
eyes
.
W●en
N●hemiah
understood
that
the
Chald●ans
There
is
nothing
more
more
evident
●n
History
,
than
this
,
viz.
That
those
d●eadful
fires
that
have
b●en
ki●d●ed
amongst
the
Christian
,
have
been
still
kind●ed
by
Idolatrous
hands
.
(
who
were
a
generation
of
Idolaters
)
had
made
Jerusalem
desol●te
by
Fire
,
he
greatly
humbl●d
himself
under
the
mighty
hand
of
God
.
He
lookt
through
all
act●ve
causes
to
the
efficient
cause
;
and
accordingly
he
abased
himself
before
the
L●rd
:
as
you
may
see
Neh.
1.
3
,
4.
And
they
said
unto
me
,
the
remnant
that
are
left
of
the
Captivity
there
in
the
Province
,
are
in
great
●●fl●ction
and
reproach
:
the
Wall
of
Jerus●lem
also
is
broken
down
,
and
the
Gates
thereof
are
burnt
with
fire
.
And
it
came
to
pass
,
when
I
heard
these
words
,
that
I
sate
down
and
wept
,
and
mourned
certain
dayes
,
and
fasted
and
prayed
before
the
God
of
Heaven
.
When
Nehemiah
●eard
,
that
th●
Wall
of
Jerusalem
was
broken
down
,
and
that
the
gates
thereof
were
b●rnt
with
fire
,
his
grief
was
so
great
,
that
he
could
not
stand
under
it
:
and
therefore
he
sits
down
and
weeps
.
Who
is
there
that
is
a
man
,
that
is
an
Englishman
,
that
is
a
C●ri●●●an
,
that
is
a
Protestant
,
that
can
behol●
the
Ru●nes
of
Lond●n
,
and
not
(
at
least
the
frame
of
his
Spirit
)
sit
down
and
wee●
ov●r
those
R●in●s
?
The
way
of
wayes
●o
be
truly
,
yea
,
●ighly
●x●lted
,
is
to
be
thoroughly
humbled
.
The
h●g●est
Heavens
and
the
lowest
hearts
,
do
both
alike
please
Isaiah
57.
15.
the
most
high
God
.
God
will
certainly
make
it
his
work
to
ex●lt
them
,
who
make
it
their
great
work
to
abase
themselves
.
Such
who
are
low
in
their
ow●
eyes
,
and
can
be
be
content
to
be
low
in
the
eyes
of
others
,
such
are
most
high
and
●ono●rable
in
the
eye
of
God
,
in
the
esteem
and
account
●f
God
.
The
lowly
Christian
is
alwayes
the
mo●●
lovely
C●ristian
.
Now
God
hath
laid
your
City
low
,
you●
all
low
▪
he
ex●ects
,
that
your
hearts
should
lye
low
unde●
his
mighty
ha●d
.
All
the
world
cannot
long
keep
up
thos●
men
,
who
do'nt
labour
to
keep
down
their
hearts
under
Judgements
inflicted
,
or
Judgements
feared
.
Remember
the
sad
Catastrophe
of
Herod
the
great
,
of
Agrippa
the
great
,
of
Pompey
the
great
,
and
of
Alexander
the
great
.
If
your
spirits
remain
great
under
great
Judgements
,
't
is
an
evident
sign
,
that
more
raigning
Judgements
lye
at
your
doors
.
But
,
T●e
seventh
D●ty
that
lyes
upon
those
who
have
been
burnt
up
,
is
to
bless
a
taking
God
,
as
well
as
a
giving
God
:
't
is
to
encourage
themselves
in
the
Lord
their
God
,
though
he
has
stript
them
of
all
their
worldly
goods
.
Thus
did
Job
when
he
had
lost
his
all
:
The
Lord
gave
,
and
the
Lo●d
hath
Job
1.
21.
taken
away
;
blessed
be
the
name
of
the
Lord
.
One
brings
in
holy
Job
standing
by
the
ruined
house
,
under
whose
Walls
his
ten
Children
lay
dead
and
buried
,
and
lifting
up
his
D●e●ellius
in
his
Gynnasiun
Patient●ae
.
heart
and
hands
towards
Heaven
,
saying
,
Naked
came
I
out
of
my
Mothers
womb
,
and
naked
shall
I
return
thither
;
the
Lord
gave
,
and
the
Lord
hath
taken
away
:
Blessed
be
the
name
of
the
Lord
.
Ecce
spectaculum
(
sayes
he
)
dignum
ad
quod
respiciat
intentus
operi
suo
Deus
.
Behold
a
spectacle
,
a
spectacle
worthy
of
God
himself
,
were
he
never
so
intent
upon
his
work
in
Heaven
,
yet
worthy
of
his
cognizance
!
When
Ziklag
was
burnt
with
fire
,
and
David
plundered
by
the
Amalekites
,
and
his
Wives
carried
captive
,
yet
then
he
encouraged
1
Sam.
30.
1
,
2
,
3
,
6.
himself
in
the
Lord
his
God
.
His
God
,
notes
1.
His
nearness
and
dearness
to
God
.
Saints
are
very
near
and
dear
to
God
.
Psal.
148.
14.
Ephes.
2.
13.
2.
His
God
,
notes
his
Relation
to
God
.
God
is
the
Saints
Father
.
3.
His
God
,
notes
his
right
to
God
.
Whole
God
2
Cor.
6.
18.
is
the
believers
.
All
he
has
,
and
all
he
can
do
is
the
believers
.
From
these
and
such
other
like
considerations
,
David
encouraged
himself
in
the
Lord
his
God
,
when
all
was
gone
,
and
so
should
we
.
So
the
believing
Hebrews
took
joyfully
the
Heb.
10.
34.
spoiling
of
their
goods
(
whether
by
fire
,
or
plundering
,
or
otherwise
is
not
said
)
knowing
in
themselves
,
that
they
had
in
Heaven
a
better
and
more
enduring
substance
.
And
to
this
duty
James
exhorts
,
James
1.
2.
Count
it
all
joy
my
brethren
when
you
fall
into
divers
temptations
,
(
or
tribulations
,
or
afflictions
.
)
A
Christian
in
his
choicest
deliberation
ought
to
count
it
all
joy
when
he
falls
into
divers
tribulations
.
The
words
are
emphatical
,
the
Apostle
doth
not
say
,
be
patient
or
quiet
when
you
fall
into
divers
temptations
or
afflictions
,
but
be
joyful
.
Nor
the
Apostle
doth
not
say
,
be
joyful
with
a
little
joy
;
but
be
joyful
with
exceeding
great
joy
.
All
joy
The
words
are
an
Hebraism
.
is
full
joy
;
all
joy
is
perfect
joy
.
And
this
becomes
the
Saints
when
they
fall
,
or
are
begirt
round
not
with
some
,
but
with
divers
;
that
is
,
with
any
kind
of
affliction
or
tribulation
.
An
omnipotent
God
will
certainly
turn
his
peoples
misery
into
felicity
.
And
therefore
it
concerns
them
to
be
divinely
merry
in
the
midst
of
their
greatest
misery
.
Oh
that
all
burnt
Citizens
would
seriously
consider
of
these
three
things
.
1.
That
this
fiery
Rod
has
been
a
Rod
in
a
Fathers
hand
.
2.
That
this
fiery
Rod
shall
sooner
or
later
be
like
Aarons
Rod
,
a
blooming
Rod.
Choice
fruit
will
one
day
grow
upon
this
burnt
Tree
London
.
No
man
can
tell
what
good
God
may
do
England
by
that
fiery
Rod
that
he
has
laid
upon
London
.
3.
That
this
fiery
Rod
that
has
been
laid
upon
London
,
has
not
been
laid
on
1.
According
to
the
greatness
of
Gods
anger
.
Nor
2.
According
to
the
greatness
of
his
power
.
Nor.
3.
According
to
the
strictness
of
his
justice
.
Nor
4.
According
to
the
d●merits
of
our
sins
.
Nor
5.
According
to
the
expectations
of
men
of
a
Romish
faith
;
who
't
is
to
be
feared
,
Acts
1.
19.
did
hope
to
see
every
house
laid
desolate
,
and
London
made
an
Aceldama
,
a
Field
of
Blood
.
Nor
6.
Accordingly
to
the
extensiveness
of
many
of
your
fears
:
for
many
of
you
have
feared
worse
things
than
yet
you
feel
.
Now
upon
all
these
considerations
how
highly
dos
it
concern
the
people
of
God
,
to
be
thankful
and
cheerful
;
yea
,
and
to
encourage
themselves
in
the
Lord
under
that
fiery
dispensation
that
has
lately
past
upon
them
.
But
what
is
there
considerable
in
God
to
encourage
the
soul
under
Quest.
heavy
crosses
,
and
great
l●sses
,
and
fiery
tryals
.
First
,
There
is
his
gracious
,
his
special
and
pecular
presence
.
Answ.
Psalm
23.
4.
Though
I
walk
through
the
valley
of
the
shadow
Dan.
3.
24
,
25.
of
death
,
I
will
fear
no
evil
;
for
thou
art
with
me
,
thy
rod
and
thy
staff
they
comfort
me
.
Psal.
91.
15.
He
shall
call
upon
me
and
I
will
answer
him
:
I
will
be
with
him
in
trouble
.
Oh
the
precious
presence
of
God
with
a
mans
spirit
,
will
sweeten
every
fiery
dispensation
,
and
take
off
much
of
the
bitterness
and
terribleness
of
it
.
In
the
gracious
presence
of
God
with
our
spirits
,
lyes
,
1.
Our
greatest
Happiness
.
2.
Our
greatest
Honor.
3.
Our
greatest
profit
and
advantage
.
4.
Our
greatest
joy
and
delight
.
5.
Our
greatest
safety
and
security
.
The
Bush
which
was
a
Type
of
the
Church
,
consumed
not
all
the
while
it
burned
with
fire
,
because
God
was
in
the
midst
of
it
.
The
gracious
presence
of
God
with
a
mans
spirit
,
2
Cor.
4.
16
,
17
,
18.
will
make
heavy
affl●ctions
light
,
and
long
afflictions
short
,
and
bitter
afflictions
sweet
.
Gods
gracious
presence
makes
every
burden
light
.
He
that
has
the
presence
of
God
with
Psal.
55.
22.
his
spirit
,
can
bear
a
burden
without
a
burden
.
What
burden
Deut.
33.
27
,
29.
can
sink
that
man
that
hath
everlasting
Armes
under
him
,
and
over
him
,
and
round
about
him
.
But
,
Secondly
,
There
is
wisdom
in
God
to
encourage
them
under
all
their
tryals
.
There
is
wisdom
in
God
so
to
temper
Jer.
24.
5.
Rom.
8.
28.
and
order
all
judgements
,
afflictions
,
crosses
and
losses
,
as
to
make
them
work
kindly
and
sweetly
for
their
good
.
Whilst
God
is
near
us
,
wisdom
and
counsel
is
at
hand
.
God
is
that
wise
and
skilful
Physitian
,
that
can
turn
Poyson
into
Cordials
,
Diseases
into
Remedies
,
Crosses
into
Crowns
,
and
the
greatest
losses
into
the
greatest
gains
.
What
can
hurt
us
,
whilst
an
infinite
wise
God
stands
by
us
.
But
,
Thirdly
,
There
is
strength
,
power
and
omnipotency
in
God
,
to
encourage
them
.
There
is
nothing
too
high
for
Prov.
18.
10.
Psal.
46.
1
,
2.
Isa.
26.
4.
Psal.
3.
17.
him
,
nor
nothing
too
hard
for
him
:
he
is
able
easily
and
speedily
to
bring
to
pass
all
contrivances
.
You
read
of
many
who
have
been
mighty
,
but
you
read
but
of
one
Almighty
,
Rev.
4.
8.
Holy
;
holy
,
holy
,
Lord
God
Almighty
,
Chap.
11.
17.
We
give
thee
thanks
,
Lord
God
Almighty
,
Chap.
15.
3.
Great
and
marvellous
are
thy
works
,
Lord
God
Almighty
,
Chap.
16.
7.
And
I
heard
another
out
of
the
Altar
say
,
&c.
Even
so
.
Lord
God
Almighty
,
true
and
righteous
are
thy
judgements
.
Under
all
your
fiery
tryals
,
an
Almighty
God
can
do
mighty
things
for
you
.
And
therefore
it
concerns
you
to
encourage
your selves
in
him
,
even
when
you
are
stript
of
all
.
O
Christians
,
it
highly
concerns
you
to
be●r
all
your
losses
chearfully
and
thankfully
.
In
every
thing
give
thanks
(
saith
the
1
Thes.
5.
18.
Apostle
)
for
this
is
the
will
of
God
in
Christ
Jesus
concerning
you
.
Chrysostom
speaks
excellently
;
This
saith
he
,
is
the
very
Ch●ysost
.
To●
.
5.
Ho●●l
.
68.
will
of
God
,
to
give
thanks
alwayes
:
this
argues
a
soul
rightly
instructed
.
Hast
thou
suffered
any
evil
?
if
thou
wilt
,
it
is
no
evil
.
Give
thanks
to
God
,
and
then
thou
hast
turned
the
evil
into
good
.
Say
thou
as
Job
said
,
when
he
had
lost
all
;
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
;
blessed
be
the
name
of
the
Lord
.
What
evil
hast
thou
suffered
?
What
is
it
a
disease
?
This
is
no
strange
thing
to
us
,
seeing
our
bodies
are
mortal
and
naturally
born
to
suffer
.
What
dost
thou
want
money
?
this
may
be
gotten
here
,
and
lost
here
.
Whatsoever
evils
or
losses
therefore
do
oppress
thee
,
give
thou
thanks
,
and
thou
ha●●
changed
the
nature
of
them
.
Job
then
did
more
deeply
wound
the
Devil
,
when
being
stript
out
of
all
,
he
gave
thanks
to
God
,
than
if
he
had
distributed
all
to
the
poor
and
needy
.
For
it
is
much
more
to
be
stript
of
all
,
and
yet
to
bear
it
patiently
,
generously
and
thankfully
,
than
for
a
rich
man
to
give
Alms
,
as
it
here
happened
to
righteous
Job
.
But
hath
fire
suddenly
taken
hold
upon
thy
house
,
destroyed
thy
house
,
and
consumed
thy
whole
substance
?
Remember
the
sufferings
of
Job
.
Give
thanks
to
God
,
who
could
,
though
he
did
not
,
have
hindered
that
mischance
:
and
thou
shalt
be
sure
to
receive
as
equal
a
reward
,
as
if
thou
hadst
put
all
into
the
bosome
of
the
indigent
.
This
he
repeateth
over
again
,
and
saith
,
thy
reward
being
thankful
,
is
equal
to
his
,
who
gave
all
he
had
to
the
poor
.
To
wind
up
your
hearts
to
thankfulness
and
chearfulness
under
this
late
desolating
Judgement
.
Consider
1.
God
might
have
taken
away
all
.
'T
is
good
to
bless
When
a
Gentleman
in
Atheis
had
his
Plate
taken
away
by
Ahashue●us
,
as
he
was
at
dinner
,
he
smiled
upon
his
friends
,
saying
I
thank
God
that
his
Highness
hath
left
me
any
thing
.
him
for
what
he
has
left
.
2.
He
has
taken
away
more
from
others
,
than
he
has
taken
away
from
you
,
ergo
be
thankful
.
3.
You
are
unworthy
of
the
least
mercy
,
you
deserve
to
be
stript
of
every
mercy
;
and
therefore
be
thankful
,
for
any
thing
that
is
left
.
God
has
a
Soveraign
right
over
all
you
have
,
and
might
have
stript
you
as
naked
as
the
day
wherein
you
were
born
.
4.
God
has
left
you
better
,
and
greater
merci●s
,
than
any
those
were
,
that
he
has
stript
you
off
:
viz.
your
lives
,
your
limbs
,
your
friends
,
your
Relations
,
yea
and
the
means
of
Grace
,
which
is
better
than
all
,
and
more
than
all
other
mercies
:
ergo
be
thankful
.
5.
The
Lord
has
given
those
choice
things
to
you
,
as
shall
never
be
taken
from
you
:
viz.
himself
,
his
Son
,
his
Spirit
,
which
shall
abide
with
you
for
ever
;
his
Grace
which
is
an
abiding
seed
,
and
his
peace
which
none
can
give
to
you
,
nor
take
from
you
;
John
16.
1
John
3.
9.
ergo
be
thankful
though
God
has
laid
all
your
pleasant
things
desolate
.
6.
Thankfulness
under
crosses
and
losses
,
speak
out
much
integrity
and
ingenuity
of
Spirit
.
Hypocrites
and
prophane
persons
are
more
apt
to
blaspheme
,
than
to
bless
a
taking
God
:
ergo
be
thankful
.
The
Ancients
say
,
Ingratum
dixeris
omnia
dixeris
,
say
a
man
is
unthankful
,
and
say
he
is
any
thing
.
Ingratitude
is
a
Monster
in
nature
(
say
some
)
a
Solecism
in
Manners
,
a
Paradox
in
Grace
,
damming
up
the
course
of
donations
divine
and
humane
.
If
there
be
any
sin
in
the
world
against
the
Holy
Ghost
,
(
said
Queen
Elizabeth
in
a
Letter
to
Henry
the
fourth
of
France
)
it
is
ingratitude
.
The
Laws
of
Persia
,
Macedonia
and
Athens
,
condemned
the
ungrateful
to
death
:
and
unthankfulness
may
well
be
styled
the
Epitome
of
Vices
.
Ingratitude
was
so
hateful
to
the
Egyptians
,
that
they
used
to
make
Eunuchs
of
ungrateful
persons
,
that
no
posterity
of
theirs
might
remain
.
Well
Sirs
,
remember
this
,
the
best
way
to
get
much
,
is
to
be
thankful
for
a
little
.
God
loves
to
sow
much
where
he
reaps
much
.
Thankfulness
for
one
mercy
,
makes
way
for
another
mercy
;
as
many
thousand
Christians
have
experienced
.
The
Lords
Impost
for
all
his
blessings
is
our
thankfulness
:
if
we
neglect
to
pay
this
Impost
,
the
commodity
is
forfeit
,
and
so
will
take
it
back
.
Our
returnes
must
be
according
to
our
receipts
.
Good
men
should
be
like
the
Bells
,
that
ring
as
pleasantly
at
a
Funeral
,
as
at
a
Wedding
.
They
should
be
as
thankful
when
it
goes
ill
with
them
,
as
when
it
goes
well
with
them
.
Cicero
complained
of
old
,
that
it
was
a
hard
thing
to
find
a
thankful
man
.
Oh
how
hard
a
thing
is
it
to
find
burnt
Citizens
really
,
cordially
,
frequently
and
practically
thankful
,
that
they
are
alive
,
that
they
are
out
of
the
grave
,
out
of
Hell
,
and
that
yet
they
have
bread
to
eat
and
clothes
to
wear
,
though
their
habitations
are
laid
in
ashes
,
and
all
their
pleasant
things
destroyed
.
But
,
The
eighth
Duty
that
lyes
upon
those
who
have
been
burnt
up
,
is
to
keep
in
their
hearts
a
constant
Remembrance
of
the
late
dreadful
conflagration
.
God
expects
that
his
children
should
commemorate
his
Judgements
as
well
as
his
mercies
.
The
sore
Judgement
that
God
inflicted
upon
Isa.
26.
8
,
9.
Psal.
119.
30.
120.
Sodom
,
is
mentioned
thirteen
times
in
the
blessed
Scripture
,
and
all
to
work
us
to
mind
it
,
and
to
abhorr
those
sins
that
laid
that
City
desolate
.
The
Lord
looks
that
his
people
should
keep
up
fresh
in
their
memories
such
Judgements
that
have
been
long
before
executed
,
Jer.
7.
12.
Go
to
my
place
which
was
in
Shilo
,
where
I
set
my
name
at
the
first
,
and
see
what
I
did
to
it
for
the
wickedness
of
my
people
.
The
Ark
1
Sam.
4.
10
,
11.
of
old
stood
at
Shilo
,
but
after
it
was
taken
and
carried
away
by
the
Philistins
,
it
was
never
brought
back
,
and
from
that
time
Shilo
lay
ever
after
desolate
.
And
this
the
Lord
would
have
engraven
upon
their
memories
,
and
upon
their
hearts
.
Though
stony
hearts
are
bad
,
yet
Iron
memories
are
good
.
Luke
17.
32.
Remember
Lots
wife
.
Consider
her
sin
and
her
punishment
;
that
so
fearing
the
one
,
you
may
learn
to
take
heed
of
the
other
.
2
Pet.
2.
6.
And
turning
the
Cities
of
Sodom
and
Gomorrah
into
ashes
,
condemned
them
with
an
overthrow
,
making
them
an
ensample
unto
those
that
after
should
live
ungodly
.
There
is
much
in
those
words
,
That
after
should
live
ungodly
:
Why
hath
God
turned
those
rich
and
populous
Cities
into
ashes
,
and
set
them
up
as
burning
Beacon●
,
but
to
warn
all
the
world
,
that
they
live
not
ungodly
;
and
to
work
them
to
keep
alive
in
their
memories
the
desolating
Judgements
of
God
.
The
Rabbins
say
,
that
the
Jews
at
this
day
,
when
they
are
to
boild
an
house
,
they
are
to
leave
one
part
of
it
unfinished
and
lying
Rude
,
in
remembrance
that
Jerusalem
and
the
Temple
,
are
at
present
desolate
.
Oh
let
the
remembrance
of
Londons
desolation
by
fire
be
for
ever
kept
up
in
all
your
hearts
.
To
this
purpose
consider
,
1.
That
the
burning
of
London
,
is
a
very
great
Judgement
(
as
I
have
formerly
proved
)
now
great
Judgements
,
like
great
mercies
,
should
be
alwayes
kept
up
fresh
in
our
memories
.
2.
The
burning
of
London
is
a
National
Judgement
,
(
as
I
have
formerly
proved
)
now
National
Judgements
should
be
alwayes
fresh
in
our
memories
.
3.
'T
is
a
Judgement
that
c●rries
much
of
the
wrath
and
anger
of
the
Lord
in
it
,
Amos
3.
6.
Shall
a
Trumpet
be
blown
in
the
City
,
and
the
people
not
be
afraid
?
Shall
there
be
evil
in
a
City
,
and
the
Lord
hath
not
done
it
?
V.
8.
The
Lion
hath
roared
,
who
will
not
fear
?
The
Lord
God
hath
spoken
,
who
can
but
prophesie
?
Now
the
more
anger
and
wrath
we
read
in
any
Judgement
,
the
more
highly
it
concerns
us
,
to
remember
that
Judgement
.
4.
A
serious
commemoration
of
Gods
Judgements
,
is
a
thing
that
is
highly
pleasing
to
the
Lord
.
God
delights
as
much
in
the
glory
of
his
Justice
,
as
he
dos
in
the
glory
of
his
Mercy
or
Grace
.
Now
when
we
commemorate
his
Judgements
,
we
glorifie
his
Justice
that
has
inflicted
them
.
5.
Severe
Judgements
contribute
much
to
the
enlightning
Hos.
5.
14
,
15.
Chap.
6.
1
,
2
,
3.
Jer.
24.
1
,
2
,
3
,
4
,
5
,
6.
Chap.
22.
8
,
9.
of
mens
understandings
,
and
to
the
awakening
of
their
consciences
,
and
the
reforming
of
their
lives
,
and
to
work
men
to
judge
them
,
and
justifie
the
Lord
.
And
therefore
it
highly
concerns
you
,
to
keep
up
the
Remembrance
of
Londons
Desolation
by
fire
,
alwayes
fresh
and
flourishing
in
your
souls
.
6.
Smart
Judgements
are
teaching
things
.
All
Gods
Rods
have
a
voice
.
Hear
ye
the
Rod
,
and
him
that
hath
appointed
Mich.
6.
9.
it
.
Look
as
Gideon
taught
the
men
of
Succoth
by
Thorns
and
Bryars
.
So
God
by
piercing
Judgements
,
teaches
both
sinners
and
Saints
,
to
take
heed
of
despising
his
patience
and
long-suffering
,
and
to
cease
from
doing
evil
,
and
to
learn
to
do
well
.
And
to
fear
and
fly
from
all
such
sinful
courses
o●
Isa.
1.
16
,
17.
practices
,
that
bring
destructive
judgements
upon
the
mos●
glorious
Cities
in
the
world
.
And
upon
this
account
,
how
deeply
dos
it
concern
us
,
to
have
alwayes
the
late
fiery
dispensation
in
our
thoughts
,
and
upon
our
hearts
.
7.
All
Gods
Judgements
are
his
Messengers
;
they
are
all
at
his
command
.
The
Centurion
had
not
such
a
Soveraign
power
over
his
servants
,
as
the
great
God
hath
over
all
sorts
Ezek.
14.
13
,
15
,
17
,
19.
Ma●th.
21.
8.
Isa.
7.
18
,
19.
of
Judgements
.
If
the
Lord
do
but
hiss
for
the
Fly
of
Egypt
,
and
the
Bee
of
Assyria
,
they
shall
come
and
do
their
office
.
Now
all
Gods
messengers
,
as
well
as
his
mercies
,
should
still
be
kept
in
our
eye
.
But
,
8.
and
lastly
,
Consider
a
serious
commemoration
of
the
Judgements
of
God
,
will
difference
and
distinguish
you
from
all
prophane
persons
,
and
unsound
Professors
.
Psal.
10.
5.
Thy
judgements
are
far
above
out
of
his
sight
.
Thy
Judgements
,
that
is
,
the
plagues
and
punishments
that
thou
layest
upon
the
ungodly
are
high
above
his
sight
;
that
is
,
he
fears
them
not
,
he
thinks
not
of
them
,
he
minds
them
not
,
he
dos
not
seriously
consider
of
them
,
he
is
not
kindly
or
deeply
affected
with
them
:
he
regards
them
no
more
than
a
tale
that
is
told
,
or
than
Forreign
Wars
,
wherein
he
is
not
concerned
.
Others
carry
the
words
thus
,
He
c●steth
thy
Judgements
out
of
his
sight
;
he
will
not
so
much
as
once
mind
them
;
they
are
too
high
for
him
to
set
them
before
him
;
they
are
hidden
before
him
:
they
are
above
the
reach
of
his
understanding
and
apprehension
:
both
mercies
and
judgements
have
much
of
God
in
them
.
They
speak
,
and
speak
aloud
,
but
wicked
men
can
neither
see
,
nor
hear
,
nor
understand
the
voice
of
God
either
in
the
one
or
in
the
other
.
I
have
read
of
such
a
Pestilential
disease
once
at
Athens
,
as
took
away
the
memories
of
those
who
were
infected
with
it
;
so
that
they
forgot
even
their
own
names
.
One
Pestilential
disease
or
another
usually
so
seizeth
upon
wicked
men
,
that
they
easily
and
usually
forget
the
Judgements
of
God
.
If
God
set
in
with
these
eight
Arguments
,
they
will
contribute
more
to
the
enabling
of
you
to
keep
the
late
f●ery
dispensations
of
God
fresh
in
your
memories
,
than
all
the
Pillars
of
Brass
or
Stone
in
the
world
.
Yet
I
am
far
from
questioning
the
lawfulness
of
erecting
a
Pillar
of
Brass
or
Stone
to
commemorate
the
late
dreadful
fire
,
according
to
an
Act
of
Parl●ament
,
that
is
now
before
us
.
But
,
Page
108.
The
ninth
Duty
that
lyes
upon
those
who
have
been
burnt
up
,
is
,
to
see
the
vanity
,
mutability
and
uncertainty
of
all
worldly
comforts
and
enjoyments
,
and
accordingly
to
1
Tim.
6.
17.
1
John
2.
17.
Heb.
11.
25.
set
loose
from
them
,
and
to
get
their
aff●ctions
weaned
from
them
.
Behold
in
four
dayes
time
,
a
glorious
City
is
turned
into
a
ruinous
heap
:
and
a
little
world
of
wealth
is
laid
in
ashes
,
and
many
hundreds
of
families
almost
reduced
to
begga●y
.
And
are
not
these
loud
Sermons
of
the
vanity
,
mutability
and
uncertainty
of
all
earthly
things
.
That
s
good
advice
Solomon
gives
,
Prov.
23.
4
,
5.
Labour
not
to
be
rich
.
Wilt
thou
set
thine
eyes
upon
that
which
is
not
?
for
riches
certainly
make
themselves
wings
,
they
fly
away
as
an
Eagle
towards
He
saith
not
,
they
take
wing
,
but
they
make
them
,
and
not
the
wings
of
a
Hawk
,
to
fly
away
,
and
to
come
again
to
a
mans
Fist
,
but
the
wings
of
an
Eagle
to
fly
quite
away
.
heaven
.
All
certainty
that
is
in
riches
,
is
that
they
are
uncertain
.
Riches
,
like
bad
servants
,
never
stay
long
with
one
Master
.
Did
not
the
Citizens
of
London
see
their
riches
flying
away
from
them
upon
the
wings
of
the
fire
,
and
of
the
wind
,
when
their
own
and
their
neighbours
habitations
were
all
in
flames
.
O
Sirs
,
what
certainty
can
there
be
in
those
things
,
which
Balls
of
Fire
,
Storms
at
Sea
,
false
Oaths
,
or
treacherous
friends
,
may
in
a
few
dayes
,
yea
,
in
a
day
,
an
hour
,
deprive
us
off
.
God
can
soon
clap
a
pair
of
wings
upon
all
a
man
has
in
this
world
.
And
therefore
he
acts
safest
and
wisest
,
who
sits
most
loose
from
the
things
of
the
world
.
Riches
are
not
for
ever
:
and
the
Crown
doth
not
Prov.
27.
4.
endure
to
every
generation
.
This
Adonibezek
,
Belshazzar
,
and
many
other
great
Princes
have
found
by
experience
,
as
Scripture
and
Histories
do
sufficiently
testifie
.
In
all
the
Ages
of
the
world
the
Testimony
of
Solomon
holds
good
,
Eccles.
1.
2.
Vanity
of
vanity
,
saith
the
Preacher
;
vanity
of
vanities
,
all
is
vanity
.
The
things
of
this
world
are
not
only
vain
,
but
vanity
in
the
abstract
.
They
are
excessive
vanity
;
vanity
of
vanities
:
yea
,
they
are
a
heap
of
vanity
;
vanity
All
in
Heaven
write
vanity
of
vanities
upon
all
sublunaries
;
and
all
in
Hell
write
vanity
of
vanities
upall
sublunaries
and
why
should
not
all
on
earth
write
vanity
of
vanities
upon
all
subluminaries
.
1
Kings
9.
13.
Gen.
