Londons
Resurrection
OR
THE
REBUILDING
OF
LONDON
Encouraged
,
Directed
,
and
Improved
,
In
Fifty
Discourses
.
Together
with
a
Preface
,
giving
some
account
both
of
the
Authour
and
Work
.
By
Samuel
Rolls
,
Minister
of
the
Gospel
,
and
sometime
Fellow
of
Trinity
Colledg
in
Cambridg
.
LONDON
,
Printed
,
by
W.
R.
for
Thomas
Parkhurst
,
at
the
Sign
of
the
Golden
Bible
on
London-Bridge
,
under
the
Gate
,
1668.
To
the
Right
Worshipful
Sr
John
Langham
,
Knight
and
Baronet
,
And
Sir
James
Langham
,
his
Son
,
KNIGHT
.
To
the
Right
Worshipful
Sir
Thomas
Player
,
Chamberlain
of
the
City
of
LONDON
;
And
Sir
Thomas
Player
his
Son
,
KNIGHTS
.
And
to
the
Right
Worshipful
.
Sir
Francis
Rolle
&
Sir
Stephen
White
,
KNIGHTS
.
To
the
Worshipful
Francis
Warner
,
Nathaniel
Barnardiston
,
Thomas
Bewly
,
Henry
Spurstow
,
Robert
Welden
,
and
Henry
Ashurst
,
ESQUIRES
.
S.
R.
Humbly
dedicateth
all
the
insuing
Discourses
,
in
testimony
of
his
unfained
respects
(
as
mean
and
unworthy
as
they
are
)
wishing
to
all
,
and
every
of
you
(
his
much
honoured
friends
)
all
needful
blessings
,
both
for
the
Life
that
is
,
and
that
which
is
to
come
.
THE
PREFACE
.
Christian
Reader
,
IF
thou
hast
an
affection
for
London
,
or
any
particular
concern
in
the
rebuilding
of
it
,
(
as
very
many
have
)
the
title
of
this
book
(
and
I
will
assure
thee
the
drift
and
purport
of
it
,
is
such
as
the
Title
pretendeth
to
)
may
invite
thee
to
spend
a
few
hours
in
the
perusal
of
it
,
and
to
cover
a
multitude
of
infirmities
in
the
Author
,
and
this
his
work
,
with
respect
to
the
goodness
,
and
usefulness
of
his
design
.
I
know
no
secular
design
now
on
foot
,
in
this
part
of
the
world
,
that
is
,
or
seemeth
to
be
,
of
greater
importance
,
and
that
to
thousands
of
families
,
than
is
the
rebuilding
of
London
:
and
yet
no
one
English
pen
(
so
far
as
I
know
)
hath
been
imployed
,
in
the
directing
,
and
incouraging
of
it
,
till
the
unworthy
Author
of
this
poor
Treatise
,
like
Elihu
who
had
waited
for
the
words
of
others
,
and
did
not
answer
to
Job
,
till
his
betters
seemed
resolved
to
be
silent
,
made
bold
to
break
the
Ice
,
and
did
redeem
what
time
he
could
,
from
a
thousand
cares
,
and
perplexities
,
to
signifie
his
great
compassion
,
and
high
respects
to
that
once
famous
,
but
now
ruinous
City
,
in
which
he
drew
his
first
breath
.
I
dare
not
to
speak
in
any
such
language
as
Deborah
did
,
Judg.
5.7
.
They
ceased
in
Israel
,
till
I
Deborah
arose
,
&c.
I
shall
not
presume
to
compare
with
her
,
though
but
a
woman
,
but
rather
confess
my self
to
be
as
a
worm
and
no
man
.
What
the
Apostle
saith
of
himself
,
1
Cor.
2.3
.
I
was
with
you
in
weakness
,
and
in
fear
,
and
in
much
trembling
,
and
the
expressions
he
useth
concerning
himself
,
Acts
20.19
.
Serving
the
Lord
with
all
humility
of
mind
,
and
with
many
tears
,
and
temptations
which
befel
me
:
I
say
those
expressions
have
been
much
what
applicable
to
my
case
(
as
they
that
have
known
my
circumstances
do
understand
,
)
I
have
been
at
the
most
,
but
a
bruised
reed
,
and
smoking
flax
,
(
let
the
world
judg
of
me
as
it
pleaseth
)
yet
have
I
broke
through
all
distractions
,
and
discouragements
(
which
have
even
laid
me
level
with
the
City
,
or
that
part
of
it
which
lieth
in
ashes
)
to
do
what
service
,
I
could
for
the
place
of
my
nativity
,
to
blot
out
the
name
of
Icabod
,
and
to
retrieve
,
and
recall
that
glory
of
England
which
for
the
present
is
departed
.
Yet
let
me
not
affright
my
reader
,
by
what
I
have
said
,
with
the
expectation
of
a
melancholy
peice
,
upon
so
joyful
a
subject
,
as
is
the
restauration
of
London
,
for
in
treating
thereof
,
I
have
rather
comported
with
the
nature
,
and
quality
of
the
subject
,
which
is
pleasant
,
and
chearily
,
than
with
the
complexion
of
my
own
mind
,
and
those
sad
,
and
dolorous
resentments
of
things
,
(
both
my
own
and
others
)
which
I
have
too
much
conversed
with
.
One
had
wont
to
say
that
he
did
love
to
drink
his
wine
with
his
friends
,
but
to
eat
his
vinegar
by
himself
(
meaning
to
impart
his
joyes
,
rather
than
his
sorrows
)
and
as
to
that
I
am
much
of
his
mind
.
I
will
rather
hang
my
harp
upon
the
willowes
,
than
play
those
doleful
tunes
to
others
,
which
I
do
sometimes
listen
to
my self
.
What
if
now
and
then
,
I
say
within
my self
that
the
age
we
live
in
,
is
an
unkind
and
an
ill-natured
age
?
that
all
men
now
adaies
do
seek
their
own
things
,
and
not
the
things
of
others
,
that
interest
carrieth
all
before
it
,
and
whatsoever
is
worthy
,
and
far
more
worthy
than
it self
,
signifieth
nothing
in
comparison
of
it
,
so
that
they
who
are
too
honest
to
comply
,
with
this
or
that
interest
,
farther
than
they
understand
it
to
comport
with
religion
,
and
reason
,
shall
have
leave
to
starve
,
whilst
they
who
boggle
at
nothing
,
that
is
in
pursuance
of
that
interest
they
have
fallen
in
with
,
but
follow
it
(
as
if
interest
were
the
lamb
spoken
of
,
Rev.
14.4
.
)
whithersoever
it
goeth
,
though
that
their
dishonest
self-love
(
for
so
it
is
)
be
all
they
have
to
commend
them
,
shall
ride
upon
the
high
places
of
the
earth
,
and
have
more
than
heart
can
wish
.
I
may
sometimes
think
of
it
with
regret
,
that
persons
in
no
authority
at
all
,
do
usually
take
upon
them
to
prescribe
,
and
give
law
to
others
,
in
those
things
,
in
and
as
to
which
they
should
only
be
a
law
to
themselves
,
I
mean
left
to
their
own
judgments
,
and
consciences
:
and
so
it
is
that
they
who
command
the
purse
,
do
seem
to
think
that
the
consciences
of
men
should
be
in
subjection
to
them
,
themselves
assuming
,
or
challenging
that
power
of
imposing
,
and
that
dominion
over
the
faith
of
other
men
,
(
though
really
their
equals
)
which
they
condemn
in
others
,
who
are
legally
their
superiours
.
It
goeth
near
to
me
sometimes
to
think
how
full
of
snares
,
and
temptations
,
the
present
time
is
,
both
on
the
right
hand
,
and
on
the
left
,
as
if
all
the
Devils
in
Hell
were
not
tempters
enough
,
nor
the
wiles
and
methods
of
Satan
sufficient
to
try
us
,
or
as
if
to
grapple
not
only
with
flesh
and
blood
,
but
also
with
principalities
and
powers
,
and
spiritual
wickednesses
in
high
places
,
and
with
the
rulers
of
the
darkness
of
this
world
,
were
not
as
much
as
one
of
us
could
well
turn
our
hands
to
,
unless
men
turned
Divels
too
(
tempters
I
mean
)
and
went
about
like
roaring
Lions
seeking
whom
they
could
devour
.
I
freely
confess
I
have
had
many
black
and
gloomy
thoughts
upon
the
consideration
of
those
things
,
such
as
if
others
had
been
conscious
to
,
they
might
have
expected
I
should
have
done
like
the
madman
spoken
of
Prov.
26.18
.
viz.
have
cast
about
firebrands
,
arrowes
and
death
,
but
instead
thereof
,
I
have
been
pleasant
with
my
reader
,
(
at
several
turnes
,
)
yea
oftner
so
,
than
sowr
and
melancholy
;
though
there
be
something
of
both
kinds
,
wherewith
to
entertain
those
that
are
of
different
humours
.
I
have
frequently
piped
to
those
that
have
a
mind
to
dance
(
alluding
to
Mat.
11.17
.
)
and
elsewhere
mourned
unto
them
that
are
more
disposed
to
lament
:
as
having
been
under
various
tempers
my self
,
whilst
I
was
about
this
work
,
and
found
that
saying
of
a
reverend
Divine
most
true
,
that
one
man
in
a
little
time
is
many
men
.
In
some
parts
and
places
of
this
book
,
thou
mayest
lye
down
(
as
it
were
)
in
green
pastures
,
and
be
lead
beside
the
still
waters
(
alluding
to
Ps.
23.
)
I
mean
tollerably
recreate
thy self
,
if
thou
hast
a
mind
so
to
do
:
and
in
others
again
,
as
in
dark
groves
,
and
obscure
grottoes
,
thou
mayest
satiate
thy self
with
melancholy
,
if
that
humour
please
thee
better
(
as
some
have
seemed
to
me
,
to
be
in
love
with
it
)
But
I
think
thou
wilt
find
the
daies
longer
than
the
nights
,
and
less
of
darkness
than
of
light
,
or
lightsomness
,
throughout
this
whole
treatise
,
which
I
had
no
mind
to
make
like
the
Fish
called
Sepia
,
or
Cuttle-fish
,
which
casts
ink
,
and
blackness
,
upon
all
the
waters
where
it
swims
(
at
least-wise
so
often
as
it self
is
in
any
trouble
,
or
danger
of
being
taken
)
but
rather
more
like
that
more
excellent
creature
,
viz.
the
Sun
,
which
disperseth
clouds
and
darkness
,
wheresoever
he
cometh
(
Sic
liceat
magnis
componere
parva
)
that
is
,
if
it
be
lawful
for
us
to
make
so
unequal
a
comparison
.
)
There
are
two
things
which
I
should
most
of
all
desire
to
meet
with
in
the
preface
to
any
book
,
viz.
Some
account
of
the
Authour
,
either
from
himself
,
or
from
some
other
,
and
some
account
of
the
work
.
I
would
know
whose
book
I
read
,
I
mean
the
Genius
,
and
temper
of
the
Authour
,
that
I
might
the
better
understand
what
I
read
;
ex
.
gr
.
If
I
know
the
Canticles
to
have
been
indited
by
the
holy
Ghost
,
and
penned
by
Solomon
,
I
am
sure
no
one
expression
in
that
whole
book
,
ought
to
have
any
wanton
or
lascivious
construction
put
upon
it
:
nor
could
be
so
intended
(
the
Authour
considered
)
though
but
for
that
,
there
are
several
passages
in
that
book
,
liable
enough
unto
being
taken
in
an
amorous
sense
.
It
is
an
ordinary
saying
Cum
duo
faciunt
idem
non
est
idem
,
when
two
men
,
(
viz.
of
different
spirits
do
one
thing
,
it
is
not
one
,
and
the
same
thing
which
they
do
.
The
same
may
be
applied
to
writing
,
and
speaking
.
Those
passages
may
be
well
taken
from
persons
of
known
,
moderation
,
which
coming
from
others
,
might
be
liable
to
a
worse
construction
,
and
the
sayings
of
moderate
men
should
always
be
taken
in
a
modest
,
and
moderate
sense
,
(
if
the
words
will
but
bear
it
)
and
whereas
it
is
said
that
every
thing
hath
two
handles
,
viz.
a
better
and
a
worse
,
what
is
presented
to
us
by
persons
universally
owned
,
as
candid
,
and
moderate
,
should
always
be
taken
by
the
better
handle
of
the
two
,
for
the
sayings
and
writings
of
men
,
are
generally
such
as
they
themselves
are
.
Now
the
Authour
of
this
Treatise
,
knowing
that
a
verbal
testimony
,
given
by
any
man
to
himself
,
doth
signifie
nothing
,
as
Christ
saith
,
If
I
bear
record
of
myself
,
my
record
is
not
true
)
maketh
his
humble
appeal
to
all
that
know
him
,
whether
the
tenour
of
his
conversation
,
and
practice
(
for
professions
and
subscriptions
amount
to
little
)
hath
not
alwaies
proclaimed
him
a
moderate
man
,
of
a
reconciling
spirit
,
and
of
a
healing
temper
.
Those
countries
that
lie
near
the
equinoctial
line
,
are
continually
scorched
with
heat
,
(
whether
the
Sun
be
moving
north
or
south
)
whereas
those
parts
which
are
more
remote
from
the
Ecliptick
line
,
(
or
path
of
the
Sun
)
go
by
the
name
of
temperate
zones
:
So
have
I
seen
sober
persons
,
who
by
virtue
of
their
moderation
,
have
been
nearer
to
others
(
whether
they
were
such
as
had
Northern
,
or
Southern
latitude
)
for
moderation
is
a
kind
of
(
medium
participationis
)
a
participation
of
two
extreams
,
but
of
neither
of
them
in
extremity
(
like
a
composition
of
elements
which
remain
in
mixtion
but
refractly
)
I
say
I
have
seen
such
under
greater
sufferings
than
other
men
,
who
have
been
violent
,
one
way
or
other
,
and
to
fare
like
one
that
goes
about
to
part
a
couple
that
are
fighting
,
and
by
that
means
brings
them
both
about
his
own
ears
,
and
whilst
he
would
make
them
friends
with
one
another
,
makes
them
both
enemies
to
himself
.
I
was
about
to
say
,
I
my self
have
been
a
kind
of
Martyr
in
the
behalf
of
Moderation
,
and
am
not
ashamed
to
own
it
.
It
is
fit
that
some
body
should
do
the
world
good
,
even
against
its
will
,
and
particularly
by
promoting
that
which
violence
would
certainly
extinguish
,
I
mean
love
and
reconciliation
,
without
which
the
world
can
no
more
be
happy
,
than
there
can
be
day
in
the
world
without
a
Sun
.
If
I
have
any
moderation
to
spare
,
as
some
think
I
have
)
I
wish
I
could
impart
it
to
them
that
have
little
or
none
.
God
was
not
in
the
wind
,
which
rent
the
mountains
,
nor
in
the
earth
quake
,
nor
in
the
fire
,
but
in
the
still
small
voice
,
1
Kings
19.12
.
All
the
four
Evangelists
do
record
that
the
holy
Ghost
descended
like
a
dove
,
Mat.
3.16
,
&c.
The
wrath
of
man
accomplisheth
not
the
righteousness
of
God
.
I
profess
my self
to
be
neither
for
Paul
,
nor
for
Apollos
,
nor
Cephas
in
opposition
to
one
another
,
but
for
Christ
in
conjunction
with
all
of
them
,
and
to
be
most
for
those
Disciples
whether
of
Paul
,
of
Apollos
,
or
of
Cephas
which
I
judg
to
be
really
best
in
their
practice
,
though
more
remote
than
others
from
my
particular
judgment
.
So
far
as
men
are
of
my
mind
,
they
bear
my
image
,
but
so
far
as
they
are
good
they
bear
Gods
image
:
now
I
would
love
Gods
image
in
men
,
more
than
my
own
.
It
may
be
a
mans
defect
to
be
like
me
,
but
I
am
sure
it
is
his
excellency
to
be
like
God
.
I
cannot
bring
my self
to
think
that
all
persons
of
one
,
or
two
perswasions
are
only
godly
,
and
that
all
the
rest
of
people
who
are
not
of
those
perswasions
,
are
carnal
,
and
wicked
:
I
think
that
some
perswasions
have
fewer
people
of
good
lives
,
adhering
to
them
,
than
do
adhere
to
some
others
,
but
yet
there
are
some
worse
people
amongst
those
that
are
generally
best
,
and
some
better
people
than
many
of
them
,
amongst
those
that
are
generally
worse
than
they
,
and
that
I
ought
to
love
the
good
people
,
of
a
party
more
generally
bad
,
better
than
the
bad
people
of
a
party
that
is
more
generally
good
.
Time
was
that
Judas
might
have
been
seen
amongst
the
disciples
of
Christ
,
and
Christ
himself
amongst
the
publicans
.
Grace
and
Learning
(
or
solid
wisdom
)
and
good
nature
,
all
,
yea
every
one
of
these
,
do
more
attract
my
heart
to
him
that
hath
them
,
and
is
not
of
my
judgment
,
than
to
be
of
my
judgment
,
doth
,
or
can
attract
it
,
to
him
that
hath
them
not
.
If
I
were
a
Presbyterian
indowed
with
power
(
as
some
of
that
name
have
somtimes
been
)
I
would
more
love
and
encourage
an
Episcopal
man
,
that
were
of
good
life
and
of
good
Learning
,
and
of
a
peaceable
spirit
than
one
that
professed
himself
a
zealous
Presbyterian
,
whose
life
,
and
learning
,
and
temper
,
were
not
so
good
,
to
be
sure
than
one
that
were
of
an
i●
nature
,
or
an
errand
dunce
,
or
which
is
worst
of
all
a
bad
liver
.
Let
them
that
call
Malice
and
Revenge
by
the
name
of
zeal
,
call
this
that
I
have
described
for
moderation
,
by
the
name
of
Lukewarmness
,
(
if
they
so
please
)
I
shall
never
take
it
for
such
,
whilst
I
remember
what
is
said
Gal.
5.22
.
But
the
fruit
of
the
Spirit
is
Love
,
peace
,
long-suffering
,
gentleness
,
goodness
,
meekness
,
&c.
May
all
that
shall
read
this
Treatise
,
be
in
that
sense
lukewarm
;
or
rather
take
that
advice
which
is
given
Phil.
4.5
.
Let
your
moderation
be
known
to
all
men
.
If
the
Reader
would
be
assured
of
the
Authors
Loyalty
and
good
affection
,
I
could
refer
him
to
several
Chapters
in
this
Book
,
which
are
demonstrations
of
it
,
particularly
Chap.
23.
Of
obliging
Magistrates
,
&c.
and
to
pag.
219.
&c.
where
the
Authors
abhorrence
of
a
popular
Reformation
,
or
of
the
peoples
taking
upon
them
to
reform
any
thing
but
themselves
and
their
Families
,
without
the
leave
and
concurrence
of
Authority
,
is
fully
manifested
.
How
much
the
Author
is
a
friend
to
publick
order
,
and
Ordinances
,
may
be
seen
most
evidently
in
Chap.
47.
where
he
treateth
of
the
Rebuilding
of
Churches
.
That
the
design
of
the
Author
is
not
to
increase
the
fears
and
jealousies
of
people
,
but
to
incourage
their
hopes
,
and
fill
them
(
what
he
can
)
with
the
expectations
of
good
,
may
plainly
appear
by
the
two
first
Chapters
,
as
also
by
the
deep
sense
which
he
hath
elswhere
expressed
,
of
the
great
inconveniencies
of
fears
and
jealousies
,
so
much
abounding
as
they
do
,
and
the
many
expedients
which
he
hath
humbly
proposed
for
the
extinguishing
of
them
.
How
unwilling
the
Author
was
to
give
offence
to
one
or
other
(
especially
to
persons
in
Authority
)
may
easily
be
discerned
by
the
soft
expressions
he
hath
generally
made
use
of
,
having
seldom
spoken
sharply
,
or
harshly
of
any
thing
,
but
of
sharpness
,
and
harshness
it self
(
and
of
other
vices
as
bad
as
that
)
:
Now
Chymists
tell
us
that
acid
,
or
sharp
things
disarm
,
and
infeeble
each
other
;
and
Scripture
tells
us
of
God
himself
,
that
with
the
froward
he
will
shew
himself
froward
,
Psal.
18.26
.
Two
other
methods
have
bin
used
,
that
no
offence
might
be
taken
,
more
than
alwaies
will
be
,
if
any
sin
be
reproved
,
which
yet
must
,
and
ought
to
be
reproved
.
One
is
,
the
Author
hath
been
careful
as
not
to
rail
(
like
Rabshakeh
)
so
not
to
talk
(
as
he
did
)
in
the
Jews
Language
,
in
the
ears
of
the
people
that
are
on
the
wall
,
but
to
speak
to
Superiors
in
the
Syrian
Language
;
that
is
,
in
a
Language
that
ordinary
people
understand
not
,
when
,
and
so
often
,
as
any
miscarriage
of
theirs
hath
been
insinuated
.
Another
Compass
he
hath
sailed
by
,
to
avoid
the
Rock
of
offence
,
hath
been
the
culling
and
chusing
out
the
safest
and
most
inoffensive
instances
he
knew
,
whereby
to
illustrate
the
odiousness
of
any
evil
practice
.
Who
is
not
at
liberty
without
offending
any
body
at
this
day
,
to
speak
his
pleasure
,
of
that
little
Engine
of
State
,
that
was
somtimes
called
the
Ingagement
?
by
the
imposing
whereof
,
several
Learned
men
were
cast
,
or
kept
out
of
preferment
.
Now
where
we
treat
of
the
undoing
of
Scholars
,
we
have
particularized
no
stratagem
ever
calculated
for
that
purpose
,
but
only
that
obsolete
Ingagement
,
nor
have
presumed
to
speak
of
any
(
par
ratio
)
or
equality
of
reason
,
that
may
be
against
any
thing
else
.
Moreover
thou
wilt
find
,
that
my
manner
is
rather
to
show
what
ought
to
be
done
,
than
to
upbraid
men
for
not
doing
as
they
ought
(
and
a
milder
way
than
that
cannot
be
thought
of
)
.
In
shewing
what
ought
to
be
done
,
some
may
think
me
too
positive
,
and
absolute
,
now
and
then
,
but
I
intend
no
more
by
it
but
this
,
viz.
to
signify
how
fully
perswaded
I
am
of
such
things
in
my
own
breast
,
how
confident
I
my self
am
of
the
truth
and
goodness
of
them
;
yet
not
so
confident
of
any
thing
(
which
he
that
runs
may
not
read
in
Scripture
)
as
I
am
confident
of
this
,
that
I
my self
am
not
infallible
,
and
therefore
presume
not
to
impose
upon
the
belief
of
others
,
(
and
as
they
call
it
,
to
dogmatize
)
but
submit
all
that
I
have
written
,
to
the
censure
and
correction
of
better
Judgments
.
Yet
as
unwilling
as
the
Author
was
to
give
any
body
offence
(
if
it
could
possibly
have
been
avoided
)
the
Book
it self
will
tell
thee
that
he
hath
dealt
plainly
and
impartially
with
all
sorts
of
men
,
neither
sparing
the
vices
of
friends
,
nor
disowning
the
virtues
of
enemies
,
neither
flattering
the
former
,
nor
slandring
the
latter
;
neither
extenuating
the
faults
of
the
one
,
nor
aggravating
the
faults
of
the
other
,
but
giving
every
man
his
due
,
both
praise
and
dispraise
.
Now
some
cannot
abide
to
hear
of
any
good
that
is
in
their
enemies
,
nor
of
any
evil
that
is
in
themselves
and
their
friends
:
whereas
the
truth
is
,
we
have
all
our
faults
,
and
should
be
told
of
them
in
a
becomming
way
;
yea
,
our selves
should
say
with
David
,
Psal.
141.5
.
Let
the
Righteous
smite
me
,
it
shall
be
a
kindness
,
and
let
him
reprove
me
,
it
shall
be
an
excellent
Oil
which
shall
not
break
my
head
.
That
is
,
(
by
the
plainest
Meiosis
that
I
know
in
Scripture
,
for
so
it
is
,
to
say
that
a
precious
Oil
will
not
break
our
heads
)
it
shall
heal
my
most
grievous
and
dangerous
wounds
(
for
such
are
wounds
in
the
head
)
.
I
shall
alwaies
suspect
that
book
,
and
that
man
,
that
chideth
,
or
commendeth
but
one
side
,
whereas
no
side
is
so
good
as
to
have
nothing
worthy
to
be
condemned
;
nor
any
party
so
bad
,
as
not
to
have
somthing
worthy
to
be
commended
.
(
Good
Reader
)
thou
wilt
find
me
to
have
written
(
as
it
were
)
with
a
pair
of
scales
in
my
hand
,
weighing
out
to
every
one
his
proper
portion
.
Now
he
that
useth
scales
,
will
scarce
weigh
eaven
,
unless
he
first
bring
them
to
play
,
this
way
,
and
the
other
way
,
as
they
use
to
do
,
before
they
come
to
an
equipoize
,
and
stand
quite
still
.
Of
this
you
have
one
instance
besides
all
the
rest
in
pag.
32.
where
all
sorts
of
persons
who
contemn
each
others
different
mode
in
Religion
,
whose
Religion
for
substance
is
the
same
with
their
own
,
are
indifferently
and
impartially
censured
for
so
doing
.
Besides
all
that
hath
been
said
,
thou
wilt
find
the
Author
big
with
design
to
promote
good
nature
,
good
humor
,
good
temper
,
peace
,
forgiveness
,
reconciliation
,
yea
,
Christian
love
,
and
brotherly
kindness
.
I
say
to
promote
it
universally
,
as
knowing
that
no
Passeover
can
be
kept
without
unleavened
bread
,
and
the
entertainment
of
a
Lamb
,
which
is
one
of
the
mildest
creatures
in
the
World
.
Peace
on
earth
,
and
good
will
towards
men
(
upon
which
will
follow
glory
to
God
in
the
highest
)
is
very
much
of
the
drift
and
design
of
this
Book
,
and
in
it
the
Author
goes
about
,
saying
in
effect
,
as
he
thinks
he
hath
read
St.
John
had
wont
to
do
,
My
little
children
love
one
another
,
or
as
we
are
sure
he
saith
,
1
Joh.
3.18
.
Let
us
not
love
in
word
nor
in
tongue
,
that
is
,
not
in
word
and
tongue
only
(
which
yet
is
more
than
many
do
)
but
in
deed
and
in
truth
.
He
often
warns
men
(
and
how
needful
is
it
he
should
do
so
?
)
of
biting
and
devouring
one
another
,
lest
they
be
consumed
one
of
another
,
Gal.
5.15
.
and
comes
in
like
Mercury
,
with
his
Caduceus
or
white
wand
,
with
which
they
say
that
Heathen
God
had
wont
to
lay
the
strifes
of
men
,
and
make
their
contentions
fall
,
whence
they
called
his
wand
Caduceus
.
By
this
time
thou
knowest
enough
of
the
Author
,
or
mayest
know
by
that
time
thou
hast
read
this
book
over
(
if
it
be
such
as
he
hath
told
thee
)
and
for
that
matter
he
appealeth
to
thy self
,
and
to
as
many
more
as
shall
vouchsafe
to
read
it
:
I
say
to
read
it
carefully
,
candidly
,
thorowly
.
For
this
I
presume
,
that
some
things
in
this
Book
will
displease
at
the
first
,
that
will
not
displease
at
the
second
reading
,
and
part
of
a
Chapter
read
singly
and
by
it self
,
may
give
offence
,
when
the
whole
(
one
thing
being
compared
with
another
)
will
give
no
offence
at
all
.
And
here
those
words
of
Solomon
would
be
thought
of
,
Prov.
18.13
.
He
that
answereth
a
matter
before
he
heareth
it
(
that
is
,
heareth
it
out
)
it
is
folly
and
shame
unto
him
.
Now
a
more
brief
account
of
the
book
may
serve
the
turn
,
because
thou
hast
the
book
it self
before
thee
,
and
mayest
soon
read
it
over
.
The
true
design
of
it
is
to
promote
the
building
and
prosperity
of
London
,
which
cannot
be
effected
,
but
by
such
wayes
and
means
as
would
tend
as
much
to
the
welfare
of
all
England
,
yea
of
all
the
three
Kingdoms
.
Physicians
say
Non
curatur
pars
nisi
curetur
totum
;
meaning
if
you
would
cure
any
unsound
part
,
you
must
cleanse
the
whole
body
.
If
any
such
thing
have
befallen
us
in
this
work
,
viz.
that
we
have
hapned
to
prescribe
what
is
as
good
for
all
England
,
as
for
London
,
and
would
cure
the
whole
(
if
duly
applied
)
as
it
somtimes
falls
out
that
the
whole
body
is
cured
,
by
what
is
applied
but
to
one
part
,
namely
,
when
all
the
rest
of
the
body
is
ill
but
only
by
simpathy
and
consent
)
I
say
if
this
Book
should
contain
any
such
panacea's
,
or
universal
remedies
,
as
that
it
may
serve
,
not
only
for
the
Meridian
of
London
,
but
of
all
his
Majesties
Dominions
(
as
if
calculated
for
the
whole
)
I
see
no
reason
why
any
body
should
be
troubled
at
that
.
In
order
to
the
rebuilding
and
reflourishing
of
London
,
I
have
considered
first
what
are
the
hindrances
both
of
one
,
and
of
the
other
,
viz.
Discouragement
of
several
kinds
,
Divisions
,
Discontents
about
Religion
,
and
otherwise
the
Dearness
of
Commodities
,
the
badness
of
materials
(
as
ill
burnt
Bricks
,
seared
Timber
,
&c.
the
dishonesty
of
Workmen
,
the
poverty
of
many
that
are
concerned
to
build
,
if
they
had
wherewithal
,
the
ill
method
that
is
or
hath
been
used
in
building
,
viz.
building
altogether
scatteringly
,
and
not
every
where
joyning
the
new
building
to
the
old
,
nor
finishing
any
one
whole
street
,
the
fears
and
jealousies
of
people
in
reference
to
the
former
burning
,
in
reference
to
Papists
,
and
their
designs
,
and
in
reference
to
the
many
lesser
burnings
which
have
been
since
the
great
Conflagration
of
London
,
particularly
,
the
burning
of
a
stately
new
house
in
Mincing
Lane
:
all
these
,
and
it
may
be
some
other
impediments
of
Londons
rebuilding
and
reflourishing
,
I
have
considered
as
well
as
I
could
,
and
prescribed
such
remedies
as
I
was
able
for
every
one
of
those
grievous
maladies
,
of
most
of
which
,
not
only
London
,
but
all
England
is
sick
.
I
have
discoursed
of
the
Builders
,
and
assistants
in
building
,
who
they
must
be
,
viz.
first
the
great
God
,
who
is
the
maker
and
builder
of
all
things
;
next
to
him
,
those
that
are
called
Gods
,
that
is
,
Magistrates
,
by
affording
countenance
to
the
work
,
and
improving
their
Authority
on
the
behalf
of
it
:
Next
to
them
,
good
Ministers
(
for
in
all
great
works
Moses
and
Aaron
had
need
go
hand
in
hand
,
as
that
Text
saith
,
God
led
his
people
like
a
Flock
by
the
hand
of
Moses
and
of
Aaron
:
and
elswhere
it
s
said
,
They
builded
and
prospered
through
the
Prophecying
of
Haggai
,
&c.
)
:
Next
to
them
,
men
of
able
purses
,
and
good
estates
(
though
in
no
publick
Offices
or
Employments
,
either
Sacred
or
Civil
)
:
And
lastly
,
Men
of
Art
and
skill
as
for
matter
of
building
,
and
whose
proper
work
and
occupation
is
in
and
about
Architecture
&c.
Of
,
or
to
all
of
these
I
have
said
what
I
thought
fit
.
I
have
in
the
next
place
shewed
how
the
help
and
assistance
of
all
the
forementioned
may
be
gained
,
and
procured
,
as
namely
,
how
the
great
God
may
be
prevailed
with
to
bless
and
prosper
the
Building
(
in
which
sense
he
is
said
to
be
the
builder
)
viz.
by
our
keeping
his
Sabbaths
,
relieving
his
Servants
,
reforming
our
wayes
and
doings
that
are
not
good
,
rebuilding
places
for
his
Worship
(
out
of
love
to
Publick
Ordinances
)
seeking
of
his
Kingdom
,
and
the
Righteousness
thereof
in
the
first
place
,
propounding
good
and
pious
ends
to
our selves
in
that
great
undertaking
,
humbling
our selves
under
his
mighty
hand
,
seeking
his
face
and
favour
by
Prayer
and
Fasting
,
walking
humbly
with
God
,
and
by
thankfully
acknowledging
what
God
hath
done
for
the
City
already
.
How
we
may
engage
the
Gods
that
are
upon
earth
(
Magistrates
I
mean
)
to
put
their
helping
hand
to
this
work
,
I
have
shewed
Chap.
23.
As
for
Ministers
,
if
they
be
good
,
they
will
be
forward
enough
to
quicken
and
encourage
such
a
work
as
is
the
building
of
the
City
,
and
their
interest
may
go
very
far
,
and
contribute
very
much
.
To
rich
men
I
have
spoken
Chap.
42.
where
I
have
pressed
them
to
the
exercise
of
mercy
and
Charity
towards
an
undone
City
(
for
so
it
is
at
present
)
and
all
its
undone
Citizens
:
also
in
the
Chapter
of
Rebuilding
Churches
,
I
have
again
called
upon
the
bowels
and
compassions
of
all
rich
people
throughout
England
.
As
for
all
Tradesmen
and
Artificers
,
whose
ware
or
work
belongs
to
building
,
I
have
adjured
them
to
be
honest
,
and
to
do
their
best
for
and
towards
the
rebuilding
of
London
,
and
to
use
that
Mother
of
theirs
kindly
in
all
respects
,
and
upon
all
accounts
(
Chap.
8.
)
.
As
for
the
old
Inhabitants
,
I
have
wished
them
to
replant
themselves
within
the
Walls
,
that
London
may
flourish
again
,
Chap.
36.
For
and
in
order
to
the
rebuilding
of
London
,
I
have
further
propounded
(
in
distinct
Discourses
)
that
good
Magistrates
may
be
chosen
into
those
places
of
power
which
are
conveyed
by
Election
,
that
such
Ministers
may
be
incouraged
as
can
do
much
by
their
interest
in
the
esteem
and
affections
of
the
people
,
that
trading
may
be
encouraged
and
advanced
,
that
the
burthens
of
Londoners
may
be
eased
for
the
present
,
that
a
general
content
and
satisfaction
may
be
given
,
(
so
far
as
is
possible
)
whilst
this
work
is
in
hand
,
that
they
would
build
the
New
City
contiguous
with
the
old
,
and
continuous
with
it self
;
that
is
to
say
,
that
they
would
begin
where
the
Fire
made
an
end
,
and
build
some
whole
streets
together
;
And
lastly
,
that
there
may
be
a
contribution
of
assistance
to
that
work
from
all
parts
of
England
,
(
by
men
,
or
moneyes
,
or
advice
,
or
whatsoever
else
may
promote
and
further
it
)
yea
from
all
parts
of
his
Majesties
Dominions
.
As
motives
thereunto
I
have
(
in
intire
chapters
)
shewed
the
great
consequence
,
and
importance
of
the
rebuilding
of
London
,
and
that
it
be
done
with
all
convenient
expedition
,
and
how
that
not
only
England
,
but
also
Scotland
and
Ireland
,
and
indeed
all
Christendom
is
concerned
therein
:
(
at
leastwise
the
protestant
part
thereof
)
I
have
discoursed
how
pleasant
the
work
of
building
is
(
Chap.
39.
)
also
how
much
more
profit
may
probably
be
made
of
building
in
London
,
at
this
juncture
of
time
,
than
of
laying
out
money
most
otherwaies
,
yea
how
much
it
would
be
for
the
honour
of
those
,
that
have
wherewithall
,
to
have
a
considerable
share
,
and
proportion
in
the
building
of
London
.
I
have
likewise
set
before
my
reader
the
sad
face
of
London
at
this
day
,
how
pitifully
it
looks
,
and
how
the
mournful
visage
of
it
doth
bespeak
relief
from
all
that
see
,
or
hear
of
it
(
Chap.
15.
)
I
have
also
in
the
same
chapter
taken
notice
of
the
many
houses
which
are
already
built
,
or
begun
to
be
built
,
up
and
down
,
here
and
there
;
whereby
a
great
obligation
is
laid
upon
Londoners
to
go
forward
with
the
City
,
least
they
incur
the
name
of
foolish
builders
,
who
begin
to
build
,
and
cannot
make
an
end
.
Lastly
I
have
shewed
how
the
protestant
Religion
,
and
the
principles
thereof
,
do
as
much
oblige
to
works
of
charity
,
such
as
is
the
building
of
Churches
,
and
Schools
,
and
Hospitals
,
as
any
principles
in
the
popish
religion
can
do
,
though
that
religion
upbraideth
ours
with
a
dead
faith
,
which
worketh
not
by
love
,
and
doth
arrogate
all
the
charity
to
it self
.
Thus
(
good
Reader
)
have
I
given
thee
an
account
,
first
of
the
Authour
,
and
nextly
of
his
design
,
or
of
the
book
it self
?
and
what
thou
art
to
expect
in
it
.
Would
I
be
so
foolish
as
to
boast
of
any
thing
contained
in
this
work
(
which
becometh
me
not
to
do
)
it
should
be
of
my
having
written
so
disinteressedly
as
I
have
done
,
so
like
a
man
addicted
to
no
party
,
but
studious
of
the
good
of
the
community
,
or
of
the
whole
Church
and
state
,
or
as
one
that
were
unbiassed
,
either
by
fear
or
favour
,
as
a
person
of
a
free
and
uningaged
mind
,
and
that
had
never
known
such
a
thing
as
Interest
,
as
it
standeth
in
opposition
to
religion
,
reason
,
equity
,
conscience
,
ingenuity
,
mercy
,
&c.
In
which
sense
we
take
the
word
,
when
we
say
of
this
or
that
man
,
that
he
was
acted
or
led
by
Interest
,
for
we
commonly
add
,
and
not
by
conscience
,
or
against
conscience
?
It
was
Interest
made
David
to
murther
Uriah
,
hoping
thereby
to
have
concealed
his
adultery
,
and
Ahab
to
take
away
the
life
of
Naboth
that
he
might
get
his
vineyard
,
and
the
Jews
to
suborn
the
misreporting
of
Jeremiah
,
Jer.
20.10
.
Report
say
they
,
and
we
will
report
it
.
Interest
in
the
sence
I
here
disclaim
it
,
is
nothing
else
but
disingenuous
self-love
,
dishonest
self-seeking
,
an
over-weaning
,
and
unjust
addictedness
to
a
mans
self
,
and
to
the
party
which
he
hath
espoused
,
a
gift
that
blinds
the
eyes
of
the
wise
,
a
love
so
blind
,
as
that
it
will
not
suffer
men
to
see
either
the
evil
that
is
in
themselves
,
and
their
friends
,
nor
yet
any
thing
that
is
good
,
and
commendable
in
others
,
it
is
that
principle
which
inclines
men
to
Deifie
,
or
make
Gods
(
or
rather
Idols
)
of
some
men
(
whose
persons
they
have
in
admiration
for
advantage
sake
)
and
Devils
(
or
something
almost
as
bad
)
of
others
(
though
they
be
not
such
.