3.
of
vanities
.
And
this
the
burnt
Citizens
have
found
by
sad
experience
,
the
world
is
all
shadow
and
vanity
:
its
like
Jonah's
Gourd
,
a
man
may
sit
under
its
shadow
for
a
while
;
but
it
soon
withers
,
decayes
and
dyes
.
He
that
shall
bu●
weigh
mans
pains
with
his
pay
,
his
miseries
with
his
mercies
;
his
sorrows
with
his
joyes
,
his
crosses
with
his
comforts
,
his
wants
with
his
enjoyments
,
&c.
may
well
cry
out
,
Oh
the
vanity
and
u●certainty
of
all
these
earthly
things
.
Though
the
world
in
all
its
bravery
is
no
better
than
the
Cities
which
Solom●n
gave
to
Hir●m
,
which
he
called
Cabul
,
that
is
,
displeasing
or
dirty
.
All
the
great
,
the
gay
,
the
glorious
things
of
the
world
,
may
fitly
be
resembled
to
the
fruit
that
undid
us
all
,
which
was
fair
to
the
sight
,
smooth
in
handling
,
sweet
in
taste
,
but
deadly
in
operation
.
A
man
may
be
happy
that
is
not
wealthy
,
witness
Lazarus
,
and
Heb.
11.
those
worthies
of
whom
this
world
was
not
worthy
.
But
how
hard
a
thing
is
it
for
a
man
to
be
happy
,
that
is
wealthy
,
Matth.
19.
24.
It
is
easier
for
a
Camel
(
or
Cabel-rop●
,
as
some
render
it
)
to
go
through
the
eye
of
a
needle
,
than
for
a
rich
man
to
enter
into
the
Kingdom
of
God
.
There
are
several
expositions
upon
these
words
.
First
,
Some
say
,
that
there
was
a
little
gate
in
Jerusalem
called
the
Needles-eye
,
which
was
so
low
and
little
,
that
it
was
impossible
for
a
Camel
to
enter
in
at
it
with
his
b●rden
,
and
therefore
when
Camels
came
that
way
,
they
took
off
their
loads
,
and
the
Camels
themselves
were
forced
to
stoop
before
they
could
pass
through
that
gate
:
some
think
that
our
Saviour
alludes
to
this
.
But
,
Secondly
,
Others
interpret
it
of
a
Cabel-rope
or
Cord
:
and
then
thus
they
expound
the
words
;
A
man
cannot
b●
any
means
possible
put
a
Cable
through
a
Needles
eye
;
but
if
he
untwist
it
,
he
may
by
thred
and
thred
put
it
thorough
.
Thirdly
,
Others
say
,
these
words
are
a
proverbial
Speech
,
for
the
Talmud
had
a
Proverb
,
Are
ye
of
Pambeditha
,
who
can
cause
an
Elephant
to
go
through
a
Needles
eye
?
Those
of
Pambeditha
were
great
Braggers
,
they
would
boast
to
others
,
that
they
could
do
very
great
things
,
and
very
strange
things
.
Hence
came
that
Proverb
amongst
them
,
It
is
easier
to
cause
an
Elephant
to
go
thorough
a
Needles
eye
,
than
to
do
thus
or
thus
.
Now
our
Saviour
useth
the
word
Camel
,
because
he
was
better
known
to
them
.
It
was
usual
(
say
others
)
with
the
Jews
to
say
,
when
difficult
matters
were
promised
,
Hast
thou
been
at
Pam●editha
,
where
Camels
go
through
the
eyes
of
Needles
?
But
,
Fourthly
and
lastly
,
the
plain
and
simple
meaning
of
this
Proverbial
Speech
,
is
doubtless
this
,
viz.
That
it
is
as
impossible
for
such
a
rich
man
to
be
saved
(
that
trusteth
in
his
riches
,
and
that
sets
a
higher
price
upon
his
riches
,
than
upon
Christ
;
and
that
will
rather
part
with
Christ
,
than
part
with
his
riches
;
and
that
will
rather
go
to
Hell
rich
,
than
to
Heaven
poor
)
as
it
is
for
a
Camel
to
go
thorough
the
eye
of
a
N●edle
.
The
Proverbial
Speech
(
say
others
)
notes
the
difficulty
of
rich
mens
being
saved
.
Hab.
2.
6.
Wo
to
him
that
ladeth
himself
with
thick
Clay
.
Thick
Clay
will
sooner
break
a
mans
back
,
than
satisfie
his
heart
.
And
O
what
a
folly
and
madness
is
it
,
for
a
man
to
be
still
a
loading
of
himself
with
the
Clay
of
this
world
.
In
Gen.
13.
2.
't
is
said
that
Abraham
was
very
rich
in
Cattel
,
in
Silver
,
and
in
Gold
:
the
word
i●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gravis
fuit
;
he
was
very
heavy
,
to
shew
,
that
riches
,
that
Gold
and
Silv●r
,
(
which
is
the
great
God
of
the
world
,
the
Paradise
,
the
all
in
all
,
the
great
Diana
that
all
the
world
magnifies
and
worships
)
are
but
heavy
burdens
,
and
rather
a
hinderance
,
than
a
help
to
Heaven
and
happiness
.
Though
the
rich
man
in
the
Gospel
fared
,
and
lived
like
a
Gentleman
,
a
Gallant
,
a
Knight
,
a
Lord
;
yet
when
he
dyed
,
he
went
to
Hell
.
Though
Mammon
,
as
Aretius
and
Luke
16.
many
others
observe
,
is
a
Syriack
word
,
and
signifies
riches
:
yet
Irenaeus
derives
Mammon
of
Mum
,
that
signifies
a
Spot
,
and
Hon
that
signifies
riches
;
to
shew
that
riches
have
their
spots
:
and
yet
O
how
in
love
are
men
with
these
spots
,
how
Isaiah
5.
8.
laborious
,
how
industrious
are
men
to
add
spots
to
spots
,
b●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.
J●r.
50.
6.
Mich.
2.
10.
things
above
:
L●ve
in
this
world
as
Pilg●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
p●rsuit
of
the
world
any
more
.
Never
spend
so
many
thoughts
upon
the
w●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
yo●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
S●bbaths
,
sl●ght
Ordinances
,
and
negl●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
Coel●
,
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
poss●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
)
befor●
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
mourned
,
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
couns●l
or
comfort
from
the
word
.
The
Poets
tells
us
of
Licaons
being
turned
into
a
Wol●
:
but
when
a
worldling
is
wrought
upon
by
the
word
,
there
is
a
Wolf
turned
into
a
man
;
yea
,
an
incarna●e
Devil
turned
into
a
glorious
Saint
.
Th●refore
the
Holy
Ghost
speaking
of
Z●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
d●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
f●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
fl●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
Citiz●ns
,
whose
hearts
are
filled
with
solicitous
cares
,
and
who
are
inordinately
troubled
,
2
Cor.
7.
10.
grieved
,
d●j●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
King●
17.
12.
&c.
1.
There
is
a
holy
sadness
which
arises
from
the
sense
of
our
sins
,
and
our
Saviours
suff●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
r●memb●r
,
that
there
is
nothing
beyond
remedy
,
but
the
tears
of
the
damned
.
A
man
who
m●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
spiri●
might
rest
upon
all
those
whose
habitations
are
laid
desolate
.
But
,
Tenthly
and
lastly
,
Are
there
no
burnt
C●t●zens
,
who
go
to
the
utmost
of
their
line
and
liberty
for
the
gaining
of
the
●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
o●
this
world
?
And
what
dos
this
speak
out
,
but
an
inordina●●
love
of
this
world
.
O
Sirs
,
what
do
all
these
things
evidence
but
this
,
that
though
God
has
fired
many
men
out
o●
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
th●se
te●
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
.
S●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
bo●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
Chr●st
in
our
hearts
.
'T
is
infinitely
better
to
be
rich
towards
G●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.
Behold
,
I
have
done
according
to
thy
words
:
Lo
,
I
have
given
thee
a
wise
and
an
understanding
heart
,
so
that
there
was
none
like
thee
before
thee
;
neither
after
thee
,
shall
any
arise
like
unto
thee
.
v.
13.
And
I
have
also
given
thee
that
which
thou
hast
not
asked
,
both
riches
and
honours
:
so
that
there
shall
not
be
any
among
the
Kings
like
unto
thee
,
all
thy
dayes
.
This
is
more
generally
and
fully
expressed
in
2
Chron.
1.
12.
Wisdom
and
knowledge
is
granted
unto
thee
;
and
I
will
give
thee
riches
,
and
wealth
,
and
honour
,
such
as
none
of
the
Kings
have
had
before
thee
,
neither
shall
there
any
after
thee
have
the
like
.
Solomon
desired
wisdom
of
the
Lord
,
and
the
Lord
granted
him
his
desire
,
and
cast
in
riches
,
and
wealth
,
and
honour
as
an
over
▪
plus
,
which
he
did
not
so
much
as
once
desire
.
God
won't
be
wanting
to
them
in
Temporals
,
who
in
their
desires
and
prayers
,
are
most
carried
out
after
spirituals
.
Matth.
6.
33.
First
seek
the
The
shorter
cut
to
riches
,
is
by
their
contempt
:
it
is
great
riches
not
to
desire
riches
,
and
he
hath
most
,
that
covers
least
;
saith
Socrates
and
Seneca
.
Kingdom
of
God
,
and
his
righteousness
,
and
all
these
things
shall
he
added
to
you
,
or
over-added
.
He
who
before
all
,
and
above
all
other
things
seeks
Grace
and
Glory
,
shall
have
the
things
of
this
world
cast
in
as
an
over-plus
,
as
a
handful
to
the
sack
of
grain
;
or
as
inch
of
measure
to
an
Ell
of
Cloath
;
or
as
paper
and
pack-thred
is
given
into
the
bargain
,
1
Tim.
4
8.
Godliness
is
profitable
unto
all
things
,
having
the
promise
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
There
is
Earth
as
well
as
Heaven
:
Bread
as
well
as
Grace
;
and
Rayment
as
well
as
Righteousness
;
and
the
lower
springs
as
well
as
●e
upper
springs
to
be
sound
in
the
precious
promises
.
Abraham
,
2
Pet.
1.
4.
and
Isaac
,
and
Jacob
,
and
Joseph
,
and
Job
,
and
Nehemiah
,
and
Mordicai
,
and
David
,
and
Hezekiah
,
and
Josiah
,
and
Jehosaphat
,
and
Daniel
,
and
the
three
Children
,
(
or
rather
Champions
)
made
it
their
business
to
be
holy
,
to
walk
with
God
,
to
maintain
communion
with
God
,
and
to
exalt
and
glorifie
God
:
and
you
know
how
the
Lord
heaped
up
the
good
things
,
and
the
great
things
of
this
world
upon
them
.
I
verily
believe
,
if
men
were
more
holy
,
they
would
be
more
outwardly
happy
;
if
they
did
but
more
seriously
and
earnestly
press
after
the
great
things
of
that
upper
world
,
the
Lord
would
more
abundantly
cast
in
the
things
of
this
lower
world
upon
them
.
But
when
men
are
immoderately
carryed
out
in
seeking
after
the
great
things
of
this
world
;
't
is
just
with
God
to
blast
their
endeavours
,
and
to
curse
their
mercies
to
them
,
Jer.
45.
5.
Mal.
2.
2.
But
,
Fifthly
,
'T
is
better
to
get
a
little
of
the
world
,
than
to
get
much
of
the
world
;
't
is
better
to
get
a
little
of
the
world
justly
and
honestly
,
than
to
get
much
of
the
world
unjustly
and
dishonestly
.
A
little
of
the
world
blest
,
is
better
than
much
of
the
world
curst
.
Solomons
Dinner
of
Gen.
22.
Prov.
3.
33.
Chap.
15.
17.
Dan.
1.
green
Hearbs
,
Daniels
Pulse
,
Barly
Loaves
,
and
a
few
Fishes
,
and
Johns
rough
Garment
blest
,
are
better
and
greater
mercies
,
than
Dives
his
Riches
,
Purple
Robes
,
and
dainty
fare
curst
.
But
,
Sixthly
,
The
greatest
outward
gain
cannot
counter-vail
the
least
spiritual
loss
.
Be
it
but
a
dram
of
Grace
,
o●●
Psal.
30.
6
,
7.
cast
of
Gods
countenance
,
or
an
hours
communion
with
him
,
&c.
Suppose
a
man
could
heap
up
S●lver
as
the
dust
,
Job
22.
24.
Chap.
27.
16.
Matth.
4.
and
Gold
as
the
streams
of
the
Brook
,
that
he
could
gain
as
much
as
the
Devil
promised
Christ
,
viz.
all
the
Kingdoms
of
the
world
,
and
the
glory
of
them
,
yet
all
these
could
not
make
up
the
least
spiritual
loss
.
He
that
shall
exchange
the
least
spiritual
favour
for
the
greatest
outward
good
,
shall
but
with
Glaucus
and
Diomedes
exchange
Gold
for
Copper
;
he
shall
with
the
Cock
in
the
Fable
,
part
with
a
Pearl
for
a
B●rley
Corn.
Chrysostom
compareth
such
to
workers
in
Mines
,
who
for
a
little
wages
,
do
alwayes
hazard
,
and
sometimes
lose
their
lives
.
Menot
a
French
Preacher
compareth
them
to
a
Hunts-man
,
that
spoileth
a
Horse
worth
many
pounds
,
in
pursuit
of
a
Hare
not
worth
so
many
pence
.
Pare●●
compares
them
to
a
man
that
with
much
ado
winneth
Venice
,
and
as
soon
as
it
is
won
,
is
hanged
up
at
the
Gates
of
the
City
.
When
such
a
one
shall
at
last
compute
what
he
hath
gained
and
what
he
hath
lost
,
he
will
certainly
conclude
that
he
hath
but
a
miserable
bargain
of
it
.
But
,
The
seventh
Maxim
is
this
,
viz.
A
little
that
a
righteous
man
hath
,
is
better
than
the
riches
of
many
wicked
;
the
Psalm
37.
16.
righteous
mans
mite
,
is
better
than
the
wicked
mans
millions
.
A
little
,
that
is
a
competent
and
mean
portion
,
though
yet
but
very
little
:
one
little
piece
of
Gold
is
more
worth
,
than
a
bagg
of
Counters
:
one
little
Box
of
Pearls
,
is
more
worth
,
than
many
loads
of
P●bbles
.
And
so
a
little
that
a
righteous
man
hath
,
is
better
than
the
abundance
of
the
wicked
:
Is
better
than
the
riches
of
many
wicked
.
Hamon
which
is
the
word
here
used
,
is
from
Hamah
which
signifies
multitude
of
riches
,
or
great
plenty
,
or
store
of
riches
:
from
this
Hebrew
word
Hamon
,
Riches
are
called
Mammon
.
The
Luke
16.
9
,
11
,
13.
little
that
the
righteous
man
hath
,
is
better
than
the
multitude
or
store
of
riches
that
the
wicked
have
.
Out
of
these
words
,
you
may
observe
these
following
particulars
.
1.
Here
is
the
righteous
mans
portion
,
and
the
wicked
mans
portion
as
to
this
world
;
the
righteous
man
hath
but
little
,
the
wicked
has
much
.
2.
The
righteous
man
hath
but
little
,
but
the
wicked
has
riches
.
3.
The
righteous
mans
little
is
a
better
portion
than
the
riches
of
the
wicked
.
4.
The
righteous
mans
little
is
better
than
the
multitude
of
riches
that
the
wicked
have
.
5.
The
righteous
mans
little
is
better
than
the
multitude
of
riches
that
many
wicked
men
enjoy
.
Now
for
their
sakes
who
have
been
burnt
up
,
and
have
but
little
of
the
world
left
them
,
I
shall
make
good
this
blessed
truth
by
an
induction
of
these
eleven
particulars
.
First
,
The
righteous
man
hath
a
better
tenure
●o
this
little
,
than
wicked
men
have
to
their
multitude
of
riches
.
The
righteous
man
holds
his
Tenure
,
by
vertue
of
his
marriage
union
with
Christ
,
who
is
the
heir
of
all
things
.
We
had
an
Heb.
1.
2.
equal
right
in
the
first
Adam
to
all
the
good
things
of
this
world
;
but
in
his
fall
,
we
lost
our
original
right
to
the
good
things
of
this
world
.
But
now
the
righteous
man
by
the
second
Adam
has
recovered
his
right
to
all
he
enjoyes
.
Rom
8.
32.
How
shall
he
not
with
him
a
so
freely
give
us
all
things
?
1
Cor.
3.
21.
All
things
are
yours
.
v.
22.
Whether
Paul
,
or
Apollos
,
or
Cephas
,
or
the
world
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
yours
.
But
how
come
they
to
be
interested
in
this
large
Char●er
?
the
Apostle
answers
it
in
ver.
23.
Ye
are
Christs
,
and
Christ
is
Gods
.
All
comes
to
us
by
Jesus
Christ
.
All
the
Corn
in
Egypt
came
through
Josephs
Gen.
41.
hands
.
So
all
we
have
,
be
it
little
or
much
,
we
have
i●
through
Christs
hands
upon
the
account
of
our
marriage
union
with
Christ
.
We
may
say
as
Hamar
and
Sechem
said
to
their
people
,
Shall
not
all
their
Cattel
,
and
substance
,
and
Gen.
34.
23.
every
beast
of
the
field
be
ours
?
So
being
married
to
Christ
,
and
become
one
with
him
,
all
comes
to
be
ours
,
through
him
who
is
the
heir
of
all
.
By
vertue
of
our
marriage
union
with
Christ
,
our
title
to
the
creatures
is
not
only
restored
,
but
strengthened
.
That
little
we
have
,
is
entailed
upon
us
by
Christ
,
in
a
more
firm
and
b●tter
way
than
ever
.
In
the
first
Adam
our
Tenure
was
lower
,
and
meaner
,
and
baser
,
and
uncertainer
,
than
now
it
is
:
for
our
Title
,
our
Tenure
by
Christ
is
more
honourable
,
and
stronger
,
and
sweeter
,
and
lastinger
,
than
ever
it
was
before
.
For
now
we
hold
all
we
have
in
Capite
,
Christ
is
our
head
,
and
husband
,
and
by
him
we
hold
all
we
have
.
But
now
wicked
men
by
the
fall
of
Adam
have
lost
their
Original
Patent
and
Charter
which
once
they
had
to
shew
for
the
things
of
this
life
.
By
Adams
fall
they
have
forfeited
Gods
primitive
donation
of
all
right
in
the
creatures
,
every
wicked
man
in
the
world
has
forfeited
his
right
to
the
creatures
in
Adam
,
and
lies
under
that
forfeiture
.
But
to
the
glory
of
divine
patience
be
it
spoken
,
God
has
not
sued
out
his
forfeiture
,
God
has
not
brought
a
Writ
of
ejection
against
him
;
and
by
this
means
he
comes
to
be
lawfully
possessed
of
those
earthly
blessings
he
dos
enjoy
.
As
a
Fellon
though
he
hath
forfeited
his
life
and
estate
to
the
Kings
Justice
,
and
is
still
subject
to
ejection
at
the
Kings
pleasure
,
yet
while
the
King
forbears
him
,
his
possession
is
good
and
lawful
,
and
no
man
may
disturb
him
.
Wicked
men
are
lawful
owners
and
possessors
of
the
good
things
God
hath
given
them
,
Numb.
22.
30.
Am
not
I
thine
Ass
?
Whence
you
may
observe
.
1.
That
the
silliest
and
simplest
being
wronged
,
may
justly
speak
in
their
own
defence
.
2.
That
they
who
have
done
many
good
Offices
and
fail
in
one
,
are
often
not
only
unrewarded
for
former
services
,
but
punished
for
that
one
offence
.
3.
That
when
the
creatures
formerly
officious
to
serve
us
,
start
from
their
former
obedience
,
man
ought
to
reflect
upon
his
own
sin
,
as
the
sole
cause
thereof
.
4.
That
the
worst
men
have
good
title
to
their
own
Consult
these
Scriptures
.
Deut.
32.
8.
Acts
17.
26.
Luke
3.
14.
goods
.
For
though
Balaam
was
a
Sorcerer
,
yet
the
Ass
confesseth
twice
,
that
he
was
his
Ass
.
Luke
12.
33.
Sell
and
give
,
are
words
of
propriety
.
And
God
hath
set
the
eighth
Commandment
as
a
hedge
,
as
a
fence
to
every
mans
possession
.
Dan.
4.
17.
This
matter
is
by
the
Decree
of
the
Watchers
;
and
the
demand
by
the
word
of
the
Holy
Ones
,
to
the
intent
that
the
living
may
know
,
that
the
Most
High
ruleth
in
the
Kingdoms
of
men
,
and
giveth
it
to
whomsoever
he
will
,
and
setteth
up
over
it
the
basest
of
men
.
He
that
gave
Canaan
to
Jacob
,
gave
Mount-Seir
to
Esau
,
and
did
not
Jacob
Gen.
23.
3.
4
,
5
,
9.
Gen.
42.
3
,
5.
buy
a
burying
place
of
the
Sons
of
H●●h
,
and
did
he
not
buy
Corn
of
the
Egyptians
?
by
all
which
,
they
did
acknowledge
,
that
those
wicked
men
and
Idolaters
had
a
lawful
Title
to
those
temporal
blessings
that
they
did
enjoy
.
Now
mark
,
God
as
he
is
the
God
of
Nature
,
by
common
Providence
allo●s
to
wicked
men
their
lawful
possessions
:
and
this
is
the
best
Tenure
they
hold
by
.
O
b●t
now
that
little
that
a
child
of
God
has
,
●he
holds
it
by
a
more
glor●ous
tenure
,
and
honourable
Title
;
and
ther●fore
his
m●te
is
b●●ter
than
a
wicked
mans
millions
.
But
,
Secondly
,
That
little
a
righteous
man
hath
,
he
hath
th●ough
the
Covenant
,
and
through
precious
promises
.
Now
2
Pet.
1.
4.
a
little
mercy
reacht
out
to
a
man
through
the
Covenant
,
and
as
a
fruit
of
the
promise
,
is
more
worth
,
than
a
world
of
blessings
,
that
flow
in
upon
a
man
meerly
by
a
gen●r●l
Providence
.
There
are
no
mercies
so
sweet
,
so
sure
,
so
firm
,
so
lasting
,
as
those
that
flow
in
upon
us
through
the
Covenant
of
Grace
.
O
this
sweetens
every
drop
,
and
sip
,
and
crust
,
and
crum
of
mercy
that
a
godly
man
enjoyes
.
All
the
paths
Psalm
25.
10.
of
the
Lord
are
mercy
and
truth
,
to
such
as
keep
his
Covenant
.
This
is
a
sweet
promise
,
a
precious
promise
,
a
soul
satisfying
promise
,
a
promise
more
worth
than
all
the
riches
of
the
Indies
.
Mark
,
all
the
paths
of
the
Lord
to
his
people
,
are
not
only
mercy
,
but
they
are
mercy
and
truth
;
that
Consult
these
Scriptures
,
Josh.
23.
14
,
15.
1
Tim.
4.
8.
is
,
they
are
sure
mercies
that
str●am
in
upon
them
through
the
Covenant
.
Well
Sirs
▪
you
must
remember
this
,
viz.
That
the
least
mercy
,
the
least
blessing
flowing
in
upon
us
through
the
promise
,
is
more
worth
than
a
thousand
blessings
that
flow
in
upon
us
from
a
general
Providence
:
the
least
blessing
flowing
in
upon
us
through
the
Cov●n●nt
,
is
better
than
ten
thousand
Talents
,
that
are
the
meer
products
of
a
general
Providence
.
For
,
First
,
Such
as
enjoy
all
they
have
,
only
from
a
general
Providence
,
they
enjoy
their
mercies
from
that
common
source
or
Psalm
145.
15
,
16.
pring
that
feeds
the
Birds
of
the
Air
,
and
the
beasts
of
the
Field
.
The
same
common
bounty
of
God
that
feeds
and
clothes
the
wicked
,
feeds
the
Birds
and
Beasts
that
perish
.
But
,
Secondly
,
There
is
no
certainty
of
the
continuance
of
such
mercies
that
are
only
the
product
of
a
common
Providence
.
Isa.
33.
16.
But
now
the
mercies
that
flow
in
upon
the
Saints
through
the
Covenant
of
Grace
,
they
shall
be
sure
to
us
,
so
long
as
the
Chap.
55.
3.
continuance
of
them
may
be
for
our
good
and
Gods
glory
.
Now
the
least
mercies
held
by
Covenant
,
are
infinitely
better
than
the
greatest
riches
in
the
world
that
only
drop
up
on
us
out
of
the
hand
of
a
common
Providence
.
Thirdly
,
The
Righteous
man
hath
his
little
from
the
special
love
and
favour
of
God
.
All
his
little
flowes
in
upon
Psal.
146.
8.
Prov.
15.
17.
him
from
that
very
same
love
which
moved
the
Lord
to
bestow
Christ
upon
him
.
All
the
righteous
mans
little
is
from
the
good
will
of
him
that
dwelt
in
the
Bush
:
his
little
comes
Deut.
33.
16.
from
a
reconciled
God
,
as
well
as
a
bountiful
God
:
from
a
tender
Father
,
as
well
as
a
merciful
Creator
.
A
Dinner
of
Dan.
1.
12.
green
Hearbs
,
Daniels
Pulse
,
Barley
Loaves
,
a
few
Fishes
,
yea
,
Lazarus
his
scraps
,
crusts
and
raggs
,
and
Johns
Garment
of
Camels
hair
,
from
reconciled
love
,
is
infinitely
better
than
all
the
riches
and
dainties
of
the
wicked
,
which
are
all
mixed
and
mingled
with
crosses
and
curses
.
All
the
mercies
and
Prov.
3.
33.
Mal.
2.
2.
Psal.
78.
30
,
31.
abundance
that
wicked
men
have
,
is
in
wrath
,
and
from
wrath
:
there
is
wrath
in
every
cup
they
drink
in
,
and
in
every
dish
they
eat
in
,
and
in
every
bed
they
lye
on
,
and
in
every
stool
they
sit
on
.
But
the
little
the
righteous
man
hath
,
flowes
from
the
sweetest
springs
of
divine
love
:
so
that
they
may
well
say
as
Gideon
did
.
The
gleanings
of
the
Grapes
Judges
8.
2.
of
Ephraim
,
is
it
not
better
than
the
Vintage
of
Abiezer
.
The
very
gleanings
of
the
righteous
are
better
than
the
greatest
Vintages
of
the
wicked
.
The
abundance
of
the
wicked
still
flowes
in
upon
them
from
the
bitter
streams
of
Divine
Wrath.
A
little
water
flowing
from
a
sweet
spring
,
is
much
better
,
than
a
great
deal
that
flowes
from
the
salt
Sea
.
The
loving
kindness
of
God
dos
raise
the
least
estate
above
the
greatest
estate
in
the
world
:
yea
,
it
raiseth
it
above
life
it self
(
or
lives
Chajim
)
which
is
the
best
of
all
temporal
Psalm
63.
3.
blessings
.
Ten
pound
given
by
a
King
out
of
favour
and
respect
,
is
a
better
gift
,
than
a
thousand
given
in
wrath
and
displeasure
.
But
,
Fourthly
,
The
little
that
the
righteous
man
hath
is
blest
and
sanctified
to
him
;
as
you
may
see
by
comparing
the
Deut.
28.
8
,
9.
Psalm
3.
8.
Gen.
22.
17.
Chap.
26.
12.
Prov.
10.
22.
Deut.
28.
16
,
17
,
18
,
19
,
20.
Prov.
3.
33.
Mal.
2.
2.
Scriptures
in
the
Margent
together
.
A
little
blest
unto
a
man
,
is
better
than
all
the
world
curst
.
Now
all
the
blessings
and
mercies
that
the
wicked
do
enjoy
,
though
they
are
matetially
blessings
,
yet
they
are
formally
curses
:
as
all
the
crosses
that
befalls
a
righteous
man
,
though
they
are
materially
crosses
,
yet
they
are
formally
blessings
.
The
habitations
,
relations
,
honors
,
riches
,
&c.
of
the
wicked
are
all
crust
unto
them
.
There
is
poyson
in
every
cup
the
wicked
man
drinks
,
and
snares
in
every
dish
he
puts
his
fingers
in
,
the
Plague
in
all
the
clothes
he
wears
,
and
a
curse
upon
the
house
in
which
he
dwells
.
Zech.
5.
3
,
4.
Then
he
said
unto
me
,
this
is
the
curse
that
goeth
forth
over
the
face
of
the
whole
earth
:
for
every
one
that
stealeth
,
shall
be
cut
off
as
on
this
side
,
according
to
it
,
and
every
one
that
sweareth
,
shall
be
cut
off
,
as
on
that
side
,
according
to
it
.
I
will
bring
it
forth
,
saith
the
Lord
of
Hosts
,
and
it
shall
enter
into
the
house
of
the
Thief
,
and
into
the
house
of
him
that
sweareth
falsly
by
my
Name
;
and
it
shall
remain
in
the
midst
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
,
and
the
stones
thereof
.
So
Job
24.
18.
Their
portion
is
cursed
in
the
earth
.
A
fat
purse
and
a
fat
heart
,
a
whole
estate
and
a
whole
heart
,
a
fat
body
and
a
lean
soul
.
Psal.
106.
15.
He
sent
leanness
into
their
souls
.
All
the
blessings
of
the
wicked
have
their
but.
As
the
Cup
in
Benjamins
Sack
,
which
proved
a
snare
to
him
,
rather
than
a
mercy
.
O
the
curses
and
vexations
that
attend
all
the
blessings
of
the
wicked
!
It
may
be
said
of
the
little
that
a
righteous
man
hath
,
as
it
was
once
said
of
Jacobs
Garment
,
It
is
like
a
field
which
the
Lord
hath
blessed
.
He
blesseth
the
habitations
of
the
just
.
Esau
had
Prov.
3.
33.
a
fair
estate
left
him
,
and
Jacob
a
less
,
yet
Jacobs
was
a
better
estate
than
Esau's
,
because
his
little
was
blest
to
him
,
when
Esau's
much
was
curst
to
him
.
One
little
draught
of
clear
wat●r
,
is
better
than
a
Sea
of
brackish
salt
water
.
The
application
is
easie
.
But
,
Fifthly
,
A
little
improved
and
well
husbanded
,
is
better
than
a
great
deal
that
is
either
not
improved
,
or
but
ill
improved
.
Every
estate
is
as
't
is
improved
:
a
little
Farm
well
improved
,
is
much
better
than
a
great
Farm
,
that
is
either
not
improved
,
or
ill
improved
.
A
little
money
,
a
little
stock
in
a
Shop
well
improved
,
is
better
than
a
great
deal
of
money
,
a
great
stock
,
that
is
either
not
improved
,
or
ill
improved
.
Now
here
give
me
leave
to
shew
you
briefly
how
a
godly
man
improves
his
little
.
Take
me
thus
.
First
,
A
godly
man
improves
his
little
to
the
stirring
up
of
his
bea
rt
to
thankfulness
,
and
to
be
much
in
admiring
and
Psalm
103.
1
,
2
,
3.
Psalm
116.
12
,
13.
blessing
of
God
for
a
little
.
Every
drop
the
Dove
drinks
,
he
lifts
up
his
head
to
Heaven
.
Every
Bird
in
his
kind
(
saith
Ambrose
)
doth
chirp
forth
thankfulness
to
his
Maker
.
So
the
righteous
man
will
bless
God
much
for
a
little
;
yea
,
he
will
bless
God
very
much
for
a
very
little
.
But
,
Secondly
,
A
righteous
man
improves
his
little
to
the
humbling
and
abasing
of
himself
before
the
Lord
,
as
one
that
is
2
Sam.
7.
18.
much
below
the
least
of
mercies
,
Gen.
32.
10.
I
am
not
worthy
of
the
least
of
all
the
mercies
which
thou
hast
shewed
unto
thy
servant
.
A
righteous
man
labours
to
have
his
heart
lye
low
under
the
sense
of
the
least
sin
,
and
under
the
smart
of
the
least
rod
,
and
under
the
sight
of
the
least
mercy
.
But
,
Thirdly
,
A
righteous
man
improves
his
little
to
the
arming
and
fencing
of
himself
against
sinful
temptations
.
Little
Gen.
39.
7
,
8
,
9
,
10.
mercies
are
many
times
great
arguments
to
keep
a
gracious
soul
from
sin
.
But
,
Fourthly
,
A
righteous
man
improves
his
little
to
the
relief
and
refreshing
of
the
bowels
of
others
that
are
in
want
,
2
Cor.
8.
1
,
2
,
3
,
4.
Heb.
6.
10.
and
whose
pinching
necessities
call
for
supplyes
.
A
poor
man
begging
at
a
Christians
door
who
was
very
poor
,
he
spoke
to
his
Wife
to
give
him
something
;
she
answered
,
that
she
had
but
three-pence
in
the
house
:
saith
he
,
give
him
that
,
for
if
we
never
sow
,
we
shall
never
reap
.
There
was
another
Christian
,
who
having
given
a
little
of
his
little
to
a
man
,
began
to
think
whether
he
had
injured
himself
;
but
presently
he
corrected
himself
with
these
thoughts
,
that
he
had
lent
●●
one
,
that
would
pay
all
again
with
advantage
with
interest
upon
interest
:
within
an
hour
after
he
had
it
restored
above
seven-fold
,
in
a
way
which
he
never
thought
of
The
Italian
form
of
begging
is
,
Do
good
for
your selves
.
But
,
Fifthly
,
A
righteous
man
improves
his
little
to
the
stirring
up
and
provoking
of
his
own
heart
to
look
after
better
and
greater
mercies
,
viz.
spiritual
and
eternal
favours
.
O
saith
the
righteous
man
,
if
there
be
so
much
sweetness
in
a
few
drops
,
and
sips
,
and
small
draughts
,
and
crusts
,
and
scraps
?
Psal.
16.
ult.
Joh.
4.
10
,
11.
14.
Chap.
6.
4.
Rev.
19.
8.
What
is
in
those
everlasting
springs
of
pleasure
and
delight
,
that
be
at
Gods
right
hand
?
If
there
be
so
much
pleasantness
in
a
piece
of
bread
,
and
so
much
warmth
in
a
course
Suit
of
clothes
,
what
sweetness
is
there
in
the
waters
of
life
?
and
what
pleasantness
is
there
in
that
bread
of
life
that
came
down
from
Heaven
?
and
what
warmth
is
there
in
that
fine
Linnen
that
is
the
righteousness
of
the
Saints
?
&c.
A
righteous
man
looks
upon
his
least
temporals
,
to
be
a
strong
engagement
upon
him
,
to
seek
after
eternals
.
But
now
Matth:
25.
wicked
men
are
so
far
from
improving
their
much
,
their
riches
,
their
great
riches
,
that
they
either
hide
their
Talents
,
as
that
evil
servant
did
his
;
or
else
they
prove
Jaylors
to
their
mercies
;
and
make
them
servants
to
their
lusts
,
as
pride
,
drunkenness
,
uncleanness
,
&c.
Compare
these
Scriptures
together
,
Job
21.
1
.
-10
.
Amos
6.
1
.
-7
.
Psalm
73.
Hos.
4.
7.
Jer.
2.
31.
Chap.
5.
7
,
8
,
9.
Deut.
32.
13
,
14
,
15
,
16
,
17
,
18.
James
5.
1
,
2
,
3
,
4
,
5
,
6.
But
,
Sixthly
,
The
few
mercies
,
the
least
mercies
that
the
righteous
man
hath
,
are
pledges
,
and
pawns
,
and
an
earnest
of
more
mercies
,
of
better
mercies
,
and
of
greater
mercies
,
than
any
yet
they
do
enjoy
.
Now
a
farthing
given
as
an
earnest
of
a
thousand
a
year
,
is
better
than
many
pounds
given
as
a
present
reward
.
Wicked
men
have
outward
blessings
as
their
portion
,
their
Heaven
,
their
all
.
Son
remember
Psalm
17.
14.
Luke
16.
25.
that
thou
in
thy
life
time
receivedst
thy
good
things
.
But
now
that
little
that
a
godly
man
hath
,
he
has
it
as
a
pledge
of
Heaven
,
and
as
an
earnest
of
eternal
favours
and
mercies
.
The
little
mercies
the
Saints
enjoy
,
are
doors
of
hope
,
to
let
in
greater
and
better
mercies
:
those
mercies
a
righteous
man
has
,
are
but
in-lets
to
further
mercies
.
When
R●●●el
had
a
Son
,
she
called
his
name
Joseph
,
saying
,
the
Lord
shall
add
to
me
another
Son
.
Every
mercy
that
a
righteous
man
enjoyes
Gen.
30.
24.
may
well
be
called
Joseph
,
because
't
is
a
certain
pledge
of
some
further
and
greater
mercy
that
is
to
be
added
to
those
the
righteous
man
already
enjoyes
.
But
,
Seventhly
,
The
righteous
man
enjoyes
his
little
with
a
great
deal
of
comfort
,
peace
,
quiet
and
contentment
:
the
righteous
man
with
his
little
,
sits
Noah
like
quiet
and
still
Phil.
4.
12
,
13.
in
the
midst
of
all
the
hurries
,
distractions
,
combustions
and
confusions
that
be
in
the
world
.
Though
the
righteous
Prov.
10.
22.
Chap.
15.
16
,
17.
man
has
but
from
hand
to
mouth
,
yet
seeing
that
God
feeds
him
from
Heaven
as
it
were
with
Manna
,
he
is
quiet
and
cheerful
:
but
now
wicked
men
have
abundance
of
vexation
with
their
worldly
abundance
:
as
you
see
in
Haman
,
Esther
5.
9
,
11
,
12.
13.
Then
went
Haman
forth
that
day
joyfully
and
with
a
glad
heart
.
But
when
Haman
saw
Mordicai
in
the
If
I
had
an
enemy
,
saith
Lat●mer
,
to
whom
I
might
lawfully
wish
evil
,
I
would
chiefly
wish
him
great
store
of
riches
;
for
then
he
should
never
enjoy
quiet
.
Kings
gate
,
that
he
stood
not
up
nor
moved
for
him
,
he
was
full
of
indignation
against
Mordicai
.
And
Haman
told
them
of
the
glory
of
his
riches
,
and
the
multitude
of
his
children
,
and
all
the
things
wherein
the
King
had
promoted
him
,
and
how
he
had
advanced
him
above
the
Princes
and
servants
of
the
King
.
Haman
said
moreover
,
yea
,
Esther
the
Queen
did
let
no
man
come
in
with
the
King
unto
the
Banquet
that
she
had
prepared
,
but
my self
;
and
to
morrow
am
I
invited
unto
her
also
with
the
King
.
Yet
all
this
availeth
me
nothing
,
so
long
as
I
see
Mordicai
the
Jew
sitting
at
the
Kings
gate
.
It
is
seldom
seen
,
that
God
allows
unto
the
greatest
darlings
of
the
world
a
perfect
contentment
.
Something
they
must
have
to
complain
of
,
that
shall
give
an
unsavoury
verdure
to
their
sweetest
morsels
,
and
make
their
felicity
miserable
.
It
was
not
simply
Mordicais
sitting
at
the
Kings
gate
,
but
Mordicais
refusing
to
stand
up
,
or
to
move
either
Hat
,
head
,
or
hand
,
or
to
bow
any
part
of
his
body
,
that
dampt
all
Hamans
joy
,
and
that
filled
him
with
rage
and
vexation
of
spirit
.
The
want
of
little
things
,
viz.
a
knee
,
a
hat
,
will
exceedingly
vex
and
discompose
an
ambitious
spirit
.
So
Ahab
,
though
a
King
,
yet
when
he
was
sick
for
Naboths
Vineyard
,
his
heart
did
more
afflict
and
vex
it self
with
greedy
longing
for
that
bit
of
1
Kings
21.
4.
●arth
,
than
the
vast
and
spacious
compass
of
a
Kingdom
could
counter-comfort
.
And
so
Alexander
the
Great
in
the
midst
of
all
his
glory
,
he
was
exceedingly
vexed
and
discontented
,
because
he
could
not
make
Ivy
to
grow
in
his
Garden
in
●h●raulus
a
●oor
man
,
was
wearied
out
with
care
in
keeping
those
gr●at
●i●hes
which
Cyrus
had
bestowed
upon
him
.
Babylon
.
Contentment
is
a
flower
that
dos
not
grow
in
Natures
Garden
.
All
the
Honors
,
riches
,
pleasures
,
profits
and
preferments
of
this
world
,
can't
yield
a
man
one
dayes
contentment
,
they
are
all
surrounded
with
briars
and
thorns
.
you
look
upon
my
Crown
and
my
Purple
Robes
said
that
great
King
Cyrus
,
but
did
you
but
know
how
they
were
lined
with
Thorns
you
would
never
stoop
to
take
them
up
.
Charles
the
Fifth
Emperour
of
Germany
,
whom
of
all
men
the
world
judged
most
happy
,
cryed
out
at
last
with
grief
and
detestation
to
all
his
honours
,
pleasures
,
trophies
,
riches
,
Abite
hinc
,
abite
longe
:
Get
you
hence
;
let
me
hear
no
m●re
of
you
.
Who
can
summ
up
the
many
grievances
,
fears
,
jealousies
,
disgraces
,
interruptions
,
temptations
and
Oh
how
sweet
is
it
,
to
want
●hese
bitter-sweets
.
vexations
that
men
meet
with
in
their
very
pursuit
after
t●e
things
of
this
world
.
Riches
are
compared
to
thorns
:
and
indeed
all
the
comforts
the
wicked
enjoy
,
they
have
more
or
less
of
the
thorn
in
them
.
And
indeed
riches
may
well
be
called
thorns
;
because
they
pierce
both
head
and
heart
:
the
one
with
care
of
getting
,
and
the
other
with
grief
in
parting
with
them
.
The
world
and
all
the
glory
thereof
,
is
like
a
beautiful
Harlot
:
a
Paradise
to
the
eye
,
but
a
Purgatory
to
the
soul
.
A
wicked
man
under
all
his
enjoyments
,
1.
Enjoyes
not
the
peace
of
his
conscience
upon
any
just
or
solid
grounds
.
2.
He
enjoyes
not
the
peace
of
contentment
upon
any
sober
or
righteous
grounds
.
But
now
a
righteous
man
with
his
little
,
enjoyes
both
peace
of
conscience
,
and
peace
of
contentment
;
and
this
makes
every
better
sweet
,
and
every
little
sweet
to
be
exceeding
sweet
.
A
dish
of
green
Hearbs
with
peace
of
conscience
,
and
peace
of
contentment
,
is
a
noble
feast
,
a
continual
feast
to
a
gracious
soul
.
But
,
Eighthly
,
the
righteous
man
sees
God
,
and
acknowledges
God
,
and
enjoyes
God
in
his
little
.
Look
,
as
he
that
can't
Job
.
1.
21.
Gen.
27.
28.
Chap.
33.
10
,
11.
see
God
in
the
least
affliction
,
in
the
least
judgement
,
will
never
be
truly
humbled
;
so
he
that
can't
see
God
in
the
least
mercy
,
will
never
be
truly
thankful
,
nor
cheerful
in
every
crust
,
crum
,
drop
and
●ip
of
mercy
that
a
righteous
man
enjoyes
,
he
sees
much
of
the
love
of
his
God
,
and
the
care
of
his
God
,
and
the
wisdom
of
his
God
,
and
the
power
of
his
God
,
and
the
faithfulness
of
his
God
,
and
the
goodness
of
his
God
,
in
making
the
least
provision
for
him
.
I
have
read
of
the
Jews
,
how
that
when
they
read
the
little
Book
of
Esther
,
they
let
fall
the
Book
on
the
ground
,
and
they
give
this
reason
for
that
Ceremony
,
because
the
name
of
God
is
not
to
b●
found
in
all
that
History
.
So
a
righteous
man
is
ready
to
le●
that
mercy
drop
out
of
his
hand
,
out
of
his
mouth
wherein
he
can't
read
his
God
,
and
see
his
God
,
and
taste
his
God
,
and
enjoy
his
God
.
But
now
wicked
m●n
may
say
,
as
Elisha
did
in
another
case
:
Here
is
the
mantle
of
Elijah
,
but
where
is
the
God
of
Elijah
?
2
Kings
2.
4.
Here
is
abundance
of
riches
,
and
honours
,
and
dignities
,
&c.
but
where
is
the
God
of
all
these
comforts
?
But
alas
,
they
mind
not
God
,
they
see
not
God
,
they
acknowledge
not
God
in
all
they
have
,
in
all
they
enjoy
:
as
you
may
see
,
by
comparing
the
Scriptures
in
the
Margent
together
.
Hos.
2.
5
,
8
,
9.
Isa.
1.
3
,
4.
Jer.
2.
6.
Esther
5.
10
,
11
,
12.
Luke
12.
19.
Wicked
men
are
like
the
Horse
and
the
Mule
,
that
drinks
of
the
brook
,
but
never
think
of
the
spring
.
They
are
like
to
the
Swine
that
eats
up
the
Mast
,
but
never
looks
to
the
Tree
from
whence
the
Mast
falls
.
They
are
like
such
barren
ground
,
that
swallows
up
the
seed
,
but
returns
nothing
to
the
sower
.
A
dunghill
spirited
fellow
in
our
dayes
being
by
a
neighbour
excited
to
bless
God
for
a
rich
crop
of
Corn
he
had
standing
on
his
ground
;
Atheistically
replyed
,
Thank
God!
Nay
rather
thank
my
Dung-Cart
!
I
have
read
of
a
great
Cardinal
,
who
writing
down
in
his
Diary
,
what
such
a
Lord
did
for
him
,
and
how
far
such
a
Prince
favoured
him
,
and
what
encouragement
he
had
from
such
a
King
;
and
how
such
a
Pope
preferred
him
,
but
not
one
word
of
God
in
all
.
One
reading
of
it
,
took
his
Pen
and
wrote
underneath
,
here
God
did
nothing
.
But
,
Ninthly
,
The
little
the
righteous
man
hath
,
is
enough
:
enough
to
satisfie
him
,
enough
to
content
him
,
enough
to
Psal.
23.
1
,
2.
Phil.
4.
12
,
13.
1
Tim.
6.
6.
bear
his
charges
till
he
gets
to
Heaven
.
Gen.
33.
11.
I
have
enough
,
saith
Jacob
to
Esau
.
Gen.
45.
28.
And
Israel
said
,
it
is
enough
;
Joseph
my
Son
is
yet
alive
.
Though
the
righteous
man
hath
but
little
,
yet
he
hath
enough
for
his
place
and
calling
in
which
God
has
placed
him
,
and
enough
for
his
charge
,
whether
it
be
great
or
small
,
he
has
enough
to
satisfie
Prov.
30.
8.
nature
,
enough
to
preserve
natural
life
.
Hagar
is
but
for
food
If
thou
live
●ccording
to
nature
,
thou
wilt
never
be
●oor
,
if
accord●ng
to
opinion
,
●hou
wilt
ne●er
be
rich
.
convenient
,
convenient
for
his
life
,
not
for
his
lusts
;
he
prayes
for
enough
to
satisfie
necessity
,
convenience
,
not
concupiscence
:
he
begs
for
Bread
,
not
for
Quails
:
he
begs
that
na●ure
may
be
sustained
,
not
pampered
.
Though
it
be
true
,
that
nothing
will
satisfie
a
wicked
mans
lusts
;
yet
't
is
as
true
,
that
a
little
will
satisfie
nature
,
and
less
will
satisfie
Grace
.
Jacob
vows
,
that
the
Lord
should
be
his
God
,
if
he
would
but
give
him
bread
to
eat
,
and
rayment
to
put
on
.
This
was
the
first
holy
Vow
that
ever
we
read
of
;
Hence
Jacob
is
called
the
Father
of
Vows
.
He
begs
not
Gen.
28.
20
,
21.
dainties
to
seed
him
,
nor
Silks
,
nor
Sattins
to
clothe
him
;
but
bread
to
feed
him
,
though
never
so
course
,
and
clothes
to
cover
him
,
though
never
so
mean
.
Job
is
only
for
necessary
food
.
A
little
will
satisfie
a
temperate
Christian
.
Luther
made
many
a
meal
of
Bread
and
a
Red
Herring
;
and
Job
23.
12.
He
is
rich
enough
,
that
lacketh
not
bread
,
and
high
enough
in
dignity
,
that
is
not
forced
to
serve
.
Jerom.
John
6.
9.
to
the
15.
1
Kings
17.
12.
v.
3
,
4
,
5
,
6.
Junius
made
many
a
meal
of
Bread
and
an
Egg.
Nature
laps
only
,
like
those
three
hundred
Souldiers
,
Judges
7.
6.
When
Christ
fed
the
people
graciously
,
miraculously
,
he
fed
them
not
with
Manchets
and
Quails
,
or
Phesants
,
&c.
but
with
Barley
Loaves
and
Fishes
,
a
frugal
,
temperate
,
sober
diet
.
If
the
handful
of
meal
in
the
Barrel
,
and
the
Oyle
in
the
Cruize
fail
not
,
and
if
the
brook
and
the
running
water
fail
not
,
Elijah
can
be
well
enough
contented
.
But
now
wicked
men
never
have
enough
,
they
are
never
satisfied
.
They
are
like
those
four
things
that
Solomon
speaks
of
,
that
are
never
satisfied
,
viz.
The
Grave
,
the
barren
Womb
,
the
Prov.
30.
15
,
16.
Psal.
17.
14.
earth
and
the
fire
.
That
is
an
observable
passage
of
the
Psalmist
,
Thou
fillest
their
bellies
with
thy
hid
treasures
.
To
a
worldly
wicked
man
all
these
outward
things
are
but
a
b●lly-full
:
and
how
soon
is
the
belly
emptied
,
after
't
is
once
filled
.
Though
many
rich
men
have
riches
enough
to
sink
them
,
yet
they
have
never
enough
to
satisfie
them
.
Like
him
that
wisht
for
a
thousand
Sheep
in
his
flock
,
and
when
he
had
them
,
he
wisht
for
other
Cattel
without
number
.
When
Alexander
had
all
the
Crowns
and
Scepters
of
the
Princes
of
the
world
piled
up
at
his
Gates
,
he
wishes
for
another
world
to
conq●er
.
The
eye
is
not
satisfied
with
seeing
,
nor
Eccles.
1.
8.
the
ear
with
hearing
.
He
that
loveth
silver
,
shall
not
be
satisfied
with
silver
;
nor
he
that
loveth
abundance
with
increase
.
Chap.
5.
10.
There
is
enough
and
enough
in
silver
,
in
abundance
of
silver
to
vex
and
fret
the
soul
of
man
,
but
not
to
satisfie
the
soul
of
man
.
God
himself
is
the
only
centre
of
centers
,
and
as
the
soul
can
never
rest
,
till
it
return
to
him
(
as
the
Dove
Gen.
8.
9.
The
poor
Heathen
could
say
,
I
desire
neither
more
nor
less
than
enough
.
For
I
may
as
well
dye
of
a
surfeit
,
as
of
hunger
.
to
the
Ark
)
so
it
can
never
be
filled
,
stilled
,
or
satisfied
,
but
in
the
enjoyment
of
him
.
All
the
beauty
of
the
world
,
is
but
deformity
;
all
the
brightness
of
the
world
,
is
but
blackness
;
all
the
light
of
the
world
,
is
but
bitterness
:
and
therefore
't
is
impossible
for
all
the
bravery
and
glory
of
this
world
,
to
give
absolute
satisfaction
to
the
soul
of
man
.
Solomon
the
wisest
Prince
that
ever
sate
upon
a
Throne
,
after
his
most
diligent
,
curious
,
critical
and
impartial
search
into
all
the
creatures
,
give
this
as
the
summa
totalis
,
and
product
of
his
enquiries
,
Vanity
of
vanities
,
all
is
vanity
.
And
how
then
can
any
of
these
things
,
yea
,
all
these
things
heaped
up
together
,
satisfie
the
soul
of
man
.
H●b.
2.
5.
He
enlargeth
his
desire
as
Hell
,
and
is
as
death
,
and
cannot
be
satisfied
,
but
gathereth
unto
him
all
Nations
,
and
heapeth
unto
him
all
people
.
This
is
spoken
of
the
King
of
Babylon
,
who
though
he
had
gathered
to
him
all
Nations
and
people
;
yea
,
and
all
their
vast
Treasures
also
,
Isa.
10.
13.
I
have
robbed
their
treasures
.
ver.
14.
And
my
hand
hath
found
as
a
nest
,
the
riches
of
his
people
:
and
as
one
gathereth
Eggs
that
are
left
,
have
I
gathered
all
the
earth
;
and
there
was
none
that
moved
the
wing
,
or
opened
the
mouth
,
or
peeped
.
And
yet
for
all
this
,
was
his
desire
enlarged
as
Hell
,
and
could
not
be
satisfied
.
The
desires
of
worldlings
are
boundless
and
endless
,
and
there
is
no
satisfying
of
them
.
'T
is
not
all
the
Gold
of
Ophir
,
or
Peru
,
nor
all
the
Pearls
or
Mines
of
India
:
't
is
not
Josephs
Chains
,
nor
Davids
Crowns
,
nor
Hamans
Honours
,
nor
Daniels
Dignities
,
nor
Dives
his
riches
,
that
can
satisfie
an
immortal
soul
.
Tenthly
,
The
little
that
the
righteous
man
hath
,
is
more
stable
,
durable
and
lasting
,
than
the
riches
of
the
wicked
:
and
therefore
his
little
,
is
better
than
their
much
,
his
mite
Job
.
5.
20
,
21
,
22.
is
better
than
their
millions
.
Psal.
34.
9
,
10.
O
fear
the
Lord
,
ye
his
Saints
:
for
there
is
no
want
to
them
that
fear
him
.
The
young
Lions
do
lack
,
and
suffer
hunger
:
but
they
that
seek
the
Lord
,
shall
not
want
any
good
thing
.
Such
as
are
separated
from
the
worlds
lusts
,
can
live
with
a
little
.
Such
as
set
up
God
as
the
object
of
their
fear
,
have
no
cause
to
fear
the
want
of
any
thing
.
When
David
was
a
captive
amongst
the
Philistins
,
he
wanted
nothing
.
Paul
had
nothing
,
and
yet
2
Cor.
6.
10.
possessed
all
things
.
A
godly
man
may
want
many
good
things
that
he
thinks
to
be
good
for
him
,
but
he
shall
never
Heb.
13
5
,
6.
Prov.
10.
3
want
any
good
thing
that
the
Lord
knows
to
be
good
for
him
.
We
do
not
esteem
of
Tenure
for
life
,
as
we
do
of
freehold
,
because
life
is
a
most
uncertain
th●ng
.
Ten
pound
a
year
for
ever
,
is
better
than
a
hundred
in
hand
.
All
the
promises
are
Gods
Bonds
,
and
a
Christian
may
put
them
in
suit
when
he
will
,
and
hold
God
to
his
word
;
and
that
not
only
for
his
spiritual
and
eternal
life
;
but
also
for
his
natural
life
,
his
temporal
life
;
but
so
can't
the
wicked
.
The
temporal
Prov.
10.
3.
Psalm
37.
34
,
35
,
36.
Jer.
17.
11.
Job
20.
20.
ult.
estate
of
the
wicked
is
seldom
long-liv'd
,
as
you
may
see
,
by
comparing
the
Scriptures
in
the
Margent
together
.
Alexander
the
Great
Conqueror
of
the
world
,
caused
to
be
painted
on
a
Table
a
Sword
in
the
compass
of
a
Wheel
,
shewing
thereby
,
that
what
he
had
gotten
by
the
Sword
was
subject
to
be
turned
about
the
wheel
of
Providence
.
There
is
no
more
hold
to
be
had
of
riches
,
honours
,
or
preferments
,
than
Saul
had
of
Samuels
lap
.
They
do
but
like
the
Rainbow
shew
themselves
in
all
their
dainty
colours
,
and
then
van●sh
away
.
There
are
so
many
sins
,
and
so
many
crosses
,
and
so
many
curses
that
usually
attend
the
riches
of
the
wicked
,
that
't
is
very
rare
to
see
their
estates
long-liv'd
.
Hence
their
great
estates
are
compared
to
the
Chaffe
,
which
a
puff
of
wind
disperseth
;
to
the
Grass
which
the
scorching
Sun
quickly
withers
:
to
the
tops
of
Corn
,
which
are
soon
Job
24.
24.
cut
off
;
and
to
the
unripe
Grape
,
Job
15.
33.
He
shall
shake
off
his
unripe
Grape
as
the
Vine
,
and
shall
cast
off
his
flower
as
the
Olive
.
Every
dayes
experience
confirms
us
in
this
truth
.
But
,
Eleventhly
and
lastly
,
The
little
that
the
righteous
man
hath
,
is
better
than
the
riches
of
the
wicked
,
in
resp●ct
of
his
last
reckoning
,
in
resp●ct
of
his
last
accounts
.
God
will
never
call
his
childr●n
in
the
great
d●y
,
either
to
the
book
or
to
th●
b●r
for
the
mercies
that
he
has
given
them
,
be
they
few
or
be
they
many
,
be
they
great
or
be
they
small
.
Though
the
Mercer
brings
his
Customer
to
the
book
for
what
he
has
,
and
for
what
he
wears
,
yet
he
never
brings
his
Child
to
the
book
for
what
he
has
;
and
for
what
he
wears
.
Though
the
Vintner
or
Inn-keeper
brings
their
guest
,
to
the
barr
for
the
provisions
they
have
,
yet
they
never
bring
their
children
to
the
barr
,
for
the
provisions
they
make
for
them
.
In
the
great
day
the
Lord
will
take
an
ex●ct
account
of
all
the
good
Matth.
25.
that
his
children
have
done
for
others
,
but
he
will
never
bring
them
to
an
account
,
for
what
he
has
done
for
them
.
Christ
in
this
great
day
will
,
1.
Remember
all
the
individual
offices
of
love
and
friendship
that
hath
been
shewed
to
any
of
his
members
.
2.
He
will
mention
many
good
things
which
his
children
did
,
which
they
themselv●s
never
minded
.
Verse
37.
3
The
least
and
lowest
acts
of
love
and
pity
that
have
been
shewed
to
Christs
suffering
servants
,
shall
be
interpreted
Verse
40.
as
a
special
kindness
shewed
to
himself
.
4.
The
recompence
that
Christ
will
give
to
his
people
in
Verse
44
,
46.
that
day
shall
be
exceeding
great
.
Here
is
no
calling
of
them
to
the
book
or
to
the
barr
for
the
merci●s
that
they
were
entrusted
with
.
But
O
the
sad
,
the
great
accounts
,
that
the
wicked
have
to
give
up
for
all
their
Lands
and
Lordships
,
for
all
their
Honors
,
Offices
,
Dignities
and
Riches
.
To
whom
Luke
12.
48.
much
is
given
,
much
shall
be
required
.
Christ
in
the
great
day
will
reckon
with
all
the
Grandees
of
the
world
for
every
thousand
,
for
every
hundred
,
for
every
pound
,
yea
,
for
every
penny
that
he
has
entrusted
them
with
.
All
Princes
,
Rev.
6.
15
,
16
,
17.
Luke
16.
2.
Eccles.
12.
14.
Nobles
and
people
that
are
not
interested
in
the
Lord
Jesus
,
shall
be
brought
to
the
book
,
to
the
barr
in
the
great
day
,
to
give
an
account
of
all
they
have
received
and
done
in
the
flesh
.
But
Christs
darlings
shall
then
be
the
only
welcome
guess
.
Matth.
25.
34.
Then
shall
the
King
say
to
them
on
his
right
hand
,
come
ye
blessed
of
my
Father
,
inherit
the
Kingdom
prepared
for
you
,
from
the
foundation
of
the
world
.
Before
the
world
was
founded
,
the
Saints
were
crowned
in
Gods
eternal
counsel
.
Here
is
no
mention
made
of
the
book
or
the
Some
of
the
more
refined
Heathen
have
had
some
kind
of
dread
and
fear
in
their
spirits
upon
the
consideration
of
a
day
of
account
,
as
the
writings
of
Plato
and
Tully
,
&c.
do
sufficiently
evidence
.
barr
,
but
of
a
Kingdom
,
a
Crown
,
a
Diadem
.
Now
by
these
eleven
Arguments
't
is
most
evident
,
that
the
little
that
the
righteous
man
hath
,
is
better
than
the
riches
of
the
wicked
;
the
righteous
mans
mite
,
is
better
than
the
wicked
mans
millions
.
But
,
The
eighth
Maxim
that
I
shall
lay
down
,
to
put
a
stop
to
your
too
eager
pursuit
after
the
things
of
this
world
,
is
this
,
viz.
That
the
life
of
man
consists
not
in
the
enjoyment
of
these
earthly
things
,
which
he
is
so
apt
inordinately
to
affect
,
Luke
12.
15.
And
he
said
unto
them
,
take
heed
,
and
beware
of
covetousness
.
For
a
mans
life
consisteth
not
in
the
abundance
of
the
things
which
he
poss●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.