)
He
that
acts
from
Interest
is
one
that
cares
not
how
much
hurt
he
doth
to
others
in
their
names
,
or
estates
,
or
other
concerns
,
so
he
can
but
do
himself
any
good
(
as
he
counts
good
)
by
means
thereof
,
he
is
one
that
pursueth
his
selfish
designs
,
right
or
wrong
,
per
fas
&
nefas
,
and
will
trample
upon
every
thing
that
stands
in
the
way
thereof
,
Jonah
was
transported
by
Interest
,
when
it
displeased
him
exceedingly
,
and
he
was
very
angry
because
that
God
had
repented
of
the
evil
,
that
he
said
he
would
do
unto
the
Ninivites
,
and
did
it
not
.
Jonah
3.10.4.1
.
That
is
,
he
had
rather
all
Nineveh
had
been
destroyed
in
which
were
sixscore
thousand
persons
that
could
not
discern
betwixt
their
right
hand
and
their
left
;
than
that
himself
should
have
been
hardly
thought
of
,
through
the
non-accomplishment
of
his
prophecy
:
which
infamy
too
,
might
have
been
prevented
,
by
the
Ninivites
,
considering
that
the
threatning
was
not
without
this
known
reservation
,
viz.
that
in
case
they
repented
not
,
destruction
should
overtake
them
.
Interest
is
a
strong
bias
which
suffers
no
man
to
go
right
on
,
as
no
bowle
can
go
straight
to
the
mark
,
(
but
must
wheele
about
)
if
it
have
a
great
bias
.
Now
if
I
can
wash
my
hands
in
innocency
from
any
thing
,
I
can
do
it
in
respect
of
that
kind
of
Interest
which
I
have
now
described
,
its
mingling
it self
with
this
book
.
I
have
not
written
like
a
Lawyer
that
speaks
all
he
can
for
his
clients
,
and
takes
no
notice
of
any
thing
that
makes
for
the
adverse
cause
,
but
rather
as
a
just
umpire
,
or
moderator
,
that
heareth
or
alledgeth
,
what
can
be
said
on
both
sides
,
and
having
so
done
,
gives
to
each
its
due
,
and
brings
the
business
to
a
fair
compromise
,
as
may
(
though
possibly
it
doth
not
)
give
full
content
and
satisfaction
to
both
parties
.
Yet
when
all
this
is
said
,
and
done
,
so
captious
and
censorious
,
is
the
age
we
live
in
,
that
some
will
take
offence
at
what
I
have
written
,
and
possibly
they
most
of
all
to
whom
there
is
least
appearance
of
any
offence
given
:
for
some
men
(
such
is
their
peevishness
)
will
be
more
angry
,
if
you
do
but
look
over
their
hedg
,
than
others
if
you
had
stollen
their
horse
(
as
I
may
allude
to
our
proverb
)
There
are
some
that
cannot
bear
any
thing
of
a
reproof
,
though
as
much
too
mild
for
them
as
was
that
of
Eli
to
his
wicked
sons
,
though
as
prudently
couched
as
was
Nathans
to
David
in
the
parable
wherewith
he
surprised
him
,
yea
there
are
,
whose
property
it
is
to
take
a
reproof
most
hainously
from
their
friends
,
as
if
they
would
have
none
but
enemies
,
and
those
they
counted
wicked
to
chide
them
,
whereas
David
saith
let
the
righteous
smite
me
,
or
as
if
it
were
the
part
of
an
enemy
,
and
not
of
a
friend
,
to
reprove
,
whereas
the
scripture
saith
,
Thou
shalt
not
hate
thy
brother
,
thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
upon
him
,
Levit.
19.17
.
A
rebuke
from
an
enemy
seldom
doth
good
,
because
it
is
thought
not
to
spring
from
love
,
if
then
our
friends
must
not
reprove
us
neither
,
we
have
excluded
one
ordinance
of
God
,
which
was
appointed
for
good
,
viz.
Admonition
and
Reprehension
.
We
cannot
indure
our
sawces
should
be
to
sweet
,
but
if
a
little
tartness
,
or
sharpness
,
be
found
in
them
,
they
please
us
better
,
why
then
would
we
have
the
writings
of
men
to
be
luscious
?
why
should
a
little
sharpness
in
a
book
blunt
our
appetite
thereunto
instead
of
whetting
it
?
If
thou
hast
no
faults
he
wrongs
thee
that
reproves
thee
,
but
if
thou
sayest
thou
hast
none
,
thy
so
saying
,
or
thinking
,
is
a
fault
,
(
for
he
that
saith
he
hath
no
sin
is
a
lyar
)
and
if
thou
hast
faults
,
he
that
tels
thee
of
them
,
in
an
humble
modest
way
,
doth
thee
a
kindness
,
and
if
a
man
do
thee
a
kindness
,
why
shouldst
thou
be
angry
with
him
for
it
?
Books
should
be
read
as
well
to
inform
us
in
what
we
are
wrong
,
as
to
confirm
us
in
what
we
are
right
,
not
so
much
to
be
our
interpreters
,
to
speak
out
that
which
we
thought
before
,
and
had
a
mind
to
have
said
,
rather
by
others
than
by
our selves
,
but
to
instruct
us
what
we
ought
to
think
,
to
rectifie
our
judgments
,
and
practises
,
wherein
soever
they
are
amiss
.
If
men
give
us
our
due
(
commendation
I
mean
)
why
would
we
have
more
?
it
being
a
fault
we
mislike
in
watermen
and
coachmen
,
when
they
will
not
be
content
with
their
full
fare
,
unless
you
give
them
something
over
and
above
.
Now
he
that
treates
thee
as
if
thou
hadst
no
faults
,
g●ves
thee
more
than
thy
due
,
for
all
have
some
.
He
that
would
profit
by
this
book
must
resolve
before
hand
to
eat
his
hony
comb
with
his
hony
(
Cant.
5.1
.
)
to
pare
his
apple
,
and
pull
out
the
core
(
if
there
seem
to
be
any
)
and
feed
upon
the
rest
,
he
must
know
how
to
make
a
good
meal
,
at
a
table
where
are
many
dishes
,
though
every
dish
,
or
part
of
a
dish
,
do
not
please
his
palate
.
If
I
read
a
book
in
which
are
several
passages
that
I
can
make
good
use
of
,
though
in
it
there
be
divers
other
things
,
that
do
not
suit
my
Genius
,
I
ought
not
to
censure
the
authour
,
or
to
repent
of
my
reading
it
.
Possibly
those
passages
may
be
of
most
use
to
others
,
which
were
of
none
to
me
,
and
those
expressions
may
give
others
greatest
content
,
which
gave
me
least
.
I
am
beholden
to
him
from
whom
I
receive
any
good
,
though
not
all
the
good
I
could
have
wished
to
receive
.
Set
but
candor
and
charity
at
work
,
and
thou
mayest
find
an
excuse
for
all
such
passages
in
this
book
as
may
not
so
well
s●it
thee
.
If
some
expressions
(
to
thy
thinking
)
do
savour
of
two
much
melancholy
,
say
it
may
be
the
Authour
hath
had
a
great
many
things
to
expose
him
thereunto
,
and
thou
sayest
right
:
If
thou
fancy
the
colour
of
other
passages
as
much
to
light
and
pleasant
,
as
the
former
were
too
sad
,
bethink
thy self
that
melancholy
persons
are
apt
to
be
in
extreams
(
and
yet
mean
no
hurt
)
and
no
wonder
neither
,
sith
all
the
mirth
of
melancholy
persons
is
triumph
,
and
that
triumph
because
they
have
obtained
victory
over
that
black
enemy
(
melancholy
I
mean
)
out
of
whose
Clutches
they
are
newly
escaped
for
a
time
.
What
an
uncharitable
man
would
call
youthful
and
aery
,
be
thou
pleased
to
call
the
hypocondriaeal
wind
,
and
if
it
seem
to
lighten
in
thy
face
,
now
and
then
,
call
those
flashes
the
eruptions
of
a
melancholy
cloud
,
torn
in
sunder
;
and
rather
than
be
too
angry
,
think
the
Authour
to
be
scarse
himself
,
(
the
reputation
of
being
mad
is
an
apron
of
fig-leaves
that
will
cover
any
nakedness
.
)
One
thing
more
I
must
advertize
thee
of
,
viz.
that
if
thou
deal
fairly
with
the
Authour
of
this
poor
treatise
,
thou
must
make
him
a
fourfold
allowance
,
one
as
a
man
(
for
that
all
men
have
their
weaknesses
)
another
,
as
a
man
weaker
every
way
than
many
other
men
,
a
third
as
a
man
weaker
at
this
time
than
himself
(
having
had
many
troubles
,
and
discouragements
to
make
him
so
;
)
and
lastly
as
a
man
that
meaneth
well
,
and
had
an
honest
design
,
in
what
he
hath
written
(
as
the
serious
perusal
of
the
book
may
assure
thee
.
I
might
have
told
thee
that
in
many
passages
of
this
book
,
I
seem
to
my self
to
have
followed
the
motion
of
the
primum
mobile
(
or
movens
)
of
the
first
mover
(
as
the
spheares
do
)
who
hath
openly
proclaimed
his
desire
of
uniting
,
&c.
Nay
I
deceive
my self
if
I
have
not
in
this
book
answered
one
of
the
most
difficult
,
and
insuperable
questions
(
or
which
hath
gone
for
such
)
that
is
put
at
this
day
,
upon
the
answer
whereof
very
much
depends
,
and
that
is
,
what
will
give
men
content
?
or
what
is
the
likeliest
way
to
satisfie
all
men
,
or
the
major
part
?
I
am
hugely
mistaken
if
I
have
not
shewed
how
that
may
be
done
,
without
rasing
any
one
foundation
,
or
fundamental
law
,
and
without
laying
an
axe
to
the
root
of
any
tree
,
that
is
appointed
to
rule
over
the
other
trees
in
the
Forest
(
alluding
to
Judg.
9.
)
I
say
I
have
indeavoured
to
build
up
a
structure
of
peace
,
love
and
unity
upon
the
foundations
that
are
already
laid
,
without
presuming
to
lay
any
new
ones
,
or
to
do
any
thing
more
than
humbly
propose
,
and
modestly
offer
at
some
few
preterfundamental
condescensions
.
If
this
be
as
truly
performed
,
as
it
was
intended
,
the
book
cannot
be
useless
,
though
it
did
signifie
nothing
else
.
It
was
a
happy
cruse
full
of
Salt
,
wherewith
Elisha
healed
the
naughty
waters
,
casting
it
into
the
spring
,
2
Kings
20.
if
any
thing
in
this
book
may
prove
like
that
Salt
,
to
heal
the
waters
of
Marah
,
that
is
,
of
bitterness
,
which
do
even
overflow
us
,
and
to
sweeten
the
spirits
of
men
,
one
towards
another
(
as
hath
been
indeavoured
)
I
shall
much
rejoyce
in
the
success
.
Fain
would
I
contribute
towards
raising
up
the
Tabernacle
of
love
and
good
will
,
that
is
fallen
,
and
unto
closing
up
the
breaches
thereof
,
alluding
to
,
Amos
9.11
.
)
If
I
fall
short
of
what
I
aimed
at
,
I
have
that
old
,
and
good
excuse
to
plead
,
viz.
magnis
tamen
excidit
ausis
,
that
is
,
that
I
have
fallen
from
great
and
good
designs
,
that
I
shot
at
an
excellent
mark
,
though
it
was
my
unhappiness
to
miss
it
.
Here
thou
wilt
find
several
sins
reproved
,
and
cautioned
against
,
namely
,
Pride
,
Penuriousness
,
Censoriousness
,
Unmercifulness
,
Undutifulness
towards
superiors
,
Sinister
ends
,
seeking
other
things
before
,
and
above
the
Kingdom
of
God
,
and
the
righteousness
thereof
,
&c.
Thou
wilt
also
find
in
this
Treatise
several
graces
commended
,
as
namely
Humility
,
Charity
,
Heavenly
mindedness
,
Publickness
of
spirit
,
Thankfulness
,
&c.
also
several
duties
exhorted
to
,
viz.
Sanctifying
of
the
Sabbath
,
humbling
our selves
under
the
mighty
hand
of
God
in
burning
the
City
,
reforming
what
is
manifestly
amiss
seeking
unto
God
by
prayer
and
fasting
,
&c.
Besides
the
theological
discourses
I
have
mentioned
,
there
are
several
others
that
are
purely
moral
,
(
for
so
the
nature
of
the
subject
did
require
)
now
though
in
those
discourses
,
which
are
but
moral
,
(
as
in
Chap.
46.
and
others
)
I
have
given
scope
to
my
phantasy
,
to
be
a
little
youthful
(
or
for
diversion
sake
it
hath
taken
leave
so
to
be
)
yet
have
I
taken
no
such
liberty
,
when
the
matter
before
me
was
divine
,
and
spiritual
,
as
being
a
professed
enemy
to
any
thing
like
a
jest
,
in
any
thing
like
a
Sermon
,
or
mingled
with
any
matter
,
which
otherwise
might
become
a
pulpit
.
If
thou
art
altogether
a
stranger
to
the
art
of
Divine
Chimistry
,
or
of
extracting
moral
and
spiritual
considerations
out
of
mechanical
and
ordinary
things
(
like
good
Spirits
out
of
lees
and
dregs
)
thou
thou
mayst
learn
something
of
it
here
,
for
though
some
heads
of
this
book
be
very
unpromising
,
and
such
as
some
would
wonder
what
good
could
come
out
of
them
(
as
they
said
of
old
,
can
any
good
come
out
of
Nazareth
?
)
yet
thou
wilt
find
the
application
somewhat
practical
,
and
profitable
,
which
may
reconcile
thee
to
it
,
as
a
good
Moral
might
do
to
a
fable
,
that
at
the
first
hearing
did
seem
but
slight
.
There
are
instances
of
this
in
Discourse
5
,
6
,
7.
the
Titles
whereof
promise
little
or
nothing
.
Wouldst
thou
have
thy
mind
to
be
filled
with
good
,
and
useful
thoughts
,
as
thou
passest
to
and
fro
the
ruins
of
London
(
as
many
do
very
often
)
and
as
thou
takest
a
view
of
the
new
buildings
,
either
begun
,
or
finished
,
this
Treatise
may
furnish
thee
with
seasonable
meditations
,
with
some
of
which
if
thy
heart
be
in
too
light
a
frame
,
thou
mayst
make
it
more
serious
,
and
with
others
,
thou
mayst
make
it
more
pleasant
,
if
it
be
too
sad
.
These
are
all
the
uses
,
which
this
Treatise
pretendeth
it
can
serve
for
,
and
these
thou
wilt
say
are
enough
,
if
it
perform
accordingly
,
now
whether
it
do
so
or
no
,
is
and
must
be
left
to
the
reader
to
judg
;
but
if
it
do
not
,
the
Authour
hath
failed
of
his
design
,
in
whole
,
or
in
part
.
Mispointing
and
misprinting
have
disturbed
the
sense
now
,
and
then
,
and
made
it
unintelligible
,
but
if
thou
pleasest
to
have
recourse
to
the
table
of
Errata
,
thou
wilt
there
see
what
the
Authour
intended
,
(
the
smalness
and
swiftness
of
whose
hand
hath
doubtless
exposed
the
Printer
to
more
mistakes
,
than
otherwise
he
had
been
guilty
of
.
)
I
have
closed
this
book
with
a
Discourse
of
the
Resurrection
of
our
bodies
,
(
those
houses
of
clay
in
which
we
dwell
)
(
which
is
that
Article
of
our
Creed
,
which
the
resurrection
of
London
doth
most
naturally
,
and
easily
put
us
in
mind
of
,
as
the
destruction
of
that
City
,
did
most
genuinely
lead
us
into
the
thoughts
of
our
own
death
,
and
dissolution
:
)
And
thus
thou
hast
an
account
of
the
drift
,
and
purport
of
the
whole
work
.
I
am
conscious
to
my self
that
this
Treatise
carrieth
with
it
the
stamp
,
and
impression
of
many
of
the
Authours
weaknesses
(
though
the
proverb
be
The
eye
seeth
not
its
self
)
but
if
no
man
shall
throw
a
stone
at
the
Authour
,
till
one
be
found
that
hath
no
weaknesses
of
his
own
(
or
shall
be
thought
to
have
none
,
when
ever
he
appears
in
print
)
though
not
guilty
of
,
or
charged
with
so
many
as
he
)
I
say
,
if
the
Authour
escape
till
then
,
he
is
like
to
sleep
in
a
whole
skin
,
for
good
and
all
.
I
verily
think
that
this
poor
despicable
book
,
will
(
in
the
main
)
approve
its
self
to
every
mans
conscience
,
and
though
not
to
every
mans
private
humour
,
and
dishonest
interest
,
yet
to
the
interest
of
the
publick
,
and
good
of
the
community
,
and
that
there
is
not
one
expression
in
it
,
but
may
be
taken
in
a
sense
that
shall
give
no
offence
,
or
by
which
there
shall
be
no
scandalum
datum
,
or
offence
justly
given
,
whatsoever
may
be
unjustly
taken
.
Let
those
that
never
exposed
themselves
in
print
,
suspend
their
censure
but
till
they
do
;
and
let
those
that
are
in
print
already
,
read
these
lines
but
with
so
much
candor
,
as
they
would
desire
their
own
should
be
read
(
especially
if
they
have
treated
of
matters
hard
to
be
treated
of
,
and
sailed
,
as
the
Authour
hath
done
,
from
first
to
last
betwixt
Scylla
and
Caribdis
,
that
is
amongst
rocks
on
every
side
of
him
)
I
say
let
them
who
would
themselves
be
construed
as
well
as
ever
their
words
will
bear
,
but
do
as
much
for
me
,
and
it
is
all
the
favour
in
that
kind
,
I
shall
intreat
.
He
that
doth
but
glance
upon
a
book
,
his
eye
may
light
unhappily
upon
some
passage
,
one
,
or
more
which
singly
,
and
by
its
self
considered
,
may
prejudice
him
against
the
rest
,
and
make
him
resolve
to
read
no
more
,
whereas
,
if
the
same
person
had
read
the
whole
book
over
,
he
would
have
liked
it
well
,
and
been
no
more
offended
at
those
very
passages
,
than
skilful
Apothecaries
are
at
the
vipers
which
are
in
the
receit
of
Venice
Treacle
,
which
with
such
and
such
corrective
ingredients
,
wherewith
it
is
compounded
makes
it
a
more
soveraign
antidote
than
it
would
otherwise
be
.
(
Reader
)
Thou
hast
my
pains
,
and
earnest
indeavours
on
the
behalf
of
London
,
that
it
may
rise
and
flourish
again
,
let
me
have
thy
pardon
for
whatsoever
is
,
or
seemeth
to
thee
to
be
amiss
,
in
and
throughout
so
well
intended
a
work
,
and
(
which
is
more
let
me
have
thy
prayers
)
that
God
would
pardon
all
the
defects
and
miscarriages
of
this
work
,
as
to
matter
or
manner
,
and
forgive
the
Authour
those
ten
thousand
talents
,
in
which
(
upon
other
accounts
)
he
stands
indebted
to
the
great
God
,
(
as
who
can
know
the
number
of
his
transgressions
!
)
as
also
that
whatsoever
in
this
book
,
is
of
real
tendency
to
personal
,
or
national
,
civil
or
spiritual
good
may
be
duly
considered
,
entertained
without
prejudice
and
(
so
far
as
is
possible
)
brought
into
practise
.
Now
my
hearts
desire
,
and
prayer
to
God
is
,
that
he
would
please
to
say
concerning
London
,
and
Londoners
,
as
concerning
Israel
and
Ephraim
of
old
,
Since
I
spake
against
him
,
I
do
earnestly
remember
him
still
:
therefore
my
bowels
are
troubled
for
him
,
I
will
surely
have
mercy
upon
him
,
Jer.
31.20
.
and
v.
4.
I
will
build
thee
,
and
thou
shalt
be
built
,
O
virgin
of
Israel
,
thou
shalt
surely
be
adorned
,
&c.
and
v.
10.
He
that
scattered
Israel
will
gather
him
,
and
keep
him
as
a
shepherd
doth
his
flock
,
and
v.
11.
And
they
shall
flow
together
to
the
goodness
of
the
Lord
,
for
wheat
and
for
wine
and
for
oile
,
and
v.
12.
Their
soul
shall
be
as
a
watered
garden
,
and
they
shall
not
sorrow
any
more
at
all
,
and
v.
24.
Turn
again
O
virgin
of
Israel
,
turn
again
to
these
thy
Cities
,
and
v.
28.
And
it
shall
come
to
pass
that
as
I
have
watched
over
them
to
pluck
up
and
to
break
down
,
and
to
throw
down
,
and
to
destroy
,
and
to
afflict
,
so
I
will
watch
over
them
to
build
,
and
to
plant
;
and
v.
23.
(
for
I
may
not
recite
all
)
As
yet
they
shall
use
this
speech
in
the
land
of
Judah
,
and
in
the
Cities
thereof
,
when
I
shall
bring
again
their
captivity
,
the
Lord
bless
thee
O
habitation
of
Justice
,
and
mountain
of
Holiness
.
I
say
that
God
would
use
the
like
expressions
concerning
London
,
and
Londoners
,
as
here
concerning
Israel
and
Ephraim
,
is
the
hearty
desire
,
and
earnest
prayer
of
the
unworthy
Authour
,
Who
desireth
to
approve
himself
a
friend
to
all
men
,
but
especially
to
them
who
are
of
the
houshold
of
Faith
.
S.
R.
A
Table
of
all
the
Chapters
or
Titles
of
all
the
Discourses
,
contained
in
this
Book
.
-
Discourse
.
1.
OF
the
grounds
we
have
to
hope
,
and
expect
the
compleat
rebuilding
of
the
now
Ruins
of
London
.
pag.
1.
-
Disc.
2.
Of
such
considerations
as
may
incourage
heartless
,
and
dispirited
Citizens
,
to
build
again
.
p.
20.
-
Dis.
3.
Of
how
great
consequence
it
is
that
the
non
wast
,
and
desolate
City
of
London
,
should
be
reedified
.
p.
38.
-
Dis.
4.
That
it
is
convenient
that
the
reedifying
of
London
should
be
with
all
possible
speed
,
and
expedition
.
p.
44.
-
Dis.
5.
Of
building
upon
all
the
ruines
of
the
City
,
with
brick
(
as
is
injoyned
.
)
p.
48.
-
Dis.
6.
Of
ill-burnt
bricks
,
and
that
great
care
should
be
taken
to
build
the
new
City
with
good
materials
.
p.
53.
-
Dis.
7.
Of
its
being
intended
that
the
new
buildings
should
be
more
magnificent
than
were
the
old
.
p.
56.
-
Dis.
8.
That
all
persons
imployed
,
and
made
use
of
,
in
,
and
in
order
to
the
rebuilding
of
London
,
ought
therein
,
(
more
especially
)
to
use
all
care
and
good
conscience
.
p.
60.
-
Dis.
9.
Of
such
as
have
made
bold
,
or
shall
make
bold
with
other
mens
materials
,
or
with
any
part
thereof
.
p.
63.
-
Dis.
10.
Of
such
as
have
not
wherewithall
to
build
again
.
p.
65.
-
Dis.
11.
That
a
strict
observation
of
the
Lords
day
,
might
greatly
promote
the
rebuilding
of
the
City
.
p.
67.
-
Dis.
12.
Of
the
help
that
may
,
and
is
meet
to
be
afforded
,
towards
the
rebuilding
of
London
.
p.
74.
-
Dis.
13.
That
not
only
England
,
but
all
great
Britain
,
and
Ireland
,
and
all
the
protestant
parts
of
the
world
,
is
concerned
in
the
restauration
of
London
.
p.
77.
-
Dis.
14.
That
the
Protestant
Religion
,
and
the
principles
thereof
,
may
contribute
as
much
towards
the
rebuilding
of
Churches
,
and
Hospitals
,
&c.
as
ever
popery
hath
formerly
done
.
p.
83.
-
Dis.
15.
Upon
the
looks
and
prospect
of
London
,
whilst
but
only
some
few
houses
are
built
here
,
and
there
,
and
others
but
building
,
in
the
midst
of
many
ruinous
heaps
.
p.
91.
-
Dis.
16.
That
uniting
,
or
at
leastwise
quieting
the
minds
of
men
,
as
to
matter
of
Religion
(
so
far
as
it
can
be
done
)
would
much
conduce
to
the
rebuilding
of
the
City
.
p.
98.
-
Dis.
17.
That
a
studious
advancing
and
promoting
of
trade
,
(
by
those
that
have
power
to
do
it
)
would
greatly
contribute
to
the
rebuilding
of
London
.
p.
122.
-
Dis.
18.
That
the
best
way
to
dispatch
the
City
,
would
be
to
build
some
whole
Streets
together
.
p.
125.
-
Dis.
19.
That
our
building
ought
to
begin
where
the
fire
ended
.
p.
128.
-
Dis.
20.
That
it
might
much
conduce
to
the
rebuilding
of
London
,
to
have
a
through
search
made
,
how
and
by
what
means
it
was
burnt
.
p.
131.
-
Dis.
21.
That
the
countenance
of
Rulers
,
expressing
much
zeal
and
earnestness
to
have
the
City
up
again
,
and
a
sad
sense
of
its
present
ruins
,
would
put
much
life
into
the
work
.
p.
137.
-
Dis.
22.
That
the
choice
of
worthy
men
in
places
of
power
,
both
in
City
and
country
,
would
contribute
much
to
the
rebuilding
of
London
.
p.
141.
-
Dis.
23.
That
one
good
way
to
promote
our
City
,
would
be
to
oblige
our
governors
(
all
we
can
)
to
put
to
their
helping
hand
.
p.
146.
-
Dis.
24.
That
easing
the
burthens
of
Londoners
(
all
that
may
be
)
till
the
City
be
finished
,
would
incourage
the
work
.
p.
158.
-
Dis.
25.
That
to
give
a
general
content
,
and
satisfaction
to
men
,
(
or
so
far
as
it
can
be
done
,
would
help
forward
the
City
very
much
.
p.
159.
-
Dis.
26.
That
the
continuance
of
peace
begun
with
forreign
nations
,
might
much
promote
the
rebuilding
of
the
City
.
p.
165.
-
Dis.
27.
That
lessening
the
price
of
coals
,
would
incourage
building
.
p.
166.
-
Dis.
28.
That
the
extirpation
of
fears
,
and
jealousies
(
which
do
sadly
abound
)
might
contribute
much
to
the
building
of
the
City
.
p.
168.
-
Dis.
29.
That
if
that
dread
,
and
terror
of
the
popish
party
,
that
is
upon
the
people
,
were
taken
of
,
the
building
of
the
City
would
thereby
be
much
incouraged
.
p.
174.
-
Dis.
30.
That
to
be
thankful
to
God
and
men
for
the
good
beginnings
of
a
new
City
,
is
one
way
to
perfect
it
.
p.
186.
-
Dis.
31.
That
to
seek
much
unto
God
by
prayers
,
and
fasting
for
success
,
would
be
one
of
the
best
wayes
to
promote
the
City
p.
190.
-
Dis.
32.
On
Ezra
6.14
.
And
the
Elders
of
the
Jews
builded
and
they
prospered
,
through
the
prophesying
of
Haggai
,
the
Prophet
,
and
Zechariah
.
p.
199.
-
Dis.
33.
That
to
be
deeply
affected
with
the
hand
of
God
in
burning
the
City
,
is
one
good
way
to
have
it
built
again
.
p.
205.
-
Dis.
34.
That
greatly
to
bewail
those
sins
,
both
of
our
own
,
and
others
,
which
helpt
to
burn
the
old
City
,
would
help
to
build
the
new
one
.
p.
206.
-
Dis.
35.
That
to
reform
throughout
England
,
whatsoever
is
manifestly
amiss
,
and
can
be
reformed
,
would
admirably
promote
the
City
.
p.
211.
-
Dis.
36.
That
it
might
expedite
the
building
of
London
,
if
all
its
former
inhabitants
,
were
considerably
incouraged
,
to
replant
themselves
within
the
walls
.
p.
225.
-
Dis.
37.
That
to
propound
to
our selves
the
best
of
ends
in
building
,
or
attempting
to
build
the
City
,
may
much
promote
the
work
.
p.
230.
-
Dis.
38.
That
for
all
men
to
consider
how
much
it
will
be
for
their
honour
,
who
shall
have
a
great
hand
in
rebuilding
the
City
,
might
much
promote
the
work
.
p.
236.
-
Dis.
39.
That
if
the
pleasure
that
is
in
building
,
were
understood
by
all
men
,
more
persons
of
estates
,
would
be
ingaged
in
the
reedifying
of
London
.
p.
240.
-
Dis.
40.
That
men
of
estates
would
be
invited
to
build
in
London
,
if
the
advantage
which
may
probably
(
though
not
certainly
)
be
made
thereof
,
were
duly
considered
.
p.
244.
-
Dis.
41.
That
the
burning
of
a
new
and
stately
house
in
Mincing-lane
,
should
not
deter
Londoners
from
going
on
with
their
building
,
but
admonish
them
to
build
whole
Streets
together
,
&c.
p.
248.
-
Dis.
42.
That
the
exercise
of
Mercy
and
Charity
,
would
promote
the
building
of
the
City
.
p.
256.
-
Dis.
43.
That
the
promoting
of
Love
and
Amity
,
throughout
the
whole
nation
,
would
much
conduce
to
the
rebuilding
of
the
City
.
p.
266.
-
Dis.
44.
That
the
grace
of
humility
,
and
the
exercise
thereof
,
might
conduce
much
to
the
rebuilding
of
the
City
.
p.
288.
-
Dis.
45.
That
to
seek
the
kingdom
of
God
,
and
the
righteousness
thereof
,
in
the
first
place
(
for
Londoners
generally
so
to
do
)
were
one
of
the
best
wayes
to
obtain
a
new
City
.
p.
311.
-
Dis.
46.
Upon
the
observation
of
that
full
imployment
,
which
Carpenters
Bricklaiers
,
and
all
other
Artificers
,
who
relate
to
building
,
have
at
this
day
,
compared
with
the
condition
of
Scholars
,
under
various
revolutions
.
p.
319.
-
Dis.
47.
Of
the
rebuilding
of
Churches
.
p.
337.
-
Dis.
48.
Of
Gods
being
the
maker
and
builder
of
all
things
.
p.
355.
-
Dis.
49.
Of
our
being
most
unworthy
to
see
another
London
.
p.
360.
-
Dis.
50.
Upon
the
rebuilding
of
our
houses
of
Clay
,
or
the
Resurrection
of
our
bodies
.
p.
364.
Reader
I
intreat
thee
to
correct
these
and
such
other
faults
,
as
thou
mayst
find
,
that
have
escaped
the
Press
.
PAge
39.
line
33.
read
ingens
.
p.
42.
l.
16.
put
only
a
Comma
at
the
word
Comet
.
p.
68.
l.
34.
blot
out
That
.
p.
78.
l.
1.
r.
Empire
.
p.
87.
l.
34.
r.
were
not
true
.
p.
89.
l.
21.
r.
yea
scorn
.
p.
93.
l.
30.
r.
mourning
weeds
.
p.
97.
l.
17.
r.
when
some
,
&c.
and
l.
32.
r.
father
.
p.
136.
l.
22.
r.
monet
ut
facias
.
p.
145.
l.
7.
r.
three
kingdoms
.
p.
146.
l.
5.
r.
and
that
.
p.
161.
l.
30.
r.
reasonable
service
.
p.
140.
l.
10.
put
only
a
comma
before
methinks
.
p.
184.
l.
5.
r.
lispers
out
of
Popery
.
and
l.
13.
r.
heterodoxe
Sermons
.
and
l.
19.
come
forth
.
p.
170.
l.
15.
r.
falsifying
his
promise
.
p.
202.
l.
19.
r.
work
.
p.
203.
l.
4.
r.
one
Aaron
.
p.
212.
l.
19.
r.
never
any
of
all
.
p.
228.
l.
8.
r.
the
missing
of
such
a
reward
.
p.
232.
l.
21.
r.
should
we
.
p.
264.
22.
r.
your
want
.
p.
280.
l.
22.
r.
pose
and
puzzle
.
p.
333.
l.
12.
blot
out
the
parenthesis
before
ponds
.
p.
328.
l.
17.
r.
hairy
skins
.
p.
347.
l.
22.
r.
precariously
.
p.
352.
l.
8.
r.
gourd
to
wither
.
p.
340.
l.
31.
r.
Sinagogues
of
Satan
.
p.
352.
l.
24.
r.
them
.
p.
340.
l.
10.
r.
as
to
see
.
p.
359.
l.
14.
r.
rebuked
.
p.
84.
l.
the
last
adde
,
and
do
it
not
,
cannot
,
&c.
Sometimes
you
will
find
yet
put
for
yea
,
and
the
for
that
.
p.
331.
l.
29.
r.
Nil
habet
infaelix
paupertas
durius
in
se
.
p.
330.
l.
29.
dele
si
.
p.
324.
l.
16.
blot
out
the
parenthesis
at
sense
.
DISCOURSE
I.
Of
the
grounds
we
have
to
hope
and
expect
the
compleat
rebuilding
of
the
now
Ruines
of
London
.
1.
THe
day
of
the
Resurrection
of
London
hath
as
yet
but
dawned
,
at
most
,
the
Sun
thereof
is
yet
but
one
hour
high
,
or
thereabouts
;
the
new
City
is
yet
but
in
its
Infancy
(
if
any
thing
more
then
an
Embryo
)
the
beginnings
of
the
new
are
not
yet
so
great
as
the
small
remainders
of
the
old
,
as
therefore
it
is
too
early
at
this
time
to
congratulate
it
with
acclamations
of
Grace
,
Grace
thereunto
,
as
if
the
top-stone
were
already
laid
;
so
on
the
other
hand
,
it
is
not
too
late
to
signifie
the
hopes
we
have
that
in
Gods
good
time
it
will
be
brought
to
a
happy
period
,
and
that
it
will
shine
forth
more
and
more
,
as
the
Sun
doth
till
it
come
to
the
perfect
day
.
Sure
I
am
,
if
the
grounds
of
our
hope
as
to
that
matter
be
not
vain
and
frivolous
,
it
cannot
be
vain
and
fruitless
,
to
divulge
and
publish
them
,
considering
how
many
there
are
whose
hearts
would
even
fail
them
,
if
they
should
utterly
dispair
of
Londons
ever
being
upon
its
legs
again
:
As
David
saith
of
himself
,
that
he
had
fainted
,
unless
he
had
believed
to
see
the
goodness
of
God
in
the
Land
of
the
living
,
Psa.
27.13
.
This
hope
(
if
I
mistake
not
)
is
and
must
be
a
causa
sine
quâ
non
of
all
attempts
for
the
rebuilding
of
the
City
;
that
is
,
such
a
cause
,
as
without
which
no
man
will
undertake
to
build
upon
his
own
account
;
for
as
the
Apostle
speaketh
,
1
Cor.
9.10
.
That
he
that
ploweth
,
should
plow
in
hope
;
(
as
knowing
that
otherwise
men
would
hardly
plow
at
all
)
so
by
the
same
reason
,
he
that
soweth
must
sow
in
hope
too
;
nor
can
it
be
imagined
,
that
any
man
will
throw
the
seed
of
his
care
and
cost
into
those
deep
Furrows
which
the
fire
hath
made
,
unless
he
be
competently
perswaded
that
he
or
his
shall
in
due
time
reap
the
benefit
of
it
:
I
profess
my self
to
be
sincerely
of
that
perswasion
which
I
now
endeavour
to
cherish
in
others
,
viz.
that
the
ruinous
heap
,
or
that
Chaos
which
we
now
call
London
,
will
thorough
the
good
will
of
him
that
dwelt
in
the
Bush
(
the
burning
Bush
)
be
once
again
a
goodly
City
.
And
that
no
man
may
think
this
hope
of
mine
to
be
as
a
Spiders
Web
,
that
may
soon
be
swept
or
blown
away
.
I
am
ready
to
render
the
reasons
of
it
,
which
are
as
follow
.
First
,
I
think
it
not
inconsiderable
,
that
there
is
no
Decree
of
Heaven
promulged
or
made
known
to
the
contrary
,
which
I
the
rather
insist
upon
,
because
it
hath
been
usual
with
God
to
give
notice
of
his
purpose
and
pleasure
,
that
the
places
intended
by
him
for
a
perpetual
desolation
should
never
be
raised
up
again
,
as
if
it
had
been
for
that
very
end
(
and
it
is
like
it
was
)
that
men
might
not
labour
in
vain
,
planting
that
which
must
immediately
be
pluckt
up
,
and
so
building
up
that
which
must
have
been
forthwith
destroyed
.
Thus
Joshua
(
doubtless
by
Divine
Commission
)
as
appeareth
from
Joshua
16.
did
adjure
the
people
concerning
Jericho
,
saying
,
Cursed
be
the
man
before
the
Lord
that
riseth
up
and
buildeth
this
City
Jericho
:
he
shall
lay
the
foundation
thereof
in
his
first-born
,
and
in
his
youngest
son
shall
he
set
up
the
gates
of
it
,
Joshua
6.20
.
which
was
fulfilled
in
Hiel
the
Bethelite
,
and
his
two
sons
,
1
Kings
16.34
.
That
Curse
made
such
impression
,
that
for
more
then
five
hundred
years
after
,
no
man
adventured
to
attempt
the
rebuilding
of
that
City
devoted
to
destruction
,
until
Hiel
at
length
took
the
boldness
to
do
it
,
and
sacrificed
his
two
sons
(
and
as
some
think
all
his
children
)
upon
that
dangerous
service
.
A
like
terrible
prophesie
of
perpetual
destruction
we
find
denounced
against
Mount-Seir
,
Ezek.
36.9
.
I
will
make
thee
perpetual
desolations
,
and
thy
Cities
shall
not
return
.
And
the
reason
given
,
v.
5.
Because
thou
hast
had
perpetual
hatred
,
and
hast
shed
the
blood
of
the
children
of
Israel
.
Moreover
,
against
Hazor
we
find
it
thus
written
,
Jer.
49.33
.
And
Hazor
shall
be
a
dwelling
for
Dragons
,
and
a
desolation
for
ever
;
there
shall
no
man
abide
there
,
nor
any
son
of
man
dwell
in
it
.
Adding
one
instance
more
,
we
shall
have
confirmed
this
truth
out
of
the
mouth
of
twice
two
Witnesses
,
and
that
Zeph.
2.4
.
will
furnish
us
with
,
As
I
live
,
saith
the
Lord
,
surely
Moab
shall
be
as
Sodom
,
and
the
children
of
Ammon
as
Gomorrah
,
even
the
breeding
of
nettles
and
salt-pits
,
and
a
perpetual
desolation
,
&c.
v.
10.
This
shall
they
have
,
because
they
have
reproached
and
magnified
themselves
against
the
people
of
the
Lord
.
Now
if
God
had
spoken
against
London
,
as
against
Jericho
,
Hazor
,
Mount-Seir
,
Moab
,
Ammon
,
there
had
been
no
hope
,
saving
as
the
threatning
might
have
been
interpreted
but
conditional
,
(
as
when
God
said
Niniveh
should
be
destroyed
within
forty
daies
)
but
no
such
thing
having
been
denounced
against
this
City
,
where
is
the
ground
of
despair
?
if
there
be
no
Divine
Promise
of
and
for
the
rebuilding
of
London
,
to
be
sure
there
is
no
express
,
or
manifest
threatning
against
it
,
and
so
long
there
is
hope
it
may
take
place
:
When
the
great
God
was
resolved
that
Jeremy
should
not
prevail
by
his
prayer
for
the
Israelites
,
he
bids
him
spare
his
pains
,
Jer.
11.14
.
and
Jer.
14.11
.
Jer.
7.16
.
Pray
not
thou
for
this
people
,
neither
make
intercession
to
me
,
for
I
will
not
hear
thee
.