Pluta●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
Jos●●hus
When
Zeli●u●
Emperor
of
Constantinople
,
had
taken
Ae●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
b●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
sl●ep
.
These
three
Vultures
,
care
of
getting
,
fear
of
He
that
is
●ich
in
conscience
(
saith
Austin
)
sleeps
more
sound●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
g●u●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
ind●gestion
and
malignant
vapours
,
whereby
sleep
is
wholly
removed
,
or
else
much
disturbed
.
Earthly
riches
August●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
hono●
and
dignity
,
profit
and
pleasure
as
himself
could
wish
,
or
the
●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
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
Aust●n
.
pass
away
with
the
world
.
Fix
thy
heart
on
God
;
let
him
be
thy
portion
;
fix
thy
aff●ctions
upon
Christ
,
he
is
thy
redemption
;
on
Heaven
,
let
that
be
thy
Mansion
.
O
take
●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
prem●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
M●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
,
which
kept
him
from
sinning
under
such
great
and
grievous
sufferings
.
O
Sirs
,
it
is
a
far
greater
mercy
to
be
kept
from
sinnings
under
our
sufferings
,
than
it
is
to
be
delivered
from
the
greatest
sufferings
.
Jobs
heart
was
so
well
seasoned
with
Grace
,
that
he
would
admit
of
no
insolent
or
unfavoury
thoughts
of
God
,
or
of
his
severest
Providences
.
In
all
this
Job
sinned
not
,
nor
charged
God
foolishly
,
or
with
folly
.
Some
refer
the
former
part
of
this
Verse
to
the
mind
,
and
the
latter
to
the
mouth
:
shewing
that
Job
(
though
he
had
lost
all
)
neither
thought
in
his
heart
,
nor
uttered
with
his
mouth
any
thing
unmeet
and
unworthy
of
God
.
The
meek
,
humble
,
patient
and
gracious
b●haviour
of
Job
under
all
his
sore
losses
and
crosses
,
is
here
owned
,
renowned
,
crowned
and
chronicled
by
God
himself
.
O
Sirs
,
sinning
is
worse
than
suffering
;
it
is
better
to
see
a
people
bleeding
,
than
blaspheming
;
burning
,
than
cursing
;
for
by
mens
sins
God
is
dishonoured
,
but
by
their
sufferings
God
is
glorified
.
O
that
the
Christian
Reader
would
seriously
consider
of
these
twelve
things
,
1.
That
there
is
nothing
that
the
great
God
hates
Prov.
6.
16
,
17.
Jer.
49.
4.
Rom.
1.
18.
Heb.
6.
6.
Ephes.
4
30.
Matth.
26.
ult.
Psal.
30.
6
,
7.
Isa.
49.
1
,
2.
Mal.
2.
2.
Jer.
4.
18.
but
sin
.
2.
That
there
is
nothing
that
he
has
revealed
his
wrath
from
Heaven
against
,
but
sin
.
3.
That
there
is
nothing
that
crucifies
the
Lord
of
Glory
a
fresh
,
but
sin
.
4.
That
there
is
nothing
that
grieves
the
Spirit
of
Grace
,
but
sin
.
5.
That
there
is
nothing
that
wounds
the
conscience
,
but
sin
.
6.
That
there
is
nothing
that
clouds
the
face
of
God
,
but
sin
.
7.
That
there
is
nothing
that
hinders
the
return
of
prayer
,
but
sin
.
8.
That
there
is
nothing
that
interrupts
our
communion
with
God
,
but
sin
,
9.
That
there
is
nothing
that
imbitters
our
mercies
,
but
sin
.
10.
That
there
is
nothing
that
puts
a
sting
into
all
our
troubles
and
tryals
,
but
sin
.
11.
That
there
is
nothing
that
renders
us
unserviceable
in
our
places
,
stations
and
conditions
,
but
sin
.
12.
That
there
is
nothing
that
makes
Death
the
King
of
terrors
,
and
the
terror
of
Kings
to
be
so
formidable
and
terrible
to
the
Sons
of
men
,
as
sin
.
And
therefore
under
all
your
sorrows
and
sufferings
,
crosses
and
losses
,
make
it
your
great
business
,
to
arm
your selves
against
sin
,
and
to
pray
against
sin
,
and
to
watch
against
sin
,
and
to
turn
from
sin
,
2
Chron.
7.
14.
Isa.
16
,
17.
Chap.
55.
7.
Hos
14.
8.
Isa.
30.
22.
and
to
cease
from
sin
,
and
to
get
rid
of
sin
,
and
to
stand
for
ever
in
defiance
of
sin
.
Assuredly
every
gracious
heart
had
rather
be
rid
of
his
sins
,
than
of
his
sufferings
,
Job
7.
21.
And
why
dost
thou
not
take
away
mine
iniquity
,
or
lift
up
,
as
the
Hebrew
runs
,
to
note
,
that
though
Job
had
many
loads
,
many
burthens
upon
him
,
yet
none
lay
so
heavy
upon
him
,
as
his
sin
,
Hos.
14.
2.
Take
away
all
iniquity
,
and
receive
us
graciously
.
'T
is
not
take
away
our
captivity
,
and
receive
us
graciously
;
but
take
away
our
iniquity
,
and
receive
us
graciously
:
nor
it
is
not
take
away
this
or
that
particular
iniquity
,
and
receive
us
graciously
,
but
take
away
all
iniquity
,
and
receive
us
graciously
;
take
away
stain
and
sting
,
crime
and
curse
,
power
and
punishment
,
that
we
may
never
hear
more
of
it
,
nor
never
feel
more
of
it
:
nor
never
be
troubled
any
more
with
it
.
Though
their
bondage
was
great
,
very
Dan.
9.
11
,
12
,
13.
great
,
yea
,
greater
than
any
people
under
Heaven
were
exercised
with
,
yet
their
sins
were
a
more
unsupportable
burden
to
their
spirits
,
than
their
bondage
was
.
And
therefore
they
cry
out
,
Take
away
all
iniquity
,
and
receive
us
graciously
.
And
this
was
the
usual
method
of
David
,
when
he
was
under
sore
troubles
and
tryals
,
he
was
more
importunate
with
See
Psal.
79.
1
,
5
,
8.
Psal.
25.
7.
Psal.
32.
4
,
5.
Psal.
38.
3
,
4.
God
to
be
purged
and
pardoned
,
than
he
was
to
be
cased
under
his
troubles
,
or
delivered
from
his
troubles
,
Psal.
51.
2.
Wash
me
throughly
from
mine
iniquity
,
and
cleanse
me
from
my
sin
.
verse
7.
Purge
me
with
Hysop
,
and
I
shall
be
clean
:
wash
me
and
I
shall
be
whiter
than
Snow
.
ver.
9.
Hide
thy
face
from
my
sin●
,
and
blot
out
all
mine
iniquities
.
ver.
14.
Deliver
me
from
blood
guiltiness
,
O
God
.
When
Pharaoh
was
under
the
Exod.
10.
hand
of
the
Lord
,
he
was
all
for
removing
of
the
Plagues
,
the
Frogs
,
the
Locusts
,
&c.
But
when
David
was
under
the
hand
of
the
Lord
,
he
was
all
for
the
removing
of
his
sins
,
and
for
the
cleansing
,
purging
,
and
washing
away
of
his
sins
.
O
that
all
the
burnt
Citizens
of
London
would
be
more
earnest
and
importunate
with
God
to
pardon
,
and
purge
,
and
take
away
all
those
iniquities
that
have
brought
the
fiery
rod
upon
them
,
than
they
are
studious
and
industrious
to
have
their
credits
repaired
,
their
houses
rebuilded
,
their
Trades
restored
,
and
all
their
losses
made
up
to
them
.
O
that
they
might
all
be
driven
by
what
they
have
felt
,
seriously
to
consider
what
they
have
done
.
No
man
saith
what
have
I
done
.
O
that
they
would
all
blame
themselves
more
,
and
their
sins
more
,
and
to
turn
to
him
who
has
so
sorely
Jer.
8.
6.
Hos.
6.
1
,
2
,
3.
Isa.
56.
6.
Ezek.
36.
33
,
37.
smitten
them
,
and
lay
hold
on
his
strength
,
and
make
peace
with
him
,
that
so
he
may
yet
build
up
their
waste
places
,
and
make
up
their
breaches
,
and
repair
their
losses
,
and
never
turn
away
from
doing
of
them
good
,
Jer.
32.
41
,
42
,
43
,
44.
But
,
The
eleventh
Duty
that
they
are
to
learn
that
have
been
burnt
up
,
is
to
prepare
and
fit
for
greater
troubles
and
tryals
.
The
anger
of
the
Lord
is
not
yet
turned
away
,
but
his
hand
is
stretched
out
still
.
The
Nations
are
angry
,
the
Isa.
9.
12.
Rev.
11.
18.
face
of
the
times
seem
sorely
to
threaten
us
with
greater
troubles
,
than
any
yet
we
have
encountered
with
.
Ah
London
,
London
!
Ah
England
,
England
,
the
Clouds
that
hang
over
thee
,
seem
every
day
to
be
blacker
and
blacker
,
and
thicker
and
thicker
:
thou
hast
suffered
much
,
and
thou
hast
cause
to
fear
,
that
thou
mayest
suffer
more
:
thou
hast
been
brought
low
:
yea
,
thou
art
this
day
brought
very
low
in
the
eyes
of
the
Nations
round
about
thee
,
and
yet
thou
mayest
be
Deut.
28.
43.
2
Chron.
28.
18
,
19.
Deut.
32.
36.
brought
lower
before
the
day
of
thy
exaltation
comes
.
When
God
intends
to
raise
a
person
,
a
City
,
a
Nation
high
,
very
high
,
he
then
usually
brings
them
low
,
very
low
,
and
whe●
Psal.
79.
8.
Psal.
135.
23.
Psal.
142.
6.
Isa.
26.
10
,
11.
Jer.
8.
6.
they
are
at
lowest
,
then
the
day
of
their
exaltation
is
nearest
.
'T
is
commonly
darkest
a
little
before
break
of
day
.
Th●
hand
of
the
Lord
has
been
lifted
up
high
,
yea
,
very
high
over
us
,
and
against
us
,
but
who
repents
,
who
reforms
,
wh●
returns
to
the
Most
High
,
who
smites
upon
his
thigh
,
wh●
sayes
what
have
I
done
?
who
finds
out
the
Plague
of
hi●
Isa.
1.
16
,
17
,
18.
Psalm
106.
Hos.
12.
4.
own
heart
?
who
ceaseth
from
doing
evil
?
who
learns
to
do
well
?
who
stirs
up
himself
to
take
hold
of
God
?
who
stands
in
the
gap
?
who
wrestles
and
weeps
,
and
weeps
and
wrestles
to
turn
away
those
judgements
that
this
day
threatens
us
?
So
long
as
sin
remains
rampant
,
and
men
continu●
impenitent
,
there
is
reason
to
fear
a
worse
scourge
than
any
yet
we
have
been
under
.
Pharaohs
stubbornness
did
but
Exod.
9.
17.
increase
his
plagues
:
the
more
stout
and
unyielding
we
are
under
judgements
,
the
more
chains
God
will
still
put
on
.
Eccles.
5.
8.
When
his
hand
is
lifted
up
,
we
must
either
bow
or
break
.
Such
as
have
been
under
the
smart
rebukes
of
God
,
and
John
5.
14.
will
not
take
Christs
warning
,
to
go
their
way
and
sin
n●
more
,
have
reason
to
fear
his
inference
,
that
a
worse
thing
will
come
upon
them
.
The
face
of
present
Providences
looks
dismal
:
dreadful
sufferings
seem
to
be
near
,
very
near
,
even
at
our
very
doors
.
Yet
to
prevent
fainting
,
we
must
Isa.
26.
20.
remember
,
that
God
never
wants
chambers
to
hide
his
people
in
,
till
his
indignation
be
over
past
.
God
hath
wayes
enough
to
preserve
his
wheat
,
even
when
the
whirl-wind
carries
away
the
chaff
.
God
can
find
an
Ark
for
his
Noahs
,
when
a
flood
of
wra●h
sweeps
away
sinners
on
every
hand
:
and
God
can
provide
a
Zoar
for
his
Lots
,
when
he
rains
fire
and
brimstone
upon
all
round
about
them
.
Look
,
as
God
many
times
by
lesser
mercies
fits
his
people
for
greater
mercies
;
so
God
many
times
by
lesser
judgements
fits
his
people
for
greater
judgements
:
and
who
can
tell
,
but
that
the
design
of
God
by
the
late
Judgements
of
Fire
,
Sword
and
Pestilence
,
is
to
prepare
and
sit
his
people
for
greater
judgements
.
That
God
might
have
inflicted
greater
judgements
than
any
yet
he
has
inflicted
upon
us
:
I
have
already
proved
by
an
induction
of
particulars
,
that
greater
judgements
may
be
prevented
,
and
our
present
mercies
continued
and
●ncreased
,
it
highly
concerns
us
to
repent
,
and
to
turn
to
the
Most
High
.
There
are
seven
sorts
of
men
who
have
high
cause
to
fear
worser
Judgements
than
any
yet
have
been
inflicted
upon
them
.
1.
Such
who
scorn
and
deride
at
the
Judgements
of
God
,
Isa.
5
19.
Jer.
17.
15.
and
Chap.
20.
8.
2
Pet.
3.
3
,
4
,
5.
2.
Such
who
put
off
the
Judgements
of
God
to
others
,
who
cry
out
,
O
these
Judgements
concern
such
and
such
,
but
not
us
.
3.
Such
who
are
no
wayes
bettered
nor
reclaimed
by
Judgements
.
4.
Such
as
grow
worser
and
worser
under
all
the
warnings
and
judgements
,
as
Pharaoh
and
Ahaz
did
,
Isa.
1.
5.
Jer.
5.
3.
2
Chren
.
28.
22
,
23.
5.
Such
as
make
no
preparations
to
meet
God
,
when
he
is
in
the
way
of
his
Judgements
,
Amos
4.
12.
6.
Such
who
are
careless
Gallioes
that
do
not
so
much
as
mind
or
regard
the
warnings
of
God
,
the
judgements
of
God
,
Isa.
5.
12
,
13.
7.
Such
as
put
the
evil
day
far
from
them
,
as
they
did
in
Isa.
22.
12
,
13.
and
as
they
did
in
Amos
6.
3.
and
as
the
inhabitants
of
Jerusalem
did
a
little
before
their
City
was
laid
desolate
.
Some
Writers
tell
us
,
that
though
the
Jews
had
a
great
many
warnings
by
prodigious
signs
,
and
fearful
apparitions
Hegesippus
.
Josephus
,
&c.
before
Jerusalem
was
besieged
,
and
the
City
destroyed
:
yet
most
of
them
expounded
the
meaning
of
them
in
a
more
favourable
sense
to
themselves
,
than
ever
God
intended
,
till
the
dreadful
vengeance
of
God
overtook
them
to
the
utmost
.
It
is
the
greatest
wisdom
and
prudence
in
the
world
,
to
prepare
and
fit
for
the
worst
.
The
best
way
on
earth
to
prevent
Judgements
from
falling
upon
us
,
or
if
they
do
fall
,
to
sweeten
them
to
us
,
is
to
prepare
for
them
.
But
,
The
twelfth
Duty
that
lyes
upon
those
who
have
been
burnt
up
,
is
to
secure
the
everlasting
welfare
of
their
precious
and
immortal
souls
.
O
Sirs
,
Londons
Ashes
tell
you
to
your
faces
,
that
you
cannot
secure
your
Houses
,
your
Shops
,
your
Estates
,
your
Trades
,
but
the
eternal
well
being
of
your
souls
may
be
secured
.
Every
burnt
Citizen
carries
a
Jewel
,
a
Pearl
of
price
,
a
rich
Treasure
about
him
;
viz.
a
Divine
Matth.
16.
26.
soul
,
which
is
more
worth
than
all
the
world
.
As
Christ
who
only
went
to
the
price
of
souls
,
as
told
us
,
There
is
Psalm
19.
1
,
2.
much
of
the
Power
,
Wisdom
,
Majesty
and
Glory
of
God
stampt
upon
the
stately
fabrick
of
this
world
,
but
there
is
more
of
the
Power
,
Wisdom
,
Majesty
and
Glory
of
God
stampt
upon
an
immortal
soul
.
The
soul
is
the
glory
of
the
Creation
.
What
Job
speaks
of
Wisdom
,
is
very
applicable
to
the
precious
Job
28.
13
,
16
,
17.
soul
of
man
.
Man
knows
not
the
price
thereof
:
It
cannot
be
valued
with
the
Gold
of
Ophir
,
with
the
precious
Onyx
,
or
the
Sapphire
.
The
Gold
and
the
Chrystal
cannot
equal
it
:
and
the
exchange
of
it
,
shall
not
be
for
Jewels
of
fine
Gold
.
The
soul
is
a
beam
of
God
,
a
heavenly
spark
,
a
coelestial
plant
;
it
is
the
beauty
of
man
,
the
wonder
of
Angels
,
Psalm
45.
13.
Epictetus
and
many
others
of
the
more
refined
Heathens
have
long
since
said
that
the
body
was
but
the
Organ
,
the
soul
was
the
man
,
the
Merchandize
.
the
envy
of
Devils
,
and
the
glory
of
God
.
O
how
richly
and
gloriously
hath
God
embroydered
the
soul
.
The
Kings
daughter
is
all
glorious
within
:
her
clothing
is
of
wrought
Gold
.
The
soul
is
divinely
inlaid
and
enamel'd
by
Gods
own
hand
.
The
soul
is
of
an
Angelical
nature
,
it
is
of
a
divine
Offspring
,
it
is
a
spiritual
substance
capable
of
the
knowledge
of
God
,
and
of
union
with
God
,
and
of
communion
with
God
,
and
of
an
eternal
fruition
of
God
.
The
soul
is
an
immortal
substance
,
and
that
not
only
per
gratiam
,
by
the
grace
and
favour
of
God
,
as
the
body
of
Adam
was
in
the
state
of
innocency
,
and
as
the
bodies
of
Saints
shall
be
at
the
resurrection
,
but
per
naturam
,
by
its
own
nature
,
having
no
internal
principle
of
corruption
,
so
as
it
cannot
by
any
thing
from
within
it self
cease
to
be
;
neither
can
it
be
annihilated
by
any
thing
from
without
.
Fear
not
them
which
kill
the
body
,
Matth.
10.
28.
but
are
not
able
to
kill
the
soul
.
Some
have
observed
to
my
hand
,
that
there
are
three
sorts
of
created
spirits
:
the
first
of
Gregory
,
&c.
those
whose
dwellings
is
not
with
with
flesh
,
or
in
fleshly
bodies
,
they
are
the
Angels
:
the
second
,
of
those
which
are
wholly
immersed
in
flesh
,
the
souls
of
beasts
,
which
rise
out
of
the
power
of
the
flesh
,
and
perish
together
with
it
:
the
third
is
of
those
which
inhabit
bodies
of
flesh
,
but
rise
out
of
the
power
of
the
flesh
,
nor
dye
when
the
body
dyeth
;
and
these
are
the
souls
of
men
.
When
the
body
returneth
to
the
Eccles.
12.
7.
earth
as
it
was
,
the
Spirit
shall
return
to
God
who
gave
it
.
O
Sirs
,
the
soul
being
immortal
,
it
must
be
immortally
happy
,
or
immortally
miserable
.
Certainly
there
is
no
wisdom
,
nor
policy
to
that
of
securing
the
everlasting
welfare
of
your
souls
.
All
the
honours
,
riches
,
greatness
and
glory
of
this
world
,
are
but
chips
,
feathers
tr●fles
,
p●bbles
to
your
precious
and
immortal
souls
:
and
therefore
before
all
,
and
above
all
other
things
,
make
sure
work
for
your
souls
;
if
they
are
safe
,
all
is
safe
;
but
if
they
are
lost
,
all
is
lost
,
and
you
cast
and
undone
in
both
worlds
.
Chrys●stom
observeth
,
that
whereas
God
hath
given
many
other
things
double
,
two
eyes
to
see
with
,
two
ears
to
hear
with
,
two
hands
to
work
with
,
and
two
feet
to
walk
with
,
to
the
intent
that
the
sailing
of
the
one
might
be
supplyed
by
the
other
,
he
hath
given
us
but
one
soul
,
if
that
be
lost
,
hast
thou
another
soul
to
give
in
recompence
for
it
.
If
you
save
your
souls
,
though
you
should
lose
all
you
have
in
this
world
,
your
loss
would
be
a
gainful
loss
;
but
if
you
lose
your
precious
souls
,
though
you
should
gain
all
the
world
,
yet
your
very
gains
will
undo
you
for
ever
.
You
have
found
by
the
late
dreadful
fire
,
that
there
is
no
securing
of
the
things
of
this
world
;
and
therefore
make
it
your
business
,
your
work
,
to
get
a
Christ
for
your
souls
,
grace
for
your
souls
,
and
a
Heaven
for
your
souls
,
that
so
though
all
go
to
wrack
h●re
,
yet
your
souls
may
be
saved
in
the
day
of
Christ
.
What
desperate
madness
and
folly
would
it
have
been
in
any
,
when
London
was
in
flames
,
to
mind
more
,
and
endeavour
more
to
save
their
Lumber
,
than
their
Jewels
;
their
goods
in
their
Shops
,
than
their
Children
in
their
Cradles
,
or
their
Wives
in
their
Beds
;
but
it
is
a
thousand
times
greater
madness
and
folly
,
for
men
to
mind
more
,
and
endeavour
more
to
secure
their
temporal
estates
,
than
they
do
to
secure
their
eternal
estates
.
But
,
The
thirteenth
duty
that
is
incumbent
upon
those
who
have
been
burnt
up
,
is
to
get
a
God
for
their
portion
.
You
Psalm
16.
5.
Psalm
63.
26.
have
lost
your
earthly
portion
,
your
earthly
poss●ssions
,
O
that
you
would
now
labour
with
all
your
might
,
to
get
God
Psal.
119.
57.
Jer.
10
16.
Lam.
3.
24.
for
your
portion
.
If
the
loss
of
your
earthly
portions
shall
be
so
sanctified
to
you
,
as
to
work
you
to
make
God
your
portion
,
then
your
unspeakable
losses
will
prove
inconceivable
gain
unto
you
.
O
Sirs
,
God
is
the
most
absolute
need
ful
and
necessary
portion
:
the
want
or
the
loss
of
earthly
portions
may
afflict
and
trouble
you
,
but
the
want
of
God
for
your
portion
will
certainly
damn
you
:
it
is
not
absolutely
necessary
,
that
you
should
have
a
portion
in
Gold
,
or
Silver
,
or
Jewels
,
or
Goods
,
or
Houses
,
or
Lands
,
or
Lordships
;
but
it
is
absolutely
necessary
,
that
you
should
have
God
for
your
portion
.
Suppose
that
with
the
Apostles
,
you
have
no
certain
dwelling
place
,
nor
no
Gold
,
nor
Silver
1
Cor.
4.
11.
Acts
3.
6.
Luke
16.
20
,
21.
in
your
purses
:
Suppose
with
Lazarus
you
have
never
a
rag
to
hang
on
your
backs
,
nor
never
a
dry
crust
to
put
in
your
bellies
:
Suppose
with
Job
you
should
stript
of
all
your
worldly
comforts
in
a
day
;
yet
if
God
be
your
portion
,
you
are
happy
,
you
are
really
happy
,
you
are
signally
happy
,
you
are
greatly
happy
,
you
are
unspeakably
happy
,
you
are
eternally
happy
.
However
it
may
go
with
you
in
this
world
,
yet
you
shall
be
sure
to
be
glorious
in
that
other
world
.
To
have
God
for
thy
portion
O
man
,
is
the
one
thing
necessary
;
for
without
it
thou
art
for
ever
and
ever
undone
:
If
God
be
not
thy
portion
,
thou
canst
never
enjoy
communion
with
God
in
this
world
:
if
God
be
not
thy
portion
,
thou
canst
never
be
saved
by
him
in
the
other
world
.
Will
you
consider
a
little
what
an
excellent
transcendent
portion
God
is
?
1.
He
is
a
present
portion
:
he
is
a
portion
in
hand
,
he
is
See
my
Matchless
Por●●on
,
from
p.
8.
to
p.
107.
where
all
these
particulars
are
fully
proved
.
a
portion
in
poss●ssion
.
2.
God
is
an
immense
portion
,
he
is
a
vast
large
portion
,
he
is
the
greatest
portion
of
all
portions
.
3.
God
is
an
all-sufficient
portion
.
4.
God
is
a
pure
and
unmixed
portion
:
God
is
an
unmixed
good
,
he
hath
nothing
in
him
but
goodness
.
5.
God
is
a
glorious
,
a
happy
and
a
blessed
portion
:
he
is
so
in
himself
,
and
he
makes
them
so
too
,
who
enjoy
him
for
their
portion
.
6
God
is
a
peculiar
portion
,
a
portion
peculiar
to
his
people
.
7.
God
is
a
universal
portion
,
he
is
a
portion
that
includes
all
other
portions
.
8.
God
is
a
safe
portion
,
a
secure
portion
,
a
portion
that
none
can
rob
a
believer
of
.
9.
God
is
a
suitable
portion
.
No
object
is
so
suitable
and
adequate
to
the
heart
,
as
he
is
.
10.
God
is
an
incomprehensible
portion
.
11.
God
is
an
inexhaustible
portion
;
a
portion
that
can
never
be
spent
,
a
spring
that
can
never
be
drawn
dry
.
12.
God
is
a
soul
satisfying
portion
;
he
is
a
portion
that
gives
the
soul
full
satisfaction
and
content
.
13.
God
is
a
perminent
portion
,
an
indeficient
portion
,
a
never
failing
portion
,
a
lasting
,
yea
,
an
everlasting
portion
.
14.
And
lastly
,
God
is
an
incomparable
portion
;
God
is
a
portion
more
precious
,
than
all
those
things
which
are
esteemed
most
precious
.
Nothing
can
make
that
man
miserable
,
that
has
God
for
his
portion
:
nor
nothing
can
make
that
man
happy
,
that
hath
not
God
for
his
portion
.
O
Sirs
,
why
do
you
think
,
that
God
by
his
late
fiery
dispensations
,
has
stript
you
of
your
earthly
portions
,
but
effectually
to
stir
you
up
to
make
him
your
only
portion
,
&c.
But
,
The
fourteenth
Duty
that
is
incumbent
upon
them
that
have
been
burnt
up
,
is
to
make
God
their
habitation
,
to
make
Ponder
seriously
on
these
Scriptures
.
Psal.
91.
2
,
9
,
10.
Psal.
71.
3.
Psal.
57.
1.
2
Cor.
6.
8
,
9
,
10.
Ezek.
11.
16.
God
their
dwelling-place
,
Psal.
90.
1.
Lord
thou
hast
been
our
dwelling
place
(
or
place
of
retreat
)
in
all
generations
:
or
in
generation
,
and
generation
as
the
Hebrew
runs
,
it
is
an
Hebraisme
,
setting
forth
God
to
be
the
dwelling
place
of
his
people
in
all
generations
before
the
flood
and
after
the
flood
.
The
Israel
of
God
in
all
their
troubles
and
travels
in
their
wilderness
condition
,
were
not
houseless
nor
harbou●less
:
God
was
both
their
hiding
place
and
their
dwelling
place
.
He
that
dwelleth
in
God
,
cannot
be
unhoused
,
because
God
is
stronger
than
all
.
'T
is
brave
for
a
Christian
to
take
up
in
God
as
in
his
Mansion-house
.
It
was
a
witty
saying
of
that
learned
man
Picus
Mirandula
,
viz.
That
God
created
the
earth
for
Beasts
ro
inhabit
,
the
Sea
for
Fishes
,
the
Air
for
Fowls
,
the
Heavens
for
Angels
and
Stars
;
and
therefore
man
hath
no
place
to
dwell
and
abide
in
,
but
God
alone
.
Now
the
great
God
has
burnt
up
your
dwelling
places
,
make
him
your
dwelling
place
,
your
habitation
,
your
shelter
,
your
place
of
retreat
,
your
City
of
refuge
.
Certainly
they
dwell
most
safely
,
most
securely
,
most
nobly
,
most
contentedly
,
most
delightfully
and
most
happily
,
who
dwell
in
God
,
who
live
under
the
wing
of
God
,
and
whose
constant
abode
,
is
under
the
shadow
of
the
Almighty
.
Let
the
loss
of
your
habitations
lead
you
by
the
hand
,
to
make
choice
of
God
for
your
habitation
.
There
is
no
security
against
temporal
,
spiritual
and
eternal
judgements
,
but
by
making
God
your
dwelling
place
.
How
deplorable
is
the
condition
of
that
man
that
hath
neither
a
house
to
dwell
in
,
nor
a
God
to
dwell
in
?
that
can
naither
say
,
this
house
is
mine
,
nor
this
God
is
mine
?
that
hath
neither
a
house
made
with
hands
,
nor
yet
2
Cor.
5.
1
,
2.
1
John
4.
13.
Chap.
3.
24.
one
eternal
in
the
Heavens
.
'T
is
a
very
great
mercy
for
God
to
dwell
with
us
,
but
it
is
a
far
greater
mercy
,
for
God
to
dwell
in
us
,
and
for
we
to
dwell
in
God
.
For
God
to
dwell
with
us
,
argues
much
happiness
,
but
for
we
to
dwell
in
God
,
this
argues
more
happiness
,
yea
,
the
top
of
happiness
.
There
is
no
study
,
no
care
,
no
wisdom
,
no
prudence
,
no
understanding
,
to
that
which
works
men
to
make
God
their
habitation
.
No
storms
,
no
tempests
,
no
afflictions
,
no
sufferings
,
no
Judgements
can
reach
that
man
,
or
hurt
that
man
,
who
has
made
God
his
dwelling
place
.
He
that
hath
God
for
his
habitation
,
can
never
be
miserable
;
and
he
that
hath
not
God
for
his
habitation
,
can
never
be
happy
.
That
God
that
has
once
burnt
you
out
of
your
habitations
,
can
again
burn
you
out
of
your
habitations
;
and
if
he
should
,
how
sad
would
it
be
,
that
God
has
once
and
again
burnt
you
out
of
your
habita●ions
,
and
yet
you
have
not
made
him
your
habitation
?
&c.
But
,
The
fifteenth
Duty
that
is
incumbent
upon
those
who
have
been
burnt
up
,
is
to
make
sure
an
abiding
City
,
a
City
See
my
Treatise
on
Assurance
.
that
hath
foundations
,
whose
builder
and
maker
is
God
.
H●b.
13.
14.
For
here
have
we
no
continuing
City
,
but
we
seek
one
to
come
.
These
words
are
a
reason
of
his
former
exhortation
to
the
bel●ev●ng
H●brews
,
to
renounce
the
world
,
and
Ver.
13.
●o
take
up
Christs
Cross
and
follow
him
;
as
is
clear
by
this
causal
particle
for
.
It
is
a
probable
conjecture
made
by
some
,
〈◊〉
.
as
Estius
observeth
,
that
St.
Paul
speaks
prophetically
of
the
Esti●s
Exposit
i●
loc.
destruction
of
the
City
of
Jerusalem
,
which
was
then
at
hand
,
and
that
in
a
short
time
,
neither
that
City
,
nor
the
Countrey
about
it
,
would
be
an
abiding
place
for
them
;
but
driven
from
thence
they
should
be
,
and
be
forced
to
wander
up
and
down
;
and
therefore
they
were
to
look
for
no
other
abiding
place
,
but
Heaven
.
Here
we
have
no
continuing
City
.
The
Adverb
translated
here
,
is
sometimes
used
for
place
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
more
strictly
for
the
particular
place
,
where
one
is
(
as
for
that
place
where
Peter
was
,
when
he
said
,
It
is
good
for
us
to
be
here
)
or
more
largely
for
the
whole
earth
,
and
so
it
is
taken
Matth.
17.
4.
here
,
for
it
is
opposed
to
Heaven
.
For
the
present
we
have
no
abiding
City
,
but
there
is
an
abiding
City
to
come
,
and
that
s
the
City
which
we
seek
after
.
This
earthly
Jerusalem
is
no
abiding
City
for
us
:
this
old
world
,
the
glory
of
which
is
wearing
off
,
is
no
abiding
City
for
us
;
but
Jerusalem
that
is
above
,
the
heavenly
City
,
the
City
of
the
great
King
,
the
City
of
the
King
of
Kings
.
This
world
is
a
wilderness
,
Rev.
21.
2.
Chap.
1.
5
,
6.
and
believers
as
Pilgrims
and
strangerss
must
pass
through
it
to
their
heavenly
Canaan
.
This
world
is
no
place
for
b●lievers
to
continue
in
;
they
must
pass
through
it
to
an
abiding
City
,
to
a
continuing
City
,
to
a
City
that
hath
foundations
,
Heb.
11.
10.
For
he
looked
for
a
City
which
hath
foundations
,
whose
builder
and
maker
is
God
.
The
Plural
Number
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
here
used
,
foundations
,
for
emphasis
sake
:
this
City
is
said
to
have
foundations
,
to
shew
that
it
it
a
firm
,
stable
,
immoveable
and
enduring
City
,
which
the
Apostle
opposeth
to
the
Tabernacles
or
Tents
wherein
Abraham
and
the
other
Patriarchs
dwelt
while
they
were
on
earth
,
which
had
no
foundations
,
but
were
moveable
and
carried
from
place
to
place
,
and
easily
pulled
down
,
or
overthrown
,
or
burnt
up
;
b●t
Heaven
is
an
immoveable
,
firm
,
stable
and
everlasting
City
.
Heaven
is
a
City
that
is
built
,
1.
Upon
the
foundation
of
Gods
eternal
good
will
and
Ephes.
1.
3
,
4
,
5
,
6.
2
T●m.
2.
10.
1
Pet.
1.
2
,
3
,
4
,
5.
Rom.
9.
11.
Chap.
11.
5
7.
2
Pe●
.
1.
4.
Heb.
6.
17
,
18
,
19
,
20.
pleasure
.
2.
That
is
built
upon
Gods
election
to
eternal
glory
.
3.
That
is
built
upon
the
foundation
of
Christs
eternal
merits
and
purchase
.
4.
That
is
built
upon
the
foundation
of
Gods
everlasting
Covenant
of
free
,
rich
,
infinite
,
soveraign
and
glorious
grace
.
5.
That
is
built
upon
the
immutable
stability
of
Gods
promise
and
oath
:
Heaven
is
built
upon
the
foundation
of
great
and
precious
promises
,
and
upon
his
oath
,
who
is
faithfulness
it self
,
and
cannot
lye
.
Now
O
what
a
strong
City
,
what
a
glorious
City
,
what
a
continuing
City
,
what
a
lasting
,
yea
,
what
an
everlasting
City
must
Heaven
needs
be
▪
that
is
founded
upon
such
strong
and
immoveable
foundations
as
they
are
?
Heaven
hath
foundations
,
but
the
Earth
hath
none
:
the
earth
hangs
upon
nothing
,
as
Job
speaks
Job
.
26.
7.
Nineveh
,
Babylon
,
Jerusalem
,
Athens
,
Corinth
,
Troy
,
and
those
famous
Cities
of
Asia
,
were
strong
and
stately
Ci●ies
in
their
times
,
but
where
are
they
now
?
Both
Scripture
and
History
doth
sufficiently
evidence
,
that
in
all
the
Ages
of
the
world
,
there
hath
been
no
firm
,
stable
,
or
continuing
City
to
be
found
:
and
the
Divine
Wisdom
and
Providence
hath
ordered
,
and
that
partly
to
work
the
sons
of
men
to
put
a
difference
betwixt
the
things
of
this
world
,
and
the
things
of
Heb.
2.
5.
Col.
3.
1.
Heb.
12.
28.
1
Pet.
1.
4.
2
Cor.
5.
1
,
2.
the
world
to
come
:
and
partly
to
wean
them
from
the
world
and
all
the
bravery
and
glory
thereof
:
and
partly
to
awaken
them
,
and
stir
them
up
to
make
sure
a
Kingdom
that
shakes
not
,
riches
that
corrupt
not
,
an
in
inheritance
that
fadeth
not
away
,
a
house
not
made
with
hands
,
but
one
eternal
in
the
Heavens
;
and
a
City
that
hath
foundations
,
whose
builder
and
maker
is
God
.
Heaven
is
styled
a
City
,
to
set
out
the
excellency
,
glory
and
benefits
thereof
.
The
resemblance
betwixt
Heaven
and
a
City
,
holds
in
these
respects
among
others
.
First
,
A
City
is
a
place
of
safety
and
security
,
so
is
Heaven
a
place
of
the
greatest
safety
and
security
.
A
soul
in
Heaven
,
Neh.
3.
1.
Jer.
35.
11.
is
a
soul
out
of
Gun-shot
,
no
Devil
shall
there
tempt
,
no
wicked
men
shall
there
assault
,
no
fire-balls
shall
be
there
cast
about
,
to
disturb
the
peace
of
the
heavenly
inhabitants
.
Secondly
,
A
City
is
compact
,
it
is
made
up
of
many
habitations
;
so
in
Heaven
there
are
many
habitations
,
many
Iohn
14.
2.
Mansions
.
In
our
common
Cities
many
times
the
inhabitants
are
much
shut
up
,
and
streightned
for
want
of
room
;
out
in
Heaven
there
is
Elbow-room
enough
,
not
only
for
God
,
and
Christ
,
and
the
Angels
,
those
glistering
and
shineing
Courteours
,
but
also
for
all
b●lievers
,
for
all
the
elect
●f
God
.
Thirdly
,
A
City
hath
sundry
degrees
of
p●rsons
appertaining
unto
it
,
as
chief
Magistrates
and
other
Officers
of
Heb.
12.
22
,
23.
sundry
sorts
,
with
a
multitude
of
Commoners
.
So
in
Heaven
there
is
God
the
Father
,
God
the
Son
,
and
God
the
Holy
Ghost
,
and
an
innumerable
company
of
Angels
and
●aints
.
Fourthly
,
In
a
City
you
have
all
manner
of
provisions
and
useful
commodities
;
so
in
Heaven
there
is
nothing
wanting
that
is
needful
or
useful
.
Fifthly
,
A
City
hath
Laws
,
Statutes
and
Orders
for
the
better
Government
thereof
;
't
is
so
in
Heaven
:
and
indeed
there
is
no
Government
,
to
the
Government
that
is
in
Heaven
.
Certainly
there
is
no
Government
that
is
managed
with
that
Love
,
Wisdom
,
Prudence
,
Holiness
and
Righteousness
,
&c.
as
the
Government
of
Heaven
is
managed
with
.
Sixthly
,
Every
City
hath
its
peculiar
priviledges
and
immunities
;
so
it
is
in
Heaven
;
Heaven
is
a
place
of
the
greatest
Rev.
3.
12.
priviledges
and
immunities
.
Seventhly
,
Cities
are
commonly
very
populous
;
and
so
is
Heaven
a
very
populous
City
,
Dan.
7.
10.
Rev.
5.
11.
Rev.
7.
9.
Eighthly
,
None
but
Free-men
may
Trade
,
and
keep
open
Shop
in
a
City
;
so
none
shall
have
any
thing
to
do
in
Heaven
,
Rev.
21.
27.
but
such
whose
name
are
written
in
the
Lambs
Book
of
Life
.
Believers
are
the
only
persons
that
are
inrolled
as
Freemen
in
the
Records
of
the
heavenly
City
.
Ninthly
,
Cities
are
full
of
earthly
riches
;
and
so
is
Heaven
of
glorious
Riches
:
there
are
no
riches
,
to
the
riches
of
Isa.
23.
8.
Rev.
21.
the
heavenly
Jerusalem
.
All
the
riches
of
the
most
famo●s
Cities
in
the
world
,
are
but
Dross
,
Brass
,
Copper
,
Tinn
,
&c.
to
the
riches
of
Heaven
.
O
Sirs
,
how
should
the
consideration
of
these
things
,
work
us
all
,
to
look
,
and
long
,
and
to
prepare
,
and
fit
for
this
heavenly
City
,
this
continuing
City
,
this
City
which
hath
foundations
,
whose
builder
and
maker
is
God
.
The
Holy
Ghost
frequently
calling
believers
,
Pilgrims
,
sojourners
,
strangers
,
Heb.
11.
13.
1
Pet.
2
11.
Psal.
119.
54
doth
sufficien●ly
evidence
,
that
there
is
no
abiding
for
them
in
this
world
:
this
world
is
not
their
Countrey
,
their
City
,
their
home
,
their
habitation
;
and
therefore
they
are
not
to
place
their
hopes
,
or
hearts
,
or
affections
upon
things
below
.
Heaven
is
their
chief
City
,
their
best
Countrey
,
their
Col.
3.
1
,
2.
most
desirable
home
,
and
their
everlasting
habitation
;
and
Luke
16.
9.
Rev.
22.
17.
therefore
the
hopes
,
desires
,
breathings
,
longings
and
workings
of
their
souls
,
should
still
be
heaven-ward
,
glory-ward
.
Oh
when
shall
grace
be
swallowed
up
in
glory
?
when
shall
John
14.
2
,
3
,
4
we
take
possession
of
our
eternal
Mansions
?
when
shall
we
be
with
Christ
,
which
for
us
is
best
of
all
?
The
late
fire
Phil.
1.
23.
hath
turned
all
ranks
and
sorts
of
men
out
of
the
houses
where
they
once
dwelt
,
and
it
will
not
be
long
before
death
will
turn
the
same
persons
out
of
their
present
habitations
,
and
carry
them
to
their
long
homes
.
Death
will
turn
Princes
Eccles.
12.
5.
out
of
their
most
stately
Palaces
,
and
great
men
out
of
their
most
sumptuous
Edifices
,
and
rich
men
out
of
their
most
pleasant
houses
,
and
warlike
men
out
of
their
strongest
Castles
,
and
poor
men
out
of
their
meanest
Cottages
.
The
Princes
Palace
,
the
great
mans
Edifice
,
the
rich
mans
house
,
the
warlike
mans
Castle
,
and
the
poor
mans
Cottage
are
of
no
long
continuance
.
O
how
should
this
awaken
and
alarm
all
sorts
and
ranks
of
men
,
to
seek
after
a
City
which
hath
foundations
,
to
make
sure
their
interest
in
the
New
Jerusalem
which
is
above
,
in
those
heavenly
Mansions
,
that
no
time
can
wear
,
nor
flames
consume
.
But
,
Sixteenthly
and
lastly
,
Was
London
in
flames
on
the
Lords
Day
,
and
was
the
prophanation
of
that
day
,
one
of
those
great
sins
that
brought
that
dreadful
judgement
of
fire
up●n
London
,
that
hath
turned
that
glorious
City
into
a
ruinous
heap
?
then
Oh
that
all
that
have
been
sufferers
by
that
●am●ntable
fire
,
(
and
all
others
also
)
would
make
it
their
●usiness
,
their
work
,
their
Heaven
,
to
sanctifie
the
Sabbath
,
●nd
to
keep
it
holy
all
their
dayes
,
that
the
Lord
may
be
no
more
provoked
to
lay
London
more
desolate
,
than
't
is
laid
this
day
.
Let
it
be
enough
,
that
this
day
of
the
Lord
hath
been
so
greatly
prophaned
,
by
sinful
om●ssions
,
and
by
sinful
commissions
;
by
the
Immorality
,
D●bauchery
,
Gluttony
,
D●unkenness
,
Wanto●ness
,
Filthiness
,
U●cleanness
,
Rioting
,
Revelling
and
Chambering
,
that
multitudes
were
given
up
to
before
the
Lord
appeared
against
them
in
that
flaming
fire
that
hath
laid
our
renowned
City
in
Ashes
.
Let
it
be
enough
that
the
Lord
has
been
more
dishonoured
,
and
blasphemed
,
that
Christ
hath
been
more
reproached
,
despised
and
re●used
,
and
that
the
Spirit
hath
been
more
grieved
,
vexed
,
provoked
and
quenched
on
the
Lords
Day
,
than
on
all
the
other
dayes
in
the
week
.
Let
it
be
enough
,
that
on
this
day
of
the
Lord
,
many
have
been
a
playing
,
when
they
should
●ave
been
a
praying
;
and
that
many
have
been
a
sporting
,
when
they
should
have
been
a
mourning
for
the
afflictions
of
Joseph
.
And
that
many
have
been
a
courting
of
their
Amos
6.
6.
Mistrisses
,
when
they
should
have
been
a
waiting
on
the
Ordinances
:
And
that
many
have
been
fitting
at
their
doors
,
when
they
should
have
been
instructing
of
their
families
:
and
that
many
have
been
walking
in
the
Fields
,
when
they
should
have
been
a
sighing
and
expostulating
with
God
in
their
Closs●ts
;
and
that
many
have
made
that
a
day
of
common
labour
,
which
God
hath
made
to
be
a
day
of
special
rest
,
from
sin
,
from
the
world
,
and
from
their
particular
callings
.
Oh
that
all
men
who
have
paid
so
dear
for
prophaning
of
Sabbaths
,
would
now
bend
all
their
force
,
strength
,
power
and
might
,
to
sanctifie
those
Sabbaths
,
that
yet
they
may
enjoy
on
this
side
eternity
?
&c.
But
you
will
reply
upon
me
,
How
is
the
Sabbath
to
be
sanctified
?
Quest.
I
shall
endeavour
to
give
a
clear
,
full
and
satisfactory
Answer
Answ.
to
this
necessary
and
noble
Question
.
And
therefore
take
me
thus
.
First
,
We
are
to
sanctifie
the
Sabbath
,
by
resting
from
all
servil
labour
and
work
on
that
day
.
Exod.
20.
10.
But
the
Exod.
16.
29
,
30.
Neh.
13
,
15
,
16
,
17
,
18.
seventh
day
is
the
Sabbath
of
the
Lord
thy
God
:
in
it
thou
shalt
not
do
any
work
;
thou
,
nor
thy
Son
,
nor
thy
Daughter
,
thy
man-servant
,
nor
thy
maid-servant
,
nor
thy
cattel
,
nor
thy
stranger
that
is
within
thy
gates
.
Jer.
17.
22.
Neither
carry
forth
a
burden
out
of
your
houses
on
the
Sabbath
Day
;
neither
do
ye
any
work
,
but
hallow
ye
the
Sabbath
Day
,
as
I
commanded
your
fathers
.
Isa.
58.
13.
If
thou
turn
away
thy
foot
from
the
Sabbath
,
from
doing
thy
pleasure
on
my
holy
day
,
and
call
the
Sabbath
a
delight
,
the
holy
of
the
Lord
,
honourable
,
and
shalt
honour
him
,
not
doing
thine
own
wayes
,
nor
finding
thine
own
pleasure
,
nor
speaking
of
thine
own
words
.
Here
are
three
things
distinctly
observable
in
the
words
:
-
1.
Words
.
-
2.
Works
.
-
3.
Pleasure
.
Not
doing
thine
own
wayes
,
that
is
,
works
:
not
speaking
thine
own
words
:
not
finding
thine
own
pleasure
.
Now
mark
,
we
have
stronger
reasons
to
engage
us
to
a
stricter
observation
and
sanctification
of
the
Lords
Day
,
than
they
had
for
their
Sabbath
:
which
may
be
thus
evinced
.
(
Not
to
speak
of
their
double
Sacrifices
upon
their
S●bbath
,
Numb.
28.
9
,
10.
which
(
as
some
think
)
might
typifie
our
double
devotion
on
the
Lords
Day
:
nor
yet
to
speak
of
those
six
Lambs
,
whereby
others
conjecture
,
was
fore-prophesied
the
abundant
services
in
the
time
of
the
Gospel
,
Ezek.
46.
1
.
-5
.
)
First
,
Our
Motives
are
far
greater
,
and
more
efficacious
:
For
,
First
,
Our
day
hath
many
priviledges
above
theirs
:
witness
the
honourable
T●tles
given
to
it
by
holy
and
learned
men
.
As
the
Queen
of
dayes
,
Princess
,
Principal
,
Primate
,
a
Royal
day
,
higher
than
the
highest
,
the
first
fruits
of
the
days
;
yea
,
saith
Hierom
,
The
Lords
Day
is
better
than
any
other
common
day
,
than
all
Festivals
,
New-moons
,
and
Sabbaths
of
Moses
.
By
these
Titles
't
is
evident
,
that
the
Ancients
had
the
Lords
Day
in
very
h●gh
esteem
and
veneration
.
Sirs
,
look
,
what
Gold
is
among
inferiour
Mettals
,
and
what
among
other
Grain
,
&c.
the
same
is
the
Lords
Day
above
all
other
dayes
of
the
week
.
Secondly
,
Their
Sabbath
was
celebrated
for
the
memorial
of
the
Creation
;
ours
for
the
great
work
of
Redemption
.
But
,
Thirdly
,
Theirs
was
celebrated
for
their
deliverance
out
of
Aegypt
,
ours
for
our
deliverance
from
Hell
.
Now
if
the
Jews
were
bound
,
and
that
for
a
whole
day
not
to
do
their
own
works
,
nor
speak
their
own
words
,
nor
find
their
own
pleasure
;
how
much
more
solemnity
belongs
to
our
Lords
Day
?
O
,
what
a
day
is
the
Lords
Day
!
and
how
solemnly
and
devoutly
ought
it
to
be
observed
and
sanctified
?
But
,
S●condly
,
We
have
greater
means
and
helps
for
the
sanctification
of
the
Sabbath
,
than
the
Jews
had
for
a
long
time
;
or
than
the
Primitive
Christians
had
for
three
hundred
years
.
Mark
,
the
holy
observation
of
the
Sabbath
among
them
,
came
in
by
degrees
long
after
the
day
was
settled
;
and
the
reason
was
this
,
because
for
a
good
while
they
had
no
word
written
to
be
read
,
nor
no
Synagogues
built
to
read
it
in
.
It
was
well
nigh
a
thousand
years
,
or
above
a
thousand
years
after
the
giving
of
the
Law
,
before
the
reading
of
the
Law
in
Synagogues
came
up
.
For
a
long
time
they
had
no
Books
among
them
,
but
the
five
Books
of
Moses
;
and
those
Books
neither
,
were
not
well
understood
by
the
common
people
.
And
it
is
further
observable
,
that
the
children
of
Israel
being
in
Aegypt
under
sore
pressures
,
afflictions
and
cruel
bondage
,
&c.
neither
did
,
nor
could
keep
the
Sabbath
in
any
solemn
manner
,
not
being
permitted
either
to
rest
,
or
enjoy
any
solemn
assemblies
.
And
when
they
were
in
their
wilderness
condition
,
they
had
many
stations
,
diversions
and
incursions
of
enemies
,
so
that
they
could
not
keep
the
Sabbath
in
any
solemn
publick
manner
,
as
afterwards
they
did
when
they
were
setled
in
peace
and
safety
in
the
Land
of
Canaan
.
And
so
the
Primitive
Christians
for
three
hundred
years
liveing
und●r
very
great
and
violent
Persecutions
:
they
neither
did
,
nor
could
keep
the
Lords
Day
with
that
solemnity
that
they
should
or
would
;
but
as
for
place
,
they
met
not
openly
,
but
secretly
in
Woods
,
and
Desarts
,
and
Holes
,
and
Caves
,
and
Dens
of
the
earth
:
and
so
for
time
,
sometimes
they
met
in
the
day
,
and
often
they
met
in
the
night
.
But
as
for
us
,
who
have
lived
,
and
do
live
in
these
dayes
of
the
Son
of
man
,
what
rare
means
and
helps
,
what
abundance
of
means
and
helps
,
what
choice
and
precious
means
and
helps
have
we
had
,
and
still
have
(
in
spite
of
all
oppositions
from
high
or
low
)
to
enable
us
to
sanctifie
the
Sabbath
.
And
O
that
all
the
means
and
helps
,
that
we
yet
enjoy
,
may
be
signally
blest
to
that
purpose
.
But
,
Thirdly
,
The
Heathens
by
the
very
light
of
nature
,
held
it
but
reasonable
,
that
the
dayes
consecrated
to
their
Gods
,
should
totally
be
observed
with
rest
,
and
sanctity
,
the
Flamins
which
were
their
Priests
,
affirmed
,
that
the
Holy-dayes
were
polluted
,
if
any
work
were
done
upon
the
solemn
dayes
;
besides
it
was
not
lawful
for
the
King
of
the
Sacrifices
,
Macrob●us
l.
1.
c.
16.
and
the
Flamins
their
Priests
to
see
a
work
done
on
the
holy
dayes
;
and
therefore
by
a
Cryer
it
was
proclaimed
,
that
no
such
things
should
be
done
:
and
he
that
neglected
the
Precept
,
was
fined
;
and
besides
the
fine
,
he
which
did
ought
unawares
on
such
dayes
,
was
to
offer
Sacrifices
for
expiation
.
And
Scaevòla
the
High
Priest
affirmed
,
that
the
wilful
offendor
could
have
no
expiation
.
Now
shall
Heathens
be
so
strict
in
the
observation
of
their
holy
dayes
,
and
shall
not
Christians
be
as
strict
in
their
observation
of
the
Lords
Day
?
These
Heathens
will
one
day
rise
in
judgement
against
the
slight
observers
,
and
the
gross
prophaners
of
the
Lords
Day
.
But
,
Secondly
,
We
must
sanctifie
the
Sabbath
,
by
preparing
ou●
selves
before
hand
for
that
day
,
and
all
the
duties
of
that
day
.
Eccles.
5.
1
,
2.
Hence
it
is
that
God
hath
fixt
a
Memorandum
upon
this
Command
,
more
than
he
hath
upon
any
other
Command
.
Exod.
20.
8.
Remember
the
Sabbath
day
to
keep
it
holy
.
Sabbath
dayes
are
our
Market-dayes
.
Now
men
that
are
worldly
wise
,
they
consider
before
hand
,
what
to
buy
,
and
what
to
sell
.
The
Husband-man
dungs
,
dresses
,
plowes
,
harrows
,
and
all
to
prepare
it
for
seed
.
I
will
(
saith
holy
David
)
Psalm
26.
6.
wash
my
hands
in
innocency
:
so
will
I
compass
thine
Altar
,
O
Lord
.
Signifying
that
to
holy
performances
,
there
ought
to
be
holy
preparations
.
When
the
Temple
was
to
be
built
,
the
Stones
were
hewen
,
and
the
Timber
squared
and
fitted
,
before
they
were
brought
to
the
place
where
the
Temple
stood
.
The
Application
is
easie
.
First
,
The
Jews
had
their
preparations
,
Mark
15.
42.
And
now
when
the
Even
was
come
,
(
because
it
was
the
preparation
,
that
is
,
the
day
before
the
Sabbath
,
&c.
)
Their
preparation
began
at
three
a
clock
in
the
after-noon
,
which
the
Hebrews
called
the
Sabbath
Eve
.
The
Jews
(
as
I
have
read
)
were
so
careful
in
their
preparation
for
the
Sabbath
,
that
to
further
it
,
the
best
and
wealthiest
of
them
,
even
those
that
had
many
servants
,
and
were
Masters
of
Families
,
would
chop
Hearbs
,
sweep
the
house
,
cleave
wood
,
and
kindle
the
fire
,
and
do
such
like
things
,
&c.
S●condly
,
The
Heathens
did
use
to
prepare
themselves
by
a
strict
kind
of
holiness
,
before
they
would
offer
Sacrifices
to
several
of
their
Gods
.
They
had
(
as
Authors
write
)
their
stone
pots
of
water
set
at
the
doors
of
their
Temples
,
where
they
used
to
wash
before
they
went
to
Sacrifice
.
Thirdly
,
The
works
of
the
day
are
great
and
glorious
:
and
what
excellent
works
are
there
in
nature
,
but
requires
some
previous
preparation
?
&c.
Fourthly
,
Consider
the
Dignity
,
Majesty
,
Authority
and
Purity
of
that
God
,
with
whom
you
have
to
do
in
all
the
duties
of
the
day
.
When
men
are
to
converse
and
treat
with
earthly
Princes
,
or
to
give
them
entertainment
,
how
do
they
prepare
and
make
ready
?
And
will
you
carry
it
worse
towards
1
Tim.
6.
15
,
16.
the
King
of
Kings
,
and
Lord
of
Lords
,
than
men
do
carry
it
towards
mortal
Princes
,
whose
breath
is
in
their
nostrils
,
and
whose
glory
shall
assuredly
be
laid
in
the
dust
?
&c.
Fifthly
,
Consider
if
you
do
not
prepare
your selves
befor●
hand
for
that
day
of
the
Lord
,
and
all
the
duties
of
that
day
,
what
difference
will
there
be
between
you
and
the
worst
of
Hypocrites
,
Formalists
,
Superstitious
or
prophane
persons
,
who
rush
upon
holy
duties
,
as
the
Horse
rusheth
into
the
Battel
.
Dost
thou
dress
up
thy
house
,
thy
Husband
,
thy self
,
thy
children
?
so
do
the
worst
of
persons
.
If
you
do
not
prepare
for
the
duti●s
of
the
day
,
and
to
meet
with
God
in
those
duties
,
what
singular
thing
do
ye
?
Matth.
5.
27.
Sixthly
,
Consider
what
blessed
yearnings
you
have
made
on
those
Sabbaths
,
wherein
you
have
been
prepared
to
meet
with
the
Lord
,
and
to
manage
the
duties
of
those
dayes
.
O
the
joy
,
the
peace
,
the
comfort
,
the
communion
,
the
satisfaction
,
the
enlargements
,
that
you
have
then
met
with
:
and
on
the
other
hand
consider
,
what
poor
yearnings
you
have
made
of
it
,
when
you
have
been
careless
and
rash
,
and
have
not
prepared
your selves
for
the
duties
of
the
day
,
and
for
the
enjoyment
of
God
in
those
duties
.
Oh
how
flat
,
how
cold
,
how
dull
,
how
dead
,
how
straitned
,
have
you
been
on
those
Sabb●ths
,
wherein
you
have
not
prepared
to
meet
with
the
Lord
?
&c.
But
you
may
say
,
Wherein
doth
our
preparation
for
the
Sabbath
Quest.
consist
?
In
these
three
things
.
Answ.
First
,
In
a
holy
care
,
so
to
order
all
our
worldly
business
and
affairs
on
the
day
before
,
that
they
may
not
encrease
upon
us
on
the
Lords
Day
,
to
trouble
us
,
or
distract
us
in
the
duties
of
that
day
.
Secondly
,
In
putting
iniquity
far
from
you
,
in
laying
aside
all
superfluity
of
naughtiness
,
that
you
may
receive
the
ingrafted
Job
11.
14
,
15.
James
1.
12.
word
with
meekness
,
which
is
able
to
save
your
souls
.
When
the
vessel
is
unclean
,
it
sowres
quickly
the
sweetest
liquors
that
are
poured
into
it
.
And
so
when
the
heart
is
filthy
and
unclean
,
it
loses
all
the
good
,
it
might
otherwise
gain
by
Ordinances
.
If
the
stomach
be
foul
it
must
be
purged
before
it
be
fed
,
or
else
the
meat
will
never
nourish
and
strengthen
nature
,
but
encrease
ill
humours
.
So
the
souls
of
men
must
be
purged
from
soul
enormities
and
gross
impieties
,
or
else
they
will
never
gain
any
saving
good
by
Ordinances
.
2
Tim.
2.
21.
If
a
man
therefore
purge
himself
from
these
,
he
shall
be
a
vessel
unto
honour
,
sanctified
and
meet
for
the
Masters
use
,
and
prepared
unto
every
good
work
,
&c.
Thirdly
,
In
acting
your
graces
in
all
the
duties
of
the
day
.
Sleepy
habits
will
do
you
no
good
,
nor
bring
God
no
glory
:
all
the
honour
he
hath
,
and
all
the
comfort
and
advantage
Isaiah
50.
10.
you
have
,
is
from
the
active
part
of
grace
:
and
therefore
you
must
still
be
a
stirring
up
the
grace
of
God
that
is
in
you
,
2
Tim.
1.
6.
Stir
up
the
gift
of
God
that
is
in
thee
.
I
know
the
Apostle
speaks
of
the
Ministerial
gift
:
but
it
is
as
true
of
the
work
of
grace
:
for
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifies
grace
,
as
well
as
gift
.
Stir
up
the
grace
of
God
in
thee
.
Mark
the
phrase
,
it
is
a
remarkable
phrase
:
for
in
the
Original
it
is
to
blow
up
thy
grace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
just
as
a
man
blowes
up
a
fire
that
growes
dull
,
or
is
hid
under
the
ashes
:
blow
up
the
grace
of
God
in
thee
.
Some
think
,
that
it
is
a
Metaphor
taken
from
a
spark
kept
in
ashes
,
which
by
gentle
Calv●n
and
others
.
blowing
,
is
stirred
up
till
it
take
a
flame
.
Others
say
,
it
is
an
allusion
to
the
fire
in
the
Temple
,
which
was
alwayes
to
be
kept
burning
.