And
at
another
time
God
by
his
Prophet
said
,
That
though
Noah
,
Daniel
,
and
Job
were
in
the
Land
,
they
should
deliver
but
their
own
souls
by
their
righteousness
,
intending
thereby
that
they
should
not
prevail
for
others
,
Ezek.
14.14
.
Might
not
we
in
like
manner
have
expected
some
intimation
of
the
Divine
Pleasure
,
that
the
rebuilding
of
London
should
not
be
so
much
as
enterprized
;
that
if
we
took
any
such
work
in
hand
,
it
should
be
at
our
peril
,
that
we
should
but
sow
the
Wind
,
and
reap
the
Whirlwind
,
in
case
that
were
the
Will
of
God
indeed
?
Surely
the
Divine
Goodness
would
forewarn
us
,
that
we
might
not
undertake
so
great
a
work
,
and
all
in
vain
:
But
so
far
hath
God
been
hitherto
from
crying
aloud
to
us
,
not
to
take
in
hand
the
rebuilding
of
the
City
,
that
I
scarce
know
any
whisperings
to
that
purpose
:
Nay
,
methinks
that
voice
whereby
God
in
these
daies
most
of
all
speaketh
to
such
cases
as
these
(
and
that
is
the
voice
of
Providence
,
and
of
the
series
of
Divine
Dispensations
)
I
say
that
voice
sounds
in
my
ears
,
(
and
it
is
like
in
the
ears
of
many
more
)
as
if
it
were
plainly
for
it
,
as
if
it
spake
articulately
,
Arise
and
build
,
up
and
be
doing
.
For
first
of
all
,
since
this
work
was
to
be
done
,
the
great
God
hath
encouraged
it
by
an
unexpected
measure
of
health
vouchsafed
;
I
say
since
the
City
was
to
be
built
,
God
hath
taken
away
the
noysome
Pestilence
,
which
staying
some
time
after
the
fire
,
we
had
reason
to
expect
the
encrease
thereof
,
considering
how
many
Families
were
unhealthfully
crouded
together
in
a
very
small
compass
,
and
how
many
green
(
I
mean
lately
before
infected
houses
)
were
forthwith
inhabited
,
which
otherwise
had
long
remained
empty
.
The
continuance
of
that
destroying
Angel
amongst
us
had
been
so
great
a
hindrance
to
the
restauration
of
the
City
,
as
nothing
could
have
been
greater
,
and
the
removal
thereof
is
doubtless
as
great
a
help
,
without
which
most
men
would
have
thought
of
flying
or
dying
,
but
none
of
building
.
Surely
that
gracious
hand
which
so
miraculously
and
seasonably
removed
the
Plague
,
was
stretched
forth
in
favour
of
the
desolate
City
,
as
to
matter
of
rebuilding
.
And
doth
it
signifie
nothing
,
that
God
hath
ordained
Peace
for
us
since
the
fire
,
a
threefold
Peace
,
viz.
with
France
,
Holland
,
Denmark
?
and
may
I
not
add
a
fourth
,
viz.
with
Spain
also
?
(
of
no
small
import
to
trade
and
traffique
,
as
Merchants
tell
us
)
Hath
that
Peace
no
benigne
aspect
upon
the
rebuilding
of
London
?
could
we
have
built
without
it
,
as
well
as
with
it
?
The
great
dearth
and
dearness
of
coals
that
was
before
the
Peace
,
together
with
the
great
plenty
and
cheapness
of
them
,
which
hath
been
,
and
is
like
to
be
after
it
,
assureth
us
to
the
contrary
,
(
Coals
being
as
necessary
for
the
making
of
Brick
,
of
which
our
new
building
must
consist
,
as
Straw
its
self
.
)
Had
the
late
war
continued
who
would
have
had
any
heart
to
have
built
?
who
knoweth
not
how
unhappy
it
is
to
build
with
a
brick
in
one
hand
,
and
and
a
bullet
in
the
other
?
and
would
not
the
expence
of
War
quite
destroy
the
sinews
of
building
?
which
are
the
same
with
the
sinews
of
War
,
viz.
Money
)
or
had
we
money
enough
,
where
should
we
have
materials
sufficient
for
so
great
a
work
in
a
time
of
War
?
I
doubt
our
Lebanon
would
not
suffice
:
we
should
find
the
want
of
Forreign
Timber
which
now
we
hope
will
plentifully
come
in
,
and
that
be
brought
in
to
build
our
houses
,
and
to
repair
our
City
,
which
would
otherwise
have
been
imployed
to
destroy
our
Ships
,
and
to
oppose
our
Fleet.
And
now
I
mention
Peace
,
I
must
not
forget
the
doubling
of
it
(
as
of
Pharaoh's
Dream
for
more
certainty
sake
)
betwixt
our selves
,
and
the
Netherlands
,
(
besides
those
other
Nations
that
may
hereafter
cast
in
their
lot
with
us
)
neither
is
it
only
the
same
thing
ingeminated
,
or
two
Peaces
,
but
numerically
distinct
;
but
the
latter
Peace
(
if
we
mis-understand
it
not
)
is
specifically
different
from
,
and
much
better
then
the
former
;
the
first
having
been
only
an
engagement
not
to
offend
one
another
,
but
this
to
defend
and
protect
each
other
,
as
the
matter
shall
require
.
It
is
a
great
while
since
I
remember
any
thing
so
generally
well
resented
,
so
candidly
interpreted
,
so
thankfully
acknowledged
,
as
that
League
hath
been
,
and
chiefly
for
that
it
was
made
with
a
people
of
the
same
Religion
with
our selves
,
besides
their
being
most
potent
at
Sea
of
all
our
Neighbours
.
That
Dove
Peace
,
Peace
,
(
for
so
I
may
call
it
)
with
two
Olive
Branches
in
its
mouth
,
seemeth
to
me
to
bring
the
best
tidings
,
as
concerning
the
rebuilding
of
London
,
of
any
Messenger
I
have
heard
of
;
(
though
there
are
several
others
)
and
they
that
think
otherwise
,
are
I
doubt
under
the
power
of
too
much
melancholly
,
(
not
to
say
prejudice
.
)
Is
there
nothing
to
be
gathered
from
the
late
Winter
season
wherewith
to
incourage
our
hope
,
as
touching
the
rebuilding
of
London
?
If
builders
might
have
bespoken
a
season
for
their
purpose
,
how
could
they
have
had
a
better
?
To
be
sure
the
Husbandman
did
not
pray
for
such
a
Summer-like
mild
Winter
Frost
and
Snow
had
been
more
suitable
to
his
desires
and
occasions
:
But
as
if
every
thing
ought
to
give
place
to
the
restauration
of
the
City
,
as
if
plenty
and
health
its
self
were
not
so
needful
,
as
that
(
at
leastwise
for
the
present
)
behold
a
Winter
(
if
we
may
call
it
Winter
)
more
accommodate
to
that
occasion
and
service
,
then
to
any
other
purpose
;
so
warm
,
as
if
the
Sun
had
stood
still
,
(
as
in
the
daies
of
Joshua
)
and
would
not
have
stirred
further
from
us
till
it
had
seen
the
City
in
some
good
forwardness
.
Thus
the
great
God
,
who
sent
a
fierce
Wind
to
promote
the
burning
of
London
,
when
it
was
his
pleasure
,
hath
sent
a
mild
Winter
that
hath
much
promoted
the
building
of
it
,
giving
us
hope
thereby
it
is
his
will
and
pleasure
it
should
be
built
again
.
I
observe
that
God
both
in
the
bringing
and
removing
of
Judgments
,
hath
wont
to
make
much
use
of
Wind
and
Weather
:
So
God
brought
an
East-wind
upon
the
Land
of
Egypt
,
and
that
East-wind
brought
the
Locusts
,
Exod.
10.13
.
And
in
the
ninth
verse
we
read
,
That
the
Lord
turned
a
mighty
strong
West-wind
which
took
away
the
Locusts
,
and
turned
them
into
the
Red
Sea
,
there
remained
not
one
Locust
in
Egypt
.
So
when
God
had
a
purpose
to
dry
up
the
Deluge
,
it
is
said
,
Gen.
8.1
.
That
God
made
a
wind
to
pass
over
the
earth
,
and
the
waters
asswaged
.
It
is
like
one
Wind
brought
the
waters
in
,
as
another
carried
them
out
:
So
God
caused
the
Sea
to
go
back
by
a
strong
East-wind
,
and
made
it
dry
Land
,
that
the
Israelites
might
pass
over
,
Exod.
14.21
.
And
probable
it
is
,
that
the
turning
of
the
Wind
brought
the
Sea
back
again
upon
the
Egyptians
.
And
I
am
much
deceived
,
if
the
Wind
and
Weather
,
which
were
much
against
us
in
the
time
of
the
Fire
,
have
not
been
as
much
with
us
,
and
for
us
,
since
that
,
I
mean
in
reference
to
the
warmth
and
openness
of
the
Weather
,
which
are
much
what
the
effects
of
Winds
suitable
thereunto
,
Job
37.9
.
Cold
cometh
out
of
the
North
:
And
v.
17.
How
thy
garments
are
warm
,
when
he
quiateth
the
earth
by
the
South-wind
.
Sith
then
this
last
Winter
God
hath
made
the
Heavens
to
hear
the
Ruines
,
and
the
Ruines
to
hear
the
Artificers
,
and
the
Artificers
to
hear
the
cryes
of
the
poor
dejected
Citizens
,
longing
to
be
restored
,
(
you
know
to
what
I
allude
)
why
should
we
dispair
of
another
London
at
Land
,
more
then
heretofore
at
Sea
,
where
we
have
known
two
already
?
When
I
consider
how
speedily
many
difficult
cases
,
and
perplext
controversies
,
relating
to
Builders
and
Proprietors
,
have
been
brought
to
an
end
,
either
by
the
clearness
of
the
Law
made
for
that
purpose
,
or
prudence
of
the
Judges
,
or
extraordinary
peaceableness
of
the
parties
concerned
,
or
by
means
of
all
three
together
,
I
cannot
but
look
upon
it
as
a
good
presage
,
that
this
poor
City
shall
be
built
again
:
For
this
methinks
is
a
kind
of
sudden
and
unexpected
clearing
and
taking
away
of
that
Rubbish
which
did
most
of
all
threaten
to
obstruct
the
buildings
;
for
who
that
hath
observed
how
long
some
one
controversie
about
the
title
of
Houses
or
Lands
,
being
tryed
after
the
usual
way
,
(
and
not
as
in
the
Act
for
building
is
provided
)
doth
ordinarily
depend
(
some
a
longer
time
then
I
hope
the
whole
City
will
take
up
in
rebuilding
,
)
would
not
have
thought
that
Law-suits
and
Impleadings
one
of
another
would
have
been
so
endless
,
that
the
City
(
the
building
whereof
must
needs
wait
upon
the
determination
of
such
matters
)
would
never
have
had
a
beginning
.
But
blessed
be
God
,
it
is
evident
to
us
by
some
hundreds
of
houses
already
built
,
and
many
more
Foundations
laid
,
that
an
incredible
number
of
Titles
are
already
determined
,
even
so
many
as
might
have
taken
up
a
whole
Age
in
an
ordinary
course
of
Law
.
And
hence
also
may
we
feed
our selves
with
hope
,
that
the
like
dispatch
will
be
made
in
and
about
those
Causes
which
are
yet
unheard
,
(
or
more
if
more
can
be
)
sith
by
variety
of
Precedents
,
and
parallel
cases
,
the
work
of
determination
will
be
easier
every
day
then
other
.
This
good
harmony
gives
me
great
hope
,
and
may
do
the
like
to
others
,
for
why
may
not
a
City
rise
up
by
Unity
and
agreement
,
as
well
as
fall
by
division
?
why
may
not
the
former
be
as
powerful
to
lift
up
,
even
from
the
dust
,
as
the
latter
is
to
throw
it
down
?
If
God
please
to
grant
the
people
of
England
as
good
and
easie
an
accord
in
all
other
matters
,
I
shall
yet
hope
all
will
be
well
.
I
see
a
diligent
hand
at
work
for
and
towards
the
rebuilding
of
the
City
,
and
that
increaseth
my
hope
,
that
it
will
be
done
.
When
God
forsook
London
for
a
time
,
and
gave
it
up
to
the
flames
,
we
may
remember
that
men
forsook
it
also
,
I
mean
,
a
great
part
of
its
Inhabitants
,
made
it
their
only
care
and
business
to
secure
their
goods
,
but
did
in
effect
say
,
let
the
City
go
.
But
now
I
find
that
Citizens
are
as
active
and
officious
in
restoring
,
as
ever
any
of
them
(
for
all
were
not
so
)
did
seem
remiss
,
and
careless
in
preserving
of
it
;
methinks
every
body
is
huge
intent
upon
it
,
and
what
his
hand
findeth
to
do
in
it
,
doth
it
with
all
his
might
,
and
that
in
despite
of
all
both
real
and
supposed
discouragements
.
I
know
not
the
man
whom
in
this
case
I
can
call
a
Sluggard
,
and
wish
him
(
without
wronging
him
)
to
go
to
the
Ant
and
learn
his
ways
;
all
are
as
busie
as
so
many
Ants
,
hastning
to
and
from
their
several
Mole-hills
;
not
a
few
were
so
intent
upon
it
,
that
when
materials
could
scarce
be
had
for
love
or
money
,
when
Coals
were
three
or
four
pound
a
Chaldron
,
when
Bricks
and
Timber
bore
an
excessive
rate
,
all
would
not
beat
them
off
from
building
,
as
if
they
had
been
as
fond
of
houses
within
the
Walls
of
London
,
as
ever
Rachel
was
of
children
,
who
cryed
out
,
Give
me
children
,
or
I
die
.
You
might
see
by
the
respects
which
Citizens
paid
,
and
do
yet
pay
to
the
dust
and
ruines
of
London
,
how
they
hanker
after
it
,
not
for
what
it
is
,
but
for
what
they
hope
it
shall
be
.
Do
not
as
many
as
had
wont
to
be
concerned
in
those
affairs
,
visit
the
Ruines
yearly
,
call
every
Parish
by
its
former
name
,
observe
its
bounds
,
chuse
Officers
upon
the
very
place
,
chuse
Aldermen
,
and
their
Deputies
,
for
every
Ward
that
is
unsupplyed
,
nominate
Church-wardens
,
Constables
,
&c.
as
if
it
might
be
said
of
London
as
was
said
of
Lazarus
,
that
he
was
not
dead
,
but
slept
;
and
all
thorough
the
desire
they
have
it
might
be
raised
again
,
for
they
do
know
it
is
more
then
asleep
,
yea
,
no
less
then
dead
and
buried
.
A
careless
,
unactive
,
heartless
posture
was
that
in
which
London
was
destroyed
,
and
now
I
see
the
quite
contrary
to
that
,
it
makes
me
hope
it
is
about
to
be
restored
;
wherewithall
did
the
Psalmist
perswade
himself
,
That
the
time
to
favour
Sion
,
yea
the
set
time
was
come
,
Psa.
102.13
.
The
reason
he
gives
us
is
,
For
thy
people
take
pleasure
in
her
stones
,
and
favour
the
dust
thereof
,
v.
14.
If
that
were
a
good
argument
,
that
God
would
arise
and
have
mercy
upon
Sion
,
(
as
doubtless
it
was
,
else
the
Psalmist
would
not
have
used
it
)
we
have
said
and
evinced
the
same
thing
as
concerning
London
,
viz.
such
an
affection
towards
it
,
as
the
people
of
God
in
those
daies
had
towards
their
desolate
Jerusalem
.
Far
be
it
from
me
to
think
that
so
much
love
,
care
and
pains
,
so
many
heads
,
and
hands
,
and
hearts
,
as
are
set
at
work
about
our
City
,
with
earnest
prayers
for
the
restauration
of
it
,
will
all
produce
nothing
.
What
though
God
had
a
sufficient
controversie
against
the
old
City
,
as
for
which
to
suffer
it
to
be
burnt
,
may
it
not
be
said
that
possibly
he
hath
not
the
same
against
another
City
,
though
standing
,
or
intended
to
stand
in
the
same
place
;
so
that
notwithstanding
his
permitting
the
former
to
be
burnt
,
he
may
permit
another
to
be
built
in
the
room
of
it
?
Though
such
things
were
done
to
the
dry
Tree
,
(
to
which
I
may
compare
the
old
City
)
must
the
like
,
or
something
as
bad
,
be
done
to
the
green
?
Christ
argues
from
the
green
Tree
to
the
dry
,
with
a
quanto
magis
,
What
then
shall
be
done
to
the
dry
?
but
not
vice
versâ
.
God
destroyed
the
Old
World
,
but
did
he
not
nevertheless
make
a
new
one
,
and
that
in
the
same
place
where
the
old
one
stood
,
and
peopled
it
out
of
the
loyns
of
those
few
persons
that
did
remain
of
the
old
?
Who
knows
but
that
God
may
have
pleaded
all
that
controversie
which
as
yet
he
meaneth
to
plead
with
us
in
and
by
the
burning
of
that
one
City
?
The
destroying
of
Cities
,
(
and
the
not
suffering
of
them
to
be
restored
is
no
other
then
continued
destruction
,
)
(
as
they
say
of
Conservation
,
that
it
is
continued
Creation
)
is
not
work
that
God
doth
do
every
day
;
it
is
his
act
indeed
,
but
his
strange
act
,
he
is
usually
long
about
it
,
and
as
it
were
deliberating
with
himself
,
as
when
he
said
of
old
,
How
shall
I
give
thee
up
O
Ephraim
,
&c.
True
it
is
,
that
sin
had
overspread
the
City
like
a
Leprosie
,
and
like
that
disease
gotten
into
the
very
walls
of
the
several
houses
thereof
:
but
when
the
walls
of
the
most
leprous
house
were
once
pulled
down
,
or
the
house
its
self
demolished
,
(
as
this
poor
City
hath
been
)
there
was
an
end
:
nor
do
I
any
any where
find
that
it
was
forbidden
or
spoken
of
as
dangerous
to
build
another
house
in
the
same
place
,
or
upon
the
same
ground
,
Levit.
14.45
.
Let
men
charge
what
they
can
upon
the
late
City
(
as
some
in
spight
do
charge
upon
it
what
it
never
deserved
)
what
is
now
in
hand
is
not
that
City
,
nor
shall
it
ever
partake
of
its
plagues
and
punishments
,
unless
it
be
afresh
polluted
with
its
sins
,
or
some
others
as
great
.
That
God
was
pleased
to
spare
a
remnant
of
the
City
of
London
,
that
it
might
not
be
like
to
Sodom
and
Gomorrah
in
point
of
total
destruction
,
for
the
present
,
is
to
me
a
further
argument
of
hope
,
that
it
shall
not
be
like
those
places
in
point
of
perpetual
desolation
for
the
future
,
that
it
shall
not
suffer
the
vengeance
of
eternal
fire
in
such
sense
as
that
phrase
is
applyed
to
the
places
themselves
,
meaning
they
should
alwayes
lye
in
ashes
.
God
having
spared
eight
,
and
no
more
of
mankind
,
when
he
brought
the
Deluge
,
and
but
seven
of
any
other
kind
of
Creature
,
reared
up
a
new
World
out
of
that
small
remainder
of
the
old
,
which
he
had
reserved
as
a
seed
for
that
purpose
,
which
it
is
like
to
Noah
and
his
Family
was
also
a
pledge
that
God
intended
so
to
do
.
Methinks
London
ever
since
the
Fire
,
hath
been
like
a
person
frighted
into
a
swoun
,
whose
vital
spirits
are
for
the
present
concentrated
and
contracted
into
a
narrower
room
;
(
as
are
the
Inhabitants
of
that
Relique
of
a
City
at
this
day
)
and
if
it
be
but
so
,
why
should
we
dispair
but
it
will
come
to
its
self
again
?
or
shall
I
compare
it
to
one
that
hath
a
dead
Palsie
,
who
hath
sense
and
motion
in
some
parts
of
his
body
,
though
he
have
little
or
none
in
the
rest
.
The
remainder
of
the
old
City
(
as
small
as
it
is
)
doth
not
a
little
facilitate
and
incourage
the
building
of
that
part
that
must
be
new
,
according
to
the
old
saying
,
Facile
est
inventis
addere
,
it
is
easie
to
add
:
Give
me
,
said
Archimedes
,
but
where
to
set
my
foot
in
the
mean
time
,
and
I
will
turn
the
World
round
.
Londoners
by
virtue
of
that
remainder
of
a
City
have
where
to
set
their
foot
,
which
is
no
small
advantage
:
I
cannot
but
reflect
upon
that
passage
,
Isa.
65.8
.
Thus
saith
the
Lord
,
as
the
new
Wine
is
found
in
the
Cluster
,
and
one
saith
,
destroy
it
not
,
for
a
blessing
is
in
it
;
so
will
I
do
for
my
servants
sake
,
that
I
may
not
destroy
them
all
.
The
meaning
seemeth
to
be
this
,
as
when
a
Vine
is
grown
so
barren
,
that
scarce
any
good
Cluster
of
Grapes
seemeth
to
be
discerned
on
it
,
whereby
it
may
be
deemed
to
have
life
in
it
,
and
the
Husbandman
is
above
to
cut
it
down
,
if
one
chance
to
espy
some
one
cluster
that
hath
Grapes
with
liquor
in
them
,
whereby
it
may
appear
there
is
life
yet
,
he
may
thereby
be
induced
to
forbear
the
utter
rooting
out
,
or
hewing
down
of
it
,
being
told
there
is
a
blessing
in
it
,
that
is
to
say
,
some
life
and
sap
,
giving
hope
of
its
recovery
,
and
growing
fruitful
again
.
This
is
the
case
of
London
at
this
day
;
though
the
greatest
part
of
it
be
withered
and
burnt
up
,
yet
there
is
some
new
Wine
found
in
a
Cluster
,
so
that
one
may
say
there
is
a
blessing
in
it
,
and
may
hope
from
thence
,
that
God
will
not
destroy
it
,
but
will
say
concerning
it
as
of
Jacob
,
v.
9.
I
will
bring
forth
a
seed
out
of
Jacob
;
that
is
,
those
who
shall
be
as
seed
,
which
though
small
,
is
apt
to
grow
numerous
and
great
:
Neither
is
it
less
pertinent
to
this
occasion
to
allude
it
to
that
Prophesie
of
David
,
concerning
Solomon
and
his
Kingdome
,
Psa.
72.16
.
There
shall
be
a
handful
of
corn
in
the
earth
upon
the
top
of
the
Mountains
,
the
fruit
thereof
shall
shake
like
Lebanon
,
and
they
of
the
City
shall
flourish
like
grass
of
the
earth
.
Say
London
be
at
the
present
but
as
a
handful
of
Corn
in
the
top
of
a
barren
Mountain
,
(
whereas
it
is
rather
as
so
much
Corn
in
a
fruitful
Valley
)
yet
may
it
hereafter
by
the
blessing
of
God
come
to
shake
like
Lebanon
,
and
flourish
like
the
grass
of
the
earth
.
Is
London
the
first
City
that
ever
was
burnt
and
built
again
?
I
rather
think
,
that
most
of
the
famous
Cities
in
the
world
that
were
of
antient
foundation
,
have
passed
thorough
the
fire
first
or
last
,
(
it
may
be
more
then
once
)
and
Phoenix-like
have
been
raised
out
of
their
ashes
.
The
Scripture
tells
us
of
the
burning
of
Jerusalem
by
the
King
of
Babylon
,
(
besides
the
captivity
of
the
people
)
and
yet
in
that
self-same
place
was
there
so
goodly
a
City
and
Temple
in
our
Saviours
time
,
as
did
move
his
Disciples
to
admiration
.
He
that
shall
but
glance
upon
History
,
may
furnish
himself
with
instances
enough
of
that
nature
:
nor
will
I
so
far
prejudge
my
Reader
as
to
enumerate
them
,
seeming
thereby
to
think
him
ignorant
of
a
thing
so
obvious
.
Who
knows
not
that
London
its
self
hath
been
burnt
several
times
formerly
,
(
as
in
my
Treatise
of
the
burning
of
London
I
have
shewed
)
and
yet
how
Noble
a
City
was
it
before
it
was
burnt
the
last
time
,
viz.
in
1666.
One
while
it
lay
in
ashes
above
80
years
,
and
by
that
time
one
would
have
thought
it
should
have
been
buried
in
perpetual
filence
and
forgetfulness
,
and
some
other
place
have
been
unalterably
possessed
of
the
preheminence
;
but
after
that
,
in
all
likelihood
it
was
a
body
not
only
dead
,
but
rotten
,
the
very
bones
and
ashes
whereof
are
scare
to
be
found
,
yet
did
it
lift
up
its
head
again
,
and
became
greater
then
ever
,
as
it
lately
was
.
Now
what
Maxime
in
Logick
more
evident
then
this
,
A
fuisse
ad
posse
valet
consequentia
:
What
hath
been
may
be
again
.
God
hath
raised
London
out
of
the
dust
several
times
,
he
is
raising
it
,
and
let
us
trust
in
him
,
that
he
will
in
due
time
compleatly
raise
it
again
.
I
have
charity
and
respect
enough
for
Londoners
whatever
others
want
)
to
fetch
an
argument
of
hope
even
from
themselves
,
the
real
piety
and
integrity
of
many
of
them
(
I
say
not
of
all
,
for
where
but
in
heaven
are
all
Saints
?
)
that
for
their
sakes
God
will
return
on
high
,
and
say
of
London
,
that
it
shall
be
built
again
.
He
that
would
not
have
destroyed
Sodom
for
the
sake
of
but
ten
righteous
persons
,
(
if
there
had
been
so
many
there
)
will
(
I
trust
)
not
give
up
London
to
a
perpetual
destruction
,
out
of
the
regard
he
bears
to
those
many
tens
,
and
hundreds
of
righteous
persons
that
are
found
there
;
if
persons
that
live
righteously
,
soberly
,
and
godlily
,
if
they
that
do
generally
practise
only
such
things
as
are
honest
,
just
,
pure
,
lovely
,
and
of
good
report
,
(
as
it
is
Phil.
4.8
.
)
if
they
that
seem
to
be
afraid
of
whatsoever
they
know
to
be
sin
,
and
to
make
conscience
of
every
known
duty
;
I
say
,
if
men
and
women
of
such
a
character
may
and
ought
to
be
taken
for
persons
truly
religious
,
(
as
our
Saviour
tells
us
,
that
a
tree
is
known
by
its
fruits
)
if
they
that
bring
forth
fruits
meet
of
faith
and
repentance
,
ought
to
be
esteemed
to
have
both
,
and
not
censured
for
hypocrites
;
then
are
there
I
presume
,
several
hundreds
in
and
belonging
to
London
,
whom
we
are
in
duty
bound
(
if
the
exercise
of
rational
charity
be
a
duty
)
to
own
for
good
Christians
;
and
that
they
are
such
,
I
dare
appeal
to
the
consciences
of
their
greatest
enemies
,
or
the
most
of
them
,
who
when
upon
a
Death-bed
,
or
in
great
distress
,
shall
desire
,
and
value
their
prayers
to
God
for
them
,
much
more
then
the
prayers
of
those
that
have
been
their
most
intimate
associates
.
I
had
almost
said
,
if
there
were
less
Religion
in
London
then
indeed
there
is
,
(
though
God
knows
there
is
not
that
which
ought
to
be
)
some
would
love
it
more
,
and
give
a
better
report
of
it
then
now
they
do
;
They
count
it
strange
that
you
run
not
with
them
into
the
same
excess
of
riot
,
speaking
evil
of
you
.
Could
I
speak
with
their
enemies
,
and
themselves
not
over-hear
me
,
thereby
to
be
tempted
to
something
of
pride
,
I
would
say
,
that
if
God
have
a
people
in
the
world
that
love
and
fear
him
,
he
hath
some
such
in
London
,
yea
,
I
hope
he
hath
much
people
in
that
place
whose
habitation
himself
is
,
in
the
sense
intended
,
Psa.
90.1
.
and
as
for
other
habitations
shall
in
due
time
be
provided
for
by
him
.
I
will
not
now
determine
in
what
sense
it
was
spoken
,
but
in
Exod.
1.21
.
it
is
thus
written
,
It
came
to
pass
because
the
Midwives
feared
God
,
that
he
made
them
houses
.
For
once
I
'le
venture
the
scoffs
and
scorns
of
this
the
profanest
of
Ages
,
by
making
bold
to
say
,
that
the
many
fervent
prayers
which
have
been
,
daily
are
,
and
will
be
offered
to
God
on
behalf
of
this
desolate
City
,
that
it
may
be
revived
once
again
,
is
to
me
a
further
ground
of
hope
that
it
shall
be
so
.
I
have
evinced
already
,
that
there
are
considerable
numbers
of
good
and
gracious
Christians
,
in
and
about
the
City
,
to
ply
the
Throne
of
Grace
,
for
the
welfare
of
it
;
and
the
Scripture
telleth
us
,
that
the
fervent
prayer
of
a
righteous
man
availeth
much
.
I
must
first
doubt
whether
there
be
a
God
,
at
leastwise
whether
God
be
a
lover
of
righteousness
,
and
righteous
persons
,
(
which
the
uncontroulable
dictates
of
my
conscience
will
not
suffer
me
to
do
)
before
I
can
think
that
the
prayers
of
good
men
signifie
nothing
,
and
are
but
as
water
spilt
upon
the
ground
.
Prayer
hath
prevailed
for
greater
things
then
is
the
building
of
a
City
,
in
the
use
of
ordinary
means
:
Did
it
not
shut
and
open
heaven
in
Elijah's
daies
?
though
himself
,
who
offered
those
prayers
,
were
a
man
of
like
passions
with
our selves
.
Can
it
do
the
greater
,
and
not
the
lesser
?
Did
I
know
the
man
that
would
say
,
let
no
man
trouble
himself
to
pray
for
the
success
of
my
building
,
I
shall
do
as
well
without
,
as
with
all
the
prayers
that
can
be
made
on
that
behalf
,
I
should
expect
some
Eminent
Judgment
to
fall
upon
that
man
,
as
hath
done
upon
some
other
eminent
Builders
,
that
have
gone
by
the
name
of
Atheists
.
Tush
,
't
is
in
vain
to
contradict
experience
,
they
that
have
received
many
signal
answers
of
prayers
,
and
on
the
other
hand
,
have
met
with
great
rebukes
at
such
times
as
they
have
restrained
prayer
from
the
Almighty
,
or
prayed
as
if
they
prayed
not
,
will
never
believe
to
the
contrary
,
but
that
any
good
undertaking
may
,
and
will
be
much
promoted
by
the
ardent
prayers
of
those
that
have
interest
in
God
,
of
which
I
doubt
not
but
there
is
a
great
Stock
going
for
London
at
this
day
;
and
it
shall
stand
for
one
of
the
Pillars
of
my
hope
in
this
as
in
other
cases
,
that
God
hath
never
said
to
the
seed
of
Jacob
,
Seek
ye
my
face
in
vain
.
Next
unto
the
prayers
and
tears
of
good
men
,
the
triumphs
and
insultings
of
bad
over
a
famous
City
laid
in
ashes
,
gives
me
some
of
the
greatest
hope
and
confidence
,
that
it
shall
not
alwayes
lye
there
.
Was
it
not
publickly
observed
,
that
Papists
up
and
down
the
Land
were
never
more
jolly
and
jocund
,
then
they
shewed
themselves
soon
after
the
burning
of
London
?
Some
hellish
Persecutors
in
the
Marian
daies
did
not
more
rejoyce
in
those
flames
which
burnt
the
holy
Martyrs
,
then
some
of
them
are
said
to
have
done
in
those
which
burnt
the
City
.
But
will
the
great
God
alwayes
feed
and
cherish
such
mirth
as
that
?
Shall
not
their
laughter
be
turned
to
mourning
,
and
their
joy
to
heaviness
?
Hath
not
the
Lord
seen
it
,
and
it
displeased
him
?
and
will
it
not
invite
him
to
turn
away
his
wrath
from
the
City
?
Prov.
24.16
.
God
will
not
alwayes
suffer
Philistines
to
make
sport
with
Sampson
,
but
will
cause
the
house
at
last
to
tumble
about
their
ears
and
grind
them
to
powder
,
who
made
him
grind
in
derision
.
Another
City
(
which
therefore
we
now
hope
for
)
would
spoil
the
insolent
mirth
of
Popish
enemies
above
any
thing
else
,
and
put
them
quite
out
of
countenance
.
God
speaking
after
the
manner
of
men
,
Deut.
32.27
.
speaks
as
if
himself
did
fear
the
insolency
of
enemies
:
Were
it
not
that
I
feared
the
enemy
,
would
behave
him self
haughtily
,
&c.
And
if
so
,
doubtless
he
will
take
a
time
to
suppress
both
it
,
and
them
.
And
now
methinks
I
my self
am
almost
weary
of
this
so
long
a
Chapter
;
(
though
consisting
only
of
incouragements
and
grounds
of
hope
)
and
though
I
have
stayed
and
rested
my self
upon
thirteen
several
Pillars
by
the
way
,
(
and
those
Pillars
of
hope
)
I
shall
more
easily
be
pardoned
,
because
the
Subject
is
lightsome
;
and
we
know
that
the
length
of
daies
useth
not
to
be
complained
of
,
though
that
of
nights
be
troublesome
;
howsoever
Sol●mon
telling
us
,
that
it
is
not
good
to
eat
too
much
honey
,
Prov.
25.27
.
advertiseth
,
that
shortness
may
be
wanting
where
sweetness
is
not
,
saving
as
want
of
shortness
may
somewhat
imbitter
that
which
of
its
self
was
sweet
,
even
as
honey
(
then
which
nothing
is
sweeter
.
)
Therefore
lastly
,
methinks
God
hath
given
us
earnest
,
great
earnest
of
another
City
in
place
of
that
which
was
burnt
;
and
what
should
I
mean
by
that
,
but
the
many
Foundations
that
are
already
laid
,
yea
some
hundreds
of
houses
that
are
built
in
so
short
a
time
?
(
though
those
hundreds
as
yet
be
fewer
then
were
the
thousands
of
what
was
burnt
)
But
suppose
we
seven
or
eight
hundred
houses
finished
already
,
it
being
now
March
12.
1667.
and
not
much
above
one
year
and
half
since
the
Fire
,
in
which
time
two
Winters
have
passed
over
our
heads
,
and
but
one
Summer
,
War
with
three
several
Nations
was
unconcluded
when
the
building
began
,
Trading
as
dead
as
could
be
imagined
,
Citizens
generally
impoverished
,
materials
and
necessaries
,
such
as
Coals
,
&c.
at
a
stupendious
rate
,
admit
,
I
say
,
there
be
yet
but
eight
hundred
houses
finished
,
(
though
some
think
there
be
more
)
is
it
not
a
good
and
a
great
progress
,
all
things
considered
?
After
one
of
the
burnings
of
London
I
do
not
find
that
in
70
years
(
and
upward
)
so
much
was
done
towards
the
restoring
of
it
,
as
hath
now
been
done
in
less
then
two
.
Is
it
not
remarkable
,
that
since
the
rebuilding
of
London
was
this
last
time
taken
in
hand
,
no
one
disaster
hath
befallen
it
,
there
hath
appeared
nothing
like
an
Angel
with
a
Sword
in
his
hand
to
obstruct
those
that
have
attempted
to
bless
the
City
,
by
rebuilding
of
it
,
as
did
to
obstruct
Balaam
when
he
went
forth
to
curse
Israel
.
How
early
did
the
wrath
of
God
break
out
against
the
builders
of
Jericho
,
the
very
foundation
whereof
was
laid
in
the
death
and
blood
of
Hiel
the
Founder
,
his
first-born
Son
?
But
all
the
foundations
that
have
been
laid
in
London
,
yea
and
houses
which
are
finished
there
,
(
for
ought
I
learn
)
have
not
cost
so
dear
.
As
Mannoah's
Wife
said
unto
him
,
Judg.
13.23
.
If
the
Lord
were
pleased
to
kill
us
,
he
would
not
have
received
a
burnt-offering
,
and
a
meat-offering
at
our
hands
,
neither
would
he
have
shewed
us
all
these
things
.
So
may
we
probably
argue
,
(
if
I
be
not
deceived
)
that
if
God
had
purposed
to
anticipate
the
full
harvest
of
Londons
restauration
,
he
would
scarce
have
given
us
so
timely
and
so
ample
first
fruits
as
he
hath
vouchsafed
already
:
Reflecting
upon
all
that
I
have
said
,
I
doubt
not
to
bid
defiance
to
such
as
have
or
shall
presume
to
call
London
by
the
odious
and
misapplied
name
of
Babylon
;
for
though
it
may
be
said
of
London
,
It
is
fallen
,
it
is
fallen
,
yet
not
so
(
as
of
Babylon
)
that
it
shall
never
rise
again
.
DISCOURSE
II.
Of
such
considerations
as
may
incourage
heartless
and
dis-spirited
Citizens
to
build
again
.
WHy
see
I
so
many
people
with
their
hands
upon
their
loyns
(
like
a
travelling
Woman
)
and
so
many
faces
turned
into
paleness
?
(
as
the
Prophet
expresseth
himself
,
Jer.
20.6
.
)
Why
are
the
generality
of
men
and
women
at
this
day
(
as
is
said
of
Ephraim
,
Hos.
7.11
.
like
a
silly
Dove
without
heart
?
Why
hear
I
little
else
but
the
voice
of
the
Turtle
,
viz.
Mourning
,
and
Lamentation
;
yea
,
like
to
that
of
Rachel
,
who
refused
to
be
comforted
?
Would
you
have
us
(
say
they
)
build
(
so
methinks
I
over-hear
them
speaking
)
pray
what
?
another
Babel
?
for
alas
our
Languages
are
all
confounded
;
England
is
a
Kingdome
,
and
London
a
City
,
that
are
divided
against
themselves
,
and
therefore
how
can
they
stand
?
England
is
a
Land
as
it
were
of
all
Ishmaels
,
every
mans
hand
is
lifted
up
against
his
Brother
,
and
his
Brothers
against
him
:
How
like
is
England
at
this
day
to
a
great
Army
all
in
mutiny
,
or
to
a
routed
Army
,
all
whose
Ranks
are
broken
,
and
themselves
flying
,
some
one
way
,
some
another
,
every
man
shifting
for
himself
;
or
like
a
great
Fleet
riding
in
a
Storm
,
some
of
which
are
driven
upon
the
Sands
,
others
split
upon
Rocks
,
and
the
major
part
fall
foul
one
upon
another
:
Would
you
have
us
as
secure
as
the
Sodomites
were
in
the
daies
of
Lot
,
who
planted
and
builded
,
till
such
time
as
fire
came
down
from
heaven
and
destroyed
them
all
,
Luk.
17.29
.
Would
you
have
us
build
to
be
burnt
again
?
are
we
not
yet
to
expect
the
fatal
influence
and
effects
of
a
third
prodigious
Comet
,
as
Astronomers
do
tell
us
?
and
if
the
Product
or
signification
of
that
shall
be
such
as
was
of
the
two
former
,
woe
be
to
us
.
Wherewithall
shall
we
build
?
England
is
become
as
poor
as
Job
,
a
dunghill
served
his
turn
;
as
those
words
imply
,
Job
2.8
.
He
sat
down
amongst
the
ashes
:
and
why
may
it
not
serve
ours
?
Those
Primitive
Christians
,
of
whom
the
world
was
not
worthy
,
wandred
in
Desarts
and
Mountains
,
and
in
Dens
and
Caves
of
the
earth
,
Heb.
11.38
.
And
are
we
better
then
they
?