Look
as
the
fire
is
encreased
and
preserved
by
blowing
;
so
are
our
graces
preserved
and
encreased
by
our
acting
of
them
.
We
get
nothing
by
dead
and
useless
habits
:
Talents
hid
in
a
Napkin
,
gather
rust
.
Look
,
as
the
noblest
faculties
are
imbased
,
when
they
are
not
improved
,
when
they
are
not
exercised
.
So
the
noblest
graces
are
imbased
,
when
they
are
not
improved
,
when
they
are
not
exercised
.
Grace
is
bettered
and
made
more
perfect
,
by
acting
:
neglect
of
our
graces
,
is
the
ground
of
their
decrease
and
decay
.
Wells
are
the
sweeter
for
drawing
:
and
so
are
our
graces
for
acting
.
We
had
need
pray
hard
with
the
Spouse
,
Cant.
4.
ult.
.
Awake
O
North
wind
,
and
come
thou
South
,
blow
upon
my
garden
,
that
the
spices
thereof
may
flow
out
:
let
my
beloved
come
into
his
garden
,
and
eat
his
pleasant
fruit
.
Satans
grand
design
,
is
not
to
keep
men
from
going
the
round
of
duties
,
nor
yet
to
keep
men
from
attending
on
Ordinances
,
but
his
grand
design
,
is
to
hinder
the
exercise
of
grace
.
All
other
exercises
without
the
exercise
of
grace
,
will
do
a
Christian
no
good
;
as
you
may
see
Luke
22.
31
,
32
,
33.
1
Tim.
4
8
Isa.
.
●●
1
.
-8
.
Neh.
7.
4
,
5.
6.
by
comparing
the
Scriptures
in
the
Margent
together
.
The
more
grace
is
exercised
,
the
more
corruptions
will
be
weakned
and
mortified
.
As
one
bu●ket
in
the
W●ll
rises
up
,
the
other
go●s
down
;
so
as
grace
rises
higher
and
higher
,
corruptions
fall
lower
and
lower
.
There
was
two
Lawr●ls
at
Rome
,
and
when
the
one
flourished
,
the
other
withered
;
so
where
grace
flourishes
,
corruptions
wither
.
As
the
house
2
Sam.
3.
1.
of
David
grew
stronger
and
stronger
;
so
the
house
of
Saul
grew
weaker
and
weaker
.
So
as
grace
in
its
exercise
grows
stronger
and
stronger
.
So
sin
like
the
house
of
Saul
,
will
every
day
grow
weaker
and
weaker
.
If
you
keep
not
grace
Mark
4.
40.
in
exercise
,
it
may
most
fail
you
,
when
it
should
stand
you
most
in
stead
.
If
a
man
uses
a
knife
but
now
and
then
,
he
may
have
his
knife
to
seek
when
he
should
use
it
.
That
Sword
grows
rusty
in
the
scabbard
,
that
is
used
but
now
and
then
.
You
know
how
to
apply
it
.
But
,
Thirdly
,
You
must
sanct●fie
the
Sabbath
,
by
looking
upon
the
enjoyment
of
Sabbaths
and
Ordinances
,
as
your
great
happiness
by
looking
upon
every
duty
as
your
dignity
,
and
by
Prov.
8.
34
,
35.
Psalm
27.
4.
Psalm
42.
1
,
2
,
3
,
4
,
5.
Psalm
63.
1
,
2
,
3
:
looking
upon
every
work
of
that
day
,
as
carrying
a
reward
with
it
.
Psalm
19.
11.
And
in
keeping
of
them
there
is
great
reward
:
not
only
for
keeping
,
but
also
in
keeping
of
Gods
commands
,
there
is
great
reward
.
A
gracious
soul
would
not
exchange
the
joy
,
the
peace
,
the
comfort
,
the
assurance
,
the
communion
,
the
delight
,
the
satisfaction
that
it
enjoyes
in
the
wayes
of
obedience
(
before
pay
day
comes
,
before
the
Crown
be
put
on
,
before
the
full
reward
is
given
out
)
for
all
the
Crowns
and
Kingdoms
of
this
world
.
David
was
a
King
,
a
great
and
glorious
King
;
yea
,
the
best
King
in
all
the
world
,
and
yet
he
esteemed
it
as
a
very
high
honour
to
be
the
lowest
Officer
,
a
door-keeper
in
Gods
house
,
Ps●lm
84.
10.
A
day
in
thy
Courts
,
i●
better
than
a
thousand
:
I
had
rather
be
a
door-keeper
in
the
house
of
my
God
,
(
or
I
had
rather
sit
at
the
threshold
,
as
the
Hebrew
runs
)
than
to
dwell
in
the
tents
of
wickedness
.
1
Kings
10.
8.
Happy
are
the
men
,
happy
are
these
thy
servants
which
stand
continually
before
thee
,
and
that
hear
thy
wisdom
:
said
the
Queen
of
Sheba
concerning
Solomons
servants
.
O
then
how
many
thousand
times
more
happy
are
they
who
hear
Christ
in
his
Ordinances
,
who
see
Christ
in
his
Ordinances
,
and
who
enjoy
Christ
in
his
Ordinances
on
his
own
day
.
Of
all
dayes
the
Sabbath
Day
is
the
day
wherein
Christ
carries
his
people
into
his
Wine-cellar
,
wherein
he
brings
them
to
his
Banqueting
▪
house
,
and
his
banner
over
them
is
love
.
This
is
the
day
wherein
he
stayes
his
Cant.
2
4
,
5
,
6.
people
with
Flaggons
,
and
comforts
them
with
Apples
,
and
wherein
his
left
hand
is
under
their
head
,
and
his
right
hand
doth
embrace
them
.
O
the
sweet
communion
,
the
sweet
discoveries
,
the
sweet
incomes
,
and
that
blessed
presence
,
and
those
glorious
answers
and
returns
of
prayer
,
that
the
Saints
have
had
on
Sabbath
dayes
.
Christ
in
his
Ordinances
on
the
Sabbath
day
,
doth
as
Mary
,
open
a
box
of
precious
Ointment
which
diffuseth
a
spiritual
savour
among
them
that
fear
him
.
Though
many
slight
Ordinances
,
and
many
deny
Ordinances
,
and
many
oppose
Ordinances
,
and
many
Many
in
these
dayes
are
like
old
Barz●lla●
,
that
had
lost
his
taste
and
hearing
,
and
so
cared
not
for
Davids
Feasts
and
Musick
.
2
Sam.
19
35.
fall
off
from
Ordinances
,
and
many
pretend
to
live
above
Ordinances
,
and
under
that
pretence
,
vilifie
the
Ordinances
as
poor
,
low
,
weak
things
,
yet
the
beauty
and
glory
of
Gods
Ordinances
,
will
one
day
convince
the
world
of
the
excellency
of
the
Saints
,
Ezek.
37.
26
,
27
,
28.
I
will
set
my
Sanctuary
in
the
midst
of
them
for
evermore
.
My
Tabernacle
also
shall
be
with
them
:
yea
,
I
will
be
their
God
,
and
they
shall
be
my
people
.
And
the
Heathen
shall
know
,
that
I
the
Lord
do
sanctifie
Israel
,
when
my
Sanctuary
shall
be
in
the
midst
of
them
for
evermore
.
I
doubt
not
,
but
there
are
many
thousands
of
the
precious
servants
of
the
Lord
,
who
are
able
to
tell
this
poor
,
blind
,
dark
world
,
from
their
experience
,
that
they
have
seen
,
and
felt
,
and
tasted
,
and
enjoyed
more
of
God
in
his
Ordinances
on
this
day
,
tha●
ever
they
have
enjoyed
on
any
other
day
.
But
,
Fourthly
,
You
must
sanctifie
the
Sabbath
,
by
rising
as
early
in
the
morning
,
as
your
age
,
strength
,
health
,
and
ability
,
Psal.
139.
18.
Gen.
22.
3.
Job
1.
5.
and
bodily
infirmities
will
permit
.
Abraham
rose
up
early
in
the
morning
to
offer
up
his
only
Son
.
And
Job
rose
up
early
in
the
morning
,
to
offer
up
burnt-offerings
.
So
David
,
my
voyce
shalt
thou
hear
in
the
morning
.
O
Lord
,
in
the
morning
Psalm
5.
3.
will
I
direct
my
prayer
unto
thee
(
or
martial
my
prayer
,
as
the
Hebrew
runs
)
and
will
look
up
(
or
will
look
out
as
a
watchman
looks
out
of
his
Watch-Tower
,
to
discover
an
approaching
enemy
)
So
Psalm
130
6.
My
s●ul
waiteth
for
the
Lord
,
more
than
they
that
watch
for
the
morning
:
I
say
,
more
than
they
that
watch
for
the
morning
.
Psal.
88.
13.
In
the
morning
shall
my
prayer
prevent
thee
.
That
this
may
the
more
work
,
and
the
better
stick
seriously
consider
of
these
hints
,
&c.
First
,
God
is
the
first
Being
;
and
therefore
of
right
deserveth
to
be
served
first
.
If
you
can
find
any
being
before
Dan.
7.
2●
.
Chap.
2.
20
,
21
,
22.
the
being
of
that
God
,
who
is
blessed
for
ever
,
let
that
being
be
served
first
:
if
not
(
as
I
am
sure
you
can't
)
then
let
the
first
being
be
first
served
.
But
,
Secondly
,
As
God
is
the
first
being
,
so
he
is
the
best
being
:
he
is
the
choicest
and
chiefest
good
;
and
therefore
ought
to
be
first
minded
and
served
,
Psal.
4.
6.
Psal.
73.
25.
Psal.
144.
15.
But
,
Thirdly
,
As
God
is
the
best
being
,
so
he
is
the
greatest
being
:
as
he
is
the
choicest
and
the
chiefest
good
,
so
he
is
the
Mal.
1.
ult.
greatest
good
,
the
greatest
Majesty
,
the
greatest
Authority
;
and
therefore
he
ought
to
be
first
served
.
But
,
Fourthly
,
God
gives
the
greatest
rewards
and
the
fullest
rewards
,
and
therefore
he
ought
to
be
served
first
.
He
gives
Psalm
19.
11.
Matth.
5.
12.
2
John
8.
a
Crown
of
righteousness
,
2
Tim.
4.
8.
A
Crown
of
life
,
Rev.
2.
10.
A
Crown
of
glory
.
James
1.
12.
A
Crown
of
immortality
.
What
han't
men
done
,
what
won't
men
do
,
what
do'nt
men
do
for
earthly
Crowns
?
A
Crown
is
the
top
of
Royalty
:
and
how
many
Princes
have
swum
through
the
blood
of
thousands
to
their
earthly
Crowns
.
O
how
much
more
active
for
God
,
should
that
glorious
Crown
make
us
,
which
he
has
laid
up
for
all
that
love
him
.
But
,
Fifthly
,
Christ
rose
early
in
the
morning
before
day
,
and
went
into
a
solitary
place
to
pray
:
and
why
should
not
we
Mark
1.
35
,
36.
make
it
our
business
,
our
work
,
our
Heaven
to
write
after
so
noble
a
Copy
:
we
cannot
glorifie
Christ
,
more
than
by
our
conformity
to
him
,
than
by
imitating
of
those
blessed
patterns
that
he
hath
set
before
us
.
But
,
Sixthly
and
lastly
,
The
children
of
Israel
rose
up
early
in
the
morning
on
the
S●bbath
day
,
to
o●●er
up
burnt-offerings
Exod.
32.
4
,
5
,
6.
and
peace-offerings
to
an
Idol
.
So
Papists
,
Turks
and
Heathens
are
early
in
the
mornings
at
their
devotions
:
and
the
Harlot
rises
early
in
the
morning
to
trapan
the
lustful
youth
,
Prov.
7.
15.
Therefore
came
I
forth
to
meet
thee
diligently
,
to
seek
thee
:
or
as
it
runs
in
the
Hebrew
,
In
the
morning
came
I
forth
to
meet
thee
.
Now
how
should
this
put
Christians
to
a
holy
blush
,
to
see
the
very
basest
and
worst
of
people
to
take
more
pains
to
go
to
Hell
,
than
themselves
do
to
go
to
heaven
.
Shall
they
rise
early
to
serve
their
Idols
,
and
shall
not
we
rise
early
to
serve
our
God
,
and
save
our
souls
?
O
Sirs
,
did
you
but
love
Christ
more
,
and
Sabbaths
more
,
and
duti●s
more
,
you
would
then
be
more
early
in
your
communion
with
God
,
as
the
Spouse
was
.
Mary
Magdelen
loved
Cant.
7.
11
,
1●
.
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
?
Fi●st
,
To
assemble
your selves
with
the
people
of
God
,
to
Answ
,
hear
his
Word
,
Neh.
8
1
.
-9
.
M●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.
Is●
.
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.
Fourth●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
,
Colossi●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
,
vilene●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
fam●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
,
afflicted
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
●culus
,
all
eye
.
As
the
eyes
of
a
well-drawn
Picture
are
fast●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
impo●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
P●rents
eye
:
and
servants
will
carry
them selves
wisely
and
prudently
when
they
are
under
their
M●ste●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
in●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
prec●pts
and
thy
Testimonies
;
for
all
my
wayes
are
before
thee
.
J●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
encrease
the
graces
,
the
comforts
,
the
communions
,
and
the
enjoyments
of
his
people
.
But
,
Thirdly
,
There
is
the
eye
of
fury
and
indignation
.
Gods
looks
can
speak
his
anger
,
as
well
as
his
blows
.
His
fury
is
visible
by
his
frowns
.
Mine
eyes
shall
be
upon
them
for
evil
.
Gods
sight
can
wound
as
deeply
as
his
sword
.
He
sharpneth
Job
16.
9.
his
eyes
upon
me
:
s●ith
Job
.
Wild
Beasts
when
they
fight
,
wh●t
th●ir
eyes
as
well
as
their
teeth
.
He
sharpneth
his
eyes
upon
me
,
as
if
he
would
stab
me
to
the
heart
with
a
glance
of
his
eye
:
he
that
waits
on
God
irreverently
,
or
worships
him
car
lesly
,
or
that
prophaneth
his
day
,
either
by
corporalla
bo●r
,
or
spiritual
Idleness
,
may
well
expect
an
eye
of
fury
to
be
fixt
upon
him
,
Jer.
17.
ult.
Ez●k.
22.
26
,
31.
B●t
,
S●venthly
,
You
must
sanctifie
the
Sabbath
,
by
pressing
after
immediate
communion
with
God
and
Christ
in
all
the
duties
●s●lm
27.
4.
●sal●
42.
1
,
2
●s●●m
43
4
Psa●m
63.
1
,
2
▪
●sa●m
84.
1
,
2.
of
the
day
.
Oh
,
do
not
take
up
in
duties
,
or
Ordinances
,
or
priviledges
,
or
enlarg●ments
,
or
meltings
,
but
press
hard
after
intimate
communion
wi●h
God
in
all
you
do
.
Let
no
duty
satisfie
thy
soul
,
without
communion
with
God
in
it
C●n.
7.
4.
The
King
is
hil'd
in
the
Galleries
;
that
is
,
in
his
O●dinances
.
The
Galleries
,
the
Ordinances
,
without
King
Jesus
be
enjoyed
in
them
,
will
never
satisfie
the
Spouse
of
Cant.
3.
1
,
2
,
3
,
4.
Christ
.
What
is
a
purse
without
money
,
or
a
T●ble
without
meat
,
or
a
Ship
without
a
Pilot
,
or
a
fountain
without
water
,
or
the
body
without
the
soul
,
or
the
Sun
without
light
,
or
the
Cabinet
without
the
Jewels
:
no
more
are
all
Ordinances
and
duties
to
a
gracious
soul
without
the
enjoyment
2
Kings
2.
13
,
14.
The
Sea
ebbs
●nd
flowes
,
the
M●on
●ncrease●
and
decreases
so
it
is
with
Saints
in
their
communion
with
God
in
Ordinances
:
s●metimes
they
rise
,
and
sometimes
●hey
fall
:
sometimes
●hey
have
more
,
and
sometimes
less
communion
with
God
.
of
God
in
them
.
Moses
had
choice
communion
with
God
in
the
Mount
,
and
that
satisfied
him
.
The
Disciples
had
been
with
J●sus
,
and
this
was
a
spring
of
joy
and
life
unto
them
.
John
20.
20.
Then
were
the
Disciples
glad
,
when
they
saw
the
Lord
.
Here
is
the
Mantle
of
Elijah
,
but
where
is
the
God
of
Elijah
:
said
Elisha
:
So
saith
a
gracious
soul
,
here
is
th●s
Ordinance
and
that
Ordinance
,
but
where
is
the
God
of
the
Ordinance
?
Psalm
101.
2.
O
when
wilt
thou
come
unto
me
.
O
Lord
,
I
come
to
one
Ordinance
and
another
Ordinance
,
but
when
wilt
thou
come
to
me
in
the
Ordinance
?
when
shall
I
be
so
happy
,
as
to
enjoy
thy self
in
the
Ordinances
that
I
enjoy
?
The
Waggons
that
Joseph
sent
to
fetch
his
Father
,
were
the
means
of
bringing
Joseph
and
his
Father
together
.
All
the
Ordinances
should
be
as
so
many
Wagons
,
to
bring
Christ
and
our
souls
nearer
together
.
Mans
summum
bonum
stands
in
his
communion
with
God
:
a●
Scripture
and
experience
evidences
.
E●ghthly
,
You
must
sanctifie
the
Sabbath
,
by
labouring
after
the
highest
pitches
of
grace
and
holiness
on
this
day
.
Every
Christian
should
labour
after
an
Angelical
holiness
on
Isa.
58.
13.
this
day
:
on
this
day
every
Saint
should
walk
like
an
earthly
Angel
.
Mark
,
the
Sabbath
is
not
only
called
holy
,
but
holiness
to
the
Lord
,
Exod.
31.
15.
Six
dayes
may
work
be
done
,
but
in
the
seventh
is
the
Sabbath
of
rest
,
holy
to
the
Lord
(
or
as
the
Hebrew
runs
,
holiness
to
the
Lord
)
which
shews
,
that
the
day
is
exceeding
holy
,
and
ought
to
be
kept
accordingly
.
The
Sacrifices
on
this
day
was
to
be
double
,
Numb.
28.
9.
And
on
the
Sabbath
day
two
Lambs
of
the
first
year
without
spot
,
and
two
tenth
deals
of
flower
for
a
meat-offering
mingled
with
Oyle
,
and
the
drink-offering
thereof
.
The
Sacrifices
here
appointed
for
every
Sabbath
day
,
are
full
double
to
those
appointed
for
every
day
.
ver.
3.
and
yet
the
daily
sacrifices
,
the
continual
burnt-offering
:
ver.
10.
was
not
omitted
on
the
Sabbath
day
neither
.
So
that
every
Sabbath
in
the
morning
there
was
offered
one
Lamb
for
the
daily
sacrifice
,
and
then
two
Lambs
more
for
the
Sabbath
:
and
this
was
appointed
,
1.
To
shew
the
holiness
of
that
day
above
other
dayes
;
and
that
God
required
more
service
from
them
on
that
day
,
than
he
did
on
any
other
day
.
Secondly
,
To
testifie
their
thankfulness
for
the
worlds
Exod.
20.
11.
creation
.
Thirdly
,
To
put
them
in
remembrance
of
Gods
bringing
them
out
of
Aegypt
by
a
mighty
hand
,
and
by
a
stretched
Deut.
5.
15.
out
arm
.
Fourthly
,
For
a
sign
of
their
sanctification
by
the
Ezek.
20.
12.
Heb.
4.
Lord
.
Fifthly
and
lastly
,
for
to
be
a
figure
of
grace
,
and
a
sign
of
that
rest
in
Heaven
that
Christ
hath
purchased
for
his
people
with
his
dearest
blood
.
Now
mark
,
as
this
day
was
a
sign
of
more
than
ordinary
favours
from
the
Lord
,
so
he
required
greater
testimonies
of
their
thankfulness
and
holiness
on
this
day
,
than
he
did
on
any
other
day
.
Every
day
should
be
a
Sabbath
to
the
Saints
,
in
regard
of
their
ceasing
to
do
evil
,
and
learning
to
do
well
,
but
on
the
seventh
day
Sabbath
our
duti●s
and
services
should
be
doubled
.
In
Ps●●
.
92.
(
which
Psalm
is
titled
a
Psalm
for
the
Sabbath
)
there
is
mention
made
of
morning
and
evening
performances
,
the
variety
of
duties
that
are
to
be
performed
on
this
day
,
may
very
well
take
up
the
whole
day
with
delight
and
pleasure
on
this
day
in
a
more
especial
manner
,
we
should
labour
to
do
the
will
of
God
on
earth
,
as
the
Angels
and
Spirits
of
just
men
Heb.
12.
22
,
23.
made
perfect
do
it
now
in
Heaven
:
viz.
wisely
,
freely
,
readily
,
cheerfully
,
saithfully
,
seriously
,
universally
and
unweariedly
.
If
we
are
not
wanting
to
our selves
,
God
on
this
day
will
give
out
much
of
h●mself
,
and
much
of
his
Christ
,
and
much
of
his
Spirit
,
and
much
of
his
grace
into
our
souls
.
But
,
Ninthly
,
You
must
sanctifie
the
Sabbath
,
by
managing
all
the
duties
of
the
day
with
inward
reverence
,
seriousness
John
4.
23
,
24.
and
spiritualness
.
'T
is
the
pleasure
of
God
that
we
reverence
his
Sanctuary
,
Lev.
19.
30.
Ye
shall
keep
my
Sabbaths
,
and
reverence
my
Sanctuary
:
I
am
the
Lord
.
Tw●ce
in
this
Chapter
the
observation
of
the
S●bbath
is
commanded
,
that
it
may
be
the
better
remembred
,
and
that
men
may
know
,
that
it
is
not
enough
to
rest
on
that
day
,
but
that
rest
must
be
sanctified
by
a
reverent
management
of
all
their
soul
concernments
in
all
our
drawings
nigh
to
God
.
We
must
look
that
our
hearts
lye
under
a
holy
awe
and
dread
of
his
presence
.
To
the
commandment
of
sanctifying
Gods
Sabbath
,
this
of
reverencing
his
Sanctuary
is
joyned
,
Gen.
28.
16
,
17.
because
the
Sabbaths
were
the
chief
times
whereon
they
resorted
to
the
Sanctuary
.
The
Jews
made
a
great
stir
about
reverencing
the
Temple
:
they
tell
us
,
that
they
were
not
to
go
in
with
a
staff
,
nor
shoes
,
nor
to
spit
in
it
:
nor
when
they
went
away
,
to
turn
their
backs
upon
it
,
but
go
sidelong
.
But
doubtless
the
great
thing
God
points
at
,
and
expects
from
his
peoples
hands
on
this
day
,
is
,
that
they
do
worship
him
with
inward
reverence
,
seriousness
and
spiritualness
.
All
other
Worsh●p
abstracted
from
this
,
will
neither
pleasure
God
,
nor
profit
us
,
1
Tim.
4.
8.
For
bodily
exercise
profiteth
little
.
Oh
labour
to
be
very
spiritual
in
all
the
duties
of
this
day
.
Christ
the
Luke
1.
35
,
36.
Matth.
3.
16.
John
1.
32.
Chap.
6.
36.
Heb.
7.
26.
Chap.
9.
14.
1
Tim.
3.
16.
Lord
of
the
Sabbath
was
spiritual
in
his
conception
,
in
his
life
and
conversation
,
in
his
death
and
passion
,
in
his
resurrection
and
ascension
:
he
was
spiritual
in
his
words
,
in
his
works
,
in
his
wayes
,
and
in
his
worship
;
and
therefore
let
us
labour
to
be
very
spiritual
in
all
we
do
on
that
day
.
Again
,
all
the
Ordinances
of
the
day
are
spiritual
,
viz.
the
Word
,
Prayer
,
Sacraments
,
singing
of
Psalms
,
&c.
and
therefore
we
had
need
to
be
spiritual
in
all
the
services
of
that
day
.
Again
,
the
ends
for
which
the
Lords
Day
was
appointed
,
are
all
spiritual
:
viz.
the
glory
of
God
,
the
illumination
,
conversion
,
and
salvation
of
sinners
,
and
the
edification
,
confirmation
consolation
of
Saints
:
And
therefore
we
had
need
be
spiritual
Ephes.
6.
12.
in
all
the
duties
of
the
day
.
Again
,
the
grand
enemies
that
we
are
to
encounter
with
on
this
day
,
are
spiritual
,
sin
within
and
Satan
without
;
and
therefore
we
had
need
be
spiritual
in
all
we
do
.
For
there
is
no
way
to
conquer
spiritual
enemies
,
but
by
spiritual
weapons
,
and
by
spiritual
1
Cor.
10.
13.
exercises
.
Again
,
grace
thrives
most
,
and
flourishes
best
in
their
souls
,
who
are
most
spiritual
in
their
duties
on
the
Lords
Day
.
Again
,
the
more
spiritual
any
man
is
in
his
duties
on
the
Lords
Dayes
,
the
more
secured
and
armed
he
will
be
against
all
spiritual
judgments
,
which
are
the
sorest
and
dreadfullest
of
all
judgements
.
Again
,
the
more
spiritual
any
man
is
in
the
duties
of
the
Lords
Day
,
the
more
that
man
acts
like
the
Angels
in
Heaven
,
and
like
the
Spirits
of
Heb.
12.
22
,
23.
just
men
made
perfect
.
Again
,
this
will
d●fference
you
from
hypocrites
,
formalists
,
and
all
prophane
persons
.
An
external
observation
of
the
Sabbath
,
will
difference
you
from
Heathens
;
but
a
spiritual
spending
of
the
Sabbath
,
will
difference
you
from
hypocrites
.
An
hypocrite
never
rises
so
Luke
13.
14
,
15.
high
,
as
to
be
spiritual
in
the
Sabbaths
of
God
.
Mark
,
Sabbaths
spiritually
spent
,
are
a
sure
sign
of
a
sincere
heart
,
and
of
a
saving
estate
.
Now
Oh
that
all
these
considerations
Exod.
31.
13.
might
greatly
provoke
you
,
and
mightily
encourage
you
to
be
very
spiritual
on
the
Lords
Day
,
and
in
all
the
duties
of
that
day
.
But
,
Tenthly
,
You
must
sanctifie
the
Sabbath
,
by
being
spiritual
10.
tual
in
all
natural
actions
,
and
holy
and
heavenly
in
all
1
Cor.
10.
13.
earthly
enjoyments
.
It
is
reported
of
a
Scotch
Minister
,
that
he
did
eat
,
drink
,
and
sleep
eternal
life
.
Luther
tells
us
,
that
though
he
did
not
alwayes
pray
and
meditate
,
but
did
sometimes
eat
and
drink
,
and
sometime
,
sleep
;
yet
all
should
further
his
account
.
That
's
a
Christian
worth
Gold
,
that
hath
learned
that
heavenly
art
,
so
to
spiritualize
all
his
natural
actions
,
as
that
they
shall
turn
to
his
account
in
the
great
day
,
Zach.
14.
20
,
21.
In
that
day
shall
there
be
upon
the
Bells
Cal●●●
renders
it
stables
of
ho●ses
,
which
are
the
most
stinking
and
contemptible
places
;
and
yet
these
should
be
holily
used
.
(
or
Bridles
)
of
the
Horses
,
Holiness
unto
the
Lord
.
And
the
pots
in
the
Lords
house
,
shall
be
like
the
bowls
before
the
Altar
.
Yea
,
every
pot
in
Jerusalem
and
in
Judah
,
shall
be
holiness
unto
the
Lord
of
Hosts
.
Here
is
holiness
written
upon
the
bridles
of
the
horses
they
ride
on
,
and
holiness
written
upon
the
cups
and
pots
they
drink
in
.
A
holy
and
heavenly
heart
will
be
holy
in
the
use
of
the
meanest
things
that
are
for
common
use
.
Something
of
sanctity
should
run
through
every
piece
of
your
civility
.
Something
of
the
spirit
,
life
,
and
power
of
Religion
,
you
should
shew
in
all
parts
of
your
common
conversation
on
every
day
,
but
especially
on
the
Lords
Day
.
T●rtullian
speaking
of
the
carriage
of
the
Primitive
Christians
Te●tul
.
Apollog
.
at
their
meals
:
saith
,
1.
Our
Table
resembleth
an
Altar
,
and
our
Supper
a
Sacrifice
.
2.
Our
Table
hath
nothing
savouring
of
baseness
,
sensuality
or
immodesty
;
we
feed
by
measure
,
we
drink
by
the
rules
of
temperance
.
3.
We
speak
and
converse
,
as
in
the
presence
of
God
:
every
one
repeateth
what
he
knoweth
out
of
the
holy
Scriptures
,
and
his
own
invention
to
the
praise
of
God
.
4.
As
prayer
began
the
Banquet
,
so
prayer
concludes
it
.
If
you
beheld
us
,
you
would
say
,
that
we
were
not
at
Supper
,
but
at
a
Lecture
of
holiness
.
Should
not
the
practice
of
these
Primitive
Christians
,
put
all
such
Christians
to
a
blush
in
our
day
,
who
on
the
Lords
Day
are
so
carnal
in
the
use
of
spiritual
things
,
and
so
earthly
in
the
use
of
heavenly
things
.
That
is
a
memorable
expression
that
you
have
in
Exod.
18.
12.
And
Aaron
came
,
and
all
the
Elders
of
Israel
to
eat
bread
with
Moses
Father-in-law
before
God
.
Now
mark
,
in
See
Deut.
12.
5
,
7.
1
Chron.
29.
21
,
22.
The
word
Bread
is
used
for
all
meat
.
Gen.
3.
19.
Chap.
31.
14.
these
words
,
you
have
,
1.
The
greatness
of
their
courtesie
:
for
though
Jethro
was
a
stranger
and
no
Israelite
,
yet
the
Elders
honoured
him
with
their
company
.
And
Aaron
and
all
the
Elders
came
to
eat
bread
with
Moses
his
Father-in
law
.
2.
The
graciousness
of
their
carriage
:
They
came
to
eat
bread
with
him
before
the
Lord
.
That
is
,
saith
Calvin
on
the
Tex●
,
in
gloriam
&
honorem
Dei
,
to
the
honor
and
glory
of
God
Grace
must
spice
every
cup
,
and
be
sauce
to
every
dish
,
or
nothing
will
rellish
well
with
him
,
whose
heart
is
set
to
sanctifie
the
Sabbath
:
Aaron
and
all
the
Elders
of
Israel
eat
bread
before
the
Lord
:
that
is
,
they
eat
bread
as
in
the
presence
of
God
.