The
fire
hath
made
a
multitude
of
caves
,
let
us
go
down
into
them
,
and
dwell
there
;
let
us
hide
our selves
in
those
clefts
of
rocks
(
as
it
were
)
till
the
indignation
be
overpast
?
Is
it
time
for
us
to
dwell
in
cieled
houses
,
whilest
the
House
of
God
lieth
wast
?
(
for
so
to
our
thinking
it
doth
at
this
day
)
or
shall
we
build
houses
,
and
soon
after
be
made
to
dwell
in
prisons
,
either
for
debt
,
or
it
may
be
for
Conscience
sake
?
Is
it
for
us
to
build
,
when
God
seemeth
to
be
pulling
down
,
and
plucking
up
,
and
making
an
utter
end
?
England
hath
not
only
grey
hairs
upon
it
here
and
there
,
but
(
as
some
Searchers
judge
them
)
Plague
tokens
,
so
that
there
is
no
hope
(
or
next
to
none
)
of
its
recovery
:
And
is
this
a
time
to
build
in
,
when
we
neither
expect
Religion
nor
Trade
to
our
content
,
nor
any
long
continuance
of
Peace
either
at
home
or
abroad
?
Would
you
have
us
trim
up
our
Cabins
,
whilst
we
suspect
the
whole
Ship
will
be
lost
?
who
hath
not
heard
such
language
as
this
with
his
own
ears
?
But
will
it
admit
of
no
reply
or
confutation
?
doubtless
it
may
.
It
was
the
dark
side
of
the
Pillar
that
was
turned
to
us
,
on
which
side
it
was
a
meer
Cloud
,
but
the
other
side
is
bright
,
and
as
it
were
a
Pillar
of
Fire
.
The
same
Instrument
or
Subject
otherwise
played
upon
,
may
afford
us
as
pleasant
Musick
,
as
that
we
heard
was
doleful
.
First
,
who
art
thou
that
limitest
the
holy
One
of
Israel
?
Who
hath
known
the
mind
of
the
Lord
?
or
who
hath
been
his
Councellor
?
Rom.
11.34
.
and
Isa.
40.14
.
Have
you
forgotten
what
God
saith
,
Isa.
55.8
.
My
thoughts
are
not
your
thoughts
,
neither
are
my
wayes
your
wayes
;
for
as
the
heavens
are
higher
then
the
earth
,
so
are
my
wayes
higher
then
your
wayes
,
and
my
thoughts
then
your
thoughts
.
That
saying
Jer.
29.11
.
should
be
considered
,
I
know
the
thoughts
that
I
think
towards
you
,
saith
the
Lord
,
(
implying
,
they
did
not
know
the
thoughts
of
God
toward
them
,
till
he
had
thus
revealed
them
)
thoughts
of
peace
,
and
not
of
evil
.
It
is
incident
to
us
to
think
of
the
Mountain
of
our
adversity
,
as
well
as
of
the
other
of
our
prosperity
,
that
it
will
never
be
removed
:
But
we
are
often
mistaken
,
so
was
Asaph
when
he
did
thus
expostulate
,
Psa.
77.7
.
Hath
the
Lord
forgotten
to
be
gracious
?
hath
be
in
anger
shut
up
his
tender
mercy
?
will
the
Lord
cast
off
for
ever
?
will
he
be
favourable
no
more
?
is
his
mercy
clean
gone
for
ever
?
and
adds
,
v.
10.
I
said
this
is
my
infirmity
,
v.
14.
Thou
art
the
God
that
doest
wonders
:
And
v.
19.
Thy
way
is
in
the
Sea
,
and
thy
footsteps
are
not
known
:
Hear
the
moans
of
Sion
,
and
the
answer
given
by
God
thereunto
,
Isa.
49.14
.
But
Sion
,
saith
,
the
Lord
,
hath
forsaken
me
,
my
Lord
hath
forgotten
me
.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
Son
of
her
●omb
?
Yea
,
they
may
forget
,
yet
will
not
I
forget
thee
.
Behold
,
I
have
graven
thee
upon
the
palms
of
my
hands
,
thy
walls
are
continually
before
me
,
ver.
15
,
16.
Little
did
the
Israelites
think
,
when
their
task
of
brick
was
doubled
,
that
deliverance
was
at
hand
(
which
sense
became
a
Proverb
,
Cum
duplicantur
lateres
venit
Moses
:
but
so
it
was
:
but
the
Text
saith
,
The
children
of
Israel
hearkened
not
to
Moses
(
viz.
prophecying
of
deliverance
)
for
anguish
of
spirit
,
and
for
cruel
bondage
,
Exod.
6.9
.
Little
did
Abraham
think
,
that
Isaac
should
be
spared
,
though
he
came
so
near
unto
being
sacrificed
,
as
that
he
was
laid
upon
the
Altar
,
whence
sprung
that
consolatory
saying
,
Jehovah-jireh
,
Gen.
22.14
.
In
the
Mount
of
the
Lord
it
shall
be
seen
.
I
shall
not
extenuate
the
badness
of
our
present
circumstances
,
it
is
too
too
evident
,
that
we
look
like
a
Land
meeted
out
for
destruction
;
the
face
of
things
at
this
day
is
as
it
were
facies
Hippocratica
,
(
as
Physitians
call
it
)
that
is
,
we
look
like
death
.
Never
was
poor
Nation
more
convulst
,
and
pulled
this
way
and
that
way
backwards
and
forwards
,
and
other
while
made
(
or
endeavoured
to
be
made
)
more
stiff
and
inflexible
by
a
painful
Tetanus
,
as
they
call
that
kind
of
Convulsion
that
braceth
the
body
so
straight
,
it
can
stir
no
way
:
It
must
be
confessed
,
these
are
ill
Symptoms
,
but
no
grounds
of
despair
;
possibly
it
is
now
a
critical
time
with
England
,
and
the
Crises
of
diseases
are
often
attended
with
horrid
Symptoms
,
even
when
Nature
gets
the
upper
hand
at
last
.
Are
we
now
in
any
more
danger
to
be
destroyed
by
our
divisions
,
then
we
were
in
65.
to
be
devoured
by
Plague
?
but
thence
hath
God
delivered
us
:
He
that
hath
said
unto
the
Sword
of
War
with
other
Nations
,
Put
up
thyself
into
thy
Scabbard
,
rest
and
be
still
,
can
say
the
same
to
the
Sword
of
home
divisions
(
which
are
a
kind
of
intestine
war
.
)
Surely
England
hath
been
in
a
worse
condition
then
now
it
is
,
and
yet
saved
from
thence
.
First
,
in
the
Marian
daies
,
when
the
weapons
of
warfare
against
the
true
Religion
were
no
other
then
Fire
and
Faggot
,
when
the
Scarlet
Whore
made
her self
drunk
with
the
blood
of
Saints
and
Martyrs
;
were
not
those
daies
sh●rtned
for
the
Elects
sake
,
Matth.
13.20
.
Afterwards
in
88.
when
the
Spanish
Fleet
,
called
the
Invincible
Armado
,
came
against
England
,
in
how
desperate
a
case
did
it
seem
to
be
,
but
how
soon
did
that
black
Cloud
blow
over
?
Then
succeeded
the
hellish
Powder
Plot
in
the
next
Kings
Reign
,
which
had
it
taken
effect
,
had
rooted
the
Protestant
Interest
out
of
England
,
as
in
the
twinkling
of
an
eye
,
or
whilst
a
small
Paper
could
be
burned
,
but
that
also
came
to
nothing
,
that
snare
was
broken
,
and
this
poor
Land
delivered
.
Who
doubts
whether
Popish
Archers
have
not
shot
at
us
many
times
since
then
,
and
yet
our
Bow
abideth
in
strength
thorough
the
mighty
God
of
Jacob
.
O
England
!
so
often
saved
by
the
Lord
,
why
shouldst
thou
despair
of
any
more
deliverances
?
Is
it
because
thy
sins
are
so
many
and
great
?
call
to
mind
what
God
saith
,
Ezek.
36.33
.
In
the
day
that
I
shall
have
cleansed
you
from
all
your
iniquities
,
I
will
cause
you
to
dwell
in
the
Cities
,
and
the
wasts
shall
be
builded
;
v.
35.
And
they
shall
say
,
This
Land
that
was
desolate
,
is
become
like
the
Garden
of
Eden
,
and
the
desolate
and
ruined
Cities
are
become
fenced
and
inhabited
.
Look
back
to
v.
32.
Not
for
your
sakes
do
I
this
,
saith
the
Lord
God
,
be
ashamed
and
confounded
for
your
own
wayes
,
O
house
of
Israel
.
See
also
v.
22
,
23
,
29
,
36
,
38.
of
the
same
Chapter
.
Or
is
it
because
the
Lord
seemeth
for
a
time
to
have
forsaken
thee
,
having
given
thee
up
to
flames
,
that
thou
,
O
London
,
despairest
of
ever
seeing
good
daies
again
?
I
see
not
why
thou
shouldst
cast
away
the
Anchor
of
thy
hope
for
all
that
:
what
if
thou
shouldst
cast
it
upon
that
Text
,
(
and
others
of
like
import
,
Psa.
60.9
,
10.
Who
will
bring
me
into
the
strong
City
?
wilt
not
thou
O
God
which
hadst
cast
us
off
?
And
Lam.
3.31
.
For
the
Lord
will
not
cast
off
for
ever
,
but
though
he
cause
grief
,
yet
will
he
have
compassion
according
to
the
multitude
of
his
mercies
.
Who
seeth
not
the
inference
plain
from
such
Texts
as
those
,
that
God
may
cast
off
a
people
for
a
time
,
and
yet
not
cast
them
off
for
ever
?
Is
it
from
a
fear
of
being
burnt
again
,
that
you
have
no
heart
to
build
?
that
fear
in
all
likelihood
ariseth
from
a
mistrust
you
have
,
that
the
former
burning
came
to
pass
by
Treachery
:
if
so
,
be
of
good
chear
,
God
will
discover
it
in
due
time
,
it
cannot
be
alwayes
hid
;
and
when
that
secret
(
if
it
be
yet
a
secret
)
shall
be
brought
to
light
,
when
the
true
Incendiaries
shall
once
be
known
,
London
is
like
to
be
more
secured
from
fire
then
ever
it
was
,
and
that
fire
which
consumed
the
old
City
,
will
be
as
a
wall
of
fire
(
that
is
a
defence
)
about
the
new
.
If
the
great
divisions
,
discontents
,
and
heart-burnings
that
are
now
in
England
,
be
alledged
(
as
they
have
been
)
as
a
main
discouragement
of
the
rebuilding
of
London
,
I
would
take
leave
to
say
,
I
hope
one
day
to
see
an
end
of
those
things
.
Surely
there
will
come
a
time
when
passion
and
fury
will
hold
their
peace
,
and
give
way
to
reason
and
conscience
to
interpose
;
and
when
ever
that
time
shall
come
,
such
Rules
and
Principles
as
I
would
now
suggest
will
be
hearkened
to
,
and
cannot
but
offer
themselves
(
being
so
obvious
as
they
are
,
)
and
whensoever
they
shall
take
place
,
we
may
expect
to
see
England
a
quiet
habitation
,
and
all
good
people
therein
of
one
heart
,
though
not
of
one
mind
.
The
first
principle
which
I
would
hope
will
be
received
in
time
is
this
,
That
every
man
pretending
conscience
constraining
him
to
what
he
doth
,
or
restraining
him
from
what
he
refuseth
to
do
,
if
generally
trusted
and
thought
worthy
to
be
believed
in
other
cases
,
ought
to
be
trusted
and
believed
in
that
also
,
and
not
to
be
changed
with
pride
,
prejudice
,
interest
,
faction
,
as
the
true
reasons
of
those
actions
for
which
he
pretendeth
conscience
,
yea
it
may
be
exposeth
himself
to
considerable
sufferings
,
as
for
conscience
sake
,
or
under
that
notion
.
To
put
no
trust
at
all
in
men
of
good
and
commendable
lives
,
were
to
decry
the
validity
of
all
Humane
Testimony
,
and
to
raze
the
foundations
of
all
Humane
Society
:
Now
if
we
cannot
trust
men
in
this
case
,
why
should
we
trust
them
in
other
things
?
and
if
we
can
trust
them
in
other
things
,
why
not
in
this
?
Secondly
,
That
all
such
persons
,
who
in
the
judgment
,
and
by
the
principles
of
Christian
charity
,
ought
to
be
deemed
and
taken
as
acting
from
conscience
,
and
from
a
fear
of
offending
God
in
doing
otherwise
,
should
at
no
hand
be
treated
with
such
severity
and
rigor
,
as
they
justly
might
,
if
we
could
be
certain
,
or
rationally
presume
,
that
what
they
did
were
from
such
base
principles
,
or
sinister
ends
,
as
pride
,
contumacy
,
interest
,
or
the
like
:
Who
ever
had
the
heart
or
the
face
to
deal
rigorously
with
any
man
pretending
conscience
for
what
he
did
,
or
refused
to
do
,
especially
about
indifferent
things
,
unless
he
did
think
(
or
at
leastwise
make
as
if
he
thought
)
that
conscience
was
but
meerly
pretended
in
the
case
?
But
if
conscience
be
really
interessed
and
ingaged
,
(
as
in
the
circumstances
before
put
we
should
take
it
to
be
)
the
Apostles
tenderness
towards
those
that
had
a
zeal
for
God
,
though
not
according
to
knowledge
,
will
tell
us
how
we
ought
to
carry
towards
them
,
viz.
not
only
with
calmness
,
but
kindness
,
Rom.
10.1
.
Thirdly
,
That
persons
agreeing
,
and
consenting
with
us
in
the
main
points
of
Religion
,
in
the
sum
and
substance
of
Christianity
,
ought
not
to
be
punished
for
their
unavoidable
dissent
from
us
in
lesser
matters
at
so
great
a
rate
,
much
less
at
a
greater
,
then
those
that
vary
from
us
in
Fundamentals
,
and
go
about
to
subvert
the
faith
;
if
such
be
not
temporally
undone
,
and
deprived
of
all
wayes
of
subsisting
for
their
perswasion
,
much
less
ought
these
so
to
be
.
Fourthly
,
That
they
who
believe
,
or
profess
to
believe
so
much
truth
as
to
Salvation
is
necessary
to
be
believed
,
and
who
in
their
general
course
practise
accordingly
,
who
are
also
peaceably
disposed
,
and
will
give
(
or
have
given
)
the
highest
assurances
that
men
can
give
,
that
so
far
as
in
them
lieth
,
they
will
preserve
the
peace
of
Church
and
State
;
I
say
,
that
such
men
should
be
accounted
worthy
to
live
,
and
have
wherewithall
so
to
do
,
(
they
and
their
families
)
and
if
able
for
publick
imployment
,
should
be
intrusted
therewithall
,
specially
at
such
a
time
as
the
Church
,
or
State
,
or
both
,
have
apparent
need
of
their
service
,
and
for
want
thereof
are
forced
to
imploy
many
worse
,
and
less
useful
in
their
room
.
Fifthly
,
That
men
should
make
no
more
divisions
in
Church
or
State
then
are
of
absolute
necessity
,
and
cannot
be
avoided
,
(
and
least
of
all
,
such
as
tend
to
the
ruine
of
others
,
though
to
the
raising
of
themselves
)
considering
what
the
Apostle
saith
,
Rom.
16.17
,
18.
Mark
them
which
cause
divisions
and
offences
,
for
they
that
are
such
serve
not
our
Lord
Jesus
Christ
,
but
their
own
belly
.
Doubtless
the
way
to
the
Church
,
and
to
the
Communion
thereof
,
should
be
made
plain
and
accessible
,
as
God
appointed
of
old
those
wayes
should
be
which
led
to
the
several
Sanctuaries
,
or
Cities
of
refuge
;
to
be
sure
no
needless
stumbling
blocks
,
or
unnecessary
hindrances
,
should
be
laid
in
that
way
;
neither
ought
any
member
(
principal
member
especially
)
to
be
cut
off
from
the
Church
without
urgent
,
and
inforcing
cause
,
any
more
then
an
arm
,
or
leg
,
or
eye
,
to
be
severed
from
a
natural
body
,
if
it
and
the
body
can
possibly
be
preserved
together
.
Sixthly
,
that
no
man
should
be
tempted
to
separation
,
or
division
,
by
suffering
such
things
as
may
seem
(
if
not
more
then
seem
)
to
plead
for
such
a
practise
,
as
namely
,
by
allowing
and
intrusting
ignorant
,
insufficient
,
and
scandalous
Ministers
:
Divisions
,
or
rather
Dividors
,
will
be
quite
out
of
countenance
when
they
have
no
plausible
thing
to
plead
for
themselves
,
but
if
they
can
say
the
Blind
are
set
to
guide
them
,
and
they
to
feed
them
who
for
bread
gave
them
a
stone
,
and
for
fish
a
Scorpion
:
who
have
neither
the
Urim
in
their
doctrine
,
nor
Thummim
in
their
lives
,
so
long
will
they
divorce
themselves
and
rest
perswaded
,
that
in
so
doing
they
do
God
and
their
own
Souls
good
service
.
This
notion
is
so
obvious
,
as
may
make
us
hope
it
will
not
alwayes
be
overlookt
,
if
not
speedily
taken
into
serious
consideration
.
Seventhly
,
That
the
paying
tithe
of
Mint
,
Anniss
and
Cummin
,
and
mean
time
omitting
the
weightier
matters
of
the
Law
,
Judgment
,
Mercy
and
Faith
,
(
for
which
Christ
denounceth
a
wo
to
the
Pharisees
,
Mat.
23.23
.
that
is
)
a
rigorous
insisting
upon
lesser
things
whilst
those
of
higher
importance
are
slightly
past
over
which
is
no
other
then
a
straining
at
Gnats
and
swallowing
of
Camels
;
is
a
practise
that
will
make
any
Church
obnoxious
,
not
only
to
the
all
discovering
eye
of
God
,
but
to
the
observing
eye
of
men
,
such
especially
as
have
little
affection
for
them
.
If
they
can
say
we
do
place
the
kingdom
of
God
in
meats
and
drink
(
in
which
it
consisteth
not
)
rather
then
in
righteousness
(
wherein
it
doth
consist
)
they
think
they
have
enough
against
us
to
justifie
their
separation
,
that
we
make
nothing
of
their
Souls
,
feed
them
with
meer
husks
,
and
chaffe
and
have
zeal
for
nothing
,
but
unscriptural
rites
and
traditions
.
Eighthly
,
A
little
time
time
cannot
but
discover
that
to
prefer
men
according
to
the
largness
,
and
hardiness
of
their
consciences
,
rather
then
the
tenderness
thereof
;
is
no
good
rule
to
proceed
upon
.
It
was
the
commendation
of
Josiah
that
his
heart
was
tender
,
and
of
Nehemiah
that
he
did
not
do
as
others
because
of
the
fear
of
the
Lord
.
The
worst
of
men
have
the
widest
consciences
,
and
such
a
faculty
at
swallowing
that
nothing
can
choake
them
:
like
some
bewitched
persons
I
have
read
of
,
they
can
swallow
needles
,
and
bodkins
and
knives
,
and
when
they
see
their
time
cast
them
up
again
in
the
faces
of
their
owners
.
Ninthly
,
It
cannot
be
long
hid
from
the
eyes
of
men
,
who
now
do
least
see
it
,
that
to
lay
more
load
upon
the
consciences
of
men
(
even
such
as
are
thought
best
able
,
to
bear
it
)
then
they
needs
must
,
to
cause
them
Issachar
like
to
couch
down
betwixt
several
burthens
,
to
scrue
up
the
strings
of
mens
consciences
till
they
are
ready
to
crack
again
,
to
increase
their
task
(
as
Pharaoh
did
by
the
Israelites
as
if
they
feared
conscience
would
otherwise
be
idle
)
in
a
word
to
gorge
the
consciences
of
men
till
they
are
ready
to
spue
up
all
again
is
no
good
policy
.
Consciences
that
are
overstretched
(
like
cloth
that
is
so
)
will
be
apt
to
shrink
again
,
and
Ostriches
(
which
they
say
can
digest
Iron
)
have
anill
report
as
creatures
more
then
brutish
both
for
folly
and
unnaturalness
,
Job
.
39.14
,
18.
I
say
it
cannot
long
be
hid
,
that
that
is
no
good
policy
;
and
therefore
if
any
such
thing
hath
been
a
cause
of
division
,
when
a
few
succeeding
dayes
have
been
by
those
that
preceded
them
,
made
wiser
then
their
predecessors
(
as
they
say
,
Dies
diem
docet
)
it
is
like
that
occasion
of
strife
and
debate
will
be
out
of
doors
.
Tenthly
,
It
is
like
the
world
,
ere
it
be
much
elder
,
will
be
sufficiently
instructed
that
it
is
no
point
of
prudence
to
tempt
men
(
even
under
hatches
I
mean
)
to
immoderation
and
fiercness
,
by
making
it
their
true
and
only
interest
,
under
their
present
circumstances
,
to
be
fire
,
and
tow
,
not
to
yield
a
hairs
breadth
.
They
that
will
have
all
,
or
nothing
,
all
that
ever
they
did
require
,
or
nothing
that
ever
they
will
accept
from
those
that
are
invincibly
witheld
by
their
consciences
from
doing
all
that
is
required
,
must
exspect
just
nothing
at
all
.
For
what
will
men
say
,
if
we
cannot
do
all
that
is
imposed
upon
us
,
we
had
as
good
do
just
nothing
.
They
on
whom
our
dependance
is
under
God
(
as
too
many
there
are
that
cannot
be
without
dependances
noun
adjectives
like
)
if
we
concede
any
thing
,
will
say
we
are
luke-warm
,
and
spue
us
out
of
their
mouths
:
and
as
for
those
that
are
in
power
for
the
execution
of
those
laws
,
they
will
not
abate
us
an
ace
of
what
they
demand
had
we
a
hundred
fold
so
much
of
gifts
and
graces
,
as
either
we
or
they
or
any
man
alive
hath
.
What
if
the
law
hath
left
it
in
their
breasts
to
dispense
with
the
rigor
of
it
as
they
see
cause
(
as
by
suspending
their
certificats
,
&c.
)
if
it
be
their
pleasure
generally
not
to
do
it
?
thence
indigent
men
(
and
alass
how
many
good
men
are
such
)
will
be
apt
to
infer
since
no
greater
earnings
can
be
made
of
moderation
,
than
of
eagerness
on
one
hand
,
and
much
greater
of
eagerness
,
and
inflexibleness
,
then
of
moderation
on
the
other
hand
,
since
they
cannot
yeild
to
every
thing
,
they
will
yield
to
nothing
,
and
make
an
interest
(
for
some
interest
they
must
make
for
themselves
and
theirs
,
or
starve
)
I
say
make
an
interest
where
they
can
.
Thus
men
become
jealous
that
they
must
either
ruin
,
or
be
ruined
,
and
those
wounds
which
by
mutual
condescention
might
have
been
healed
,
by
utmost
opposition
on
both
sides
do
as
it
were
fester
,
and
become
incurable
.
Thus
the
rough
answer
of
Rehoboam
hearkning
to
his
young
Counsellors
set
the
people
all
into
a
flame
,
who
had
he
taken
the
advice
of
his
grave
Senators
,
would
have
found
their
words
true
who
said
1
King
.
12.7
.
If
thou
wilt
be
a
servant
to
this
people
this
day
and
will
speak
good
words
to
them
then
they
will
be
thy
servants
for
ever
.
As
this
most
certain
principle
that
lenity
,
and
condescention
will
do
more
good
then
fierceness
,
and
exasperation
shall
by
experience
be
made
more
evident
.
I
doubt
not
but
our
divisions
and
discontents
will
heal
up
by
degrees
,
and
the
warm
sun
will
make
us
throw
off
that
particollored
coat
,
which
the
boistrous
wind
made
us
to
gird
more
close
about
us
.
Eleventhly
,
Another
principle
tending
to
allay
our
discontents
is
as
obvious
as
any
of
the
rest
(
and
therefore
it
is
like
will
be
taken
notice
of
ere
it
be
long
)
viz.
That
something
in
point
of
prudence
,
must
and
ought
to
be
indulged
,
to
the
temper
,
and
complexion
of
a
nation
,
and
to
those
opinions
and
sentiments
which
people
have
long
been
possessed
with
,
so
that
they
are
become
as
it
were
a
second
nature
to
them
:
Principles
long
riveted
in
the
minds
of
men
,
cannot
easily
be
extirpated
.
These
arbitrary
rites
and
usages
,
which
amongst
some
sorts
of
people
might
make
Religion
more
venerable
,
with
others
again
that
have
suckt
in
an
invincible
dislike
of
them
,
might
make
it
very
vile
and
contemptible
.
Twelfthly
,
To
secure
a
Nation
all
that
may
be
against
fears
and
jealousies
,
and
to
beget
in
them
all
possible
confidence
,
that
nothing
is
intended
,
but
what
is
and
shall
be
for
their
good
;
that
I
say
will
lay
an
Axe
to
the
root
of
discontent
,
as
much
as
any
thing
that
can
be
done
;
and
that
it
will
do
so
,
is
so
well
known
,
that
it
is
scarce
to
be
imagined
,
that
the
wisdome
of
Governors
will
not
prompt
to
it
first
or
last
.
Lastly
,
That
they
who
are
of
one
and
the
same
Religion
for
substance
,
holding
the
same
Foundation
of
Doctrinals
,
both
as
to
Faith
and
manners
,
should
not
be
suffered
to
vilifie
and
reproach
each
others
different
Mode
and
Dress
in
Religion
,
and
to
render
one
another
ridiculous
and
contemptible
,
or
to
represent
one
another
,
as
if
the
Religion
of
each
were
vaine
,
a
meer
mocking
of
God
,
Hab.
3.
As
the
cutting
off
a
dogs
neck
,
offering
of
Swines
blood
,
or
blessing
of
an
Idol
.
I
say
,
men
and
women
who
hold
the
same
Fundamentals
in
Religion
,
should
not
be
suffered
to
scoff
and
deride
one
another
,
as
Elijah
did
the
Priests
of
Baal
,
(
they
being
Idolaters
,
but
he
a
Worshipper
of
the
true
God
)
for
hine
illae
lachrymae
.
This
is
one
as
great
cause
of
our
heart-divisions
,
and
heart-burnings
,
as
any
I
know
,
that
we
pour
out
contempt
and
scorn
upon
the
Religion
of
each
other
;
(
though
in
the
main
it
be
the
same
with
our
own
)
and
that
I
must
tell
you
is
a
most
provoking
thing
,
for
he
that
toucheth
a
mans
Religion
,
toucheth
the
apple
of
his
eye
,
and
causeth
him
to
cry
out
as
Micah
did
,
Judg.
18.24
.
Ye
have
taken
away
my
Gods
,
and
what
have
I
more
?
and
what
is
this
that
ye
say
to
me
,
what
aileth
thee
?
Religion
is
the
great
Bond
of
Love
,
and
men
are
apt
to
think
they
are
not
bound
to
love
one
another
,
when
they
have
learnt
to
deny
and
nullifie
one
anothers
Religion
.
Religion
is
also
the
Bond
of
Charity
,
in
point
of
judging
;
now
when
that
Bond
is
once
to
appearance
dissolved
,
by
a
conceit
entertained
,
as
if
each
others
Religion
were
vain
,
then
will
there
be
no
end
of
censuring
and
of
exasperating
one
another
thereby
.
How
ordinary
is
it
for
men
to
say
of
a
foot
,
because
it
is
not
the
hand
,
or
of
an
ear
,
because
it
is
not
the
eye
,
that
therefore
it
is
not
of
the
body
;
but
is
it
therefore
not
of
the
body
?
as
the
Apostle
speaketh
,
1
Cor.
12.15
.
To
deny
an
Episcopal
man
to
be
a
Member
of
Christ
his
Mystical
Body
,
because
he
is
not
a
Presbyterian
,
and
a
Presbyterian
to
be
such
,
because
he
is
not
an
Independent
,
and
an
Independent
to
have
any
truth
of
Religion
,
because
he
is
neither
of
the
two
former
;
when
every
one
of
the
three
is
of
a
good
and
holy
life
,
and
sound
in
the
main
,
is
a
point
of
high
injustice
and
uncharitableness
.
He
whom
thou
censurest
,
though
his
different
mode
and
way
in
Religion
may
not
be
so
good
as
thine
,
may
have
more
acceptance
with
God
then
thy self
,
if
more
sincere
and
zealous
,
and
true
to
those
main
principles
in
which
you
both
agree
,
then
thou
thy self
art
:
Rom.
2.27
.
Shall
not
uncircumcision
by
nature
if
it
fulfill
the
Law
,
judge
thee
,
who
by
the
Letter
and
Circumcision
dost
transgress
the
Law
?
But
nothing
more
ordinary
in
this
Age
,
then
for
men
to
vilifie
others
,
who
are
much
their
betters
,
both
as
to
gifts
and
graces
,
which
is
so
irrational
a
thing
,
that
one
would
think
it
should
easily
be
apprehended
and
avoided
.
We
bring
Religion
its
self
(
even
that
which
is
truly
so
called
)
into
great
dis-esteem
,
whilst
we
refuse
to
own
it
in
any
dress
but
one
;
for
if
all
should
do
so
,
Religion
(
so
and
so
modified
)
would
no
where
have
the
applause
and
suffrage
of
any
more
then
one
party
of
men
,
(
if
there
be
twenty
)
and
fall
under
the
censure
and
condemnation
of
all
the
rest
.
By
that
means
the
faith
of
such
as
are
weak
would
be
staggered
,
and
they
would
be
tempted
to
question
the
truth
of
that
Religion
which
is
represented
to
them
as
peculiar
to
themselves
,
though
it
be
indeed
common
to
all
sound
Christians
,
and
sober
Protestants
,
(
that
is
)
so
much
of
it
as
the
Church
of
God
determineth
to
be
de
fide
,
that
is
,
of
absolute
certainty
,
and
necessary
to
salvation
.
That
men
of
another
Opinion
then
our selves
are
of
in
matters
controverted
,
are
therefore
of
another
Religion
,
and
that
utterly
vain
,
is
a
principle
that
hath
bred
a
great
deal
of
strife
and
debate
;
but
a
principle
so
fond
and
sensless
,
so
ignorant
and
arrogant
,
that
one
would
think
it
should
easily
be
parted
with
,
and
when
ever
men
shall
let
it
go
,
the
fire
of
our
dissentions
would
slake
presently
,
and
that
if
love
to
one
another
begin
to
kindle
;
why
should
men
say
in
opposition
to
one
another
,
Lot
here
is
Christ
viz.
in
the
Desart
,
or
there
viz.
in
the
secret
Chambers
:
(
as
it
is
Mat.
24.26
.
)
whereas
Christ
may
be
here
and
there
too
,
and
hath
said
,
that
wheresoever
he
recordeth
his
name
,
thither
he
will
come
.
Surely
there
are
not
fewer
different
Opinions
as
to
Religion
openly
professed
in
the
Low-Countries
,
then
are
in
England
;
neither
are
there
fewer
different
modes
and
wayes
in
,
and
of
the
exercise
of
Religion
there
,
then
here
,
yet
there
they
are
quiet
,
and
here
we
are
all
in
an
uproar
:
And
what
is
the
reason
,
but
because
here
we
are
alwayes
biting
and
devouring
one
another
,
as
if
it
were
a
part
of
our
Religion
,
to
oppose
and
vilifie
the
Religion
of
others
,
though
but
circumstantially
differing
from
our
own
;
whereas
we
ought
to
have
charity
,
and
Veneration
for
it
,
as
agreeing
with
our
own
in
the
most
material
things
;
and
as
the
Apostles
rule
is
,
Phil.
3.16
.
Whereto
we
have
attained
already
,
walk
by
the
same
rule
,
and
mind
the
same
things
.
Now
the
causes
of
our
divisions
being
so
manifest
as
they
are
,
and
the
cure
so
easie
(
as
appeareth
by
the
obviousness
and
easie
practicableness
of
those
thirteen
healing
Principles
which
I
have
laid
down
)
why
should
we
despair
that
those
causes
will
ever
be
removed
,
and
our
divisions
and
discontents
at
length
healed
?
Surely
there
is
Balm
in
our
Gilead
,
Jer.
8.22
.
there
is
some
Physitian
there
;
though
the
health
of
the
Daughter
of
our
people
be
not
recovered
,
nay
give
me
leave
to
say
,
that
I
think
our
wounds
are
not
so
great
(
as
great
as
they
are
)
but
that
they
might
be
cured
with
Vnguentum
Apostolorum
(
if
I
may
so
call
it
)
I
mean
such
as
is
prescribed
Rom.
14.
almost
throughout
that
Chapter
,
especially
if
for
better
digestion
sake
,
a
little
Basilicon
were
added
thereunto
.
All
the
Objections
I
have
now
left
to
answer
against
the
building
of
London
,
are
those
which
were
taken
from
the
present
poverty
of
the
Nation
,
and
the
fear
of
future
troubles
,
both
from
abroad
,
and
at
home
.
I
much
fear
what
was
said
of
Cinna
is
true
of
London
,
Cinna
videtur
esse
pauper
&
est
pauper
,
London
doth
not
only
seem
to
be
much
impoverished
,
but
is
really
so
:
And
how
can
it
otherwise
be
,
all
things
considered
?
But
must
Citizens
therefore
quit
their
trades
?
How
shall
they
ever
be
rich
again
but
by
means
of
trading
?
yea
how
can
many
of
them
so
much
as
subsist
without
it
?
And
if
trade
they
must
,
where
should
they
trade
but
in
the
City
?
and
how
should
they
trade
there
unless
they
build
again
?
Whereas
the
fear
of
future
troubles
hath
been
insinuated
,
as
an
argument
against
building
,
it
cannot
be
denied
but
that
our
manifold
sins
,
and
present
distractions
,
may
cause
us
to
exspect
them
.
But
first
of
all
may
not
the
infinite
mercies
of
God
,
possibly
prevent
the
confusions
which
we
exspect
,
and
not
suffer
the
things
we
fear
to
come
upon
us
:
or
may
not
the
Divine
patience
reprieve
the
Nation
for
some
considerable
time
?
(
as
the
old
world
was
reprieved
after
sentence
denounced
)
and
if
so
,
will
it
not
be
every
mans
wisdome
to
make
the
best
provision
he
can
for
him
and
his
in
the
mean
time
?
shall
men
certainly
and
forthwith
undo
themselves
for
fear
of
being
hereafter
undone
?
Shall
not
men
seek
to
live
whilst
they
may
,
for
fear
they
may
not
afterwards
be
able
to
live
,
if
they
would
ever
so
fain
?
Solomon
saith
He
that
observeth
the
wind
shall
not
sow
;
that
is
,
He
shall
never
atchieve
any
thing
,
who
will
adventure
nothing
:
(
like
one
that
would
not
sow
,
till
he
were
sure
of
the
wind
and
weather
,
to
continue
such
as
he
would
have
them
,
and
that
he
can
never
be
.
)
Go
which
way
you
will
to
work
,
to
improve
your
estates
you
shall
run
an
adventure
.
He
that
layeth
out
his
mony
upon
lands
shall
have
little
profit
,
great
taxes
,
and
it
may
be
bad
title
:
he
that
will
turn
Merchant
must
run
the
hazard
of
winds
,
and
seas
,
and
shelves
,
and
sands
,
and
Pirats
,
unfaithful
servants
at
home
,
unconscionable
and
uncontroulable
Factors
abroad
.
He
that
shall
put
his
mony
to
interest
(
besides
that
some
scruple
the
lawfulness
of
so
doing
)
shall
(
if
he
fare
no
better
then
other
men
)
be
in
danger
of
loosing
both
it
and
his
principal
:
if
he
happen
to
loose
neither
,
six
per
cent
.
is
all
the
increase
he
can
exspect
,
whereas
in
the
way
of
building
upon
the
wast
of
London
there
are
that
hope
to
make
almost
double
that
improvement
.
To
them
that
shall
say
they
are
under
hatches
,
and
therefore
they
have
no
heart
to
build
I
would
propose
what
is
written
Jer.
29.4
,
5.
Thus
saith
the
Lord
to
all
that
are
carried
away
captives
,
&c.
Build
ye
houses
and
dwell
in
them
,
and
plant
gardens
,
and
eat
the
fruit
of
them
.
Who
can
say
it
is
worse
with
them
now
then
it
was
with
the
Jews
when
this
advice
was
given
them
?
more
I
could
say
to
incourage
heartless
builders
but
that
these
two
first
Chapters
have
swelled
too
much
already
,
for
which
I
can
make
no
Apology
but
this
,
that
these
were
strings
most
of
all
to
be
harped
upon
,
and
that
the
rest
of
my
discourses
,
are
like
to
prove
like
those
that
sprang
up
after
the
flood
,
viz.
much
shorter
liv'd
then
those
that
went
before
them
:
upon
the
whole
matter
I
shall
take
leave
to
apply
to
desponding
Londoners
those
words
of
the
Prophet
,
Jer.
26.19
.
Awake
and
sing
ye
that
dwell
in
the
dust
for
thy
dew
is
as
the
dew
of
herbs
,
&c.
As
also
what
was
said
of
the
dry
bones
mentioned
Ezek.
37.5
.
Thus
saith
the
Lord
God
unto
those
bones
behold
I
will
cause
breath
to
enter
into
you
,
and
ye
shall
live
.
And
I
will
lay
sinews
upon
you
,
and
will
bring
up
flesh
upon
you
and
cover
you
with
skin
,
and
ye
shall
know
that
I
am
the
Lord
.
DISCOURSE
.
III.
Of
how
great
Consequence
it
is
that
the
now
wast
and
desolate
City
of
London
should
be
re-edified
.
SUrely
it
was
not
without
cause
that
London
(
whilest
standing
)
hath
always
continued
the
Metropolis
of
England
,
though
no
such
promise
were
ever
made
to
it
,
as
unto
Judah
of
old
,
that
the
scepter
,
or
principality
,
should
never
depart
from
it
,
and
though
an
old
prophecy
hath
been
,
that
London
was
and
York
should
be
,
Yea
though
London
hath
several
times
ceased
to
be
its
self
,
for
a
while
,
lying
in
ashes
,
as
now
it
doth
(
once
fourscore
years
together
)
and
other
places
have
succeded
in
the
Metropolitanship
for
that
time
,
yet
no
sooner
was
it
raised
again
,
but
other
places
(
as
if
but
its
Deputies
,
and
Viceroies
)
did
presently
resign
the
preheminence
to
it
,
and
like
to
Nebuchadnezzar
come
from
grass
,
and
turn'd
man
again
,
it
was
presently
re-inthroned
,
and
restored
to
its
former
dignity
and
Primacy
.
This
I
say
was
not
for
nothing
,
but
did
certainly
imply
there
was
something
in
the
place
,
the
scituation
I
mean
(
for
sometimes
little
else
hath
been
left
)
that
did
render
it
much
more
fit
,
then
any
other
to
be
the
Metropolis
or
head
City
of
England
so
that
as
often
as
London
was
in
being
,
no
other
town
or
City
would
offer
to
come
in
competition
with
it
.
It
was
the
river
Nilus
made
Egypt
rich
,
and
fruitful
,
and
hath
it
not
been
the
River
of
Thames
hath
alwayes
(
under
God
)
made
London
what
it
was
.
They
that
would
utterly
destroy
London
must
dry
up
that
River
(
as
the
river
Euphrates
for
the
destroying
of
Babylon
)
or
set
it
at
some
greater
distance
from
that
City
.
For
whilst
they
two
stand
so
near
together
,
London
is
like
to
be
rich
,
and
fruitful
,
like
trees
that
are
planted
by
the
rivers
of
water
or
like
meadow
ground
that
is
overflown
.
What
is
said
of
Joseph
is
like
to
be
verified
of
London
,
Gen.
49.22
.
Joseph
is
a
fruitful
bough
by
a
wall
whose
branches
run
over
the
wall
.
By
the
side
of
London
is
planted
that
great
trunk
of
the
vena
porta
of
the
Nation
,
I
mean
,
the
great
mouth
,
and
inlet
of
trade
(
the
river
of
Thames
I
mean
)
which
makes
it
so
necessary
for
England
,
that
England
cannot
much
better
subsist
without
it
,
(
that
is
to
say
in
wealth
and
prosperity
)
then
a
man
can
live
whose
mouth
is
sowed
up
,
and
who
can
take
no
nourishment
but
as
a
glyster
,
no
breath
but
at
his
nostrils
.
They
are
deceived
that
think
England
may
be
destroyed
meerly
and
only
by
destroying
London
for
a
time
,
for
if
England
its
self
be
not
first
destroyed
,
it
must
and
will
(
God
permitting
)
always
have
another
London
let
the
former
be
burnt
,
or
demolished
ever
so
often
:
London
is
the
heart
of
England
,
and
if
it
were
not
primum
vivens
it
will
be
ultimum
moriens
at
leastwise
.
England
if
it
do
not
die
first
must
die
not
long
after
it
,
for
without
a
heart
it
cannot
long
live
.
If
London
fall
it
must
rise
again
,
or
all
England
must
fall
too
,
at
leastwise
into
great
misery
,
disgrace
,
and
poverty
.
London
is
the
place
to
which
those
passages
of
the
Prophet
concerning
Tyre
are
most
applicable
of
any
place
I
know
,
Isa.
23.4
.
Thou
whom
the
Merchants
that
pass
over
sea
,
have
replenished
;
the
harvest
of
the
river
is
her
revenue
,
and
she
is
a
mart
of
Nations
,
&c.
v.
8.
The
crowning
City
,
whose
merchants
are
Princes
,
and
whose
tr●ffiquers
are
the
honourable
of
the
earth
.
At
leastwise
this
she
was
fuimus
troes
&
nigens
gloria
)
and
this
with
the
blessing
of
God
she
is
most
capable
to
be
again
.
And
is
it
not
of
great
consequence
that
a
City
of
so
vast
a
concernment
to
the
whole
nation
should
be
rebuilt
.
Which
of
all
our
famous
Cities
is
fit
to
make
a
Head
for
so
vast
and
Noble
a
Body
as
England
is
,
London
excepted
?
There
is
much
deformity
and
inconvenience
in
a
Head
that
is
much
too
little
for
the
body
,
as
in
one
that
is
too
big
:
Besides
,
if
a
head
be
not
well
scituated
;
as
suppose
a
mans
head
were
placed
upon
his
arm
,
or
back
,
and
not
upon
his
shoulders
,
such
a
posture
would
be
not
only
inconvenient
,
but
monstrous
.
And
verily
any
other
Metropolis
for
England
,
besides
London
,
would
be
of
like
inconvenient
positure
and
scituation
;
the
head
would
not
stand
in
the
right
place
,
either
for
commodiousness
,
or
decency
.
I
would
know
what
great
Kingdome
there
is
in
the
world
,
that
hath
not
a
Metropolis
or
Head
City
answerable
to
its
self
?
And
why
should
England
differ
from
all
the
rest
?
should
we
be
unlike
all
other
Nations
,
and
become
their
scorn
?
Is
not
some
one
City
magnificent
and
splendid
above
all
the
rest
(
like
the
Sun
that
out-shineth
all
the
other
stars
)
greatly
for
the
honor
both
of
a
King
and
Kingdome
?
I
had
almost
said
England
looks
sneakingly
whilst
it
is
without
a
London
,
it
doth
as
it
were
hide
its
head
in
the
dust
,
and
seemeth
to
be
ashamed
of
its
self
,
if
it
have
any
head
to
hide
.
Tell
us
not
of
the
Suburbs
,
Citizens
know
how
inconvenient
they
are
for
their
business
,
over
what
the
City
is
;
and
besides
,
both
together
are
little
enough
for
traders
,
and
other
inhabitants
,
else
it
might
have
saved
them
charge
and
trouble
to
have
dwelt
in
houses
built
to
their
hands
,
and
well
seasoned
;
they
durst
not
go
after
the
declining
Sun
,
lest
they
themselves
should
decline
also
in
their
trade
and
business
.
They
found
more
warmth
in
the
heart
of
London
,
then
ever
they
expect
in
the
extreme
parts
,
as
they
say
of
arterial
blood
that
is
warmest
,
for
that
it
cometh
immediately
from
the
heart
.
Cottages
within
the
walls
seem
to
please
and
accommodate
them
better
then
stately
houses
without
.
He
that
thinks
the
rebuilding
of
London
might
well
be
spared
(
if
any
man
or
woman
can
so
think
)
let
him
or
her
,
consider
how
many
houses
upon
survey
are
said
to
have
been
consumed
by
the
late
fire
,
viz.
no
less
then
thirteen
thousand
,
or
thereabouts
:
now
many
of
those
houses
did
contain
two
,
some
three
families
apiece
,
so
that
we
may
well
suppose
twenty
thousand
families
,
most
of
them
traders
,
to
have
been
by
that
fire
dispossest
,
now
where
shall
so
many
thousand
families
of
trading
people
be
disposed
of
if
London
be
not
built
again
?
shall
they
go
into
the
country
and
trade
there
?
how
inconvenient
and
insignificant
would
that
be
,
besides
that
so
to
do
were
to
eat
the
bread
out
of
the
mouths
of
country
shop-keepers
.
Whilst
they
live
at
a
distance
from
them
Citizens
are
helpful
to
tradesmen
in
the
country
,
as
the
sun
when
it
is
farthest
removed
from
the
moon
,
shines
full
upon
it
,
and
exhibits
that
which
is
called
the
full
moon
,
but
when
they
two
are
in
conjunction
,
then
doth
the
Moon
disappear
,
being
swallowed
up
by
the
greater
light
,
and
brightness
of
the
Sun
.
Say
not
that
Citizens
are
already
disposed
of
and
setled
well
enough
;
for
are
not
divers
of
them
forced
to
live
in
the
country
to
this
day
and
to
leave
off
their
trades
ever
since
the
fire
as
not
knowing
where
to
accommodate
themselves
in
or
about
the
City
.
And
as
for
others
,
who
since
that
time
have
planted
themselves
either
in
the
City
or
suburbs
?
how
incommodiously
are
many
,
if
not
the
most
of
them
scituated
both
as
to
their
trades
and
families
?
how
do
they
complain
,
of
being
pent
up
and
streightned
for
want
of
room
,
how
unsweet
and
unpleasant
are
many
of
their
dwellings
,
how
private
and
obscure
?
do
not
some
of
them
seem
to
dwell
more
like
Diogenes
,
then
like
themselves
?
at
leastwise
rather
in
tents
,
and
booths
,
then
in
houses
?
who
knoweth
these
things
to
be
so
,
and
yet
hath
the
heart
to
say
that
Citizens
are
well
enough
as
they
are
and
that
it
is
no
matter
if
London
never
be
rebuilt
.
If
God
had
not
more
love
and
pitty
for
them
then
they
have
that
say
such
things
,
I
know
what
they
must
trust
to
,
but
to
the
shame
and
confusion
of
their
faces
,
who
care
not
what
becomes
of
London
and
Londoners
and
in
despight
of
all
the
terrible
predictions
of
Astrologers
threatning
us
with
I
know
not
what
sad
effects
of
a
third
Comet
.
I
doubt
not
but
through
the
goodness
of
God
London
(
as
sinful
a
place
as
it
is
)
will
be
built
again
.
And
now
a
word
to
the
Astrologers
their
predictions
:
because
I
hinted
that
objection
in
the
second
Chapter
,
and
then
forgot
to
answer
it
,
what
Astrologer
in
the
world
can
assure
us
that
when
three
Comets
appear
together
,
or
within
a
little
time
one
of
another
,
each
of
them
doth
portend
a
several
judgment
,
hanging
over
the
head
of
that
nation
,
or
people
which
those
Comets
seem
to
point
at
.
As
Joseph
told
Pharaoh
,
That
the
seven
good
kine
are
seven
years
,
and
the
seven
good
ears
,
are
seven
years
:
and
the
dream
is
one
,
Gen.
41.26
.
That
is
,
the
two
things
he
dreamt
of
,
did
point
out
but
one
and
the
same
event
:
and
as
Joseph
had
two
several
dreams
,
Gen.
37.5
,
9.
one
about
the
Sheaves
,
and
the
other
about
the
Sun
,
Moon
and
Stars
,
which
were
but
one
,
and
the
same
in
signification
so
it
may
very
well
be
that
two
or
three
Comets
may
point
out
but
one
and
the
same
judgment
.
But
admit
that
each
of
those
Blazing
Sars
were
intended
to
foretel
a
several
Judgment
,
it
doth
not
follow
that
one
of
the
Judgments
thereby
portended
must
needs
be
yet
to
come
:
for
if
I
mistake
not
we
have
had
three
sore
Judgments
since
those
Comets
,
viz.
Plague
,
Sword
and
Fire
.
But
what
I
have
here
said
to
Astrologers
I
confess
to
be
a
digression
in
this
place
,
and
only
the
supply
of
an
omission
in
the
foregoing
chapter
;
therefore
I
will
not
much
insist
upon
it
,
but
yet
must
needs
put
them
in
mind
of
that
pat
and
pertinent
place
,
Isa.
44.25
.
Thus
saith
the
Lord
that
frustrateth
the
takens
of
the
liers
,
and
maketh
diviners
mad
,
&c.
v.
26.
That
saith
unto
Jerusalem
,
thou
shalt
be
inhabited
,
and
to
the
Cities
of
Judah
ye
shall
be
built
,
and
I
will
raise
up
the
decayed
places
thereof
:
v.
28.
That
saith
unto
Cyrus
,
he
is
my
shepherd
,
and
shall
perform
all
my
pleasure
,
even
saying
to
Jerusalem
,
thou
shalt
be
built
;
and
to
the
temple
thy
foundation
shall
be
laid
.
The
Diviners
seem
in
this
place
to
be
called
lyars
for
that
very
reason
,
because
they
did
prophecy
Jerusalem
should
not
be
rebuilt
(
flattering
the
Babylonish
monarchy
,
as
if
that
should
always
last
)
whereas
God
had
purposed
to
raise
it
up
again
.
I
would
wish
those
great
deciers
(
viz.
of
future
contingencies
)
for
so
the
name
given
to
Astrologers
Isa.
47.13
.
doth
signifie
)
to
read
that
chapter
also
,
and
their
doom
in
it
:
methinks
ever
since
black
Munday
(
as
they
called
it
)
only
black
to
the
Astrologers
themselves
as
I
remember
,
by
frustrating
their
predictions
)
that
sort
of
men
should
learn
to
be
more
modest
and
not
bear
the
world
in
hand
,
as
if
they
were
Secretaries
of
Heaven
,
or
of
the
Almighty
his
privy
counsel
,
which
I
no
more
believe
then
I
do
the
vaporing
of
some
of
their
brethren
who
pretend
to
certain
rules
of
their
art
(
as
Tully
reporteth
)
of
forty
thousand
,
yet
some
of
seventy
thousand
years
standing
,
whereas
for
many
thousand
years
since
that
(
the
world
being
not
yet
six
thousand
years
old
(
there
were
neither
stars
to
observe
,
nor
men
to
observe
them
.
But
to
return
to
the
business
in
hand
,
I
wish
it
were
put
to
the
vote
of
all
the
people
in
England
,
whether
it
be
,
or
be
not
of
great
importance
that
London
should
be
rebuilded
.
Here
and
there
we
might
light
upon
a
person
that
had
an
●aking
tooth
against
that
City
,
and
would
vote
for
continuing
it
in
its
ashes
,
but
I
am
well
assured
that
five
to
one
would
be
of
another
mind
,
and
say
we
were
undone
if
London
were
not
restored
I
am
bold
to
affirm
(
and
therewith
I
shall
conclude
this
Chapter
)
that
he
is
a
man
that
doth
not
understand
consequences
(
which
is
the
character
of
a
person
void
both
of
Logick
,
and
Reason
)
who
thinks
it
a
matter
of
no
consequence
and
importance
that
London
should
be
rebuilded
.
DISCOURSE
IV.
That
it
is
convenient
the
re-edifying
of
London
should
be
with
all
possible
speed
and
expedition
.
I
Shall
not
compare
the
kindnesses
we
have
received
from
our
Superiours
,
one
with
another
(
sith
comparisons
as
they
say
,
are
odious
)
but
sure
I
am
,
they
have
not
been
more
acknowledg'd
,
and
thank'd
for
any
thing
they
have
done
,
than
for
their
prudent
Act
for
,
and
concerning
the
rebuilding
of
London
:
nor
do
I
think
there
is
any
thing
in
that
Act
more
thank-worthy
,
than
the
zeal
they
have
expressed
for
the
dispatch
of
that
work
,
by
injoyning
under
a
great
penalty
,
that
every
house
should
be
rebuilt
within
the
space
of
three
years
after
the
date
thereof
,
(
pag.
94.
)
though
I
doubt
not
but
if
that
shall
prove
morally
impossible
to
some
,
though
not
to
all
;
they
in
their
wisdom
,
and
clememcy
will
hereafter
allow
as
much
more
time
,
as
shall
be
thought
absolutely
necessary
.
Now
if
any
man
shall
think
it
was
more
than
needed
,
to
quicken
men
to
a
work
,
to
which
their
own
interest
,
and
inclination
,
might
so
much
prompt
them
;
I
must
crave
leave
to
dissent
,
and
to
tell
them
that
the
dull
minds
of
men
had
need
to
be
stirred
up
by
more
than
Ceremonies
,
to
those
things
in
which
they
are
greatly
concerned
,
witness
Lot
himself
,
of
whom
it
is
said
,
that
whilst
he
lingred
(
which
was
whilst
the
Flames
of
Sodom
were
pursuing
him
)
the
men
laid
hold
upon
his
hand
(
the
Lord
being
merciful
to
him
)
and
they
brought
him
forth
and
set
him
without
the
City
,
Gen.
19.16
.
I
cannot
but
judge
that
the
rebuilding
of
London
calls
for
expedition
,
when
I
consider
,
how
the
burning
Feaver
which
befel
London
in
the
year
66.
was
not
the
first
fit
of
sickness
it
had
lately
been
visited
with
,
but
a
sore
relapse
,
after
it
was
newly
(
and
but
scarce
)
recovered
out
of
other
great
,
and
dangerous
maladies
;
not
only
accute
,
but
chronical
:
who
knows
not
that
London
had
for
many
months
together
been
brought
even
to
deaths
door
with
the
Plague
,
and
that
it
had
lost
abundance
of
blood
,
both
red
,
white
,
and
yellow
,
with
a
wasting
War
;
insomuch
that
its
great
Physitians
,
have
said
long
since
,
that
both
it
,
and
the
whole
Kingdom
,
were
in
a
deep
Consumption
.
Not
to
recite
all
its
Diseases
,
though
I
might
name
the
Scurvey
,
Hypocondriacal
Melancholly
,
and
several
others
,
which
it
is
full
of
.
Now
this
Calenture
,
(
the
Fire
I
mean
)
coming
after
all
the
rest
,
hath
brought
it
so
very
low
,
(
together
with
the
whole
Nation
)
that
without
some
strong
Cordials
,
and
powerful
Restauratives
,
speedily
administred
,
it
cannot
long
subsist
.
It
cannot
be
forgotten
,
that
London
was
but
three
or
four
daies
a
burning
,
and
why
should
that
which
was
destroyed
in
three
or
four
daies
,
be
longer
in
building
and
restoring
than
three
,
or
four
years
,
(
provided
it
can
be
done
in
that
time
.
)
If
I
mistake
not
,
I
have
heard
of
a
Wall
of
great
length
,
and
circumference
,
which
is
about
the
great
House
in
Osterley
Park
,
that
it
was
built
in
one
nights
time
,
by
the
help
of
an
incredible
number
of
Work-men
,
that
were
summoned
in
for
that
purpose
,
to
entertain
and
amuse
Queen
Elizabeth
who
was
there
at
that
time
,
and
knew
not
of
the
beginning
of
it
,
till
she
saw
it
finished
;
I
am
not
certain
of
the
story
,
but
am
sure
our
Proverb
is
true
,
viz.
that
many
hands
make
light
work
,
and
though
Rome
were
not
built
in
one
day
,
neither
can
London
be
;
yet
if
Work-men
from
all
parts
,
were
commanded
to
give
their
attendance
upon
that
business
,
and
upon
nothing
else
,
but
what
were
of
absolute
necessity
,
till
that
were
finished
,
London
would
go
up
amain
,
and
appear
something
like
a
City
in
a
little
time
.
Alas
!
Poor
Citizens
long
to
be
settled
once
again
,
and
to
fall
to
their
respective
Trades
,
as
formerly
,
making
a
hard
shift
mean
time
;
and
pity
it
is
,
that
whilst
the
grass
is
growing
the
Steeds
should
starve
;
that
whilst
the
City
is
raising
,
the
Citizens
in
the
interim
should
be
ruined
.
Therefore
it
is
I
so
much
press
for
expedition
.
If
our
Governours
would
encourage
the
importing
of
all
necessary
materials
,
from
forreign
parts
,
(
as
I
hear
they
intend
)
it
would
be
a
good
,
and
acceptable
work
,
and
nothing
could
carry
a
greater
show
of
love
and
good
will
to
that
poor
City
,
than
that
will
do
(
which
will
never
think
it self
beloved
,
unless
its
restauration
be
promoted
,
by
them
that
have
power
to
do
it
.
)
And
sith
the
great
want
of
money
is
(
as
I
am
told
)
like
to
be
the
main
hindrance
of
the
rebuilding
of
London
,
how
do
I
wish
that
Usurers
,
and
all
other
great
moneyed
men
,
would
bring
forth
their
bags
,
and
chearfully
lend
to
Citizens
for
the
purposes
of
building
,
securing
themselves
by
the
premises
,
and
taking
no
other
advantage
when
that
is
done
.
Did
all
men
long
,
as
I
think
I
long
,
to
see
another
London
(
though
I
have
little
interest
in
it
to
what
it
hath
in
me
)
(
and
I
think
all
English
men
should
long
for
it
as
much
as
I
do
)
I
perswade
my self
,
such
treasure
,
and
such
assistance
in
every
kind
,
would
be
brought
in
towards
it
,
as
would
make
a
very
quick
dispatch
even
of
so
great
a
work
.
But
lest
I
my self
be
tedious
,
whilst
I
plead
for
others
to
use
expedition
,
I
shall
conclude
this
Chapter
,
with
what
a
Heathenish
King
gave
in
charge
about
the
Temple
of
God
at
Jerusalem
,
(
and
their
good
Example
will
most
of
all
condemn
us
Christians
if
we
fall
short
of
it
)
And
I
Artaxerxes
do
make
a
Decree
to
all
the
Treasurers
beyond
the
River
,
that
whatsoever
Ezra
shall
require
of
you
,
it
be
done
speedily
,
Ezra
7.21
.
DISCOURSE
V.
Of
Building
upon
all
the
Ruines
of
the
City
with
Brick
(
as
is
injoyned
.
)
I
Hope
it
was
not
for
state
,
but
for
security
;
not
out
of
pride
,
but
prudence
;
not
for
pomp
,
but
for
preservation
;
that
it
was
injoyned
,
that
so
much
of
London
as
was
burnt
,
should
be
built
again
all
with
Brick
:
For
was
not
God
very
angry
with
those
that
said
in
the
stoutness
of
their
hearts
;
The
Bricks
are
fallen
down
,
but
we
well
build
with
hewen
stones
;
the
Sycamores
are
cut
down
,
but
we
will
change
them
into
Cedars
;
Isa.
9.
v.
10
,
Therefore
the
Lord
shall
set
up
the
Adversaries
of
Rezin
against
him
,
and
joyn
his
enemies
together
,
vers.
11.
And
were
it
not
as
great
a
crime
to
say
,
in
a
way
of
stoutness
,
the
Rafters
are
fallen
down
,
but
we
will
build
with
Bricks
,
&c.
But
as
I
said
before
,
so
I
am
in
the
same
mind
,
that
this
was
appointed
in
order
to
safety
,
rather
than
to
state
,
and
magnificence
:
And
verily
experience
hath
told
us
that
Brick-buildings
are
in
an
ordinary
way
much
more
secure
from
the
danger
of
Fire
,
than
such
as
consist
of
much
Wood
and
Timber
:
Witness
those
Skeletons
of
Brick-Houses
,
which
we
see
standing
since
our
dreadful
Fire
,
which
though
it
pickt
out
the
Marrow
(
as
I
may
call
their
insides
,
yet
could
not
digest
the
bones
,
though
it
devoured
the
kernel
of
such
Houses
,
could
not
quite
destroy
their
shells
:
whereas
it
made
no
bones
(
as
we
speak
Proverbially
)
of
timber
Houses
,
but
consumed
them
intirely
,
and
have
left
us
nothing
of
them
,
but
the
excrements
of
Fire
(
so
fed
)
I
mean
,
dust
and
and
ashes
.
Now
all
such
beauty
and
decency
;
as
is
the
mere
result
and
product
of
what
is
otherwise
good
,
and
necessary
(
like
shadows
that
follow
substances
,
or
honour
consequent
upon
virtue
)
is
no
offence
to
God
,
and
should
be
none
to
men
.
Whatsoever
is
in
all
respects
as
is
naturally
behoofeful
and
necessary
,
for
it
to
be
,
cannot
likely
want
some
degree
of
handsomenesse
.
Thus
the
body
of
a
man
(
or
other
creature
)
all
the
parts
of
which
are
so
formed
,
figured
,
and
put
together
,
as
is
most
conducing
to
health
,
strength
,
and
usefulness
,
cannot
probably
be
otherwise
than
comely
.
And
so
it
fareth
with
the
Exercises
and
Institutions
of
Religion
,
where
all
the
substantials
thereof
meet
together
;
as
namely
,
when
the
Word
of
God
is
read
to
the
people
,
gravely
,
distinctly
,
and
devoutly
;
when
the
Minister
preacheth
soundly
,
and
savourily
,
in
the
evidence
and
demonstration
of
the
Spirit
;
when
he
prayeth
solidly
,
methodically
,
spiritually
,
and
affectionately
;
when
the
people
do
hear
,
and
joyn
reverently
,
and
attentively
;
I
say
,
where
these
things
meet
,
there
doth
unavoidably
result
abundance
of
decency
,
and
solemnity
,
and
such
,
as
if
one
that
believeth
not
,
or
is
unlearned
,
shall
come
in
,
may
cause
him
to
be
convinced
of
all
,
and
judged
of
all
,
and
to
fall
down
and
worship
God
,
reporting
that
God
is
in
them
of
a
truth
,
as
it
is
in
1
Cor.
14.23
.
where
all
the
Order
the
Apostle
prescribeth
is
,
that
all
things
be
done
to
edifying
,
verse
26.
that
Women
keep
silence
in
the
Church
,
verse
34.
that
such
as
are
fit
to
Prophesie
should
Prophesie
but
one
,
by
one
,
and
the
rest
hold
their
peace
,
verse
31.
and
that
the
spirits
of
the
Prophets
should
be
subject
to
the
Prophets
,
ver.
32.
and
such
like
things
which
are
not
arbitrary
,
but
in
their
own
nature
necessary
,
and
without
which
,
in
the
judgement
of
all
men
,
there
would
be
meere
confusion
.
Now
as
in
Religion
,
from
such
things
,
and
such
alone
,
as
are
absolutely
necessary
,
there
ariseth●
beautiful
Order
,
which
is
of
great
advantage
,
an●
applauded
by
the
very
light
of
Nature
;
So
I
say
〈◊〉
this
inferiour
affair
of
Architecture
,
though
beaut●
and
ornament
,
as
such
,
were
not
at
all
look'd
after
,
yet
if
other
things
which
are
indispensably
needful
,
(
as
safety
and
security
is
)
be
provided
for
,
something
of
beauty
,
and
handsomeness
will
follow
o●
course
,
and
when
it
flows
from
thence
,
ought
in
no
case
to
be
found
fault
with
,
but
to
be
well
accepted
and
commended
.
And
this
I
take
to
be
a
just
Apology
,
for
building
London
with
Brick
,
(
though
that
kind
of
building
be
more
stately
tha●
the
former
was
)
even
after
so
sad
a
calamity
.
Brick
buildings
,
as
they
are
not
the
meanest
,
and
cheapest
,
so
neither
are
they
the
most
curious
and
chargeable
,
but
of
a
middle
sort
:
And
verily
,
〈◊〉
medio
consistit
virtus
,
It
is
good
to
shun
both
extreams
,
even
in
Religion
it self
;
in
which
as
me●
ought
not
on
the
one
hand
to
be
pompous
,
and
superstitious
(
putting
it
as
it
were
,
into
the
dresse
o●
a
Harlot
,
or
making
as
if
it
came
to
court
our
se●ses
,
and
fancies
)
so
neither
on
the
other
hand
,
〈◊〉
be
rude
,
and
slovenly
,
as
if
the
out-side
of
a
cup
,
〈◊〉
platter
might
well
be
nasty
,
if
the
in-side
were
b●
clean
.
When
we
see
a
City
built
with
Brick
,
how
ma●
it
serve
to
put
us
in
mind
of
our
beginning
,
an●
first
extraction
,
of
our
end
,
and
dissolution
,
and
especially
of
the
manner
of
every
true
Believers
resurrection
from
the
dead
.
What
is
Brick
but
Clay
,
or
red
Earth
burn●
and
whence
had
Adam
his
name
,
but
from
Adam
which
signifieth
red
Earth
?
Gen.
3.19
.
till
thou
return
unto
the
ground
,
for
out
of
it
wast
thou
taken
.
N●
only
our
bodies
,
but
our
souls
,
do
yet
dwell
in
houses
of
Clay
,
whose
foundations
is
in
the
dust
,
for
what
else
are
our
bodies
?
Job
4.19
.
Dust
thou
art
,
Gen.
3.19
.
And
God
formed
man
of
the
dust
of
the
ground
,
Gen.
2.7
.
And
may
not
the
houses
of
Clay
,
Dust
,
or
Brick
,
we
dwell
in
,
mind
us
,
as
whence
we
came
,
so
likewise
,
whither
we
are
going
,
viz.
to
the
ground
whence
we
came
;
Dust
thou
art
,
and
to
dust
thou
shalt
return
.
Now
we
bring
the
earth
up
to
us
,
and
place
it
about
us
,
and
over
our
heads
,
but
the
time
hastneth
,
in
which
we
must
go
down
to
it
,
and
make
our
beds
in
the
bosom
of
it
;
Into
this
Mothers
womb
every
of
us
must
enter
the
second
time
,
and
be
born
again
at
the
Resurrection
of
the
dead
.
And
of
that
Resurrection
also
,
may
our
City
when
it
shall
be
all
of
Brick
put
us
in
mind
,
for
then
,
after
so
great
a
death
,
as
it
had
by
the
Fire
,
will
it
rise
again
,
much
more
handsom
,
and
beautiful
,
than
it
was
before
;
So
shall
the
bodies
of
Believers
,
which
having
been
sown
in
corruption
shall
be
raised
in
incorruption
,
and
having
been
sown
in
weakness
shall
rise
in
power
,
1
Cor.
15.
and
shall
be
made
like
to
the
glorious
body
of
Christ
.
though
before
they
were
vile
bodies
,
&c.
Yet
further
,
How
much
we
are
beholden
to
that
mean
creature
which
we
tread
upon
every
day
(
the
Earth
I
mean
)
may
be
brought
to
our
remembrance
,
when
we
view
our
houses
of
Brick
,
and
what
is
Brick
but
Earth
?
From
the
dirty
,
dungy
,
despised
Earth
,
have
we
meat
,
drink
,
sauce
,
corn
,
wine
,
oyl
,
linnen
(
which
we
must
cloath
our selves
with
whilst
we
live
)
and
amongst
other
things
the
very
houses
we
do
,
and
must
dwell
in
,
as
well
living
as
dead
.
I
write
not
this
to
make
my self
and
others
more
in
love
with
this
Earth
(
which
we
are
apt
to
be
too
much
)
but
to
the
end
our
great
dependance
(
under
God
)
upon
so
despicable
a
creature
,
may
make
us
yet
more
vile
in
our
own
eyes
,
and
our
trampling
upon
that
which
we
are
so
much
beholden
to
,
(
though
that
we
may
do
)
may
mind
us
of
our
trampling
where
we
may
not
,
viz.
upon
the
Name
,
and
Honour
of
God
who
giveth
us
all
things
richly
to
enjoy
.
Can
we
behold
those
Bricks
which
our
houses
are
,
and
must
be
made
of
,
and
not
look
back
upon
that
sad
trade
which
the
poor
Israelites
were
made
to
follow
in
Egypt
,
viz.
of
making
Bricks
,
a
double
tale
of
Brick
,
yea
without
straw
too
(
save
what
was
of
their
own
gathering
)
and
can
we
chuse
but
think
of
the
parallel
case
of
all
such
poor
Citizens
,
as
have
houses
to
build
at
almost
a
double
charge
,
but
not
wherewithal
to
do
it
?
Neither
may
we
forget
how
seasonably
the
children
of
Israel
were
delivered
when
their
task
of
Brick
was
doubled
;
for
then
came
Moses
(
cum
duplicabantur
lateres
.
)
But
it
is
high
time
to
put
a
period
to
this
Chapter
,
and
wherewith
can
I
do
it
better
,
than
by
some
such
solemn
wish
as
this
,
that
if
the
Lord
please
,
the
new
City
which
we
expect
,
may
endure
as
much
longer
than
the
old
did
,
as
Bricks
in
themselves
are
more
durable
than
Rafters
;
and
that
the
prosperity
of
Londoners
may
be
so
great
whilst
it
standeth
,
that
whensoever
their
Bricks
shall
fall
,
they
may
be
able
to
rebuild
with
hewen
stones
,
and
when
their
Elms
and
Oaks
shall
be
worn
out
,
they
may
be
able
to
change
them
for
Cedars
.
DISCOURSE
.
VI.
Of
ill
burnt
Bricks
,
and
that
great
care
should
be
taken
to
build
the
New
City
with
good
Materials
.
WIll
any
trash
serve
for
the
building
of
our
new
City
?
was
London
so
lately
destroyed
by
the
burning
of
its
materials
,
and
shall
it
quickly
be
destroyed
again
for
want
of
materials
(
that
is
Bricks
)
duly
burnt
?
Do
we
look
for
another
Fire
to
burn
our
Bricks
over
again
?
It
is
said
of
Ephraim
,
Hos.
7.8
.
Ephraim
is
a
Cake
not
turned
,
meaning
not
throughly
baked
;
that
was
spoken
in
a
mysterious
,
and
shall
the
same
be
true
of
London
in
a
mechanical
sense
?
Why
do
men
make
more
hast
than
good
speed
?
either
build
as
may
last
,
or
not
at
all
.
If
they
that
have
Bricks
to
sell
have
no
more
Conscience
than
to
offer
such
as
are
stark
naught
,
you
that
are
to
buy
should
have
more
care
and
discretion
than
to
accept
of
them
.
Is
it
for
cheapness
sake
that
you
make
use
of
such
unfit
Commodities
?
then
are
you
penny-wise
and
pound-foolish
.
I
see
no
men
are
such
losers
as
they
that
are
over-saving
,
none
so
prodigal
(
though
sore
against
their
wills
)
as
are
the
greatest
misers
.
So
some
men
sue
at
the
Law
for
great
things
,
which
they
justly
claim
,
and
lose
their
cause
by
starving
it
;
and
others
,
when
sick
,
neglect
advice
,
and
dye
as
it
were
to
save
charges
.
To
such
our
homely
Proverb
is
but
too
applicable
,
They
will
lose
a
sheep
to
save
a
half-peny-worth
of
Tar
;
but
that
of
Solomon
is
much
better
.
There
is
that
with-holdeth
what
is
meet
,
and
it
turneth
to
poverty
.
They
say
that
Bricks
were
never
worse
than
they
have
bin
of
late
,
and
yet
never
dearer
.
And
it
is
an
ordinary
case
,
for
things
when
they
are
of
least
worth
and
value
,
to
be
of
greatest
price
.
Thus
some
people
who
pay
the
most
Tythes
have
the
worst
Preaching
,
and
some
of
the
richest
Benefices
are
worst
supplied
;
Yea
,
thus
some
give
themselves
more
cost
and
pains
to
ruine
souls
,
and
consequently
their
own
,
(
Compassing
Sea
and
Land
to
make
men
more
the
children
of
the
Devil
)
than
others
do
to
save
the
Souls
of
themselves
and
others
.
Alas
that
the
worst
things
should
cost
most
,
or
that
men
should
give
any
thing
for
that
which
is
stark
naught
(
like
unsavory
Salt
fit
for
nothing
but
the
dunghill
)
and
that
men
should
not
rather
say
as
one
did
in
another
case
non
emam
tanti
poenitere
,
They
will
not
give
so
dear
for
what
they
shall
afterwards
repent
of
.
They
that
take
bad
Bricks
,
do
in
effect
make
them
(
or
are
as
bad
as
them
that
do
,
as
we
say
The
receiver
is
as
bad
as
the
Thief
)
for
if
none
would
buy
those
Bricks
that
were
such
,
no
such
would
be
made
for
sale
.
This
were
the
way
to
make
all
traders
honest
,
viz.
to
take
nothing
off
their
hands
but
what
were
good
,
and
to
that
end
to
advise
with
those
that
have
judgment
in
such
things
in
case
we
have
none
our selves
.
Some
things
we
say
are
good
of
the
price
,
but
other
things
are
good
at
no
price
,
because
good
for
nothing
,
and
so
are
bad
Bricks
as
for
the
purposes
of
Building
.
Have
Magistrates
taken
care
to
stop
one
leak
by
ordering
we
should
build
with
brick
,
and
will
we
spring
another
?
have
they
appointed
us
a
good
kind
of
Materials
,
and
will
we
not
take
that
which
is
good
in
its
kind
?
Surely
good
timber
is
better
to
build
with
than
bad
brick
(
as
Solomon
saith
,
A
living
d●g
is
better
than
a
dead
Li●n
)
,
for
the
first
will
not
presently
decay
,
without
Fire
befall
it
,
but
the
other
will
of
its
own
accord
,
and
suffer
as
much
injury
from
successive
Frosts
,
and
thaws
(
which
come
of
course
)
as
the
latter
shall
by
fire
it self
,
which
may
not
happen
in
an
age
.
I
foresee
the
fate
of
those
unhappy
houses
that
have
been
built
with
ill
burnt
bricks
,
that
shortly
they
will
molder
away
to
dust
,
(
and
so
I
hear
that
some
of
them
have
begun
to
do
already
.
)
The
like
(
if
my
Prognosticks
fail
me
not
)
will
likewise
befall
those
Societies
both
Ecclesiastical
and
Civil
,
which
are
constituted
of
ill
members
,
(
Principal
ones
especially
)
which
are
as
so
many
bad
and
unserviceable
bricks
in
houses
.
Such
Societies
,
like
such
houses
,
probably
cannot
stand
long
.
I
much
suspect
the
same
fate
will
befall
a
great
part
of
the
young
Generation
that
is
now
springing
up
,
viz.
that
in
a
few
years
they
will
crumble
away
like
houses
built
with
ill
burnt
bricks
,
(
considering
how
vicious
the
present
age
is
)
.
For
who
can
bring
a
sound
thing
out
of
that
which
is
unsound
,
any
more
than
a
clean
thing
out
of
that
which
is
unclean
?
where
the
bones
are
rotten
the
Marrow
will
be
filthy
,
and
the
product
of
it
will
be
more
of
that
which
is
rotten
:
which
notion
is
more
proper
to
be
here
inserted
,
because
that
Generation
in
Scripture
,
is
called
the
building
up
of
a
house
,
and
children
are
called
Banim
from
an
Hebrew
root
which
signifieth
to
build
.
Our
ill
burnt
Bricks
are
methinks
the
sad
emblem
of
one
thing
more
,
and
that
is
of
all
such
Professors
who
have
been
meerly
singed
and
scorched
with
the
slender
heat
of
some
overly
convictions
,
but
were
never
brought
to
a
due
firmness
or
consistence
,
by
lying
long
enough
in
and
under
that
Furnace
which
the
Scripture
calleth
a
Spirit
of
bondage
.
Such
may
be
laid
into
the
building
of
the
Church
,
but
will
scarcely
hold
out
.
But
whilst
I
caution
against
bad
bricks
,
I
would
caution
as
much
against
bad
timber
,
as
namely
such
as
hath
been
seared
and
overdried
by
the
fire
;
and
no
less
against
bad
mortar
.
For
to
dawbe
with
untempered
mortar
,
cannot
be
safe
;
mortar
being
that
to
a
house
,
which
love
is
to
a
society
,
viz.
That
which
binds
,
and
cements
all
together
.
Surely
England
doth
not
want
for
good
materials
within
it self
,
but
if
the
daughters
will
not
be
kind
to
their
mother
(
that
is
if
other
parts
of
England
,
will
not
be
kind
to
London
,
their
mother
City
)
we
being
now
at
peace
with
many
nations
that
can
furnish
us
for
building
purposes
,
and
having
store
of
nimble
messengers
,
that
can
fly
about
the
world
,
upon
the
wings
of
the
wind
,
and
fetch
home
great
burthens
(
as
our
ships
are
)
should
for
Londons
use
,
have
enough
of
brick
,
timber
,
and
every
thing
else
,
and
that
good
and
cheap
enough
;
if
it
be
to
be
had
in
Christendom
.
DISCOURSE
VII
.
Of
its
being
intended
that
the
new
Buildings
should
be
more
magnificent
then
were
the
old
.
WHerewithall
shall
I
excuse
what
I
know
be
designed
,
viz.
That
the
City
now
to
be
built
should
be
more
stately
,
and
sumptuous
,
then
that
which
was
lately
burnt
?
The
second
Temple
,
for
matter
of
outward
splendor
,
was
not
comparable
to
the
first
,
which
made
the
old
men
weep
that
had
seen
them
both
.
Is
this
to
humble
our selves
under
the
mighty
hand
of
God
?
is
this
to
accept
the
punishment
of
our
iniquity
?
is
this
to
lay
our
mouths
in
the
dust
,
if
there
may
be
hope
?
or
is
not
this
to
say
we
will
have
beauty
for
ashes
,
we
will
build
our
nests
on
high
;
though
God
hath
laid
us
lower
then
ever
,
or
is
not
this
to
do
like
the
Jews
of
old
,
who
when
called
of
God
to
weeping
,
mourning
,
baldness
,
and
To
girding
with
sackcloath
,
fell
to
shaying
of
Oxen
,
killing
of
Sheep
,
drinking
wine
,
&c.
Isa.
22.12
,
13.
Which
iniquity
God
said
should
not
be
purged
from
them
till
they
died
:
that
is
,
were
destroyed
,
v.
14.
Were
this
said
in
the
pride
,
and
stoutness
of
our
hearts
,
that
we
would
have
another
City
more
beautiful
then
the
former
(
as
they
of
Samaria
are
challenged
by
God
to
have
said
in
the
pride
of
their
hearts
)
The
bricks
are
fallen
down
,
but
we
will
build
with
stone
,
Isa.
9.10
.