Whilst
they
were
eating
of
bread
,
their
hearts
were
under
a
reverential
awe
of
God
.
Dian●es
Temple
was
burnt
down
,
when
she
was
busie
at
Alexanders
birth
,
and
could
not
be
at
two
places
together
.
But
God
is
present
both
in
Paradice
and
in
the
wilderness
at
the
same
time
:
he
is
present
both
at
board
and
bed
;
both
in
the
family
,
and
in
the
Closet
at
the
same
time
.
O
that
in
all
your
natural
,
civil
Psalm
139.
and
common
actions
you
would
carry
it
,
as
becomes
his
eye
,
his
presence
,
that
fills
Heaven
and
earth
with
his
glory
.
But
,
Eleventhly
,
You
must
sanctifie
the
Sabbath
,
by
managing
all
the
duties
of
the
Sabbath
,
with
a
spirit
of
holy
joy
and
delight
.
There
is
no
garment
that
so
well
becomes
the
upright
,
Psalm
33
1.
Psalm
32
,
11.
Phil.
4.
4.
1
Thes.
5.
16
,
18.
as
the
garment
of
gladness
.
God
hath
laid
his
royal
command
upon
us
to
rejoyce
on
this
day
.
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
(
or
as
the
Hebrew
runs
,
delights
:
and
so
Tremelius
reads
it
)
the
holy
of
the
Lord
,
honourable
,
and
shalt
honour
him
,
&c.
Then
shalt
thou
delight
thy self
in
the
Lord
,
&c.
Psalm
118.
24.
This
is
the
day
which
the
Lord
hath
made
,
we
will
be
glad
and
rejoyce
therein
Now
if
you
compare
this
Text
with
Matth.
21.
22
,
23.
and
Acts.
4.
11.
you
will
find
,
that
the
precedent
Verses
are
a
prophetical
prediction
of
Christs
resurrection
;
and
so
this
Verse
fore-tells
the
Churches
joy
upon
that
memorable
and
glorious
day
.
A
fe●st
(
saith
Solomon
)
is
made
for
laughter
.
Eccles.
10.
19.
Now
on
this
day
the
Lord
of
Hosts
is
pleased
more
especially
and
more
abundantly
to
make
for
his
people
,
A
feast
of
fat
things
,
a
feast
of
wines
on
the
lees
,
of
fat
things
full
of
Isa.
25.
6.
marrow
,
of
wines
on
the
lees
well
refined
.
On
this
day
we
enjoy
the
freest
,
and
the
fullest
,
and
the
sweetest
,
and
the
choicest
,
and
the
nearest
communion
of
Saints
:
And
what
doth
this
call
for
,
but
a
spirit
of
holy
joy
:
on
this
day
we
enjoy
all
the
precious
Ordinances
in
a
most
solemn
manner
;
and
why
then
should
we
not
be
joyful
in
Gods
house
of
prayer
?
The
Isa.
56.
7.
Luke
2.
10
,
11
,
12
,
13
,
14.
heavenly
Host
sung
at
his
birth
:
and
why
should
not
we
sing
and
rejoyce
at
his
second
birth
,
his
resurrection
from
the
dead
.
O
Sirs
,
Sabbaths
are
the
very
suburbs
of
heaven
:
and
who
can
be
in
the
suburbs
of
heaven
and
not
rejoyce
?
A
beautiful
face
is
at
all
times
pleasing
to
the
eye
;
but
then
especially
when
there
is
joy
manifested
in
the
countenance
.
Joy
in
the
face
puts
a
new
beauty
upon
a
person
,
and
makes
that
which
before
was
beautiful
,
to
be
exceeding
beautiful
;
it
puts
a
lustre
upon
beauty
.
And
so
doth
holy
joy
put
a
lustre
upon
the
day
of
God
,
the
wayes
of
God
,
and
the
people
of
God
.
It
is
the
duty
and
glory
of
a
Christian
to
rejoyce
in
the
Lord
every
day
,
but
especially
on
the
Lords
Day
:
God
reserves
the
best
wine
,
the
best
comforts
,
and
the
choicest
discoveries
of
himself
,
and
of
his
love
,
and
of
his
Christ
,
and
of
his
glory
for
that
day
,
and
all
to
make
his
people
joyful
in
the
house
of
Isa.
56
7.
prayer
.
The
Manichees
were
wont
to
keep
their
Fasts
upon
the
Lords
Day
:
which
made
Tertullian
say
,
that
that
practice
Lect.
15.
of
theirs
was
a
detestable
wickedness
.
To
fast
on
the
Lords
Day
(
saith
Ignatius
)
is
to
kill
Christ
.
But
to
rejoyce
in
the
Lord
this
day
,
and
to
rejoyce
in
all
the
duties
of
this
day
,
and
to
rejoyce
in
that
redemption
that
was
wrought
for
us
on
this
day
,
this
is
to
crown
Christ
,
this
is
to
lift
up
Christ
.
But
,
Twelfthly
,
You
must
sanctifie
the
Sabbath
,
by
sanctifying
of
the
whole
day
to
Gods
service
;
and
not
by
fits
,
and
flashes
,
and
sudden
pangs
.
O
Sirs
,
if
the
Lord
was
so
strict
that
he
would
not
lose
a
moments
honor
in
a
ceremonial
day
of
rest
.
(
Lev.
23.
32.
It
shall
be
unto
you
a
Sabbath
of
rest
,
and
ye
shall
afflict
your
souls
in
the
ninth
day
of
the
moneth
at
even
:
from
even
unto
even
shall
ye
celebrate
your
Sabbath
.
)
What
shall
we
think
the
Lord
expects
upon
this
day
which
is
mo-Psalm
92.
1
,
2.
It
is
good
to
sing
of
his
loving
kindness
in
the
morning
:
and
of
his
faithfulness
every
night
.
Jer.
17.
22.
You
shall
do
no
work
,
but
sanctifie
my
Sabbath
.
Now
that
this
may
the
better
stick
,
consider
,
First
,
God
hath
given
you
six
whole
dayes
that
you
may
Exod.
20.
9.
Chap.
23.
12.
provide
for
your selves
and
families
:
and
therefore
do
not
deny
him
one
day
in
seven
.
What
an
unrighteous
thing
is
it
,
to
buy
by
one
measure
which
is
greater
,
and
sell
by
another
which
is
lesser
.
Do
not
rob
God
of
his
time
,
who
hath
been
so
noble
,
as
to
give
you
six
in
seven
.
But
,
Secondly
,
God
rested
all
the
seventh
day
:
he
had
finished
the
creation
in
six
dayes
.
God
did
not
rest
on
one
part
of
Gen.
2.
1
,
2
,
3.
the
seventh
day
,
and
work
on
the
other
part
of
the
seventh
day
;
but
he
rested
all
the
seventh
day
.
And
doubtless
it
is
your
wisdom
,
duty
and
glory
,
to
write
after
the
coppy
that
God
has
laid
before
you
.
But
,
Thirdly
,
The
Sabbath
is
not
to
be
an
artificial
day
,
but
a
natural
day
;
viz.
twenty
four
hours
together
:
as
you
may
see
in
Lev.
23.
32.
From
even
unto
even
,
shall
ye
celebrate
your
Sabbath
.
The
dayes
then
were
so
reckoned
.
But
,
Fourthly
,
You
would
not
take
it
well
at
your
servants
hands
,
if
they
should
only
work
three
or
four
hours
in
a
day
,
and
either
trifle
away
the
rest
of
the
time
,
or
else
spend
it
in
doing
their
own
work
when
they
should
be
a
doing
of
yours
,
and
do
you
think
,
that
the
great
God
will
take
it
well
at
your
hands
,
that
when
you
have
spent
three
or
four
hours
in
the
duties
of
his
day
,
that
then
you
should
either
trifle
away
or
fool
away
,
or
play
away
,
or
sleep
away
,
or
sin
away
,
the
remaining
part
of
his
day
?
But
,
Fifthly
,
This
hath
been
the
judgement
of
most
judicious
Divines
in
all
ages
.
In
the
Counsel
of
Mexicon
there
was
an
Assembly
of
Ministers
out
of
all
Nations
in
Christendom
,
and
they
ordained
a
Canon
concerning
the
Lords
Day
.
The
Canon
runs
thus
,
We
ordain
that
people
keep
the
whole
Lords
Day
holy
,
and
that
they
set
themselves
the
whole
day
to
pray
to
God
,
and
delight
in
God
,
and
hear
his
word
;
and
if
a
Countrey
mans
servant
break
this
day
,
his
punishment
shall
be
to
be
beaten
with
severe
blows
(
ictubus
gravioribus
are
the
very
words
of
the
Councel
)
and
if
a
Lawyer
offer
to
plead
this
day
,
he
shall
not
have
the
benefit
of
his
pleading
or
case
;
and
if
a
Minister
break
this
day
,
he
shall
be
excommunicated
half
a
year
,
and
thrown
●ut
of
the
Church
,
and
shall
not
be
received
into
the
Church
again
,
but
upon
great
humi●iation
.
It
is
a
good
observation
of
Musculus
upon
Ex●d.
20.
8.
God
doth
not
say
(
saith
he
)
r●member
the
Sabbath
,
to
keep
it
holy
:
for
he
that
keeps
it
an
hour
or
two
,
keeps
it
holy
:
but
remember
the
Sabbath
day
to
keep
it
holy
:
he
will
have
not
a
part
of
a
day
only
,
but
a
whole
day
kept
holy
.
And
Calvin
upon
these
words
,
Remember
the
Sabbath
day
to
keep
it
holy
;
saith
,
we
are
to
keep
this
day
holy
:
and
not
a
part
of
it
,
but
all
of
it
.
I
might
produce
a
cloud
of
witn●sses
in
the
case
;
but
let
these
suffice
.
But
,
Sixthly
and
las●ly
,
Consider
that
the
very
Heathen
have
kept
the
whole
day
to
their
Idol
Gods
;
and
not
a
part
.
And
shall
we
then
put
off
God
with
a
part
of
a
day
?
Shall
we
be
worse
than
the
Heathens
?
Shall
we
act
below
Heathens
?
Shall
nature
,
shall
blind
devotion
do
more
than
Grace
?
The
Lord
forbid
.
But
,
Th●rteenthly
,
You
must
sanctifie
the
Sabbath
,
by
such
an
abstinence
or
moderate
use
of
all
your
lawful
comforts
,
con●entments
and
enjoyments
,
as
may
tender
you
most
apt
and
fit
for
the
sanctification
of
the
Sabbath
.
Let
your
moderation
●e
known
among
all
men
alwayes
;
but
especially
on
the
Lords
day
,
be
moderate
in
your
eating
,
drinking
,
entertainments
,
Phil.
4.
5.
&c.
Oh
how
do
many
by
their
immoderate
use
of
lawful
comforts
on
this
day
,
indispose
and
unfit
themselves
for
the
duties
of
the
day
!
It
is
a
Christians
duty
every
day
to
eat
and
drink
soberly
;
Titus
2.
11
,
12.
The
grace
of
God
which
bringeth
salvation
,
hath
appeared
to
us
,
teaching
us
to
live
soberly
in
this
present
world
.
It
is
both
the
duty
and
the
glory
The
Greeks
call
Sobriety
the
Keeper
and
Guard
of
Wisdom
.
of
a
Christian
,
to
be
temperate
in
his
diet
.
A
little
will
satisfie
nature
;
less
will
satisfie
Grace
,
though
nothing
will
satisfie
mens
lusts
.
Sobriety
is
a
gift
of
God
,
whereby
we
keep
a
holy
moderation
in
the
use
of
our
dyet
,
Prov.
23.
When
thou
sittest
to
eat
,
&c.
consider
diligently
what
is
before
thee
,
and
put
the
knife
to
thy
throat
.
That
is
,
be
very
careful
and
circumspect
in
taking
thy
food
,
bridle
thine
appe●i●e
,
take
heed
thou
dost
not
exceed
measure
.
He
may
endanger
his
health
,
his
life
,
his
soul
,
that
gives
way
to
his
greedy
appetite
.
Some
read
the
words
thus
,
For
th●u
putt●●t
a
knife
to
thy
throat
,
if
thou
be
a
man
given
to
appetite
.
Thou
shortnest
thy
life
,
and
diggest
as
it
were
thine
own
grave
with
thine
own
teeth
.
Meat
kills
as
many
as
the
Musket
;
the
Board
as
the
Ch●ysost
.
Sword
.
I
know
that
the
bodies
,
stomacks
,
callings
,
constitutions
,
and
climates
,
wherein
men
live
,
differ
;
and
therefore
In
the
hot
Eastern
Countreys
men
have
lived
long
with
par●hed
Corn
and
a
Cake
,
but
their
example
is
no
rule
for
us
.
Phil.
3.
18
,
19.
no
such
particular
Rules
(
as
to
eating
and
drinking
)
can
be
laid
down
as
shall
be
binding
to
every
one
.
Yet
this
is
certain
,
that
a
man
that
eats
or
drinks
so
much
(
on
the
Lords
Day
)
as
oppresses
nature
,
and
as
unfits
him
for
praying
,
working
,
or
hearing
work
,
or
reading
work
,
or
closet
work
,
that
man
is
guilty
of
intemperance
.
Such
who
feed
till
they
unfit
themselves
for
service
,
are
Belly-Gods
.
Paul
wept
over
such
in
his
day
,
and
so
should
we
in
ours
.
Thou
shouldst
use
thy
food
O
Christian
,
as
a
help
,
and
not
as
a
hinderance
to
thee
in
thy
Christian
course
.
A
full
belly
never
studies
well
,
nor
never
prayes
well
,
nor
never
hears
well
,
nor
never
reads
well
,
nor
never
repeats
well
,
nor
never
doth
any
thing
well
either
on
the
Lords
day
,
or
any
other
day
.
What
a
shame
is
it
to
see
a
Christian
a
slave
to
his
palate
on
any
day
;
but
especially
on
the
Lords
day
.
I
may
use
the
creatures
so
as
to
support
and
chear
nature
;
but
not
so
as
to
clog
it
,
and
weaken
it
,
and
debase
it
.
I
may
use
the
creatures
as
my
servants
,
but
I
must
never
suffer
them
to
be
my
Lord
.
Daniel
was
very
temperate
in
his
diet
.
Though
there
was
not
a
greater
born
of
a
woman
than
John
the
Baptist
,
yet
his
Dan.
1.
8.
Matth.
11.
11.
fare
was
but
Locusts
and
wild-honey
.
A
little
bread
was
Basils
provision
.
Hilarion
did
seldom
eat
any
thing
till
the
Sun
went
down
,
and
then
that
which
he
did
eat
,
was
very
mean
.
Jerom
lived
with
cold
water
,
and
a
few
dry'd
Figgs
.
And
Augustine
hath
this
expression
concerning
himself
.
Hoc
L●b
.
10.
Confessionum
.
me
docuisti
,
Domine
,
&c.
Thou
Lord
hast
taught
me
this
,
that
I
should
go
to
my
meat
as
to
a
medicine
;
his
meaning
was
,
that
he
went
to
his
meat
,
not
to
satisfie
his
appetite
,
but
to
repair
nature
.
And
Luther
made
many
a
meal
with
Bread
and
●
He●ring
.
Socrates
,
Anacharsis
,
Cyrus
,
Caesar
,
Herodicus
,
Augustus
,
and
many
other
Heathens
were
very
temperate
in
●h●ir
diet
.
The
old
Gaules
were
very
sparing
in
their
diet
,
●nd
used
to
fine
them
that
out-grew
their
Girdles
.
These
H●athens
will
one
day
rise
in
judgement
against
those
nominal
Christians
,
who
are
intemperate
both
upon
the
Lords
day
,
and
other
dayes
also
.
But
,
Fourteenthly
and
lastly
,
You
must
sanctifie
the
Sabbath
,
●y
abst●ining
from
speaking
your
own
words
.
The
Spouses
lips
are
like
a
thread
of
Sc●rlet
:
they
are
red
like
a
thread
of
Cant.
4
3.
scarlet
in
discoursing
of
a
crucified
Christ
,
and
they
are
thin
like
a
thred
of
scarlet
,
and
not
swelled
with
frothy
,
empty
,
worldly
discourses
on
the
Lords
dayes
,
or
on
other
dayes
.
Such
words
as
will
neither
profit
a
mans
own
soul
,
nor
better
others
,
are
not
to
be
spoken
on
the
Lords
day
.
It
is
Gods
express
pleasure
,
that
we
should
not
speak
our
own
words
on
his
day
,
Isa.
58.
13.
N●r
speaking
thine
own
words
.
Caesar
passing
through
the
streets
of
Rome
,
and
seeing
many
of
the
Ladies
Pluta
ch
in
the
life
of
Pe●icles
.
playing
with
little
Dogs
,
Monkies
and
Baubones
,
askt
them
,
if
the
women
in
that
Countrey
had
no
children
.
So
when
men
spend
the
Lords
day
in
playing
,
sporting
,
toying
,
or
talking
of
this
or
that
trifle
,
of
this
or
that
person
,
of
this
or
that
fashion
,
of
this
or
that
vanity
;
we
may
ask
them
,
whether
they
have
no
God
,
no
Christ
,
no
Heaven
,
no
Promis●s
,
no
Experiences
,
no
Evidences
to
talk
of
.
There
are
Matth.
12.
36.
Alexander
forgave
many
sharp
swords
,
but
never
any
sharp
tongues
,
&c.
many
idle
talkers
:
of
every
idle
word
that
men
shall
speak
,
they
shall
give
an
account
at
the
day
of
Judgement
.
An
idle
word
is
a
profuse
or
needless
word
,
used
rashly
,
or
unadvisedly
wanting
a
reason
of
just
necessity
,
bringing
neither
honor
to
God
,
nor
edification
to
others
,
nor
conducing
to
any
profitable
end
.
And
as
there
are
many
idle
talkers
,
so
there
are
many
over-talkers
;
and
they
are
such
who
spend
a
hundred
words
,
when
ten
will
serve
the
turn
.
And
as
there
Eccles.
5.
2
,
3.
are
many
over-talkers
,
so
there
are
many
that
are
only
talkers
,
that
can
do
nothing
but
talk
.
To
fall
under
the
power
Prov.
14.
23.
or
scourge
of
these
mens
tongues
,
is
to
fall
under
no
easie
persecution
.
And
as
there
are
many
that
are
only
talkers
,
so
there
are
many
that
are
unprofitable
talkers
.
The
beginning
of
the
words
of
their
mouth
is
foolishness
,
and
the
end
of
his
Eccles.
10.
13.
talk
is
mischievous
madness
.
And
as
there
are
many
unprofitable
talkers
,
so
there
are
many
unseasonable
talkers
,
that
place
one
word
where
another
should
stand
.
A
wise
man
Eccles.
8.
4.
discerneth
time
and
judgement
.
And
as
there
are
many
unseasonable
talkers
,
so
there
are
many
rash
talkers
,
who
speak
Chap.
5.
2.
first
,
and
think
afterwards
.
God
hath
set
a
double
bar
about
the
tongue
,
the
teeth
and
the
lips
,
that
men
should
not
speak
rashly
.
Words
once
spoken
cannot
return
.
A
man
that
thinks
before
he
speaks
,
seldom
repents
of
what
he
speaks
.
Silence
is
far
better
than
rash
speaking
,
or
than
vain
speaking
,
&c.
O
Sirs
,
the
tongue
is
the
nimble
Interpreter
of
the
heart
.
If
there
be
piety
or
iniquity
at
the
bottom
of
your
hearts
,
Matth.
12.
43
,
44.
your
tongues
will
discover
it
.
The
stream
riseth
not
above
the
fountain
.
We
know
not
what
mettal
the
Bell
is
made
of
by
the
Clapper
.
What
is
in
the
Well
will
be
in
the
Bucket
:
What
is
in
the
Ware-house
will
be
in
the
shop
.
So
what
is
in
the
heart
,
will
be
in
the
mouth
;
if
there
be
any
thing
of
God
,
of
Christ
,
of
grace
,
of
heaven
,
of
hell
,
of
sin
,
of
the
world
,
of
self
in
the
bottom
of
your
souls
,
your
tongues
will
discover
it
.
Man
(
saith
one
)
is
like
a
Bell
,
and
his
tongue
Plutarch
.
like
the
Clapper
.
So
long
as
this
standeth
still
,
he
may
be
thought
to
be
without
any
flaw
,
craze
or
crack
in
him
;
but
let
it
once
stir
,
and
then
he
discovers
himself
presently
.
No
man
can
so
change
himself
,
but
his
heart
may
sometimes
be
seen
at
his
tongues
end
.
Men
watch
Interpreters
.
Oh
that
on
the
Lords
day
especially
,
you
would
make
more
conscience
of
watching
your
tongues
:
if
the
tongue
be
not
watched
,
it
will
be
sins
Solicitor
General
;
it
will
be
a
Bawd
to
all
lusts
:
it
will
plead
for
sin
,
and
defend
sin
,
and
lessen
sin
,
and
provoke
to
sin
,
and
shew
the
pleasure
of
the
heart
in
sin
.
There
are
but
five
Virtues
of
the
tongue
reckoned
up
by
Philosophers
;
but
there
are
twenty
several
sins
of
the
tongue
reckoned
up
by
Peraldus
.
The
Arabians
have
a
Proverb
,
Take
heed
thy
tongue
cut
not
thy
throat
.
Many
a
mans
tongue
James
3.
3.
11.
The
Holy
Ghost
sheweth
the
mischief
of
the
tongue
,
by
the
several
characters
by
which
he
brands
it
.
He
calls
it
the
flattering
tongue
,
the
double
tongue
,
the
deceitful
tongue
,
the
the
lying
tongue
,
the
perverse
tongue
,
&c.
Psalm
52.
2.
Prov.
18.
21.
Eccles.
10.
12.
Psalm
19.
4.
Psalm
73.
9.
Mat.
28.
13
,
15.
has
cut
his
throat
;
that
is
,
it
hath
been
his
ruine
.
Our
Chronicles
make
mention
of
one
Burdet
a
Merchant
,
who
living
at
the
Sign
of
the
Crown
in
Cheap-side
(
in
the
dayes
of
King
Edward
the
fourth
,
in
the
year
1483.
)
jestingly
said
to
his
Son
,
that
he
would
leave
him
heir
of
the
Crown
,
meaning
the
Sign
of
the
Crown
where
he
lived
:
for
which
he
was
apprehended
,
and
within
four
hours
hanged
,
drawn
and
quartered
.
The
tongue
is
often
like
a
sharp
Razor
,
that
instead
of
shaving
the
hair
,
cuts
the
throat
.
If
a
man
do
not
look
well
about
him
,
he
may
every
day
be
in
danger
of
dying
by
his
tongue
.
Life
and
death
(
saith
Solomon
)
are
in
the
power
of
the
tongue
.
Gaping
mouth'd
men
,
are
noted
for
fools
by
Lucian
:
and
a
better
and
a
wiser
man
than
Lucian
hath
told
us
,
That
the
lips
of
a
fool
will
swallow
up
himself
.
Ah
how
good
had
it
been
for
many
that
they
had
been
born
dumb
.
The
tongue
can
easily
travel
all
the
world
over
,
and
wound
mens
names
and
credits
in
this
Countrey
:
and
that
in
this
City
,
and
that
in
this
Town
,
and
that
in
this
Family
,
and
that
it
can
in
a
trice
run
from
one
place
to
another
:
here
it
bites
,
and
there
it
tears
:
in
this
place
it
leaves
a
blot
,
and
in
that
it
gives
a
wound
:
and
therefore
you
have
cause
to
watch
your
tongues
on
every
day
,
but
especially
on
the
Lords
day
.
There
are
many
whose
tongues
do
more
mischief
,
and
travel
further
on
the
Sabbath
day
,
than
they
do
on
all
the
other
dayes
of
the
week
.
You
ought
to
keep
a
strict
Guard
upon
your
tongues
every
day
,
but
on
the
Lords
day
you
should
double
your
Guard
.
Satan
without
you
,
and
that
strong
party
that
he
hath
within
you
,
will
do
all
they
can
,
so
to
oyle
your
tongues
on
that
day
,
as
to
make
you
miscarry
more
wayes
than
one
,
if
you
do
not
carefully
look
about
you
.
Are
there
none
on
that
day
,
that
do
watch
your
Jer.
20.
10.
It
is
better
for
a
man
to
watch
and
stop
his
own
mouth
by
silence
,
than
to
have
it
stopt
by
others
reproofs
.
words
to
deride
you
and
jear
you
?
Yes
.
Are
there
none
on
that
day
that
do
watch
your
words
,
either
to
ensnare
you
or
trapan
you
?
Yes
.
Are
there
none
on
that
day
,
that
do
watch
your
words
,
that
they
may
find
matter
if
possible
either
to
reprove
you
,
or
to
reproach
you
?
Yes
.
Are
there
none
on
that
day
,
that
do
watch
your
words
,
that
do
hang
upon
your
lips
,
expecting
to
be
instructed
,
edified
,
confirmed
,
comforted
and
strengthned
by
you
?
Yes
.
Well
then
,
if
this
be
your
case
,
how
highly
it
doth
concern
you
on
this
day
,
to
watch
your
words
,
I
shall
leave
you
to
judge
.
O
Sirs
,
all
your
words
,
whether
good
or
bad
,
are
all
noted
and
observed
by
God
,
as
you
may
see
by
comparing
the
Scriptures
Psalm
139.
4.
Isa
59.
3.
Jer.
33.
24.
Chap.
44.
25.
Mal.
3.
16
,
17.
Job
42.
7.
Matth.
12.
37.
in
the
Margent
together
.
If
a
person
were
by
us
,
that
should
book
all
our
words
from
Sabbath
day
morning
to
Sabbath
day
night
,
and
the
like
on
other
dayes
,
would
we
not
be
very
careful
what
we
spoke
.
Why
God
is
by
and
hears
all
.
Athenodorus
a
Heathen
used
to
say
,
that
all
men
ought
to
be
very
careful
of
their
actions
and
words
;
because
God
was
every
where
,
and
beheld
all
that
was
done
and
said
.
And
Zeno
a
wise
Heathen
affirmeth
,
that
God
seeth
,
and
taketh
notice
of
our
very
thoughts
;
how
much
more
then
of
our
words
.
O
Sirs
,
how
many
men
and
women
are
there
,
that
are
choice
of
what
they
eat
,
that
are
not
choice
of
what
they
speak
:
that
are
curious
about
the
food
which
goes
into
their
mouths
,
lest
it
should
hurt
or
poyson
them
,
who
are
no
wayes
curious
about
the
words
that
go
out
of
their
mouths
,
lest
they
should
hurt
or
poyson
others
?
O●
all
the
members
in
the
body
,
there
is
none
so
serviceable
to
Satan
as
the
tongue
.
And
therefore
Satan
spares
Jobs
tongue
;
his
grand
design
being
not
to
make
Job
a
begar
,
but
a
blasphemer
:
Job
was
blistered
all
over
by
Satan
,
only
his
tongue
was
not
blistered
.
Satan
thought
by
that
member
,
to
work
Job
to
fight
against
God
,
and
the
peace
of
his
own
soul
.
It
is
queried
in
the
Schools
,
what
was
the
first
sin
of
the
first
Angel
that
fell
(
for
they
assert
that
one
fell
first
,
then
the
rest
)
Now
there
are
very
many
opinions
about
it
.
Some
say
,
it
was
envy
,
others
discontent
;
and
some
say
,
it
was
their
refusing
to
undertake
the
charge
that
was
given
to
them
to
Minister
unto
man
.
Others
think
it
was
a
spiritual
luxury
;
others
ingratitude
.
The
most
and
best
say
pride
,
but
wherein
that
pride
consisted
,
is
not
easily
determined
,
nor
by
them
unanimously
resolved
;
and
by
some
it
is
as
confidently
observed
,
that
it
was
a
sin
of
the
tongue
.
Now
if
these
last
have
hit
the
mark
,
how
highly
doth
at
concern
us
all
,
to
set
a
watch
before
the
door
of
our
lips
at
all
times
,
but
especially
on
the
Lords
day
.
Now
considering
how
wonderful
apt
and
prone
Christians
are
to
be
speaking
their
own
words
.
Yea
,
foolish
,
vain
,
worldly
and
unprofitable
words
on
the
Lords
day
.
Give
me
leave
●o
offer
to
your
serious
consideration
these
four
things
.
First
,
Where
the
Lord
hath
commanded
the
whole
man
to
rest
from
servile
works
;
there
he
commands
the
hand
to
rest
from
working
,
the
foot
from
walking
,
and
the
tongue
from
talking
.
But
in
the
fourth
Commandment
,
Thou
shalt
do
no
manner
of
work
,
the
Lord
hath
commanded
the
whole
Exod.
4.
10.
man
to
rest
from
servile
works
.
And
therefore
the
tongue
from
talking
of
this
or
that
worldly
business
.
But
,
Secondly
,
Those
things
which
as
lets
hinder
the
duties
of
the
Lords
day
are
forbidden
.
But
worldly
words
as
lets
,
hinder
the
duties
of
the
Lords
day
:
therefore
worldly
words
are
forbidden
.
But
,
Thirdly
,
Where
bodily
works
are
forbidden
,
there
those
things
are
forbidden
which
hinder
the
sanctifying
of
the
Sabbath
as
much
or
more
,
than
bodily
works
do
:
but
bodily
works
are
forbidden
in
the
fourth
Commandment
:
therefore
worldly
words
which
hinder
more
the
sanctifying
of
the
Sabbath
,
than
bodily
works
do
,
are
forbidden
in
the
same
Commandment
.
That
worldly
words
do
hinder
the
sanctifying
of
the
Sabbath
,
as
much
or
more
than
bodily
works
,
is
evident
by
this
(
among
other
arguments
that
might
be
produced
)
that
a
man
may
work
alone
,
but
he
cannot
talk
alone
.
But
,
Fourthly
,
That
Commandment
which
tyes
the
outward
man
from
the
deed
done
,
that
Commandment
ties
the
tongue
from
talking
of
the
same
.
But
the
fourth
Commandment
ties
the
outward
man
from
worldly
works
,
and
therefore
that
Command
ties
the
tongue
from
worldly
words
.
Certainly
all
those
persons
that
make
the
Lords
day
,
a
reckoning-day
with
workmen
as
some
do
,
or
a
directing-day
what
shall
be
done
the
next
week
,
as
others
do
;
or
a
day
of
idle
talk
about
this
worldly
business
or
that
,
or
about
this
person
or
that
,
or
about
this
fashion
or
that
,
or
about
this
mans
matters
or
that
,
or
about
this
pleasure
or
that
,
or
about
this
profit
or
that
,
or
about
this
mans
calling
or
that
,
or
about
this
Gossips
Tale
or
that
,
&c.