There
were
no
excusing
it
,
yea
some
great
Judgment
might
be
exspected
to
insue
it
,
but
the
greater
stateliness
of
the
new
City
then
of
the
old
,
I
take
to
be
rather
finis
operis
then
finis
operantis
,
that
is
to
say
,
the
effect
of
some
other
,
and
more
necessary
thing
,
which
was
primarily
,
if
not
only
designed
,
then
any
thing
contrived
,
by
and
for
its
self
.
I
have
said
already
,
that
the
law
for
building
only
with
brick
,
was
in
order
to
greater
security
,
and
indemnity
from
fire
.
Then
,
as
for
making
several
streets
broader
then
they
were
before
,
that
the
great
,
and
many
inconveniences
,
which
were
formerly
found
in
and
by
the
narrowness
of
Thames
Street
,
and
some
others
,
may
satisfie
any
man
,
was
but
expedient
,
and
necessary
.
And
whereas
some
may
think
the
new
houses
carry
,
and
are
appointed
to
carry
,
their
heads
too
high
,
and
rise
up
to
a
greater
altitude
,
then
doth
become
them
,
after
so
humbling
a
judgment
,
good
reason
may
be
assigned
for
that
,
viz.
That
it
was
enacted
they
should
do
so
in
order
to
the
gaining
of
more
room
,
and
that
so
much
the
rather
,
because
a
great
deal
of
room
hath
,
and
will
be
lost
otherwise
,
by
the
new
model
of
the
City
,
and
particularly
,
by
widening
of
the
streets
,
those
Latitudinarian
streets
(
if
I
may
so
call
them
)
inforcing
as
it
were
altitudinarian
houses
.
Now
from
the
three
forementioned
causes
,
viz.
The
buildings
being
of
brick
,
the
breadth
of
the
Streets
,
and
the
height
of
the
houses
greater
then
formerly
:
thence
I
say
principally
,
if
not
only
,
will
spring
that
beauty
and
lustre
,
which
the
new
City
,
or
the
major
part
of
it
,
is
like
to
have
above
the
old
,
all
which
things
being
necessary
for
other
reasons
,
and
having
been
done
upon
their
account
,
ought
at
no
hand
to
be
found
fault
with
.
As
men
may
fast
and
mourn
and
yet
not
disfigure
their
countenances
whereby
to
appear
to
men
to
fast
,
but
may
anoint
their
heads
(
that
day
)
and
wash
their
faces
:
and
Christ
commendeth
so
doing
,
as
best
,
Mat.
5.16
.
So
may
the
outward
visage
of
our
City
be
handsome
,
and
beautiful
,
and
yet
we
our selves
nevertheless
truly
sensible
both
of
our
sins
and
miseries
.
I
Should
think
a
City
of
London
,
outwardly
more
splendid
then
ever
,
might
in
some
respects
increase
our
humiliation
,
rather
then
inflame
our
pride
,
even
as
a
poor
man
,
clad
in
a
rich
habit
,
might
from
thence
have
more
sad
,
and
frequent
reflections
upon
his
poverty
,
as
thinking
with
himself
how
unsutable
the
fineness
of
his
outward
garb
,
is
to
the
meanness
of
his
condition
,
and
how
much
otherwise
it
is
really
with
him
,
then
by
his
habit
strangers
would
take
it
to
be
.
But
that
a
stately
City
,
raised
in
a
short
time
out
of
a
ruinous
heap
,
might
conduce
to
stirr
up
in
us
more
of
thankfulness
,
and
admiration
of
Gods
goodness
,
I
see
not
who
can
deny
:
with
this
staff
(
said
Jacob
)
passed
I
over
Jordan
,
and
now
the
Lord
hath
made
me
two
bands
,
Gen.
32.10
.
Which
surely
he
acknowledged
,
with
more
thankfulness
,
and
wonder
,
then
he
would
have
done
;
if
God
had
made
him
but
one
band
,
no
bigger
then
either
of
his
two
Moreover
another
London
more
magnificent
then
the
former
,
how
great
an
eye
sore
would
it
be
to
the
enemies
of
that
City
;
who
most
barbarously
rejoyced
at
its
flames
,
and
triumphed
at
its
funeral
,
and
would
(
if
they
knew
how
)
have
rolled
so
great
a
stone
over
its
grave
,
that
it
should
never
have
been
capable
of
rising
again
?
I
say
when
those
envious
persons
,
shall
come
to
see
two
staffes
in
the
hand
of
London
,
viz.
Beauty
and
Bands
(
that
is
State
,
and
Strength
)
alluding
to
Zech.
11.
)
neither
of
which
they
exspected
:
how
will
that
sight
abate
their
pride
,
confront
their
malice
,
and
confound
their
devices
.
Lastly
a
stately
City
should
methinks
provoke
the
inhabitants
to
a
generous
emulation
,
of
being
so
wealthy
,
and
substantial
,
as
by
it
they
seem
or
make
shew
to
be
.
If
so
goodly
a
City
be
to
Londoners
,
at
the
first
erecting
of
it
,
like
a
garment
that
is
much
to
big
for
him
that
weareth
it
,
yet
may
it
put
them
upon
indeavouring
to
grow
so
fast
,
that
it
may
be
fit
for
them
,
if
it
be
to
them
,
as
raiment
of
needle
work
,
or
of
wrought
gold
;
such
as
the
Kings
Daughter
is
said
to
be
,
Ps.
45.13
.
may
it
not
stirr
them
up
to
be
like
her
all
glorious
within
:
that
their
inside
and
outside
may
well
agree
together
?
Now
,
Lord
,
though
it
may
be
it
was
not
out
of
pride
,
or
affectation
of
pomp
,
that
we
have
designed
to
build
so
fine
a
City
;
yet
possibly
we
may
be
proud
of
so
fine
a
City
when
it
is
once
built
,
and
if
so
Lord
humble
us
for
that
our
pride
,
but
destroy
us
not
again
,
and
if
like
those
times
of
which
it
was
said
they
had
golden
challices
but
wooden
Priests
,
it
may
be
said
of
us
we
have
a
rich
City
but
poor
inhabitants
,
we
shall
in
that
respect
have
great
cause
to
be
humble
,
and
Lord
do
thou
make
us
as
humble
,
and
lowly
as
we
have
cause
to
be
.
DISCOURSE
VIII
.
That
all
persons
imployed
and
made
use
of
in
,
and
in
order
to
the
rebuilding
of
London
,
ought
therein
more
especially
to
use
all
care
and
good
conscience
.
WOrkmen
do
your
office
,
and
do
it
like
workmen
that
need
not
to
be
ashamed
,
and
like
honest
men
.
If
you
take
building
by
the
great
,
make
no
more
hast
with
it
then
good
speed
;
but
if
you
take
it
by
the
day
,
make
as
much
hast
as
will
consist
with
good
speed
.
Do
by
Londoners
as
you
would
be
done
by
,
build
for
them
as
you
would
build
for
your selves
:
we
may
have
a
noble
City
(
God
permitting
)
if
you
will
but
play
your
parts
.
Make
no
more
faults
then
you
needs
must
,
that
you
may
make
work
for
your selves
to
mend
those
faults
which
you
have
wilfully
made
,
and
put
those
you
build
for
,
to
a
greater
charge
and
trouble
.
The
foolish
builder
is
a
name
of
infamy
in
the
scripture
,
and
the
knavish
one
is
worse
:
Be
not
you
like
smoak
to
the
eyes
of
those
you
build
for
,
as
Solomon
speaketh
of
a
sloathful
messenger
,
that
he
is
so
to
him
that
sendeth
him
.
Build
with
such
acurateness
,
as
Apelles
is
said
to
have
painted
,
for
which
he
gave
this
reason
Pingo
aeternitati
,
so
do
you
build
as
it
were
once
for
all
.
Let
London
by
the
universal
care
,
and
honesty
of
its
builders
,
one
and
all
;
be
made
so
excellent
a
structure
,
that
it
may
both
now
and
hereafter
be
a
praise
,
and
a
renown
to
any
of
you
,
to
have
had
a
hand
in
the
raising
of
that
Fabrick
,
or
to
have
been
any
waies
related
to
that
work
,
as
it
is
said
in
reference
to
the
Temple
of
Jerusalem
,
Psal.
74.5
.
A
man
was
famous
according
as
he
had
lifted
Axes
upon
the
thick
Trees
:
viz.
in
order
to
the
building
of
that
Temple
.
Expresse
your
kindnesse
to
London
to
like
effect
with
what
is
written
,
in
Cant.
8.9
.
If
she
be
a
Wall
we
will
build
upon
her
a
Palace
of
Silver
,
and
if
she
be
a
Door
,
we
will
inclose
her
with
Boards
of
Cedar
;
which
are
the
Words
of
Christ
,
and
of
his
Church
,
contriving
some
good
for
the
uncalled
Gentiles
,
set
forth
under
Metaphors
taken
from
such
improvements
of
small
and
rude
beginnings
,
as
Builders
are
able
to
make
.
In
this
building
aim
not
only
at
private
gain
,
but
at
publique
good
;
at
the
honour
and
welfare
of
the
Nation
,
in
which
your selves
will
have
a
share
;
get
as
little
as
may
be
either
for
work
or
stuff
,
of
them
that
have
lost
so
much
:
take
the
over-sight
thereof
not
by
constraint
,
but
willingly
;
not
for
filthy
lucre
,
but
of
a
ready
mind
,
which
is
the
advice
given
to
spiritual
Builders
in
a
higher
case
,
but
not
unapplicable
to
this
purpose
.
As
for
those
,
who
shall
have
the
custom
of
Londoners
for
Bricks
,
Tiles
,
Timber
,
Glasse
,
Lead
,
Iron
,
and
other
materials
which
concern
building
,
I
conjure
them
by
all
that
is
worthy
,
as
they
pretend
to
any
thing
of
Christiantity
,
or
of
humanity
,
to
use
them
kindly
after
so
great
a
calamity
as
hath
befallen
them
:
Give
them
their
full
quantity
of
every
thing
they
bargain
for
,
and
let
them
have
that
which
is
truely
good
,
and
at
as
low
a
price
as
you
can
afford
:
Rather
wrong
your selves
,
than
wrong
them
who
have
suffered
so
many
things
already
,
rather
lose
,
than
gain
too
much
by
them
;
and
yet
I
would
wish
you
not
to
do
that
neither
;
Let
it
never
be
said
that
you
were
raised
by
the
Ruines
of
London
,
or
that
the
impoverishing
of
that
City
,
was
that
which
made
you
rich
,
unlesse
you
can
become
rich
,
by
a
very
small
,
and
slender
profit
out
of
each
commodity
.
If
you
be
English-men
London
is
your
Mother
,
(
as
Jerusalem
was
the
Mother
of
the
Jews
,
which
are
called
the
Daughters
of
Jerusalem
Cant.
1.5
.
)
and
consequently
Londoners
are
your
Brethren
,
and
will
you
not
use
them
as
such
.
Alas
!
many
poor
Citizens
are
laying
out
all
they
have
in
the
world
(
yea
possibly
more
than
all
they
have
of
their
own
)
upon
that
one
house
which
they
are
building
for
their
pure
necessity
,
and
will
you
diminish
those
two
mites
,
which
are
all
the
treasure
they
have
to
lay
out
?
We
read
in
Nathan's
Parable
,
of
a
poor
man
who
had
nothing
save
one
little
Ewe
Lamb
,
2
Sam.
12.3
.
which
lay
in
his
bosom
,
&c.
Surely
the
house
which
some
indigent
Citizens
are
building
,
is
to
them
,
as
that
Ewe-lamb
was
to
the
poor
man
,
and
will
you
injure
him
in
that
one
Lamb
?
Will
you
make
him
pay
so
much
for
his
materials
that
he
shall
never
be
able
to
pay
for
his
house
:
Did
I
know
that
man
that
had
abused
,
or
would
abuse
a
burnt-out
Citizen
,
in
relation
to
his
house
(
whether
as
to
materials
or
workmanship
)
I
say
to
abuse
him
(
or
such
a
one
)
of
all
men
else
,
I
would
discharge
that
Apostolical
Canon
in
his
face
,
and
hereby
I
do
discharge
it
,
viz.
That
no
man
go
beyond
,
or
defraud
his
Brother
in
any
matter
,
because
that
the
Lord
is
the
avenger
of
all
such
;
as
we
have
forewarned
you
and
testified
,
1
Thes.
4.6
.
DISCOURSE
IX
.
Of
such
as
have
made
bold
,
or
shall
make
hold
with
other
men
their
materials
,
or
with
any
part
thereof
.
I
Hear
that
some
have
borrowed
without
leave
,
(
if
that
may
be
called
borrowing
)
that
is
of
some
who
have
taken
their
neighbours
Bricks
,
and
other
materials
,
which
lay
near
to
their
own
Ruines
,
and
have
built
their
houses
with
them
,
as
confidently
as
if
they
had
been
their
own
.
Do
such
men
think
that
the
Fire
hath
made
all
things
common
;
that
it
did
or
could
(
Leveller-like
)
destroy
all
propriety
(
and
that
not
only
de
facto
,
but
de
jure
;
)
Is
now
all
your
own
you
can
lay
hands
upon
?
and
doth
every
thing
of
right
belong
primum
occupanti
,
to
him
that
can
first
get
it
into
his
possession
?
Nay
surely
,
it
is
rather
a
kind
of
sacriledge
to
take
from
men
what
the
Fire
had
left
them
,
forasmuch
as
the
reliques
of
the
Fire
,
may
in
some
sense
be
accounted
Sacred
,
and
a
kind
of
Deodates
,
or
things
vouchsafed
us
,
or
reserved
for
us
by
God
immediately
.
He
hath
a
hard
heart
who
grudgeth
any
man
that
small
Legacy
,
or
Remainder
of
any
thing
which
that
most
cruel
Fire
left
him
,
when
it
dyed
,
or
went
out
;
That
took
away
your
neighbor's
Vintage
,
and
will
you
grudge
them
the
Gleanings
of
their
own
ground
?
Behold
!
Theft
upon
Theft
,
and
that
is
the
falsest
Heraldry
that
can
be
.
Citizens
were
Robbed
when
their
houses
were
burning
,
and
now
that
they
would
build
their
houses
,
they
are
robb'd
again
.
You
cannot
think
that
your
Neighbors
Bricks
and
other
materials
have
so
far
trespassed
by
lying
near
to
yours
,
that
you
may
lawfully
pound
them
,
in
your
own
houses
from
whence
they
are
never
like
to
be
released
?
if
he
had
took
your
materials
as
you
did
his
,
how
would
you
have
taken
it
at
his
hands
?
would
you
have
put
it
up
quietly
?
In
Jer.
23.30
.
it
is
written
,
Behold
I
am
against
the
Prophets
saith
the
Lord
that
steal
my
Word
every
one
from
his
Neighbor
.
Was
God
against
those
Spiritual
builders
(
for
so
are
Prophets
)
which
stole
his
Word
from
one
another
as
Hananiah
did
from
Jeremiah
,
using
the
same
words
,
though
to
other
purposes
,
Thus
saith
the
Lord
,
&c.
(
Jer.
28.2
.
compared
with
Jer.
49.1
.
and
37.
)
taking
the
very
words
out
of
Jeremiahs
mouth
,
&c.
How
much
more
will
he
be
against
those
temporal
builders
,
which
steal
away
each
others
Materials
,
because
these
latter
cannot
both
make
use
of
the
same
Materials
at
the
same
time
,
but
that
the
former
(
viz.
the
Prophets
)
might
have
done
,
two
of
them
might
have
spoken
the
same
thing
at
the
same
time
,
but
two
houses
cannot
be
built
with
the
same
numerical
Bricks
,
&c.
Think
of
a
few
passages
in
Habbakkuk
2.
v.
6.
We
to
him
that
increaseth
that
which
is
not
his
.
How
long
?
and
that
ladeth
himself
with
thick
Clay
,
which
words
are
literally
applicable
to
those
that
build
with
bricks
which
are
not
their
own
,
ver.
9.
Wo
to
him
that
coveteth
an
evil
covetousness
to
his
house
,
that
he
may
set
his
nest
on
high
,
v.
10.
Thou
hast
consulted
shame
to
thy
house
,
v.
11.
For
the
stones
shall
cry
out
of
the
Wall
,
and
the
beam
out
of
the
Timber
shall
answer
it
,
ver.
12.
Wo
to
him
that
establisheth
a
City
by
iniquity
.
Suppose
the
greater
part
of
your
materials
were
honestly
come
by
,
even
nineteen
parts
in
twenty
,
but
a
twentieth
part
,
or
some
much
less
proportion
,
were
got
by
stealth
,
it
is
greatly
to
be
feared
and
verily
to
be
expected
,
that
even
so
small
a
pittance
of
that
which
was
stollen
,
will
go
nigh
to
ruine
all
the
rest
,
if
satisfaction
be
not
timely
made
for
the
injury
done
,
and
the
sin
repented
of
,
(
as
Gideon
his
one
only
bastard
destroyed
his
70
sons
that
were
lawfully
begotten
,
Judg
9.5
.
Therefore
my
advice
in
short
is
this
,
If
thou
hast
made
use
of
any
part
of
thy
Neighbours
Materials
unwittingly
,
and
afterwards
dost
come
to
know
it
,
satisfy
him
for
the
principal
,
and
tender
him
a
fifth
part
over
,
and
above
(
if
he
please
to
accept
it
)
for
so
was
the
Law
of
Restitution
in
case
of
unwilful
injury
,
Numb.
5.7
.
but
if
thou
have
taken
any
thing
from
him
knowingly
,
offer
him
five
for
one
(
if
thou
art
able
so
to
do
)
for
so
was
provided
under
the
Law
,
if
any
man
did
injure
another
wilfully
,
Exod.
22.1
.
When
thou
art
in
thy
Belcony
,
or
at
the
top
of
thy
high
house
think
of
Zachaeus
in
the
Sycamore-Tree
,
and
of
what
he
said
,
(
though
not
there
)
If
I
have
taken
any
thing
from
any
man
falsly
,
I
will
restore
him
fourfold
,
Luke
14.8
.
DISCOURSE
X.
Of
such
as
have
not
wherewithal
to
build
again
.
ALas
for
those
poor
Londoners
that
would
build
their
houses
again
,
and
cannot
.
If
men
cannot
rise
without
money
in
the
case
(
as
is
generally
too
evident
)
how
should
houses
?
Haud
facile
emergunt
quarum
virtutibus
obstat
Res
angusta
domus
,
is
as
true
as
if
it
had
been
domi
;
that
is
,
it
holds
as
certain
in
houses
as
in
men
:
It
is
mony
must
raise
them
.
But
what
shall
they
do
that
have
it
not
,
nor
can
by
any
means
procure
it
?
I
know
no
way
but
one
,
viz.
they
must
fell
their
ground
;
but
there
is
the
misery
,
who
will
give
them
to
the
worth
of
it
?
They
that
know
they
must
,
or
are
forced
to
sell
,
think
to
buy
it
as
they
list
,
or
at
some
such
rates
as
too
many
have
bought
Debenters
,
it
may
be
at
a
Noble
,
for
the
worth
and
value
of
each
pound
.
Thus
poor
men
are
bought
and
sold
,
as
the
Prophet
expresseth
it
,
for
a
pair
of
shoes
,
Amos
2.6
.
A
rich
commodity
in
a
poor
mans
hand
,
is
nothing
worth
;
so
barbarously
are
men
upon
the
catch
,
taking
their
utmost
advantages
one
against
another
,
which
is
to
make
a
vice
(
instead
of
a
vertue
)
of
necessity
,
I
mean
a
vice
to
themselves
,
out
of
the
necessity
of
others
:
For
doubtless
he
that
buyeth
out
poor
men
so
cheaply
,
selleth
himself
to
work
wickedness
.
Well
,
what
said
Ahab
to
Naboth
,
1
Kin.
21.2
.
Give
me
thy
Vineyard
,
and
I
will
give
thee
for
it
a
better
Vineyard
than
that
;
or
if
it
seem
good
to
thee
,
I
will
give
thee
the
worth
of
it
in
money
.
He
offered
a
valuable
consideration
for
Naboths
ground
;
will
you
be
worse
than
that
Ahab
?
If
your
Brethren
be
hungry
,
will
you
take
occasion
thereby
to
purchase
their
Birth-right
for
a
mess
of
pottage
(
as
Jacob
did
)
who
was
many
wayes
crossed
afterwards
in
one
kind
,
and
in
another
?
What
blessing
can
be
expected
,
or
rather
what
curse
may
not
be
lookt
for
upon
those
houses
,
the
foundations
of
which
are
laid
in
oppression
,
and
grinding
the
faces
of
the
poor
;
who
in
order
to
bread
,
are
forced
to
suffer
their
own
faces
to
be
ground
?
Are
no
merciful
men
to
be
found
,
who
in
consideration
of
the
necessity
of
poor
men
,
will
give
them
for
their
ground
rather
more
than
it
is
worth
,
at
leastwise
full
as
much
?
yea
,
why
should
not
every
man
be
so
far
forth
merciful
,
sith
the
latter
of
the
two
is
but
to
be
just
?
Art
thou
in
a
purchasing
case
,
buy
poor
mens
ground
at
a
full
rate
,
build
upon
it
,
and
when
that
is
done
,
if
they
be
able
to
pay
a
moderate
Rent
,
and
it
may
be
a
courtesie
to
them
,
become
their
Landlord
?
He
may
prove
a
sufficient
Tenant
,
who
is
not
able
to
build
his
own
house
,
and
his
Landlord
may
have
a
blessing
for
his
sake
;
for
blessed
is
he
that
considereth
the
poor
,
Psa.
40.1
.
Be
not
you
discouraged
,
if
you
cannot
build
your selves
,
another
mans
house
may
be
as
commodious
for
you
,
as
one
of
your
own
erecting
;
and
if
there
happen
to
be
inconveniencies
in
it
,
they
will
not
so
much
upbraid
and
vex
you
,
as
if
they
had
been
contracted
by
your
own
misbuilding
(
as
they
might
have
been
)
Nam
quae
non
fecimus
ipsi
,
haud
ea
nostra
voco
;
you
are
not
chargeable
with
the
faults
of
those
houses
which
you
did
not
make
,
or
build
your selves
.
I
have
one
thing
more
to
say
to
such
as
must
sell
their
ground
,
and
are
dejected
at
the
thoughts
of
so
doing
:
Were
you
not
so
far
undone
,
that
you
could
not
attempt
to
build
,
who
knows
whither
you
(
as
many
others
have
been
,
and
it
is
supposed
will
be
)
might
not
be
undone
by
building
?
DISCOURSE
XI
.
That
a
strict
observation
of
the
Lords
day
might
greatly
promote
the
rebuilding
of
the
City
.
THe
Lords
Day
is
not
that
Sabbath
which
was
first
so
called
,
for
that
was
the
last
day
of
the
week
,
whereas
it
is
the
first
;
yet
a
Sabbath
it
is
,
and
doubtless
injoyned
,
in
,
and
by
the
same
Commandment
that
the
Jewish
Sabbath
was
,
viz.
the
fourth
;
for
whosoever
doth
not
acknowledge
it
so
to
be
,
must
either
say
that
there
is
no
Sabbath
at
all
,
or
day
of
holy
rest
to
be
kept
under
the
New
Testament
,
and
consequently
,
that
there
are
now
but
nine
Commandments
in
the
Moral
Law
,
the
fourth
being
abrogated
and
expired
;
whereas
Christ
hath
told
us
,
That
till
heaven
and
earth
pass
,
one
jot
shall
in
no
wise
pass
from
that
Law
,
Mat.
5.18
.
or
else
they
must
say
,
that
the
last
day
of
the
week
is
that
which
ought
alwayes
to
be
observed
by
Christians
(
as
it
is
by
Jews
)
for
the
only
Sabbath
,
and
weekly
holy
day
,
that
is
for
ever
to
be
celebrated
in
obedience
to
that
Command
.
Most
Christians
are
averse
from
Judaizing
,
in
taking
Saturday
for
their
Sabbath
,
chusing
rather
to
imitate
the
practise
of
the
Apostles
,
whose
manner
it
was
to
observe
not
the
last
,
but
first
day
of
the
week
,
which
we
conclude
they
would
not
have
done
,
but
by
Warrantie
and
Commission
from
Christ
(
who
alone
was
Lord
of
the
Sabbath
)
so
to
do
.
Yet
some
few
Christians
there
are
,
who
symbolize
with
the
Jews
in
their
Saturday-Sabbath
,
and
keep
the
same
day
as
holy
as
they
can
:
And
verily
(
if
in
this
case
I
may
speak
my
mind
freely
)
they
are
much
less
too
blame
who
keep
a
Saturday
Sabbath
,
than
they
who
keep
none
at
all
;
who
understand
that
Commandment
as
the
Jews
do
,
than
they
who
make
as
if
it
were
abrogated
and
disannulled
.
But
he
that
shall
fall
into
neither
of
the
extremes
aforesaid
,
but
shall
confess
that
the
first
day
of
the
week
is
that
which
was
instituted
for
Christians
by
the
fourth
Commandment
,
must
needs
own
it
to
be
a
Sabbath
,
because
instituted
and
appointed
by
and
under
that
name
,
Exod.
20.8
.
Remember
the
Sabbath
day
to
keep
it
holy
:
and
v.
11.
The
Lord
blessed
the
Sabbath
day
,
and
hallowed
it
.
That
it
was
necessary
I
should
prove
there
is
a
Sabbath
yet
in
being
,
and
that
the
day
which
men
ought
weekly
to
observe
as
holy
to
the
Lord
,
thoroughout
all
Ages
,
is
called
the
Sabbath
,
to
the
end
I
might
shew
that
the
Promises
made
,
and
incouragements
given
to
such
as
have
kept
,
or
shall
keep
holy
the
Sabbath
day
,
are
not
insignificant
,
and
out
of
date
,
as
to
us
,
who
live
under
the
New
Testament
.
Having
done
that
,
it
will
be
easie
to
prove
what
I
have
affirmed
in
the
Title
of
this
Chapter
,
viz.
that
a
strict
observation
of
the
Sabbath
(
for
so
is
the
Lords
day
to
Christians
)
would
greatly
promote
the
building
of
the
City
;
witness
that
pregnant
promise
,
which
of
its
self
were
a
sufficient
testimony
,
Isa.
58.12
,
13.
And
they
that
shall
be
of
thee
,
shall
build
the
wast
places
,
thou
shalt
raise
up
the
foundations
of
many
generations
,
and
thou
shalt
be
called
the
repairer
of
the
breach
,
and
restorer
of
paths
to
dwell
in
:
If
thou
turn
away
thy
foot
from
my
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
thine
own
words
,
v.
14.
I
will
cause
thee
to
ride
upon
the
high
places
of
the
earth
;
(
that
is
,
to
dwell
aloft
in
places
of
security
and
safety
)
or
the
words
may
glance
at
the
Land
of
Judea
,
being
much
of
it
Mountainous
,
and
feed
thee
with
the
Heritage
of
Jacob
thy
Father
;
that
is
,
with
the
good
things
of
the
Land
of
Canaan
,
g●ven
for
an
inheritance
to
him
for
his
posterity
.
See
Isa.
56.6
,
7.
Every
one
that
keepeth
the
Sabbath
from
polluting
it
,
even
them
will
I
bring
to
my
holy
Mountain
,
that
is
,
to
Mount
Sion
,
on
which
the
Temple
was
scituate
.
See
also
Jer.
17.24
.
If
ye
hallow
the
Sabbath
to
do
no
work
thereon
,
then
the
Inhabitants
of
Jerusalem
,
and
this
City
,
shall
remain
for
ever
:
v.
28.
But
if
you
will
not
hallow
the
Sabbath
day
,
I
will
kindle
a
fire
which
shall
devour
the
Palaces
of
Jerusalem
,
and
it
shall
not
be
quenched
.
From
those
Texts
I
infer
,
that
unto
keeping
the
Sabbath
,
several
promises
of
God
,
building
and
blessing
of
Cities
,
and
furnishing
men
with
desirable
habitations
are
made
;
as
on
the
other
hand
,
the
profaning
and
polluting
of
the
Sabbath
is
threatned
,
with
the
destruction
of
Cities
,
and
of
their
Inhabitants
;
which
being
true
in
the
general
,
or
in
thesi
,
it
must
needs
be
in
hypothesi
,
or
in
particular
,
that
a
Religious
observation
of
the
Sabbath
day
would
help
to
build
our
City
.
Who
knows
not
that
Nehemiah
was
a
great
and
principal
Agent
in
the
building
of
Jerusalem
after
it
was
burnt
,
Nehem.
2.5
.
and
what
Magistrate
was
ever
more
zealous
than
he
(
if
so
zealous
)
to
have
the
Sabbath
day
kept
holy
?
witness
his
contending
with
Merchants
,
and
Tradesmen
of
all
sorts
;
yea
,
with
the
very
Nobles
of
Judah
,
for
profaning
the
Sabbath
,
Nehemiah
13.
from
15.
to
v.
22.
Did
not
your
Fathers
thus
(
said
he
)
to
the
Nobles
?
and
did
not
our
God
bring
all
this
evil
upon
us
,
and
upon
our
City
,
viz.
destruction
by
fire
,
yet
ye
bring
more
wrath
upon
Israel
by
profaning
the
Sabbath
.
If
profanation
of
Sabbaths
procure
the
burning
of
Cities
,
the
sanctification
of
that
day
will
promote
the
building
thereof
.
It
is
said
,
Eadem
est
ratio
loci
&
temporis
;
time
and
place
are
much
akin
;
if
we
would
have
regard
to
Gods
time
,
he
would
have
respect
to
our
place
,
or
places
;
if
we
would
mind
his
day
,
would
he
not
mind
our
dwellings
?
the
sanctifying
of
Sabbaths
,
is
the
intrusting
of
God
with
the
seventh
part
of
our
time
(
even
then
when
time
is
most
precious
with
us
)
Now
God
is
alwayes
bountiful
to
them
that
do
greatly
trust
him
,
Mal.
3.10
.
Bring
all
the
tithes
into
the
Storehouse
,
and
prove
me
therewith
,
saith
the
Lord
,
if
I
will
not
poure
you
out
a
blessing
,
that
there
shall
not
be
room
enough
to
receive
it
;
as
if
God
had
said
,
Do
but
trust
me
with
the
tenth
part
of
the
encrease
,
and
you
shall
see
what
the
other
nine
shall
amount
to
.
If
we
in
like
manner
would
trust
God
with
the
seventh
part
of
our
time
(
for
so
our
Sabbaths
are
)
doubtlesse
the
other
six
would
through
the
blessing
of
God
,
turn
to
a
much
better
account
.
I
doubt
not
to
say
that
one
day
in
seven
(
that
is
,
every
Lords
day
)
we
might
promote
the
building
of
London
,
much
more
in
Churches
and
Closets
,
than
we
could
do
in
working
upon
the
respective
foundations
,
for
that
indeed
would
set
it
back
,
and
might
provoke
God
to
swear
in
his
Wrath
,
it
should
never
be
brought
to
perfection
.
I
observe
what
is
said
of
Manna
,
Exod.
16.29
.
The
Lord
hath
given
you
the
Sabbath
,
therefore
he
giveth
you
on
the
sixth
day
,
the
bread
of
two
daies
,
let
no
man
go
out
of
his
place
on
the
seventh
day
,
viz.
to
gather
Manna
.
God
made
them
amends
for
forbearing
to
progue
on
the
Sabbath-day
.
They
that
did
as
God
had
appointed
them
on
the
Sabbattical
year
,
viz.
Neither
sow
their
Fields
,
nor
prune
their
Vineyards
,
Levit.
25.4
.
nor
reap
what
grew
of
its
own
accord
,
intirely
for
themselves
,
but
let
it
lye
in
common
to
others
,
lost
no
more
by
so
doing
,
than
a
Husbandman
doth
by
letting
his
ground
lye
fallow
when
it
is
out
of
heart
,
that
it
may
yield
a
greater
encrease
hereafter
;
see
Levit.
25.20
.
If
ye
shall
say
,
what
shall
we
eat
the
seventh
year
,
behold
we
shall
not
sow
nor
gather
in
our
encrease
,
not
for
two
years
together
,
when
a
Sabbattical
year
,
and
a
Jubile
came
together
)
verse
21.
Then
will
I
command
my
blessing
upon
you
in
the
sixth
year
,
and
it
shall
bring
forth
fruit
for
three
years
.
He
knew
not
what
he
said
,
who
derided
Christians
as
men
that
lost
the
seventh
part
of
their
time
because
of
the
Sabbaths
they
kept
,
whereas
Sabbaths
kept
as
they
ought
to
be
,
are
no
losse
,
but
the
most
profitable
part
of
time
.
But
alas
,
we
so
carry
the
matter
as
to
lose
a
great
part
of
that
hallowed
time
,
which
is
of
all
our
time
most
precious
,
making
holyday
of
a
great
part
thereof
,
in
such
sense
,
as
Children
do
understand
holy-daies
;
viz.
as
meer
pastimes
and
play-daies
;
I
fear
we
begin
our
Sabbaths
too
late
,
and
end
them
too
early
;
we
do
not
remember
the
Sabbath
soon
enough
to
keep
it
holy
as
we
should
,
and
we
forget
it
too
soon
,
we
are
not
intent
enough
,
either
upon
preparation
before
,
or
prosecution
afterwards
.
The
Sabbaths
which
men
generally
keep
now
a
daies
,
are
not
only
unlike
to
those
of
glorious
Saints
and
Angels
in
Heaven
,
but
to
such
as
were
kept
by
those
good
Christians
,
whom
some
intended
to
reproach
by
fixing
upon
them
the
honourable
name
of
Puritans
,
which
sort
of
men
,
I
remember
one
that
was
none
of
them
himself
,
had
wont
to
divide
into
two
ranks
,
saying
,
there
was
the
Knave
Puritan
(
that
is
one
,
that
was
so
but
in
pretence
,
and
for
a
colour
)
and
there
was
the
Knave
's
Puritan
,
whom
he
confessed
to
be
a
very
honest
man
,
and
of
an
excellent
sort
)
but
out
of
malice
called
a
Puritan
by
such
as
were
Knaves
themselves
;
because
that
to
such
as
themselves
,
the
Name
was
odious
;
though
both
Name
,
and
Person
were
so
only
for
their
goodness
.
Now
having
heard
a
distinction
to
that
effect
,
I
must
explain
my self
,
and
tell
you
that
it
was
the
Knave
's
Puritan
(
that
is
,
he
,
and
such
as
he
,
whom
Knaves
had
wont
to
call
so
)
of
whom
I
affirm
,
that
he
had
wont
to
keep
Sabbaths
at
anotherguise
rate
,
than
we
observe
them
kept
now
a
daies
,
(
such
as
Reverend
Dod
,
Hildersham
,
&c.
)
and
yet
they
were
not
upon
their
good
behaviour
(
as
we
are
)
for
the
building
a
poor
City
lying
in
ashes
.
They
would
have
blusht
to
have
seen
our
Sabbaths
;
Oh
that
we
could
blush
to
think
of
them
:
they
would
scarce
have
been
able
to
think
us
sincere
Christians
,
observing
us
to
have
so
small
a
regard
to
the
fourth
Commandement
;
They
would
have
often
rebuked
us
sharply
,
for
our
Sabbath-daies
discourse
,
and
minded
us
of
the
Text
that
saith
,
we
should
not
speak
our
own
words
on
the
Lords
day
,
Isa.
58.
when
in
this
respect
shall
we
be
followers
of
those
worthies
aforesaid
,
who
now
inherit
the
Promises
?
A
City
,
the
greater
part
of
whose
former
Inhabitants
were
such
Sanctifiers
of
Gods
Sabbaths
as
they
were
,
would
certainly
not
long
lye
in
Ashes
,
but
God
would
cause
the
wast
places
thereof
to
be
built
.
Alas
that
now
our
City
is
down
in
the
dust
,
such
Master-builders
as
they
(
in
the
sense
I
have
spoken
to
)
are
dead
,
and
gone
.
I
wonder
not
that
such
as
are
enemies
to
Religion
,
have
a
particular
grudge
against
the
Sanctifying
of
the
Sabbath
,
or
appointing
it
to
be
sanctified
,
sith
the
preservation
of
all
practical
godliness
(
so
far
as
is
in
men
to
preserve
it
)
doth
so
much
depend
thereupon
.
For
alas
what
time
have
men
and
women
,
who
lye
down
late
,
and
rise
up
early
,
all
the
week
long
,
to
get
their
livings
(
as
the
greater
part
of
people
do
)
I
say
,
what
time
could
,
or
would
they
generally
reserve
to
look
after
God
,
and
their
souls
,
if
it
were
not
for
the
Lords
Day
,
preserved
by
the
sanction
of
the
Magistrate
from
violation
,
by
mens
open
following
of
their
Trades
,
and
designed
for
religious
uses
.
But
it
is
not
the
common-place
of
the
Sabbath
that
I
undertook
to
handle
in
this
Chapter
,
but
what
,
and
how
great
a
tendency
,
a
due
care
taken
both
by
Magistrates
,
and
people
,
for
the
Sanctification
of
that
day
,
would
have
to
promote
the
building
of
our
City
,
and
that
I
hope
I
have
demonstrated
.
DISCOURSE
XII
.
Of
the
help
that
may
,
and
is
meet
to
be
afforded
towards
the
rebuilding
of
London
.
SHall
the
ashes
of
London
upbraid
rich
men
both
in
City
,
and
country
,
with
their
unkindness
towards
it
:
(
those
I
mean
that
have
no
immediate
concernment
of
their
own
)
shall
they
cry
with
a
loud
voice
;
how
long
shall
London
lye
in
the
dust
,
for
want
of
men
or
moneys
,
so
long
as
all
England
can
afford
them
?
Or
is
England
so
drained
,
and
exhausted
of
either
of
these
(
even
of
money
it self
)
that
there
is
not
enough
to
spare
for
the
reedifying
of
London
.
Though
a
great
part
of
the
Nation
be
impoverished
at
this
day
,
doubtless
many
have
wealth
enough
,
and
to
spare
.
Some
have
great
Estates
and
no
Children
,
others
have
great
Estates
and
Children
;
but
not
worthy
to
be
intrusted
with
such
Estates
;
some
have
been
great
gainers
by
the
late
revolutions
,
yea
some
by
those
very
judgments
which
have
of
late
befallen
us
,
even
by
the
fire
it
's
self
(
which
did
not
only
spare
their
houses
,
but
much
advance
their
rents
)
though
thousands
may
have
need
to
sell
what
they
are
possessed
of
,
yet
some
hundreds
(
I
believe
)
are
ready
for
considerable
purchases
,
and
have
such
persons
as
I
have
named
,
nothing
to
spare
,
for
,
and
towards
,
the
rebuilding
of
such
a
City
?
are
they
like
to
give
any
thing
to
any
good
uses
(
living
,
or
dying
)
who
will
give
nothing
to
this
.
If
mens
gold
and
silver
lye
cankered
by
them
:
whilst
there
is
such
an
occasion
to
lay
it
out
,
shall
not
the
rust
thereof
be
a
witness
against
them
,
and
eat
their
flesh
as
it
were
fire
,
James
.
5.33
.
Who
wonders
not
(
as
the
case
now-stands
)
to
see
any
rich
man
dye
,
and
leave
nothing
to
London
in
his
will
?
many
places
that
are
burnt
down
,
were
built
by
charity
at
the
first
,
and
must
be
so
again
if
ever
they
be
restored
;
and
many
persons
are
by
the
fire
become
the
objects
of
charity
,
who
were
not
so
before
,
but
rather
the
subjects
,
and
dispensers
of
it
:
many
that
had
wont
to
give
,
are
now
forced
to
receive
:
many
that
kept
good
houses
,
have
now
no
houses
to
keep
;
nor
wherewith
to
build
them
any
.
To
build
for
their
sakes
were
most
charity
;
but
if
you
,
will
not
do
so
,
build
for
your selves
(
I
mean
for
your
own
profit
,
in
conjunction
with
a
publick
good
)
and
let
them
to
whom
you
please
.
Build
with
regard
to
a
noble
City
(
now
desolate
)
if
you
will
not
do
with
respect
to
indigent
,
and
impoverished
Citizens
.
Had
London
been
the
tail
of
all
the
Cities
of
England
,
it
had
been
pitty
to
have
always
lost
it
;
but
much
more
pitty
it
would
be
in
regard
it
was
the
head
We
read
how
the
people
lift
up
their
voices
and
wept
,
that
there
should
be
one
tribe
lacking
in
Israel
;
and
yet
that
tribe
was
but
little
Benjamin
,
Judg.
21.3
.
Had
it
been
Judah
(
and
was
not
London
as
it
were
our
Judah
)
would
not
their
lamentation
have
been
yet
greater
?
As
they
studied
to
repair
that
lost
tribe
,
so
should
all
English-men
endeavour
to
repair
this
:
It
will
chiefly
concern
rich
men
to
do
it
,
but
surely
the
poor
are
not
quite
exempted
.
As
in
repairing
the
high
wayes
,
our
laws
have
provided
,
that
they
who
do
not
or
cannot
hire
others
,
should
work
at
it
themselves
,
so
many
dayes
:
So
methinks
it
should
be
in
repairing
of
this
great
breach
.
It
is
a
common
good
,
and
therefore
should
be
done
at
a
common
charge
,
though
mostly
at
theirs
who
have
most
interest
in
&
benefit
by
it
.
They
that
had
not
gold
,
and
silver
to
bring
for
the
building
of
the
Tabernacle
,
were
to
bring
Goats
hair
,
or
Badgers
skins
,
or
the
like
,
Exod.
25.5
.
And
would
it
not
in
like
manner
become
every
body
,
to
offer
something
towards
this
work
,
even
poor
widdows
to
cast
in
their
mites
?
All
rivers
as
well
small
as
great
,
pay
tribute
to
the
Sea
,
to
the
Sea
whence
they
came
,
thither
they
return
again
,
saith
Solomon
,
Eccles.
1.
and
are
not
other
parts
of
England
to
London
as
rivers
to
the
main
Ocean
?
If
the
light
of
the
Sun
were
extinguished
,
all
the
stars
were
they
intelligent
,
would
help
to
reinkindle
it
;
for
though
the
Sun
doth
obscure
them
,
yet
it
brighteneth
the
firmament
,
and
there
can
be
no
day
without
it
;
so
all
places
&
parts
of
England
should
contribute
to
restore
London
,
though
obscured
by
it
:
because
without
it
England
its
self
would
be
obscure
,
and
as
it
were
benighted
.
I
am
deceived
,
if
most
families
in
England
,
have
not
some
relation
to
London
,
either
by
descent
or
alliance
,
more
immediate
,
or
more
remote
,
and
shall
they
see
this
worthy
relation
of
theirs
lye
in
the
dust
,
and
not
do
what
they
can
to
help
it
out
.
When
we
have
forts
to
build
,
is
not
the
country
round
about
commanded
in
,
to
assist
in
that
work
?
what
is
London
but
the
great
fort
,
and
bulwark
of
England
(
in
more
senses
than
one
)
and
being
so
,
every
mans
assistance
,
&
contribution
therunto
,
may
well
be
expected
.
They
that
have
noble
woods
shold
rather
cut
down
every
Tree
,
than
let
London
want
Timber
;
they
that
have
Iron
,
should
rather
empty
all
their
mines
,
than
let
the
City
lye
wast
for
want
of
that
commodity
:
if
you
be
English
men
London
is
yours
,
that
is
,
you
have
great
interest
in
it
,
though
you
be
no
Londoners
.
How
naturally
doth
a
mans
hand
lift
up
its
self
when
his
head
is
struck
at
,
and
offer
to
take
the
blow
?
how
naturally
do
bloud
,
and
spirits
come
from
where
they
were
,
and
resort
to
that
part
which
is
wounded
,
though
inferiour
to
those
parts
whence
they
came
?
Doth
not
even
nature
it self
teach
us
,
by
such
things
as
those
,
what
should
be
done
in
the
case
of
London
?
London
is
the
head
,
and
therefore
should
be
relieved
with
both
hands
(
that
is
with
as
many
as
England
hath
,
though
it
were
with
danger
to
themselves
.
All
England
is
but
one
political
body
,
whereof
London
is
(
as
I
said
before
)
the
head
.
Now
all
members
of
the
same
body
,
should
not
only
sympathise
with
,
but
succour
one
another
in
a
time
of
distress
;
but
the
principal
members
,
especially
ought
to
be
succoured
by
the
rest
:
when
,
and
as
need
requireth
.
London
then
should
be
helpt
by
all
English-men
,
either
their
persons
,
pains
,
parts
,
purses
,
prayers
,
some
or
all
of
them
,
and
whatsoever
else
they
have
to
be
helpful
with
.
It
will
pass
for
a
demonstration
amongst
our
forreign
neighbours
,
that
England
is
ruined
,
and
not
able
to
help
its
self
,
if
London
be
not
rebuilt
.
DISCOURSE
XIII
.
That
not
only
England
,
but
all
great
Brittain
,
and
Ireland
,
and
all
the
Protestant
part
of
the
World
,
is
concerned
in
the
restauration
of
London
.
HE
that
is
a
friend
to
London
,
is
(
as
such
)
a
friend
not
only
to
one
City
,
or
to
one
Kingdom
,
but
to
three
united
under
one
and
the
same
Sovereign
,
viz.
to
England
,
Scotland
,
and
Ireland
:
These
three
like
the
several
Kingdoms
and
Principalities
in
Germany
constitute
but
one
Emperour
:
They
are
but
three
great
Arms
of
one
and
the
same
Sea
or
Ocean
,
the
great
Port
or
Haven
whereof
is
London
:
They
are
but
three
great
branches
of
that
mighty
Tree
,
whereof
London
is
the
root
.
So
Moralists
divide
the
Soul
into
several
faculties
,
as
the
Understanding
,
Will
and
Affections
,
whereas
the
Soul
is
indeed
but
one
,
all
is
but
one
Soul
notionally
so
diversified
,
and
distinguished
.
So
some
Divines
tell
us
,
that
whereas
we
speak
of
several
Graces
,
calling
one
Faith
,
another
Love
,
a
third
Repentance
,
&c.
it
is
no
otherwise
to
be
understood
,
than
when
we
speak
of
the
Brittish
,
the
Irish
,
the
German
Ocean
,
and
several
others
;
all
which
indeed
are
but
one
and
the
same
,
assuming
different
names
and
appellations
,
from
the
different
shores
which
they
wash
upon
:
It
is
not
distance
of
place
,
nor
yet
interposition
of
Seas
,
(
one
or
more
)
that
can
make
those
places
unconcern'd
one
in
another
,
which
do
all
belong
to
one
and
the
same
Prince
and
Governour
,
any
more
than
our
feet
are
,
or
can
be
unconcerned
in
our
heads
,
because
they
stand
at
as
great
a
distance
therefrom
,
as
can
be
in
one
and
the
same
body
.
Doubtless
London
is
the
glory
,
the
strength
and
stability
,
the
Magazine
and
Storehouse
,
of
all
the
three
Nations
,
at
leastwise
so
it
hath
been
,
and
so
it
is
necessary
it
should
alwayes
be
,
and
so
I
hope
it
will
.
First
,
I
say
it
is
and
hath
been
the
beauty
and
glory
of
these
three
Kingdomes
:
These
three
Regions
are
but
one
Firmament
,
and
the
Sun
of
that
Firmament
hath
still
been
London
;
all
three
have
shoan
with
the
beams
of
London
;
as
they
say
in
Law
a
Wife
doth
(
radiis
mariti
)
with
the
beams
of
her
Husband
.
Doubtless
Scotland
and
Ireland
were
proud
of
a
London
they
had
interest
in
;
(
and
which
in
a
sense
was
theirs
as
well
as
Englands
,
though
not
so
much
)
if
London
were
our
Mother
,
it
was
their
Grandmother
,
and
that
was
an
honour
to
them
.
I
have
further
said
,
that
London
was
the
strength
and
stability
of
the
three
Kingdomes
,
and
so
it
was
;
as
when
there
are
three
great
Families
allied
to
one
another
,
(
suppose
as
Brethren
or
Sisters
)
they
are
a
mutual
strength
and
establishment
one
to
another
;
but
the
Head
,
or
Chieftain
of
the
greatest
Family
,
is
a
greater
ornament
and
support
to
all
the
three
,
than
any
one
of
the
rest
,
is
or
can
be
.
So
in
this
case
;
for
London
was
(
as
I
may
call
it
)
the
Head
of
these
three
great
Families
,
(
Kingdomes
I
mean
.
)
As
the
strength
of
Sampson
lay
in
his
hair
,
and
when
that
was
cut
,
he
became
weak
as
another
man
,
so
did
the
strength
and
puissance
of
these
three
Nations
lie
in
London
;
there
the
force
of
England
was
most
united
;
there
,
as
in
a
center
,
all
the
lines
of
strength
did
meet
,
and
a
sure
rule
it
is
,
that
vis
unita
fortior
,
the
more
united
any
force
is
,
the
stronger
it
is
.
London
was
as
the
Sea
,
the
tide
whereof
runs
much
more
strongly
than
that
of
particular
rivers
,
because
all
rivers
run
into
the
Sea
,
and
from
thence
hath
its
name
,
Gen.
1.10
.
The
gathering
together
of
the
waters
he
called
Seas
.
The
beams
of
strength
were
concentred
in
London
,
the
great
populousness
and
plenty
,
its
great
fulness
both
of
people
,
wealth
and
wisdome
considered
,
as
the
beams
of
the
Sun
might
be
in
a
burning-glass
.
It
will
need
little
proof
,
that
London
is
also
the
great
Magazine
,
and
store-house
of
the
three
United
(
if
now
I
may
call
them
united
)
Kingdoms
,
London
as
Tyre
may
be
called
a
Mart
of
Nations
,
it
being
the
great
Emporium
or
Mart-Town
,
to
which
,
not
England
only
,
but
also
Scotland
and
Ireland
are
beholden
for
multitudes
of
commodities
:
Not
only
Country
Towns
,
and
inferiour
Cities
in
England
,
do
replenish
themselves
with
many
or
most
things
,
which
they
need
from
the
City
of
London
,
but
also
Edenburgh
and
Dublin
,
the
two
Metropoles
,
one
of
Scotland
,
the
other
of
Ireland
,
(
if
I
may
call
them
any
more
than
London's
Deputies
,
or
vice
Metropolitans
)
are
glad
to
do
the
same
.
Thus
we
see
these
three
Nations
are
in
point
of
honour
,
strength
and
Supplies
,
united
under
one
great
City
,
viz.
London
,
as
well
as
under
one
and
the
same
King
(
the
genius
of
our
Government
affecting
a
kind
of
Monarchy
as
well
in
and
amongst
Cities
,
as
in
other
things
.
)
And
thus
what
was
said
of
Jerusalem
,
holds
true
of
London
,
she
was
great
amongst
the
Nations
,
and
Princesse
amongst
the
Provinces
,
Lam.
11.11
.
Now
if
I
can
prove
but
one
thing
more
,
viz.
that
no
City
within
the
compasse
of
these
three
Kingdoms
,
is
fit
to
succeed
London
in
its
primacy
,
or
able
to
head
three
Nations
so
honourably
and
profitably
,
as
it
hath
done
,
I
shall
then
have
demonstrated
that
England
,
Scotland
and
Ireland
,
are
all
three
highly
concerned
in
the
Restauration
of
London
.
That
three
such
Nations
(
the
form
of
whose
Government
is
Monarchical
)
have
some
one
head
(
head
City
I
mean
)
over
and
above
all
the
rest
,
is
but
suitable
and
necessary
,
neither
can
it
be
less
evident
,
that
it
is
of
great
importance
,
that
whatsoever
place
or
City
be
their
Head
,
should
be
the
best
and
fittest
of
all
others
for
that
purpose
.
Now
that
London
is
so
,
I
appeal
to
the
incomparable
commodiousness
of
its
scituation
,
(
well
known
to
all
men
)
and
the
advantage
which
in
that
respect
it
hath
above
any
other
place
in
the
three
Nations
.
By
this
was
it
so
manifestly
designed
(
as
it
were
from
heaven
)
for
Primacy
and
Metropolitanship
,
that
I
know
no
Town
or
City
that
was
ever
Competitor
with
it
in
that
behalf
,
or
did
ever
pretend
to
be
what
it
is
,
viz.
chief
,
whilst
London
its
self
was
in
being
:
Now
what
but
the
indisputably
supereminent
fitnesse
of
London
to
be
the
Metropolis
of
England
(
and
the
United
Kingdoms
)
could
have
prevented
all
Usurpations
,
Pretensions
,
and
Competitions
,
even
from
those
places
,
which
had
themselves
worn
the
Crown
of
Dignity
whilst
,
and
so
long
as
London
was
(
as
several
times
it
hath
been
,
and
now
partly
is
)
in
the
dust
.
And
now
have
I
undeniably
proved
(
if
I
mistake
not
)
that
these
three
Nations
are
highly
concerned
in
the
Restauration
of
London
.
But
now
the
question
will
be
,
whether
all
the
Protestant
part
of
the
world
be
so
likewise
(
as
hath
been
affirmed
)
tell
me
then
whether
England
(
when
it
is
its
self
)
be
not
able
to
yield
a
countenance
and
protection
to
Protestants
all
the
world
over
,
to
be
a
kind
of
covering
upon
all
their
glory
?
If
I
am
not
deceived
it
hath
done
so
,
(
particularly
in
the
daies
of
Queen
Elizabeth
)
and
may
do
so
again
.
As
is
the
House
of
Austria
to
the
Papists
,
viz.
their
great
prop
and
pillar
,
so
England
hath
been
,
is
,
or
may
be
,
to
the
Protestants
.
If
then
the
strength
and
bulwark
of
Protestants
be
England
,
and
that
the
strength
of
England
(
as
hath
been
proved
)
be
London
,
we
may
easily
conclude
by
that
sure
Maxim
,
Causa
causae
est
causa
causati
;
that
London
is
(
or
may
be
)
the
great
bulwark
and
fortresse
of
the
Protestant
Interest
;
and
consequently
,
that
the
whole
Protestant
World
is
concerned
in
the
being
and
well-being
of
London
.
This
the
great
Zealots
for
Popery
have
known
,
and
do
know
too
well
,
who
in
order
to
the
Propagation
of
that
Religion
,
have
thought
,
and
do
think
nothing
more
requisite
,
than
that
the
City
of
London
should
be
laid
in
ashes
,
and
continued
there
.
England
being
so
mighty
in
shipping
as
it
is
(
at
leastwise
hath
been
,
or
may
be
)
may
be
serviceable
to
them
that
professe
the
same
Religion
with
its
self
,
not
only
near
at
hand
,
but
at
the
greatest
distance
;
and
will
be
so
,
if
ever
God
shall
cause
the
zeal
,
and
the
prosperity
of
it
,
both
to
revive
together
.
Let
me
add
,
that
if
London
flourish
,
England
cannot
likely
do
much
amisse
,
and
the
most
zealous
part
of
the
world
(
as
for
the
Protestant
Religion
)
will
then
prosper
,
to
the
advantage
of
all
others
who
make
the
same
profession
.
What
is
it
then
,
that
not
only
England
,
but
Scotland
and
Ireland
,
and
not
those
Kingdoms
only
,
but
any
part
of
Christendome
(
called
Protestant
)
can
do
,
or
contribute
towards
the
rebuilding
of
London
?
whatsoever
it
be
,
their
own
interest
doth
call
upon
them
to
do
it
with
all
their
might
:
If
London
rise
not
,
they
are
like
to
fall
after
it
.
Shall
we
not
hear
of
the
kindnesses
of
Holland
,
Sweden
,
Denmark
,
much
more
of
all
England
,
and
of
Scotland
and
Ireland
(
if
they
be
able
to
do
any
thing
)
towards
poor
desolate
London
?
let
them
be
good
to
themselves
in
being
good
to
it
,
its
interest
is
their
own
:
Help
London
now
,
you
know
not
how
soon
you
may
need
its
help
,
and
find
it
both
a
chearful
and
considerable
helper
,
in
a
time
of
need
.
DISCOURSE
XIV
.
That
the
Protestant
Religion
,
and
the
principles
thereof
,
may
contribute
as
much
towards
the
building
of
Churches
and
Hospitals
,
&c.
as
ever
Popery
hath
formerly
done
.
HOw
many
places
are
demolished
by
the
Fire
,
such
(
as
Churches
and
Hospitals
)
which
must
be
rebuilt
(
if
ever
)
upon
the
accompt
of
Piety
,
and
Charity
?
But
where
is
that
Piety
and
Charity
to
be
found
?
Methinks
I
hear
the
Papists
vaunting
themselves
against
Protestants
,
extolling
their
Superstition
above
our
true
Religion
,
and
their
Doctrine
of
Lies
above
the
truth
of
ours
,
telling
us
,
that
they
built
most
of
those
Churches
and
Hospitals
which
are
now
burnt
down
,
and
must
do
it
again
,
if
ever
it
be
done
;
as
Peninnah
(
when
time
was
)
did
upbraid
Hannah
,
Sam.
1.1
.
with
her
barrennesse
,
so
do
they
the
principles
of
the
Protestant
Religion
,
as
if
they
could
bring
forth
no
good
works
.
As
for
their
building
those
houses
again
,
there
may
be
more
reason
for
that
than
I
shall
presume
to
give
,
but
that
(
if
it
must
be
our
work
)
our
Religion
will
not
as
strongly
invite
us
to
do
it
as
theirs
would
,
(
if
they
might
build
them
for
themselves
)
that
I
utterly
deny
.
True
it
is
,
if
God
stood
in
need
that
men
should
lie
for
him
,
none
were
fitter
to
do
him
service
than
they
,
whose
Religion
is
full
of
lies
and
Legends
,
but
that
he
doth
not
;
but
of
such
as
say
(
or
report
the
Apostles
of
Christ
to
say
)
Let
us
do
evil
that
good
may
come
of
it
,
the
Scripture
saith
,
their
damnation
is
just
,
Rom.
3.8
.
We
know
full
well
their
great
Incentives
to
Charity
,
and
what
falshoods
they
are
telling
the
people
,
that
they
must
be
saved
by
their
good
works
,
(
that
is
)
by
the
merit
of
them
;
that
Christ
hath
merited
to
make
their
works
meritorious
,
talking
much
of
opera
tincta
,
works
died
in
the
bloud
of
Christ
,
how
meritorious
they
are
:
(
whereas
theirs
are
rather
died
in
the
bloud
of
Christians
,
and
of
holy
Martyrs
)
how
men
by
their
good
deeds
may
satisfie
the
Justice
of
God
for
their
evil
ones
,
and
expiate
their
sins
;
how
by
eminent
acts
of
Charity
they
may
hereafter
deliver
themselves
and
others
out
of
Purgatory
,
with
many
more
such
cunningly
devised
fables
,
wherewith
they
pick
mens
pockets
.
We
know
there
is
truth
enough
in
the
world
,
or
rather
in
the
Word
of
God
,
to
make
men
as
charitable
and
free
(
in
that
sense
)
as
it
is
fit
they
should
be
.
We
distrust
not
the
efficacy
of
Divine
Truths
,
as
they
do
,
nor
think
them
Nouns
Adjective
that
cannot
stand
without
our
lies
,
as
if
they
were
so
many
Substantives
added
to
them
:
We
therefore
tell
men
(
as
the
truth
is
)
that
by
the
works
of
the
Law
no
flesh
shall
be
justified
,
Gal.
2.16
.
but
withall
we
tell
them
,
that
good
works
(
are
causa
sine
quâ
non
)
or
things
without
which
there
is
no
salvation
,
for
faith
without
works
is
dead
,
as
a
body
without
a
soul
,
and
that
there
can
be
no
love
to
God
,
where
there
is
no
charity
towards
men
,
1
John
3.17
.
Who
so
hath
this
worlds
good
,
and
seeth
his
Brother
have
need
,
and
shutteth
up
his
bowels
from
him
,
how
dwelleth
the
love
of
God
in
him
?
He
that
loveth
not
his
brother
whom
he
hath
seen
,
how
should
he
love
God
whom
he
hath
not
seen
?
1
John
4.20
.
Therefore
such
as
have
wherewithall
to
shew
mercy
,
and
to
do
good
,
cannot
be
saved
,
say
we
;
and
this
principle
well
considered
,
were
enough
to
make
men
charitable
if
we
could
add
no
more
.
But
then
we
say
further
,
that
no
one
good
work
or
deed
of
charity
(
that
is
truly
such
)
shall
go
without
a
reward
,
quoting
and
urging
Mat.
10.42
.
(
with
other
Texts
of
like
import
)
Whosoever
shall
give
a
cup
of
cold
water
only
to
one
in
the
name
of
a
Disciple
,
verily
he
shall
not
loose
his
reward
.
Nay
more
than
so
,
we
tell
men
that
the
reward
of
charity
,
and
of
good
works
,
(
truly
so
called
)
is
no
lesse
than
Eternal
Life
,
(
though
not
of
merit
,
but
of
grace
.
)
We
charge
them
that
are
rich
in
this
world
,
(
as
Paul
bid
Timothy
to
do
)
that
they
do
good
,
that
they
be
rich
in
good
works
,
ready
to
distribute
,
willing
to
communicate
,
laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
eternal
life
,
1
Tim.
6.18
,
19.
We
mind
men
of
our
Saviours
words
,
Luk.
12.33
.
Give
almes
,
provide
your selves
bags
that
wax
not
old
,
a
treasure
in
the
heavens
that
faileth
not
,
where
no
thief
approacheth
,
nor
moth
corrupteth
.
We
say
unto
men
as
Christ
said
,
Luke
16.9
.
Make
to
your selves
friends
of
the
Mammon
of
unrighteousness
,
that
when
ye
fail
,
they
may
receive
you
into
everlasting
habitations
.
We
promise
Heaven
(
in
Gods
Name
)
to
those
that
are
truly
charitable
,
and
is
it
not
worth
accepting
,
unlesse
God
will
own
it
,
or
we
our selves
can
think
it
,
to
be
of
debt
,
and
not
of
grace
?
We
deny
that
the
infinite
Justice
of
God
,
will
or
can
receive
satisfaction
,
or
reparation
,
for
the
evil
deeds
which
men
have
done
,
by
the
good
deeds
they
may
or
shall
do
afterwards
,
(
as
by
their
works
of
charity
,
for
former
acts
of
injustice
)
for
that
satisfaction
can
be
made
only
by
the
undertaking
of
our
Saviour
,
who
bore
our
sins
in
his
body
upon
the
Crosse
,
and
who
is
held
forth
to
be
a
propitiation
for
us
through
faith
in
his
bloud
,
Rom.
3.
But
withall
we
say
,
that
Zacheus
having
been
an
oppressing
Publican
,
did
well
(
and
set
others
a
good
example
)
when
he
gave
half
his
goods
to
the
poor
,
Luke
19.
(
which
furely
he
did
upon
that
consideration
)
and
that
it
was
good
counsel
which
Daniel
gave
to
Nebuchadnezzar
,
Dan.
4.27
.
Break
off
thy
sins
by
righteousness
,
and
thine
iniquities
by
shewing
mercy
to
the
poor
;
the
meaning
whereof
may
be
,
that
he
should
cease
from
unrighteousnesse
and
cruelty
,
for
time
to
come
,
and
practise
the
contrary
with
all
his
might
,
viz.
Justice
and
Mercy
;
yea
,
we
stick
not
to
quote
that
passage
of
Solomon
,
Prov.
16.6
.
By
mercy
and
truth
iniquity
is
purged
;
which
may
be
construed
thus
,
where
mercy
is
,
iniquity
is
purged
,
that
is
,
it
is
a
sign
of
the
remission
of
sins
(
as
was
Mary's
love
to
Christ
)
or
that
God
of
his
free
mercy
(
not
of
their
merit
)
pardoneth
those
who
abound
with
mercy
;
as
he
hath
said
,
that
with
the
merciful
he
will
shew
himself
merciful
;
and
with
the
garment
of
his
undeserved
grace
,
God
covereth
a
multitude
of
their
infirmities
who
are
such
,
1
Pet.
4.8
.
We
say
,
that
more
of
bounty
and
charity
towards
men
,
than
would
otherwise
have
been
required
of
us
,
is
necessary
,
and
a
duty
,
in
case
we
have
been
injurious
or
uncharitable
to
others
formerly
;
for
if
so
,
we
are
in
arrears
both
of
Justice
and
Mercy
,
which
,
as
to
men
,
(
if
we
be
able
to
pay
)
can
no
otherwise
be
satisfied
,
nor
can
remission
be
obtained
without
such
a
restitution
.
As
for
the
fire
of
Purgatory
,
wherewith
Popish
Priests
do
melt
down
the
gold
and
silver
of
ignorant
people
into
their
own
Coffers
,
we
know
it
is
but
a
device
to
keep
their
own
Kitchins
warm
;
nor
can
any
man
give
a
reason
why
the
charity
of
men
should
be
less
inflamed
by
this
real
fire
of
Hell
,
made
to
flash
in
the
faces
of
all
that
do
,
and
shall
remain
unmerciful
and
uncharitable
,
than
by
the
feigned
fire
of
Purgatory
:
Why
should
not
,
yea
,
will
not
men
part
with
as
much
to
keep
themselves
out
of
Hell
(
when
made
sensible
how
damning
a
sin
covetousness
is
)
as
to
get
themselves
out
of
Purgatory
,
sooner
than
otherwise
they
would
expect
?
To
him
that
considers
these
things
,
it
will
be
plain
and
evident
,
that
those
Principles
which
all
good
Protestants
do
own
,
and
insist
upon
,
have
as
great
an
aptness
and
powerfulness
in
their
own
nature
to
awaken
and
excite
man
to
works
of
charity
,
as
any
that
Papists
do
,
or
can
insist
upon
:
Neither
ought
it
to
be
forgotten
,
that
all
the
fore-mentioned
Principles
of
Protestants
are
real
and
Scriptural
,
and
being
such
,
must
needs
be
of
greater
force
,
and
authority
,
than
those
grosse
Falshoods
,
vain
Dreams
,
and
Bugbears
,
wherewith
Popish
Impostors
delude
their
people
.
But
here
it
may
be
a
Papist
would
reply
to
us
:
How
comes
it
to
pass
if
the
Principles
wherewith
you
Protestants
indeavour
to
excite
men
to
works
of
Charity
,
be
in
themselves
as
forcible
as
those
we
go
upon
,
that
we
,
in
that
case
do
prevail
more
than
you
?
That
by
our
instigations
people
are
ready
to
give
all
their
goods
to
the
poor
,
and
to
say
to
their
very
Parents
,
It
is
Corban
,
or
a
Gift
(
to
the
Church
)
by
whatsoever
thou
mayest
be
profited
,
whereas
you
Protestants
have
much
ado
many
times
to
extort
even
from
dying
people
(
though
rich
)
some
few
pounds
or
shillings
to
any
good
uses
?
I
wish
I
could
say
that
the
matter
of
fact
herein
objected
were
true
pudet
haec
,
&c.
but
too
true
it
is
,
and
the
reasons
of
it
(
or
some-of
them
)
are
as
follow
:
First
,
Some
Protestant
Ministers
whilst
they
are
zealous
in
Preaching
the
Doctrine
of
Justification
by
Faith
(
so
much
opposed
by
Papists
)
are
,
and
have
been
too
remiss
in
pressing
good
works
,
according
to
the
tenor
of
their
own
Principles
:
And
thus
whilst
the
Papists
bend
themselves
against
our
Faith
,
they
make
us
neglect
good
works
:
Such
Ministers
should
be
put
in
mind
of
what
St.
Paul
writeth
to
Titus
,
chap.
3.8
.
These
things
I
will
that
you
affirm
constantly
,
that
they
which
have
believed
in
God
might
be
careful
to
maintain
good
works
:
these
things
are
good
and
profitable
to
men
.
Secondly
,
Protestant
Preachers
(
if
I
mistake
not
)
do
generally
harp
less
upon
the
duty
of
bounty
and
charity
,
in
particular
(
towards
the
Church
especially
)
than
Popish
Priests
do
,
who
do
some
of
them
it
may
be
,
preach
little
else
,
at
leastwise
,
that
is
the
most
they
presse
,
because
the
most
profitable
of
all
subjects
(
though
not
to
their
hearers
)
(
upon
whom
other
duties
are
sometimes
as
necessary
to
be
pressed
)
yet
to
themselves
.
Now
Protestant
Ministers
being
too
much
afraid
of
being
so
much
as
suspected
of
seeking
themselves
,
do
,
I
fear
,
under-do
,
as
to
pressing
works
of
charity
,
whilst
Popish
Priests
are
guilty
of
over-doing
,
being
like
the
Horseleech
or
Grave
,
which
are
never
satisfied
,
but
still
do
cry
,
Give
,
give
.
Again
,
Papists
will
venture
to
Promise
more
upon
the
bare
opus
operatum
or
meere
act
of
giving
,
to
such
and
such
good
uses
(
to
be
bound
as
it
were
body
,
for
body
,
and
soul
,
for
soul
,
that
they
that
give
so
much
to
good
uses
shall
be
saved
)
I
mean
(
to
warrant
and
ensure
their
Salvation
)
than
Protestant
Ministers
dare
to
do
,
who
knew
that
the
end
of
the
Commandement
(
the
fulfilling
of
which
end
is
required
in
a
saving
charity
)
is
charity
out
of
a
pure
heart
,
and
a
good
conscience
,
and
faith
unfeigned
;
and
that
a
man
may
give
all
his
goods
to
the
poor
,
and
yet
want
that
true
charity
without
which
(
the
Apostle
saith
)
be
is
but
as
sounding
Brasse
,
or
tinkling
Cymball
.
Moreover
the
Popes
of
Rome
,
successively
,
use
to
dispense
pardons
for
the
greatest
sins
,
and
such
as
were
never
repented
of
,
for
so
much
money
,
as
a
late
Book
called
the
Protestant
Almanack
(
one
that
will
never
be
out
of
date
)
makes
out
by
multitudes
of
Instances
.
This
practice
of
theirs
is
one
of
the
names
of
Blasphemy
written
in
their
foreheads
,
and
by
such
means
as
these
they
go
beyond
us
.
But
the
mony
which
is
given
upon
the
two
last
accounts
,
is
certainly
the
result
and
product
not
of
real
bounty
,
but
of
woful
blindness
and
ignorance
.
That
which
is
such
a
kind
of
cheat
in
the
receivers
,
can
hardly
be
called
charity
in
the
givers
.
Then
may
we
draw
to
this
conclusion
,
Papists
have
waies
to
cheat
men
of
their
mony
which
Protestants
have
not
(
yet
scorn
to
use
)
but
Papists
have
no
Arguments
,
truely
deduced
,
either
from
Scripture
,
or
sound
reason
,
wherewith
to
invite
men
to
works
of
charity
,
that
Protestants
have
not
,
and
they
alone
well
used
and
mannaged
are
and
will
be
sufficient
.
If
Papists
will
take
upon
them
to
be
wiser
than
God
,
and
to
teach
him
(
who
is
only
wise
)
how
to
furnish
the
World
with
better
motives
to
charity
,
and
good
works
,
than
ever
yet
he
hath
done
,
so
will
not
Protestants
:
It
were
better
London
should
continue
in
ashes
,
than
have
its
foundation
laid
in
such
Blasphemous
Impostures
:
but
that
it
need
not
do
neither
,
for
want
of
Scriptural
Arguments
,
mighty
(
through
God
)
to
pull
down
the
strong
holds
of
mens
unmercifulness
,
and
to
bring
into
captivity
every
thought
which
exalteth
it self
against
obedience
thereunto
.
We
that
are
Protestants
can
tell
men
,
according
to
our
Principles
,
that
the
least
work
of
true
charity
shall
have
a
great
reward
,
that
the
reward
of
persons
truely
charitable
,
shall
be
no
less
than
eternal
life
,
that
every
such
work
shall
follow
good
men
when
they
dye
,
and
add
to
the
weight
of
their
Crown
of
Glory
:
We
can
tell
rich
men
,
that
if
they
will
not
make
to
themselves
friends
of
the
unrighteous
Mammon
,
they
shall
not
be
received
into
everlasting
habitations
(
of
glory
)
that
if
they
shut
up
their
bowels
against
poor
Lazaruses
,
they
shall
fare
no
better
than
Dives
did
,
who
denied
his
crumbs
of
bread
,
and
was
himself
denied
a
drop
of
water
:
We
can
freely
tell
every
man
that
it
is
as
possible
for
him
to
get
to
Heaven
without
faith
,
as
without
charity
;
and
as
impossible
for
him
to
be
saved
without
charity
,
as
without
faith
.
Then
I
appeal
to
every
mans
reason
,
whether
it
be
not
an
act
of
charity
,
and
piety
,
to
help
up
with
this
poor
City
,
and
particularly
with
the
Hospitals
and
Churches
thereto
belonging
.
Though
our
Religion
be
by
Papists
reproached
,
as
Hannah
was
by
Peninnah
with
barrenness
,
namely
in
reference
to
good
works
,
it
may
hereafter
come
(
and
I
hope
it
will
)
to
sing
as
Hannah
did
,
in
1
Sam.
2.5
.
The
barren
hath
born
seven
,
and
she
that
hath
many
Children
is
waxed
feeble
.
DISCOURSE
XV.
Upon
the
looks
,
and
prospect
of
London
,
whilst
but
some
few
houses
are
built
,
here
and
there
,
and
others
but
building
in
the
midst
of
many
ruinous
heaps
.
O
London
what
is
thy
present
hue
?
how
many
other
things
art
thou
like
unto
at
this
day
?
but
how
unlike
thy self
?
unlike
what
thou
wert
,
yea
unlike
what
thou
art
,
if
we
compare
one
part
with
another
Mulier
formosa
supernè
desinit
in
piscem
what
a
motley
,
linsey
,
woolsey
,
exchequered
thing
art
thou
at
this
day
?
One
while
methinks
thou
lookest
like
a
forrest
in
which
are
some
tall
trees
,
some
shrubs
;
some
meer
stumps
otherwhere
,
all
pluckt
up
by
the
roots
:
or
may
I
not
liken
thee
to
an
old
orchard
,
in
which
are
some
trees
that
have
ripe
fruit
upon
them
,
other
have
but
buds
,
others
but
meer
blossoms
,
but
the
greater
part
are
dead
,
and
withered
?
nor
dost
thou
less
resemble
a
great
common
field
in
which
some
early
corn
,
is
at
full
growth
,
elsewhere
that
which
was
latter
sown
,
hath
yet
but
peept
out
of
the
ground
,
and
very
many
acres
up
and
down
lie
quite
fallow
.
We
read
of
the
waters
of
the
sanctuary
,
how
that
some
of
them
were
but
to
the
ancles
,
others
to
the
knees
,
others
up
to
the
loins
,
Ezek.
47.4
.
That
it
may
be
was
successively
,
but
this
all
at
once
.
Thus
in
a
family
where
are
many
children
,
ordinarily
,
there
are
some
at
the
estate
of
men
and
women
,
some
boyes
and
girles
,
some
infants
,
and
some
(
one
or
more
)
that
are
yet
but
in
the
mothers
womb
.
Is
London
a
village
that
I
see
the
houses
in
it
stand
so
scatteringly
,
and
at
so
great
a
distance
one
from
another
?
scarce
enough
together
to
make
that
number
which
is
said
to
make
a
conventicle
.
1.
Having
been
degraded
for
a
while
,
must
it
commence
a
village
before
it
commence
a
City
?
As
in
a
through-fare
village
,
standing
upon
a
great
road
,
most
houses
are
Inns
,
or
Alehouses
to
entertain
strangers
,
so
may
we
observe
that
the
major
part
of
houses
built
upon
the
ruines
;
are
let
out
to
Alehouse-keepers
and
Victuallers
to
entertain
workmen
imployed
about
the
City
.
How
easily
doth
the
present
condition
of
London
bring
France
to
mind
,
where
a
middle
sort
of
people
are
scarce
to
be
found
,
but
all
are
said
to
be
either
Princes
,
(
as
it
were
)
or
Peasants
,
Gentlemen
,
or
slaves
.
Our
stately-houses
may
serve
for
an
emblem
of
the
former
,
our
ruinous
heaps
of
the
latter
;
or
one
may
represent
the
flourishing
papists
in
that
Country
,
and
the
other
the
oppressed
Hugonites
,
they
and
their
Churches
,
lying
together
in
ashes
.
Would
I
give
scope
to
phantasy
I
could
adde
that
London
now
looks
like
Euclids
Elements
,
or
some
such
books
,
in
which
are
all
sorts
of
schemes
and
figures
,
as
straight
lines
,
crooked
lines
,
triangles
,
quadrangles
,
hexangles
,
and
what
not
?
or
like
a
book
of
Anatomy
,
full
of
cuts
representing
in
one
page
the
shape
of
a
head
,
in
another
of
an
arm
,
in
a
third
of
a
legg
,
&c.
So
in
one
place
there
is
as
it
were
the
head
,
or
beginning
of
a
street
,
in
another
place
the
feet
(
or
end
thereof
)
by
its
self
,
elsewhere
the
arm
,
or
breast
,
or
belly
of
a
street
,
(
the
middle
I
mean
)
standing
all
alone
.
A
goodly
uniformity
there
is
in
so
much
of
it
as
is
built
together
,
but
ruines
and
confusion
round
about
it
,
which
represents
it
like
a
beautiful
face
stuck
with
black
patches
,
which
is
very
lovely
,
so
far
as
it
is
seen
,
but
all
the
rest
is
ugliness
,
and
deformity
,
manifest
pride
,
and
concealed
beauty
.
Neither
is
London
at
this
day
unlike
the
month
of
April
(
in
which
I
am
writing
this
)
consisting
of
quick
vicissitudes
of
rain
,
and
sunshine
,
one
part
of
the
Heavens
smiling
,
another
frowning
and
lowring
.
So
one
part
of
the
street
smiles
upon
us
(
almost
throughout
the
ruines
)
but
the
rest
of
it
frowneth
,
and
looks
ghastly
.
If
we
compare
it
to
one
that
is
rising
out
of
his
sepulchre
;
it
must
be
to
one
that
hath
his
grave
cloaths
about
him
,
for
so
hath
London
.
)
But
when
all
is
said
London
at
this
day
represents
nothing
more
then
our
own
divisions
,
together
with
the
ill
effects
and
consequences
thereof
.
For
first
of
all
,
is
it
not
unquoth
,
and
dolesome
,
to
live
in
houses
that
stand
at
such
a
distance
one
fom
another
?
(
Some
of
them
like
a
cottage
in
a
garden
of
cucumbers
)
How
much
more
pleasant
was
it
,
and
would
it
be
again
,
to
be
surrounded
with
neighbours
on
every
side
:
To
such
an
unquoth
,
solitary
and
unpleasant
condition
have
our
divisions
brought
us
.