All
such
persons
are
prophaners
and
no
sanctifiers
of
the
Lords
Day
.
I
have
been
the
longer
upon
this
particular
,
to
confute
and
recover
those
Christians
who
give
their
tongues
too
great
a
liberty
on
the
Lords
Day
.
Now
in
these
fourteen
particulars
I
have
shewed
you
how
the
Sabbath
is
to
be
sanctified
.
O
Sirs
,
as
you
desire
to
see
London
rebuilt
,
as
you
desire
to
see
London
in
as
great
(
or
greater
)
prosperity
and
glory
,
as
she
hath
been
in
:
as
you
desire
to
see
her
once
more
the
Bulwark
of
the
Nation
:
As
Psa●.
48.
12
,
13.
Cant.
6.
4.
Isa
60.
15.
you
desire
to
see
her
a
shield
and
shelter
to
her
faithful
friends
at
home
,
and
a
terror
and
dread
to
her
proudest
enemies
abroad
.
As
you
desire
that
she
may
be
an
eternal
excellency
Zech.
2.
5.
a
joy
of
many
Generations
.
As
you
desire
the
Lord
to
be
for
ever
a
wall
of
fire
about
her
,
and
a
glory
in
the
midst
of
her
:
M●ke
conscience
of
sanctifying
the
Sabbath
in
a
right
manner
:
Make
it
your
great
business
and
work
to
sanctifie
the
Sabbath
according
to
those
fourteen
Rules
which
I
have
now
laid
down
.
I
know
there
is
a
desperate
opposition
and
contrariety
in
the
hearts
of
carnal
men
,
to
the
strict
observation
of
the
Sabbath
.
When
Moses
had
first
received
a
Commandment
Exod.
16.
25.
31.
concerning
the
observation
of
the
S●bbath
,
his
Authority
could
not
so
prevail
with
the
Jews
,
but
that
some
of
them
would
be
g●dding
abroad
to
seek
Manna
on
the
Sabbath
day
,
contrary
to
an
express
prohibition
:
yea
,
when
it
was
death
Chap.
31
:
13
,
14
,
15
,
16.
to
gather
sticks
on
that
day
:
yet
in
contempt
of
Heaven
it self
,
one
ventures
upon
the
breach
of
the
Law
.
How
sadly
and
frequently
the
Prophets
have
lamented
and
complained
of
the
breach
of
the
Sabbath
,
I
have
in
this
Treatise
already
discovered
;
and
therefore
need
say
no
more
of
it
in
this
place
.
The
horrid
prophanation
of
this
day
in
France
,
Holland
,
Germany
,
Sweden
,
and
in
th●se
three
Nations
,
England
,
Sc●tland
,
and
Ireland
,
and
among
all
Protestants
every
where
else
,
is
and
must
be
for
a
sore
lamentation
.
The
Sabbath
in
all
Ages
hath
been
more
or
less
crucified
between
prophaneness
and
superstition
,
as
Christ
the
Lord
of
the
Sabbath
was
crucified
between
two
Thieves
.
When
the
observation
of
the
Sabbath
came
to
be
more
sacred
and
solemn
in
publick
performances
(
which
was
about
Nehemiahs
time
,
as
is
conceived
)
presently
after
Satan
stirred
up
some
Hypocrites
who
●un
into
such
an
extream
of
superstition
,
that
they
held
that
they
might
not
stir
out
of
their
places
,
nor
kill
a
flea
,
and
a
thousand
such
like
fooleries
.
Yea
,
some
dangerous
fooleries
they
laboured
to
distill
into
the
people
;
as
that
they
might
not
draw
a
Sword
to
defend
themselves
in
a
common
Invasion
,
&c.
For
a
close
,
remember
this
,
that
there
are
no
Christians
in
all
the
world
,
comparable
to
those
(
for
the
power
of
godliness
and
heighths
of
grace
,
holiness
and
communion
with
God
)
who
are
most
strict
,
serious
,
studious
and
conscientious
in
sanctifying
of
the
Lords
day
.
Such
as
are
careless
,
remiss
,
light
,
slight
,
formal
and
carnal
upon
the
Sabbath
day
,
they
will
be
as
bad
,
if
not
worse
,
on
every
other
day
in
the
Week
.
The
true
reason
why
the
power
of
godliness
is
fallen
to
so
low
an
ebb
both
in
this
,
and
in
other
Countreys
also
,
is
because
the
Sabbath
is
no
more
strictly
and
conscientiously
observed
in
this
Land
,
and
in
those
other
Countreys
where
the
name
of
the
Lord
is
made
known
.
The
Jews
were
never
serious
in
the
observation
of
their
Sabbaths
,
till
they
smarted
seventy
years
in
Babylon
for
their
former
prophanation
of
it
.
And
who
can
look
upon
the
ashes
of
London
,
and
not
see
how
dearly
the
Citizens
have
paid
for
their
prophaning
of
the
Lords
day
.
And
Oh
that
all
these
short
hints
might
be
so
blest
from
Heaven
,
as
to
work
us
all
to
a
more
strict
serious
and
conscientious
sanctifying
of
the
Lords
day
,
according
to
those
Directions
or
Rules
,
that
I
have
in
this
Treatise
laid
before
you
.
And
thus
I
have
done
with
those
Duties
that
are
incumbent
upon
those
who
have
been
burnt
up
by
that
late
dreadful
fire
that
hath
turned
London
into
a
ruinous
heap
.
I
come
now
to
those
Duties
that
are
incumbent
upon
those
whose
habitations
are
yet
standing
as
monuments
of
divine
Wisdom
,
Power
and
Grace
.
O
Sirs
,
the
flames
have
been
near
you
,
a
devouring
fire
hath
consumed
many
thousand
habitations
round
about
you
;
and
you
and
your
habitations
have
b●en
as
so
many
brands
pluckt
out
of
the
fire
.
O
how
highly
doth
it
concern
you
,
seriously
and
freq●ently
to
lay
to
heart
,
the
singular
goodness
and
kindness
of
God
towards
you
,
manifested
in
the
mighty
preservations
,
protections
and
salvations
that
he
has
vouchsafed
to
you
,
when
you
were
surrounded
with
all
manner
of
hazzards
and
dangers
.
O
that
you
would
strive
as
for
life
to
come
up
to
duties
which
are
certainly
incumbent
upon
all
those
who
have
escaped
the
burning
flames
.
But
you
will
say
,
What
are
they
?
Quest.
These
that
follow
.
Answ.
First
,
It
highly
concerns
you
who
have
escaped
the
fiery
dispensation
,
to
take
heed
of
those
sins
which
bring
the
fiery
Rod
,
and
which
have
turned
many
of
your
neighbours
out
of
house
and
home
.
What
they
are
,
I
have
already
declared
2
Pet.
2.
6.
Luke
17.
32.
Jer.
7.
12.
1
Sam.
4.
11.
Psalm
78.
60
at
large
:
If
those
sins
that
have
brought
the
fiery
judgement
upon
your
neighbours
,
are
to
be
found
among
you
,
you
have
cause
to
fear
the
fiery
Rod
,
or
else
some
other
judgement
that
shall
be
equivalent
to
it
.
If
you
sin
with
others
,
you
shall
suffer
with
others
;
except
there
be
found
repentance
on
your
side
,
and
pardoning
grace
on
Gods
.
The
Lord
hath
punished
your
neighbours
with
that
judgement
of
judgements
,
the
fire
;
and
he
expects
that
you
should
take
notice
thereof
,
and
be
instructed
thereby
,
to
take
heed
of
those
sins
that
they
have
been
judged
for
,
else
the
same
,
or
worser
judgements
will
certainly
befall
you
.
Because
Jer.
3.
8.
Obad.
11
,
12
,
13
,
14.
Edom
made
no
good
use
of
Jerusalems
sufferings
,
therefore
the
Lord
threatens
her
,
that
shame
should
cover
her
,
and
that
she
should
be
cut
off
for
ever
.
God
expects
,
that
the
judgements
that
he
hath
executed
upon
all
round
about
you
,
should
awaken
you
out
of
security
,
and
work
in
you
a
holy
dread
of
his
name
,
and
provoke
you
to
repentance
for
what
is
past
,
and
engage
you
to
a
more
exact
walking
with
him
for
the
time
to
come
.
But
,
Secondly
,
It
highly
concerns
you
,
not
to
think
those
who
are
burnt
up
to
be
greater
sinners
,
than
your selves
who
have
Isa.
5.
22.
23
,
24.
Chap.
51.
17
,
22
,
23.
●er.
25.
15.
30.
escaped
the
consuming
flames
.
Some
there
were
that
told
Christ
of
certain
Galileans
▪
whose
blood
Pilate
had
mingled
with
their
Sacrifices
(
an
argument
of
Gods
sore
displeasure
in
the
eye
of
man
,
to
be
surpised
with
a
bloody
death
even
in
the
act
of
Gods
service
)
But
Jesus
answered
,
suppose
Luk.
13.
1
,
2
,
3.
ye
that
these
Galileans
were
sinners
above
all
the
Galileans
,
because
they
suffered
such
things
:
I
tell
you
nay
:
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
And
Christ
confirmeth
it
by
another
parallel
to
it
,
of
the
men
upon
whom
the
Tower
in
Sil●am
fell
,
Luke
13.
4
,
5.
Or
those
eighteen
upon
whom
the
Tower
in
Siloam
fell
,
think
ye
that
they
were
sinners
above
all
men
that
dwell
in
Jerusalem
?
I
tell
you
nay
;
but
except
ye
repent
,
ye
shall
all
likewise
perish
.
Doubtless
there
are
many
fifties
in
London
,
whose
habitations
are
laid
desolate
,
who
were
more
righteous
,
than
many
of
those
whose
houses
have
escaped
the
consuming
flames
.
Judgements
many
times
begin
at
the
house
of
God
:
The
hand
of
God
is
many
times
1
Pet.
4.
17.
Ezek.
9.
6.
Job
1.
heaviest
upon
the
holiest
of
people
.
Job
was
stript
of
all
his
earthly
comforts
,
and
set
upon
a
Dunghill
to
scrape
his
sores
with
Potsheards
;
and
yet
Job
had
not
at
that
time
his
fellow
in
all
the
East
Countrey
,
for
a
man
fearing
God
,
and
eschewing
evil
.
Job
was
a
perfect
peerless
man
,
and
yet
had
his
habitation
laid
in
ashes
,
and
his
substance
destroyed
,
when
his
neighbours
round
about
him
,
enjoyed
their
all
without
disturbance
.
Doubtless
many
of
them
whose
houses
are
turned
into
a
ruinous
heap
,
were
good
people
;
people
of
unblameable
lives
,
people
of
exemplary
lives
;
yea
,
earthly
Angels
,
if
compared
with
many
of
those
who
have
escaped
the
fiery
Rod.
Many
have
drunk
deep
of
this
cup
of
wrath
who
are
a
people
of
his
choicest
love
:
and
therefore
do
not
judge
all
them
to
be
greater
sinners
than
your selves
,
that
have
not
escaped
the
fiery
Rod
,
as
well
as
your selves
.
You
who
have
escaped
the
consuming
flames
,
should
make
other
mens
lashes
your
lessons
,
and
their
burnings
your
warning●
.
You
should
not
so
much
eye
what
others
have
suffered
,
as
what
your selves
have
deserved
.
But
,
Thirdly
,
It
concerns
you
to
be
much
in
blessing
of
God
,
that
your
habitations
are
standing
,
when
others
habitations
are
laid
desolate
round
about
you
.
But
here
look
that
your
thankfulness
is
,
1.
Reall
.
2.
Great
.
3.
Cordial
.
4.
Practical
.
and
5.
Constant
.
No
thankfulness
below
such
a
thankfulness
will
become
such
whose
habitations
are
standing
Monuments
of
Gods
free
mercy
.
I
have
largely
prest
this
duty
before
,
and
therefore
a
touch
here
must
suffice
.
B●t
,
Fourthly
,
Be
not
secure
:
do
not
say
,
the
bitterness
of
death
is
past
;
as
Agag
did
when
he
came
before
Samuel
stately
and
1
Sam.
15.
32.
haughtily
with
the
garb
and
gate
of
a
King
.
Many
times
when
wicked
men
are
in
the
greatest
security
,
they
are
then
nearest
the
highest
pitch
of
misery
.
Is
there
not
guilt
enough
upon
all
your
hearts
,
and
upon
all
your
habitations
,
to
expose
them
to
as
great
a
desolation
as
London
lyes
under
.
Ans.
Yes
,
yes
.
Why
then
do
not
you
get
off
this
guilt
by
frequent
exercises
of
faith
in
the
blood
of
Christ
,
or
else
prepare
to
drink
of
the
same
cup
that
London
hath
drunk
off
,
or
of
a
worse
.
Ponder
seriously
and
frequently
upon
these
Scriptures
,
Isa.
51.
17.
Awake
,
awake
,
stand
up
O
Jerusalem
,
which
hast
drunk
at
the
hand
of
the
Lord
the
cup
of
his
fury
,
thou
hast
drunken
the
dregs
of
the
cup
of
trembling
,
and
wrung
them
out
.
Verse
22.
Thus
saith
thy
Lord
,
the
Lord
,
and
thy
God
,
that
pleadeth
the
cause
of
his
people
:
behold
,
I
have
taken
out
of
thy
hand
the
cup
of
trembling
;
even
the
dregs
of
the
cup
of
my
fury
,
thou
shalt
no
more
drink
it
again
.
Verse
23.
But
I
will
put
it
into
the
hands
of
them
that
afflict
thee
:
which
have
said
to
thy
soul
,
bow
down
,
that
we
may
go
over
:
and
thou
hast
laid
thy
body
as
the
ground
,
and
as
the
street
to
them
that
went
over
.
Jer.
25.
15.
For
thus
saith
the
Lord
God
of
Israel
unto
me
,
take
the
wine
cup
of
this
fury
at
my
hand
,
and
cause
all
the
Nations
,
to
whom
I
send
thee
;
to
drink
it
.
Verse
17.
Then
took
I
the
cup
at
the
Lords
hands
,
and
made
all
the
Nations
to
drink
,
unto
whom
the
Lord
had
sent
me
.
Verse
18.
To
wit
,
Jerusalem
,
and
the
Cities
of
Judah
,
and
the
Kings
thereof
,
and
the
Princes
thereof
,
to
make
them
a
desolation
,
an
astonishment
,
an
hissing
,
and
a
curse
(
as
it
is
this
day
)
Verse
28.
And
it
shall
be
,
if
they
refuse
,
to
take
the
cup
at
thine
hand
to
drink
,
then
shalt
thou
say
unto
The
particular
Kings
and
Kingdoms
that
must
drink
of
this
cup
are
set
down
from
verse
19.
to
verse
28.
See
Lam.
4.
21.
Ezek.
23.
31
,
32
,
33
,
34.
them
,
thus
saith
the
Lord
of
Hosts
,
ye
shall
certainly
drink
.
ver.
29.
For
lo
,
I
begin
to
bring
evil
,
on
the
City
which
is
called
by
my
name
,
and
should
ye
be
utterly
unpunished
?
ye
shall
not
be
unpunished
:
I
will
call
for
a
sword
upon
all
the
inhabitants
of
the
earth
,
saith
the
Lord
of
Hosts
.
When
Jerusalem
hath
drunk
of
the
cup
,
if
God
be
God
,
the
Nations
round
shall
certainly
drink
of
it
.
God
hath
begun
with
London
:
poor
London
hath
drunk
deeply
of
the
cup
of
Gods
fury
:
and
therefore
let
the
Nations
round
repent
,
or
prepare
to
drink
of
Londons
cup.
Most
of
those
sins
that
bring
the
fiery
Rod
(
if
not
all
)
are
to
be
found
in
all
the
great
Cities
of
the
world
.
And
therefore
let
all
the
great
Cities
in
France
,
Spain
,
Italy
,
Germany
,
Holland
,
England
,
Ireland
,
Scotland
,
&c.
take
warning
by
Londons
desolation
,
and
prepare
to
meet
the
Lord
in
the
way
of
his
fury
:
let
them
cease
from
doing
evil
,
and
learn
to
do
well
:
let
them
repent
in
dust
and
ashes
,
lest
they
are
laid
in
dust
and
ashes
.
Let
them
break
off
their
sins
,
lest
God
throws
down
their
walls
and
habitations
by
furious
and
devouring
flames
.
Let
all
those
whose
habitations
are
still
standing
,
remember
that
the
same
sins
,
the
same
wrath
,
and
the
same
malicious
hands
that
has
laid
so
many
thousand
habitations
desolate
,
can
lay
theirs
also
desolate
,
except
they
reform
and
turn
to
the
Most
High
.
Fifthly
,
It
highly
concerns
you
whose
houses
are
standing
monuments
of
Gods
mercy
,
to
shew
much
love
,
bowels
,
pity
Gen.
18.
Psal.
102.
13.
2
Cor.
11.
29.
and
compassion
to
those
who
are
burnt
up
and
turned
out
of
all
,
who
are
houseless
,
harbourless
and
pennyless
this
day
.
God
takes
it
well
at
our
hands
,
when
we
pity
those
whom
he
thinks
meet
to
punish
.
One
of
Gods
great
ends
in
punishing
of
some
,
is
to
stir
up
pity
and
compassion
in
others
towards
them
.
It
should
melt
your
hearts
to
see
other
mens
substances
melted
in
the
flames
.
God
hath
threatned
an
Obad.
12.
13.
evil
,
an
only
evil
without
the
least
mixture
of
mercy
,
to
such
as
shew
no
mercy
to
those
in
misery
.
Whoever
have
James
2.
13.
beh●ld
London
in
its
former
prosperity
and
glory
,
that
cannot
lament
to
see
London
laid
desolate
?
The
ashes
of
London
seems
to
cry
out
,
have
pity
upon
me
O
my
friends
.
They
that
J●b
.
6.
14.
will
not
lament
upon
the
burnt
Citizens
as
the
greatest
objects
of
their
pity
,
may
one
day
be
ingulfed
under
the
greatest
misery
.
He
was
a
N●bal
,
a
sapless
fellow
,
who
shut
up
all
bowels
of
pity
against
David
in
his
misery
.
They
were
cursed
●
Sam.
25.
10
,
●●
.
●salm
137.
6
,
7
,
8.
Edomites
,
who
did
behold
the
r●i●e
of
Zion
,
and
no●
mourn
over
it
.
Let
all
burnt
Citizens
remember
,
that
usually
God
pities
them
most
,
whom
men
pities
least
:
but
burnt
Citizens
are
not
to
be
mocked
or
mena●ed
,
but
mourned
over
.
Sixthly
,
It
highly
concerns
you
whose
houses
are
standing
monuments
of
Gods
mercy
,
to
lift
up
a
prayer
for
all
those
as
are
fallen
under
this
heavy
judgement
of
fire
.
When
Numb.
11.
1
,
2
,
3.
2
Kings
19.
4.
you
are
in
the
Mount
,
be
sure
you
bear
the
sad
condition
of
the
burnt
Citiz●ns
upon
your
hearts
,
Nehem.
1.
3.
And
they
said
unto
me
,
the
remnant
that
are
left
of
the
captivity
there
in
the
Province
,
are
in
great
affliction
and
reproach
:
the
wall
of
Jerusalem
also
is
broken
down
,
and
the
gates
thereof
are
burnt
with
fire
.
Well
,
what
doth
Nehemiab
do
?
Answ.
He
lifts
up
a
prayer
for
them
,
verse
5
,
6
,
7
,
8
,
9
,
10
,
11.
O
Sirs
,
your
prayers
must
not
be
pen●
or
confined
to
your
own
private
interests
,
but
extended
to
the
benefit
of
all
Gods
suffering
servants
.
Philo
the
Jew
,
discoursing
of
Aarons
Ephod
,
which
he
put
on
when
he
went
to
pray
,
saith
it
was
a
representation
of
the
whole
world
,
having
in
it
all
colours
to
represent
the
condition
of
all
states
of
all
people
whatsoever
.
'T
is
brave
when
we
are
in
the
Mount
,
to
bear
the
conditions
of
others
upon
our
hearts
,
as
well
as
our
own
,
especially
theirs
,
whom
the
hand
of
the
Lord
hath
severely
reacht
.
The
best
of
men
Rom.
1.
9.
2
Tim.
1.
3.
have
been
much
in
prayer
for
others
;
witness
,
Moses
,
David
,
Job
,
Jeremiah
,
Daniel
,
Paul
.
And
it
is
very
observable
,
that
our
Lord
Jesus
Christ
who
is
our
great
pattern
,
was
very
much
in
this
noble
work
,
for
you
shall
find
in
John
17.
that
he
puts
up
but
one
petition
for
himself
in
verse
1.
which
petition
is
repeated
again
in
verse
5.
And
all
the
rest
of
his
time
he
spent
in
praying
both
for
the
converted
and
unconverted
.
Now
shall
our
Lord
Jesus
Christ
put
up
many
requests
for
others
,
and
but
one
for
himself
,
and
shall
we
put
up
all
our
requests
for
our selves
,
and
not
one
for
others
?
Among
the
Persians
,
he
that
offered
Sacrifice
,
prayed
for
all
Herodot
.
lib.
1.
his
Countrey
men
.
These
Persians
will
one
day
rise
in
Judgement
against
many
who
are
called
Christians
,
and
yet
make
no
conscience
of
lifting
up
a
prayer
for
those
that
are
under
the
afflicting
hand
of
God
.
He
that
prayeth
for
himself
and
not
for
others
is
fi●ly
compared
(
by
some
)
to
an
Hedge-hogg
,
who
laps
himself
within
his
own
soft
down
,
and
turns
his
Brissels
to
all
the
world
besides
.
The
Jews
have
a
saying
,
That
since
the
destruction
of
Jerusalem
,
the
door
of
prayer
hath
been
shut
up
.
Oh
that
we
had
not
cause
to
fear
,
that
since
the
burning
of
London
,
the
door
of
prayer
both
for
our selves
and
one
another
,
hath
b●en
too
much
shut
amongst
us
.
O
that
all
you
whose
habitations
are
standing
,
would
seriously
consider
1.
That
none
need
prayer
more
than
the
burnt
Citizens
.
2.
You
do
not
know
how
soon
their
case
may
be
yours
:
the
same
hand
,
or
hands
,
that
hath
made
them
desolate
,
may
make
you
desolate
also
.
3.
Else
what
do
you
more
than
others
.
Matth.
5.
47.
4.
To
pity
and
pray
for
those
that
are
in
misery
,
is
honourable
and
commendable
.
5.
'T
is
one
of
the
most
compendious
wayes
in
the
world
,
to
prevent
all
those
calamities
and
miseries
that
now
you
fear
,
and
that
you
think
you
shall
shortly
feel
.
6.
To
lift
up
a
prayer
for
those
whose
sufferings
have
been
sore
,
is
no
costly
nor
chargeable
duty
,
and
therefore
buckle
to
it
.
But
,
Seventhly
,
It
highly
concerns
you
whose
houses
are
standing
monuments
of
Gods
mercy
,
seriously
to
consider
,
that
some
mens
escaping
of
very
great
Judgements
,
is
not
properly
a
preservation
,
but
a
reservation
to
some
greater
destruction
:
witness
those
Kings
who
escaped
the
edge
of
the
Gen.
14.
and
Chap.
19.
compared
.
Exod.
14.
28.
1
Kings
19.
Sword
,
and
were
afterwards
destroyed
by
fire
and
brimstone
from
Heaven
:
and
witness
Pharaoh
,
who
escaped
all
the
ten
plagues
of
Egypt
in
order
to
his
being
buried
with
his
Host
in
the
red
Sea
.
And
witness
Sennacherib
,
who
escaped
the
Sword
of
the
destroying
Angel
,
in
order
to
his
falling
by
the
swords
of
his
own
Sons
.
Upon
what
discontentment
his
Sons
rose
up
to
slay
him
,
is
uncertain
.
Some
say
,
it
was
because
he
preferred
their
younger
Brother
Esharhaddon
to
Castal●o●
.
the
Kingdom
,
who
was
the
last
of
the
Assyrian
Monarchs
:
for
after
him
,
the
Monarchie
was
translated
from
the
Assyrians
to
the
Babylonians
.
R.
Solomon
,
as
Lyra
cites
him
,
saith
Ly●a
.
If
Tob●t
may
be
credited
,
he
lived
not
fifty
five
days
after
his
return
to
N●neveh
.
Tob.
2.
24
that
the
great
men
of
the
Countrey
having
lost
each
one
his
Son
,
Brother
,
or
friend
,
in
that
expedition
against
Jerusalem
,
were
so
provoked
,
that
they
meant
to
destroy
him
,
which
he
hearing
,
fled
to
the
Idols
Temple
,
and
prayed
and
vowed
,
that
if
his
God
would
deliver
him
from
this
danger
,
he
would
give
these
two
Sons
for
Sacrifice
to
him
:
then
they
hearing
of
this
,
came
and
slew
him
there
.
I
shall
leave
you
to
your
choice
,
whether
you
will
give
credit
to
this
relation
,
or
look
upon
it
as
a
Rabinical
invention
.
In
this
Judgement
that
fell
upon
Sennacherib
,
there
are
these
things
remarkable
:
1.
That
he
should
see
so
great
and
well
prepared
an
Army
Isa.
37.
36.
The
mighty
Monarchs
of
Assy
ia
used
to
go
forth
to
war
,
with
500000.
and
sometimes
with
1000000.
men
;
and
therefore
this
slaughter
may
well
be
understood
of
the
Grandees
of
his
Army
.
Wherefore
Jose●hus
saith
,
he
fled
with
his
Army
.
so
suddenly
destroyed
.
2.
That
the
storm
should
mainly
fall
upon
the
great
ones
of
his
Army
,
2
Chron.
32.
22.
And
the
Lord
sent
an
Angel
which
cut
off
all
the
mighty
men
of
valour
,
and
the
Leaders
and
Captains
in
the
Camp
of
the
King
of
Assyria
.
From
whence
we
may
easily
gather
,
that
some
of
the
weaker
sort
,
some
of
the
refuse
of
the
Army
were
spared
;
the
prime
men
and
great
Officers
of
his
Army
being
only
smitten
.
Upon
which
account
the
King
and
his
ragged
Regiments
became
contemptible
.
3.
That
he
should
be
forced
to
fly
into
his
own
Countrey
with
shame
and
contempt
;
his
General
and
great
Officers
being
destroyed
,
he
had
no
heart
to
keep
the
field
,
having
none
to
order
the
Battel
,
and
the
dread
and
terror
of
the
Lord
and
his
Judgements
abiding
upon
him
and
his
Army
,
he
provides
for
his
own
safety
by
fleeing
home
with
his
routed
scattered
troops
.
4.
That
himself
should
be
slain
,
and
that
in
the
Temple
of
his
Idol
,
and
in
the
very
act
of
his
Idolatry
,
and
that
by
his
own
Sons
that
came
out
of
his
own
bowels
;
as
the
Holy
Ghost
observes
;
2
Chron.
32.
21.
And
when
he
was
come
into
the
house
of
his
God
,
they
that
came
forth
of
his
own
Bowels
;
slew
him
there
with
the
sword
.
Certainly
this
was
a
far
greater
Judgement
,
than
if
he
had
fallen
by
the
sword
of
the
d●st●oying
Angel
.
And
witness
those
very
persons
,
who
escaped
Pestilence
,
but
were
not
burnt
in
the
very
flames
,
as
well
as
their
houses
and
estates
.
O
Sirs
,
though
you
have
escaped
the
burning
flames
;
yet
you
do
not
know
,
what
other
Judgements
you
may
be
reserved
to
;
and
therefore
be
not
secure
;
but
be
wakeful
and
watchful
,
and
provide
for
the
worst
.
Unexpected
Judgements
many
times
seise
upon
persons
,
and
slay
them
as
the
Souldier
slew
Archimedes
,
whilst
●e
was
basie
in
drawing
lines
in
the
dust
.
Take
heed
of
saying
,
surely
the
worst
is
past
.
Eighthly
and
lastly
,
Do
not
rejoyce
in
the
fiery
calamity
that
hath
past
upon
others
:
do
not
glory
in
your
neighbours
ruines
.
The
Fire-flye
leaps
and
dances
in
the
fire
;
Prov.
24.
17
,
18.
Seriously
ponder
upon
Chap.
25.
and
Chap.
35.
of
Ezeki●l
,
and
Lam.
1.
21.
2
Sam.
16
,
17
,
25.
and
Lam.
3.
14
,
45.
and
so
do
many
wicked
men
rejoyce
in
the
sufferings
of
others
.
Such
as
rejoyce
in
the
sufferings
of
others
,
are
sick
of
the
Devils
disease
;
but
from
that
disease
the
Lord
deliver
all
your
souls
.
'T
is
sad
to
insult
over
those
whom
God
hath
humbled
;
't
is
high
wickedness
to
triumph
over
those
to
whom
God
hath
given
a
cup
of
astonishment
to
drink
.
Such
as
make
the
desolations
of
their
neighbours
to
be
the
matter
either
of
their
secret
repast
,
or
open
exultation
.
Such
may
fear
,
that
the
very
dregs
of
divine
wrath
is
reserved
for
them
.
'T
is
bad
playing
upon
the
Harp
,
because
others
have
been
put
to
hang
their
Harps
upon
the
Willows
.
We
must
not
pray
with
him
in
the
Tragoedie
,
that
it
may
rain
calamities
;
nor
with
Clemens
his
Gnostick
,
give
me
calamities
that
I
may
glory
in
them
.
There
cannot
be
a
greater
evidence
of
a
wicked
heart
,
than
for
a
man
to
be
merry
,
because
others
are
in
misery
.
So
without
repentance
such
may
one
day
dance
in
infernal
flames
,
who
have
sung
and
danced
at
the
remembrance
of
Londons
flames
,
Prov.
17.
5.
He
that
is
glad
at
calamities
,
(
that
is
,
at
the
calamities
of
others
)
shall
not
be
unpunished
.
If
God
be
God
,
such
as
congratulate
our
miseries
,
instead
of
condoling
them
,
shall
be
sure
to
be
punished
with
the
worst
of
punishments
:
for
such
do
not
only
sin
against
the
Law
of
Grace
,
but
also
against
the
very
Law
of
Nature
:
the
Law
of
Nature
teaching
men
to
sympathize
with
those
that
are
in
misery
,
and
not
to
rejoyce
over
them
,
because
of
their
miseries
.
O
Sirs
,
do
not
make
others
mourning
your
musick
,
do
not
make
others
tears
,
your
wine
;
as
you
would
not
be
made
drunk
at
last
with
the
wine
of
astonishment
.
FINIS
.