Methinks
the
depth
and
dead
of
winter
,
when
the
nights
are
tediously
long
,
the
weather
raw
and
cold
,
the
wayes
wet
and
dirty
;
and
almost
impassable
,
when
the
trees
are
bald
and
bare
,
both
of
fruit
and
leaves
,
and
when
the
earth
hath
put
off
all
its
ornaments
,
and
is
as
it
were
in
its
night
dress
,
or
morning
weeds
,
doth
not
more
fall
short
of
that
pleasurableness
and
delightfulness
that
is
in
a
delicate
spring
,
or
gallant
summer
,
when
the
earth
is
full
of
all
that
may
gratifie
both
our
sight
,
sent
and
palate
:
when
deckt
like
a
bride
,
when
crowned
with
the
goodness
of
God
,
than
a
time
of
divisions
,
and
dissentions
,
doth
in
point
of
comfortableness
,
fall
short
of
these
times
in
which
Christians
and
fellow
Cittizens
have
been
all
(
or
generally
)
of
one
heart
,
if
not
of
our
mind
,
Ps.
133.1
.
Behold
how
pleasant
it
is
for
brethren
to
dwell
together
in
unity
?
The
divisions
of
England
now
(
as
they
of
Reuben
in
former
time
)
do
they
not
cause
sad
thoughts
of
heart
?
That
houses
in
London
stand
so
scatteringly
,
as
now
they
do
,
is
(
if
I
be
not
mistaken
)
not
more
unpleasant
,
than
unsafe
.
By
this
their
single
station
they
are
more
obnoxious
to
the
impressions
of
wind
and
weather
,
which
now
have
opportunity
to
play
on
every
side
of
them
,
which
when
guarded
(
as
formerly
)
by
houses
,
on
one
,
or
both
sides
,
and
possibly
behind
also
,
could
not
be
done
:
not
to
conceal
the
other
part
of
their
danger
:
many
of
those
lone
houses
seem
to
lye
at
the
mercy
of
theeves
,
and
robbers
,
whose
mercies
are
known
to
be
cruelties
)
and
I
doubt
not
but
many
in
that
regard
are
afraid
to
dwell
in
the
houses
,
which
themselves
have
built
,
till
others
shall
come
to
dwell
by
them
.
So
insecure
do
our
divisions
render
us
,
and
the
distance
at
which
we
keep
,
one
from
another
,
whilst
it
is
so
with
us
,
we
may
much
more
easily
be
carried
about
with
every
mind
of
doctrine
,
and
by
the
slight
of
men
,
and
cunning
craftiness
,
whereby
they
lye
in
walt
to
deceive
.
Scattered
ships
are
much
more
easily
taken
by
Pirats
,
or
enemies
,
than
is
a
whole
fleet
that
rides
together
;
and
a
small
family
(
or
a
piece
of
one
)
is
sooner
rob'd
,
than
a
family
that
is
intire
,
great
and
numerous
;
Divide
&
impera
,
divide
them
and
rule
them
,
was
an
old
maxime
,
divided
we
are
,
and
now
our
enemies
hope
to
rule
over
us
.
Our
religion
is
our
great
treasure
,
and
doubtless
there
are
theeves
that
hope
to
break
in
,
and
steal
it
from
us
,
now
they
see
us
dwell
alone
(
as
it
were
)
I
mean
in
reference
to
our
dissentions
.
Neither
is
it
more
unquoth
and
unsafe
,
than
it
is
unprofitable
,
for
Citizens
to
dwell
by
themselves
,
or
only
two
or
three
,
or
some
few
more
families
,
in
one
and
the
same
street
:
Few
expect
to
have
any
considerable
Trade
within
the
Walls
(
so
far
as
the
Ruines
did
extend
)
till
the
City
be
built
again
,
either
all
,
or
most
of
it
;
and
therefore
though
they
have
built
houses
for
themselves
,
in
those
parts
of
London
which
were
,
and
will
be
most
considerable
,
as
Cheapside
,
&c.
yet
do
they
refrain
to
go
to
them
,
till
their
Neighbourhood
be
encreased
,
and
others
,
to
a
considerable
number
,
have
built
near
them
,
as
expecting
but
few
Customers
,
and
small
dealings
,
till
that
be
done
.
So
fatal
have
our
divisions
,
and
the
distance
at
which
we
have
stood
one
from
another
,
I
say
so
fatal
have
they
been
to
us
in
point
of
Trade
and
profit
,
as
the
remotenesse
and
scattering
of
houses
,
one
from
another
,
would
probably
be
to
those
that
should
attempt
a
Trade
in
houses
so
remote
and
scattered
.
Divisions
,
and
decay
of
Trade
began
together
,
and
have
proceeded
together
;
as
divisions
grew
greater
,
trading
hath
grown
lesse
;
as
more
backwardnesse
hath
appeared
,
as
unto
uniting
Protestants
one
with
another
,
they
say
a
sensible
damp
hath
come
upon
Trade
,
not
unlike
those
damps
which
arise
in
Cole-pits
,
which
put
out
their
lights
,
and
sometimes
stifle
the
workmen
.
And
on
the
other
hand
,
any
hope
given
us
,
as
if
our
breaches
should
be
healed
,
and
our
differences
com-primised
,
hath
been
to
Trade
as
a
sudden
resurrection
from
the
dead
,
as
if
peace
and
union
,
concord
and
quietnesse
,
one
with
another
,
were
the
Sun
,
Trade
,
and
Traffique
,
the
Heliotrope
,
or
Mary-gold
,
which
did
open
and
shut
,
according
as
that
Sun
did
either
rise
or
set
,
shine
or
forbear
to
shine
upon
it
:
That
saying
of
Solomon
is
but
too
applicable
to
trade
and
commerce
,
as
well
as
in
other
cases
:
How
can
two
walk
together
unless
they
be
agreed
?
at
leastwise
so
far
agreed
they
must
be
,
as
not
to
molest
,
and
disturb
,
each
other
.
It
is
methinks
an
ill
prospect
,
and
a
gastly
sight
,
for
those
that
look
from
the
Belconies
,
or
tops
of
their
stately
new
houses
,
to
see
ashes
,
and
ruinous
heaps
on
every
side
of
them
,
to
see
ten
private
houses
(
besides
Churches
and
publick
Halls
)
in
the
dust
,
for
one
that
is
raised
again
.
This
might
be
a
pleasing
spectacle
to
a
person
of
an
evil
eye
,
that
is
,
to
one
that
were
full
of
envy
(
for
such
people
will
be
miserable
if
others
be
happy
)
and
count
it
a
happiness
to
themselves
to
see
others
miserable
:
)
But
he
that
hath
put
on
Bowels
as
the
elect
of
God
,
and
knows
how
to
mourn
with
them
that
mourn
,
will
but
half
enjoy
his
own
house
(
how
goodly
soever
)
whilst
so
many
of
his
neighbours
lie
waste
about
it
.
Have
not
our
Divisions
brought
England
into
the
same
case
with
London
,
and
made
us
like-City
,
like-Nation
?
Though
here
,
and
there
,
a
Family
hath
wealth
enough
and
to
spare
(
whom
I
may
compare
to
the
fine
houses
which
are
built
here
,
and
there
one
,
upon
the
ruines
of
London
)
yea
though
some
have
fished
notably
in
troubled
waters
,
and
made
all
the
rivers
which
ran
in
several
channels
to
pay
tribute
to
their
Sea
,
I
mean
inriched
themselves
by
the
help
and
advantage
of
other
mens
divisions
,
and
dissatisfactions
,
yet
it
is
far
otherwise
with
the
greater
part
of
the
Nation
,
the
generallity
of
which
are
brought
to
a
morsel
of
bread
(
I
mean
to
great
and
deplorable
poverty
)
Landlords
not
able
to
live
without
their
rents
,
tenants
not
able
to
pay
them
,
tradesmen
not
able
to
subsist
by
their
callings
,
many
left
without
callings
to
subsist
by
,
and
all
these
latter
sorts
of
men
are
pourtrayed
to
the
life
in
and
by
those
houses
,
(
and
those
the
major
part
)
which
do
yet
lye
in
dust
and
ashes
;
they
by
reason
of
the
late
material
fire
,
but
the
former
by
reason
of
a
more
immaterial
fire
,
viz.
of
Strife
and
Contention
not
extinguished
to
this
day
.
We
have
not
yet
done
with
comparing
the
present
case
of
London
for
want
of
more
things
to
compare
it
to
:
We
might
farther
liken
it
to
the
first
World
,
when
but
a
day
or
two
,
of
Creation-work
had
passed
upon
it
.
It
was
then
no
perfect
Chaos
,
neither
was
it
a
perfect
World
.
Or
I
might
liken
it
to
the
first
appearance
of
a
second
World
,
after
the
first
was
drowned
.
Is
not
London
such
a
thing
as
that
was
,
where
some
high
trees
,
and
high
mountains
began
to
shew
themselves
,
here
and
there
;
but
all
the
rest
continued
under
water
?
So
gradually
and
leisurely
,
doth
our
City
rise
.
But
such
shall
not
be
the
resurrection
of
the
Just
,
for
they
shall
not
rise
one
by
one
but
(
semel
&
simul
)
all
together
,
1
Cor.
15.52
.
In
a
moment
,
in
the
twinkling
of
an
eye
at
the
last
trump
,
the
dead
shall
be
raised
,
and
we
shall
be
changed
.
We
which
are
alive
and
remain
to
the
coming
of
the
Lord
shall
not
prevent
them
which
are
asleep
,
we
which
are
alive
shall
be
caught
up
together
with
them
in
the
clouds
.
1
Thes.
4.15
,
17.
And
now
methinks
I
have
done
by
London
,
as
people
use
to
do
by
young
children
,
whose
looks
are
yet
come
to
no
setledness
,
or
consistence
.
Some
cry
they
are
like
the
Fathers
;
others
,
that
they
are
like
the
Mother
;
others
again
that
they
are
like
this
or
that
kinsman
,
or
kinswoman
.
I
have
likened
it
to
very
many
things
,
and
surely
it
hath
some
resemblance
of
every
of
them
.
But
when
shall
we
see
it
like
its
self
again
?
or
every
where
,
like
what
it
now
is
,
so
far
as
it
is
now
its
self
?
Here
,
and
there
,
something
is
hatcht
:
but
for
the
most
part
,
London
is
but
as
an
Egge
,
that
we
hope
may
be
hatcht
in
time
.
It
looks
much
worse
than
it
did
before
the
fire
,
but
yet
much
better
than
it
did
presently
after
the
fire
:
so
that
it
gives
us
occasion
to
sing
both
of
Judgment
and
mercy
.
Seeing
so
mixt
a
face
of
London
,
as
now
I
do
,
some
little
part
thereof
so
lovely
as
it
is
;
the
rest
so
lamentable
;
I
can
do
no
less
than
pursue
it
with
my
most
earnest
prayers
,
that
as
the
corrupted
bodies
of
believers
,
shall
one
day
be
conformed
to
their
incorruptible
Souls
,
and
not
their
immortal
Souls
ever
made
like
to
their
mortal
bodies
,
and
as
the
Church
militant
shall
hereafter
be
made
glorious
,
as
that
which
is
now
Triumphant
,
but
the
Triumphant
Church
never
conformed
in
sufferings
to
that
which
is
militant
;
so
the
ruinous
part
of
London
,
may
in
Gods
good
time
,
become
such
as
that
which
is
now
most
beautiful
;
but
the
beautiful
beginnings
thereof
(
in
spight
of
all
that
wish
it
)
may
never
become
ruinous
.
DISCOURSE
XVI
.
That
uniting
,
or
at
least
wise
quieting
the
minds
of
men
,
as
to
matter
of
Religion
(
so
far
as
it
can
be
done
)
would
much
conduce
to
the
rebuilding
of
the
City
.
I
Am
not
of
their
mind
,
that
think
it
an
impossible
thing
,
to
give
the
generality
of
men
(
that
are
any
wayes
considerable
)
some
reasonable
satisfaction
,
and
contentment
in
point
of
Religion
.
It
may
be
difficult
,
but
surely
it
is
feasible
.
If
it
hath
been
,
and
is
done
elsewhere
,
why
not
amongst
us
?
That
the
World
may
see
I
do
not
drive
at
Anarchy
in
Religion
,
the
first
principle
I
would
here
suggest
,
is
,
That
it
cannot
reasonably
be
expected
from
Rulers
and
Governors
,
to
give
equal
countenance
and
incouragement
to
all
sorts
of
Religion
within
their
respective
Dominions
,
viz.
to
the
Christian
,
Jewish
,
and
Mahumetan
Religion
.
We
would
not
that
the
Supream
Magistrate
should
appear
like
a
Sceptick
,
as
if
he
were
inclined
to
all
Religions
,
but
ingaged
in
none
:
Much
less
would
we
,
that
the
Laws
of
a
Nation
should
have
a
Religion
to
choose
,
and
should
respect
all
alike
,
that
is
,
either
afford
no
countenance
,
and
maintenance
,
(
or
more
than
connivance
)
to
any
,
or
the
same
to
all
.
If
the
Christian
Magistrate
do
think
some
Religions
damnable
,
as
the
Jewish
,
Mahumetan
,
and
the
like
,
no
reason
he
should
provide
a
maintenance
for
them
,
or
for
the
Teachers
of
them
,
as
of
that
Religion
,
in
,
and
by
which
he
believeth
men
may
be
saved
.
Private
men
are
not
willing
,
to
communicate
their
substance
to
the
Teachers
and
leaders
of
a
Religion
Fundamentally
different
from
their
own
.
What
Protestant
would
voluntarily
contribute
to
the
maintenance
of
Popish
Priests
,
as
such
?
any
more
than
to
the
making
of
a
golden
Calf
?
why
then
should
any
such
thing
be
expected
from
Protestant
Magistrates
?
It
is
more
it
may
be
than
Rulers
can
do
,
without
impoverishing
a
Nation
,
to
provide
a
sufficient
maintenance
for
the
Ring-leaders
of
all
parties
and
perswasions
,
and
therefore
upon
that
accompt
(
though
upon
many
others
also
)
must
let
fundamental
diffenters
shift
for
themselves
.
Howsoever
,
to
give
the
same
encouragement
to
good
and
evil
,
truth
and
falshood
,
(
I
mean
to
what
is
fundamentally
such
,
in
the
account
of
those
by
whom
Laws
are
made
,
and
publick
affairs
administred
)
is
,
or
seemeth
to
be
as
irrational
a
thing
,
as
for
a
Father
to
intrust
a
Prodigal
child
with
as
great
an
estate
as
the
rest
of
his
children
that
are
good
husbands
;
or
one
that
is
a
fool
,
or
mad
man
,
as
those
that
have
wit
to
manage
it
,
or
as
it
is
to
reward
vice
at
the
rate
of
vertue
.
The
Principle
I
have
laid
down
bespeaketh
no
Anarchy
or
confusion
in
Religion
,
because
it
aimeth
at
some
one
Religion
to
be
prefer'd
above
all
the
rest
,
viz.
that
which
the
Legislators
of
a
Nation
shall
think
fit
to
establish
,
own
,
and
countenance
,
as
the
publick
,
authorized
Profession
of
this
or
that
Nation
,
which
being
so
established
,
is
not
alterable
at
the
sole
and
single
will
and
pleasure
of
the
Prince
,
(
to
be
sure
in
England
)
as
having
not
power
in
,
and
of
himself
to
repeal
such
Laws
as
are
made
(
whatsoever
Religion
or
perswasion
himself
be
of
;
)
which
objections
being
removed
out
of
the
way
,
I
see
no
reason
why
any
body
should
be
offended
(
and
I
think
upon
the
reasons
aforesaid
,
very
few
will
)
if
the
Law
of
a
Nation
,
and
Magistrates
,
whose
work
it
is
to
put
those
Laws
in
execution
,
do
afford
that
countenance
and
maintenance
to
one
sort
of
Religion
,
and
to
the
leaders
thereof
,
which
they
afford
not
to
any
other
that
is
fundamentally
opposite
thereunto
;
as
is
the
Jewish
or
Mahumetan
to
the
Christian
;
and
the
Popish
,
in
some
things
,
to
the
Protestant
.
One
or
two
objections
more
,
which
are
all
I
can
imagine
,
may
be
raised
against
this
first
principle
,
will
be
answered
by
and
by
;
And
therefore
I
proceed
to
a
second
,
viz.
That
the
Religion
of
a
Nation
need
not
,
ought
not
,
yea
indeed
cannot
,
consistere
in
puncto
,
but
intrà
aliquam
latitudinem
.
It
must
needs
be
like
a
circle
with
several
lines
drawn
within
,
all
which
,
though
they
meet
and
touch
in
one
and
the
same
centre
,
yet
are
somewhat
distant
each
from
other
,
in
the
circumference
:
What
I
affirmed
last
,
I
shall
prove
first
,
Viz.
That
Religion
cannot
be
made
to
consist
in
a
point
,
that
is
,
that
all
persons
who
are
truely
of
one
,
and
the
same
Religion
,
can
never
come
to
agree
in
every
punctilio
:
For
as
the
Apostle
saith
,
Rom.
14.2
.
One
believeth
that
he
may
eat
all
things
,
another
who
is
weak
,
eateth
Herbs
,
and
verse
5.
one
man
esteemeth
one
day
above
another
,
another
man
esteemeth
every
day
alike
;
let
every
man
be
fully
perswaded
in
his
own
mind
.
He
that
converseth
with
men
,
about
such
matters
as
can
admit
of
any
dispute
,
will
find
it
daily
,
and
hourly
verified
,
that
all
men
cannot
idem
sentire
,
that
is
,
have
the
same
sentiments
,
and
apprehensions
,
as
to
such
things
,
but
so
many
men
,
so
many
minds
,
proves
too
true
a
Proverb
.
Thence
I
infer
in
the
next
place
,
that
Religion
ought
not
consistere
in
puncto
,
that
is
,
men
ought
not
to
make
,
or
pretend
as
if
it
did
,
or
to
insist
upon
it
that
it
should
do
so
,
or
to
use
force
and
violence
to
bring
it
to
that
passe
,
it
being
a
fruitless
attempt
so
to
do
:
Peradventure
men
may
idem
mentiri
that
is
,
counterfeit
,
and
make
show
as
if
they
were
all
of
a
mind
,
when
it
is
their
worldly
interest
so
to
do
,
but
then
must
they
use
many
distinctions
,
reservations
,
equivocations
,
&c.
wherewith
to
salve
themselves
and
their
pretended
unanimity
:
for
idem
sentire
in
matters
doubtful
,
all
men
never
can
,
no
more
than
every
mans
Palate
can
be
pleased
a
like
with
all
sorts
of
Meat
and
Sauces
.
Now
that
which
puts
men
upon
shifts
,
evasions
,
illusions
,
equivocations
,
and
such
Ananiah
and
Saphirah-like
tricks
,
which
rewardeth
men
for
the
same
,
and
punisheth
others
that
cannot
do
the
like
,
that
I
say
ought
not
to
be
,
and
therefore
Religion
should
not
be
handled
as
if
it
did
consist
in
an
indivisible
point
,
as
if
every
thing
were
fundamental
,
that
is
but
circumstantial
;
or
certain
,
that
is
but
probable
;
or
fit
to
be
impos'd
,
or
inforc'd
,
which
is
but
fit
to
be
recommended
.
When
I
plead
for
some
latitude
to
be
allowed
in
matter
of
Religion
,
I
go
upon
this
supposition
,
that
it
is
not
amiss
for
a
Christian
Church
to
declare
its
opinion
in
some
points
of
Religion
,
that
are
not
absolutely
certain
,
and
to
give
its
advice
in
some
matters
of
practice
that
are
not
absolutely
necessary
(
at
least-wise
to
salvation
)
and
that
all
Churches
use
to
do
so
,
and
such
advice
of
a
Church
,
and
declaration
of
its
opinion
,
is
commonly
reckon'd
as
part
of
the
Religion
which
it
professeth
.
Now
taking
the
Religion
of
a
Church
,
in
that
large
and
vulgar
sense
,
as
well
for
what
it
opineth
,
or
doth
but
give
its
opinion
,
and
advice
in
,
as
for
what
it
determineth
,
and
is
peremptory
in
;
I
say
,
in
reference
to
the
former
of
these
(
though
not
to
the
latter
)
some
latitude
ought
to
be
given
,
to
modest
dissenters
,
either
in
Opinion
or
Practice
:
and
that
for
the
reasons
aforesaid
;
St.
Paul
having
received
no
Commandement
from
the
Lord
concerning
Virgins
,
their
marrying
,
or
not
marrying
,
only
gave
his
judgement
,
that
it
was
better
at
that
time
,
not
to
marry
,
1
Cor.
7.25
.
and
then
left
them
to
their
liberty
,
verse
28.
But
if
a
Virgin
marry
,
she
hath
not
sinned
;
From
which
example
of
his
,
may
be
inferred
,
that
where
the
mind
of
God
is
not
clearly
revealed
,
or
there
is
no
manifest
Command
,
or
Prohibition
in
the
case
,
it
is
good
to
advise
men
the
best
we
can
,
and
then
leave
them
to
their
Liberty
.
By
what
I
have
said
already
may
be
understood
,
what
I
mean
by
the
encouraging
,
and
countenancing
of
but
one
Religion
in
a
Nation
,
so
as
by
publick
owning
and
professing
of
it
,
and
by
the
Magistrates
providing
a
maintenance
for
the
Professors
and
Teachers
of
it
,
viz.
that
no
more
Religions
should
expect
to
be
maintained
,
and
upheld
by
the
Laws
of
one
and
the
same
Nation
,
at
a
publick
charge
,
than
those
which
are
radically
and
fundamentally
,
one
,
and
the
same
;
but
it
is
far
from
me
to
assert
or
think
,
that
only
one
branch
,
of
that
Religion
which
hath
the
same
root
,
should
be
watered
by
the
kindnesse
,
and
bounty
of
the
Magistrate
,
whereas
,
surely
every
branch
of
the
same
tree
,
that
beareth
any
fruit
,
ought
to
be
so
;
as
a
Father
ought
to
provide
for
all
the
Children
that
spring
from
his
own
loins
,
and
do
behave
themselves
any
thing
towardly
,
and
not
only
for
so
many
of
them
as
are
of
such
a
complexion
,
and
of
such
a
stature
.
What
are
persons
whose
Religion
agreeth
in
Fundamentals
of
Doctrine
,
and
Practice
,
but
Children
of
the
same
Father
,
and
of
the
same
Mother
?
and
such
as
ought
not
to
be
excluded
by
some
few
,
that
appropriate
the
Name
of
Sons
to
themselves
,
as
if
they
only
were
such
.
I
make
account
the
true
Protestant
Religion
is
but
one
,
in
,
and
amongst
all
the
Professors
of
it
,
though
they
that
are
such
,
be
some
of
them
Calvinists
,
others
Lutherans
,
&c.
(
as
the
Children
of
one
and
the
same
Father
,
have
several
Names
)
or
as
the
several
arms
of
the
Sea
though
diversly
called
,
(
are
but
one
and
the
same
Ocean
.
)
That
one
Religion
for
the
substance
of
it
is
common
to
all
the
true
Professors
of
it
,
as
one
and
the
same
soul
is
common
to
all
the
parts
of
that
body
,
which
it
belongs
to
,
though
of
different
shapes
and
figures
,
or
as
the
Apostle
saith
,
There
are
diversities
of
gifts
,
but
one
and
the
same
Spirit
,
who
worketh
all
and
in
all
.
When
then
I
plead
the
reasonableness
of
one
Religion
,
and
but
one
to
have
more
than
the
connivance
of
Authority
(
viz.
publick
countenance
and
maintenance
)
I
mean
the
whole
body
of
that
Religion
(
or
rather
of
the
Professors
and
Teachers
of
it
)
if
by
dishonest
,
unsober
,
and
unpeaceable
carriage
(
not
by
some
variety
in
opinion
,
and
modest
practice
)
they
do
not
cut
themselves
off
.
All
this
doth
well
suit
with
the
notion
which
I
have
contended
for
,
viz.
of
a
latitude
within
one
and
the
same
Religion
,
which
I
have
proved
cannot
but
be
taken
,
and
moreover
that
it
ought
to
be
given
.
And
now
I
have
one
thing
more
to
say
,
concerning
such
a
latitude
as
I
have
pleaded
for
,
in
order
to
contenting
the
minds
of
men
in
point
of
Religion
(
which
is
the
design
of
this
chapter
)
I
say
,
I
have
this
to
prove
,
that
the
vouchsafement
of
some
latitude
in
Religion
,
both
as
to
Opinion
and
Practice
,
needs
not
to
be
feared
.
They
that
dread
it
,
are
worse
scar'd
than
hurt
:
If
some
latitude
indulged
would
destroy
a
Church
,
or
Kingdom
,
few
of
either
had
been
left
in
the
World
;
for
some
such
thing
is
almost
every
where
admitted
,
and
allowed
of
,
at
leastwise
connived
at
,
and
tollerated
,
even
in
the
Romish
Church
,
which
doth
of
all
others
most
glory
in
its
being
at
unity
with
it self
:
Witness
the
Names
of
Distinction
,
and
Opposition
,
which
are
found
in
that
Church
;
Witness
their
writing
,
disputing
,
and
practicing
,
one
contrary
to
another
,
the
two
former
of
which
are
more
than
I
plead
for
.
The
danger
lyeth
not
in
Dissents
,
but
in
Dissentions
,
now
the
former
may
be
without
the
latter
:
They
that
are
of
two
minds
may
love
one
another
far
better
(
and
oft
times
do
)
than
they
that
are
of
one
.
Two
humble
,
and
well
tempered
men
,
of
different
Judgments
,
shall
be
dearer
to
one
another
,
and
have
lesser
strife
than
two
proud
men
that
are
of
the
same
.
It
doth
not
follow
,
that
because
men
are
not
of
the
same
opinion
they
must
wrangle
,
nor
yet
because
they
are
,
that
they
will
otherwise
agree
.
Some
that
cannot
comply
with
all
and
every
the
opinions
,
and
practises
of
a
Church
in
matters
preter
fundamental
,
may
yet
be
better
sons
to
that
Church
in
point
of
duty
,
honour
and
service
,
than
hundreds
are
,
who
either
do
,
or
seem
,
in
all
things
to
believe
as
the
Church
believeth
.
Mr.
Chillingworth
(
if
I
mistake
not
)
was
a
Son
that
the
Church
of
England
seemeth
to
be
as
proud
of
,
as
of
most
that
ever
she
bore
,
and
yet
we
know
he
was
no
eccho
to
the
Church
,
that
could
say
all
its
words
after
it
,
he
could
subscribe
the
Articles
of
the
Church
in
no
other
sense
,
than
that
they
did
contain
in
them
what
was
sufficient
for
the
salvation
of
them
that
did
believe
and
practise
accordingly
(
which
might
consist
with
their
being
interwoven
with
several
mistakes
and
errors
,
as
a
mans
eating
a
hearty
meal
,
though
it
presuppose
there
is
enough
at
the
table
,
of
that
which
he
well
liketh
,
may
consist
with
many
other
dishes
being
there
,
that
he
doth
not
care
for
.
)
How
many
that
could
universally
assent
to
the
Church
;
have
been
a
heaviness
to
that
their
mother
,
and
a
shame
to
her
,
whilest
he
that
could
go
no
farther
than
I
have
said
,
who
could
not
say
credo
ecclesiae
,
but
in
ecclesia
was
and
is
,
a
praise
and
a
renown
.
We
can
have
but
mens
words
for
it
,
that
they
are
of
our
mind
,
or
of
the
same
opinion
with
the
Church
,
and
some
mens
words
are
but
wind
,
and
give
us
no
assurance
that
what
they
say
is
true
,
or
admit
it
be
,
how
great
a
change
in
the
minds
of
weak
and
unstable
men
,
may
a
day
or
two
produce
,
some
of
which
are
generally
of
that
mans
mind
,
whom
they
last
discoursed
with
,
and
carried
about
with
every
wind
.
As
for
some
latitude
,
and
variety
in
practise
,
it
was
a
thing
the
Apostle
Paul
seemeth
not
to
have
been
troubled
at
,
nor
willing
that
others
should
be
much
concerned
about
it
.
One
esteemeth
one
day
above
another
;
another
esteemeth
all
daies
alike
;
one
believeth
that
he
may
eat
all
things
;
another
being
weak
eateth
herbs
.
The
thing
that
perplexed
him
,
was
not
that
they
did
not
do
all
alike
,
but
that
they
did
desspise
,
and
judg
one
another
for
not
doing
the
same
thing
.
Different
practise
,
in
circumstantial
matters
,
cannot
make
so
great
a
discrepancy
betwixt
one
Church
and
another
,
and
the
ordinances
therein
administred
,
as
variety
,
and
diversity
of
gifts
doth
:
and
needs
must
make
,
whilst
the
gift
of
one
Minister
lieth
in
explication
,
of
another
in
application
:
one
is
a
Boanerges
,
the
other
a
Barnabas
,
one
hath
a
lofty
stile
like
Isaiah
,
the
other
as
plain
as
Amos
,
in
one
mans
preaching
an
Elephant
may
swim
,
but
in
another
mans
a
Lamb
may
wade
.
Is
the
use
of
gifts
given
by
God
for
the
edification
of
the
Church
to
be
suppressed
,
because
gifts
are
so
various
and
unlike
one
another
?
Is
there
not
harmony
even
in
that
discord
?
what
great
deformity
,
or
disorder
can
there
then
be
,
in
that
smaller
discrepancy
,
which
ariseth
from
the
meer
varying
of
circumstances
,
such
as
habits
,
postures
,
gestures
,
in
which
yet
I
would
have
no
man
to
affect
singularity
,
and
to
differ
from
others
,
no
more
than
to
suffer
for
that
dissonancy
to
others
,
which
he
cannot
help
,
his
conscience
being
such
as
it
is
.
Did
ever
man
complain
that
the
motion
of
the
Sun
was
irregular
,
and
ill-favoured
,
because
a
certain
latitude
is
allowed
him
within
his
ecliptick
line
?
which
he
makes
use
of
,
one
while
Northward
,
another
while
toward
the
South
:
nay
is
it
not
for
the
good
of
the
world
it
should
be
so
?
To
return
once
more
to
a
latitude
as
to
opinions
,
about
such
points
of
Religion
as
are
not
fundamental
,
I
could
plead
for
the
allowance
,
or
permission
of
it
by
saying
.
First
,
That
much
of
that
which
is
called
controversy
is
meer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
strife
about
words
,
we
thinking
others
,
and
they
us
again
,
to
be
far
more
dissonant
than
indeed
we
are
,
our
meanings
being
like
the
tops
of
some
mountains
in
Wales
,
which
do
or
seem
even
to
touch
one
another
,
but
our
words
like
the
bottomes
of
those
mountains
,
which
are
many
miles
asunder
.
Men
oft-times
do
neither
contradict
us
,
nor
prejudice
themselves
,
so
much
by
their
different
opinions
,
as
we
take
them
to
do
,
because
they
seem
to
differ
from
us
,
and
from
the
truth
more
than
they
do
.
Secondly
,
By
some
liberty
of
disputing
,
as
by
knocking
of
two
flints
together
,
some
sparks
of
light
are
brought
out
,
and
men
are
more
confirmed
in
the
truth
,
nihil
est
tam
certum
quàm
quod
ex
dubio
certum
.
Thus
trees
by
being
shaken
may
take
deeper
root
.
Thirdly
,
to
be
in
heart
a
dissenter
from
a
Church
in
some
lesse
certain
Opinions
,
if
men
be
such
only
in
heart
,
can
no
ways
redound
to
the
prejudice
of
Church
or
State
,
nor
be
so
much
as
a
grief
to
either
,
if
they
please
not
to
enquire
into
it
;
for
as
our
Proverb
saith
,
What
the
eye
seeth
not
,
the
heart
rues
not
.
Fourthly
,
dissenters
as
to
preterfundamental
Opinions
,
whilst
they
speak
not
Polemical
,
but
practical
language
,
(
which
is
easie
for
them
to
do
)
can
scarce
be
known
to
dissent
,
but
when
men
expresse
controverted
matters
in
School
terms
,
(
known
terms
of
war
and
defiance
)
they
do
as
it
were
beat
up
an
alarm
to
those
of
the
contrary
perswasion
,
and
send
them
a
challenge
,
and
bring
the
enemy
about
their
ears
:
Prudent
men
by
observing
that
rule
,
though
they
dissent
,
yet
can
forbear
to
offend
,
and
consequently
need
not
to
be
rejected
for
their
inoffensive
dissents
.
Fifthly
,
Those
that
differ
as
to
certain
axiomes
and
principles
,
may
draw
the
same
conclusions
from
both
,
at
leastwise
aim
at
the
same
mark
,
yea
,
and
hit
it
:
They
that
disagree
in
their
speculative
part
,
may
yet
agree
in
the
practick
.
So
it
is
observed
,
that
Calvinists
and
Arminians
differ
but
little
in
the
applicative
part
of
their
Sermons
:
so
have
we
seen
Bowlers
,
some
play
their
byasses
up
,
others
down
,
at
the
same
Mistress
,
and
both
it
may
be
have
come
near
it
.
The
notional
part
of
Physick
is
much
altered
from
what
it
was
,
yet
men
cure
diseases
as
they
had
wont
to
do
;
and
that
change
which
is
made
in
the
Theory
of
Physick
,
makes
little
in
the
practice
.
Lastly
,
God
would
that
there
should
be
some
latitude
allowed
,
both
as
to
opinion
and
practise
,
within
the
Verge
and
compass
of
the
true
Religion
(
which
is
every
where
radically
and
fundamentally
the
same
)
as
we
may
easily
gather
;
first
from
hence
,
that
God
hath
left
many
smaller
things
in
Religion
adiaphorous
,
that
is
indifferent
,
and
undetermined
,
as
if
intended
on
purpose
for
to
be
the
Sphere
of
Christian
Liberty
,
within
the
compass
of
which
men
might
act
,
or
not
act
,
do
the
same
things
,
or
differ
one
from
another
,
and
both
without
sin
.
Of
this
there
are
many
instances
in
Scripture
,
as
Rom.
14.
1
Cor.
7.
&c.
Again
,
God
hath
left
several
other
things
in
the
Scripture
dark
and
doubtful
,
admitting
of
doubtful
disputations
,
as
the
phrase
is
,
Rom.
14.
as
to
which
the
Church
it self
can
give
no
other
satisfaction
than
its
probable
conjectures
will
afford
,
to
which
a
reverence
is
due
,
yet
not
so
great
,
as
to
receive
those
probable
&
conjectural
interpretations
of
the
Church
(
which
may
possibly
be
weakned
by
probabilities
on
the
other
hand
)
as
if
they
were
matters
of
Faith
,
or
as
evident
as
are
the
Articles
of
our
Creed
,
all
but
that
one
so
ambiguously
worded
,
viz.
about
Christ
his
discent
into
hell
;
not
that
the
thing
intended
by
that
Article
,
as
Doctor
Pierson
and
others
expound
it
,
is
doubtful
,
but
the
manner
of
expressing
it
,
putting
the
word
Hell
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Sheol
,
which
may
signifie
the
grave
,
and
the
estate
of
death
.
But
that
by
the
way
.
If
the
God
of
Truth
and
Unity
could
have
brooked
no
latitude
in
the
Opinions
and
practises
of
those
men
that
hold
the
same
foundation
of
Christian
Religion
,
surely
he
would
have
left
nothing
indifferent
,
but
have
given
order
concerning
every
pin
belonging
to
his
Church
under
the
New
Testament
,
as
well
as
to
his
Tabernacle
under
the
Old
,
neither
would
he
have
left
so
many
things
doubtful
and
disputable
,
as
are
manifestly
left
in
that
condition
.
This
seemeth
to
have
been
done
as
in
order
to
giving
men
something
of
liberty
,
(
a
thing
so
sweet
and
pleasant
)
as
is
a
fine
Garden
behind
a
closs
house
;
so
likewise
(
and
that
principally
)
to
exercise
the
charity
and
humility
of
men
,
that
the
weak
should
learn
not
to
judge
the
strong
,
and
the
strong
not
to
despise
the
weak
,
and
both
of
them
to
love
the
Image
of
God
in
one
another
,
whilst
they
see
in
each
but
little
of
their
own
,
that
is
of
the
image
of
some
of
their
own
perswasions
and
practises
.
And
now
I
have
spoken
so
much
for
latitude
,
that
some
it
may
be
will
think
I
am
a
Latitudinarian
in
the
vulgar
sense
of
the
word
,
but
I
think
they
are
mistaken
.
Alas
that
I
am
got
over
but
two
Principles
,
relating
to
the
composure
of
the
minds
of
men
about
Religion
,
I
say
but
two
principles
all
this
while
,
viz.
first
,
that
it
is
unreasonable
for
the
Professors
of
two
,
or
more
Religions
,
fundamentally
opposite
each
to
other
;
to
expect
equal
countenance
and
incouragement
from
the
Laws
of
one
and
the
same
Nation
,
Ex.
gr
.
for
Papists
to
expect
that
where
the
Laws
of
the
Land
are
in
favour
of
the
Protestant
Religion
,
they
should
be
as
much
in
favour
of
the
Roman
Catholique
(
as
they
non-sensically
call
it
)
and
therefore
that
Religion
which
is
fundamentally
opposite
to
what
the
Law
of
a
Nation
hath
established
,
ought
not
(
at
least
by
violence
)
to
struggle
for
preheminence
,
nor
yet
for
parity
;
as
we
see
the
Protestants
in
France
do
neither
expect
,
nor
attempt
any
such
thing
,
as
to
equalize
,
much
lesse
to
overtop
the
Papists
,
who
there
have
the
Law
on
their
sides
:
And
why
should
Papists
attempt
any
such
thing
here
against
those
Protestants
,
who
in
England
have
the
Law
on
their
side
every
whit
as
much
?
this
principle
received
,
would
lay
one
great
strugling
about
matter
of
Religion
;
the
other
,
and
only
principle
we
have
finished
besides
this
,
is
,
that
within
the
compasse
of
the
owned
and
avowed
Religion
,
some
certain
latitude
ought
to
be
admitted
,
that
all
the
sober
and
peaceable
Professors
and
Teachers
thereof
might
be
included
,
and
not
a
piece
of
a
Religion
accepted
and
protected
,
instead
of
the
whole
,
and
the
rest
(
to
the
great
dissatisfaction
both
of
God
and
men
)
unwarrantably
excluded
.
I
doubt
I
must
ride
Post
through
the
other
principles
and
maxims
,
(
unlesse
I
ought
rather
to
call
them
proposals
)
which
I
would
lay
down
,
because
I
have
stayed
so
long
upon
the
two
first
.
Thirdly
,
whereas
every
Religion
must
and
ought
to
be
built
upon
some
foundation
,
which
no
man
within
the
power
and
Jurisdiction
of
the
Nation
professing
it
,
should
be
suffered
to
rase
,
or
to
undermine
,
by
preaching
,
publick
disputing
,
or
writing
against
the
same
,
I
lay
it
down
as
a
farther
principle
,
to
quiet
men
in
point
of
Religion
,
viz.
That
fundamentals
in
Religion
,
or
whatsoever
things
are
so
called
,
ought
to
be
so
plain
in
Scripture
,
that
he
who
runs
may
read
them
,
and
should
themselves
be
all
manifestly
built
upon
the
foundation
of
the
Prophets
and
Apostles
,
viz
,
of
their
Doctrine
.
In
this
case
we
must
to
the
Law
and
to
the
Testimony
,
or
else
there
will
be
no
light
in
us
.
The
Analogy
or
Rule
of
Faith
(
and
what
are
true
fundamentals
of
Religion
but
such
?
)
is
,
or
ought
to
be
taken
out
of
the
plainest
Texts
of
Scripture
,
such
as
give
light
to
the
simple
;
for
such
only
can
be
index
sui
&
obscuri
,
that
is
,
shine
in
their
own
light
,
and
give
light
to
others
.
Two
things
(
if
I
mistake
not
)
go
to
the
constituting
of
a
fundamental
truth
,
viz.
that
it
be
clear
(
as
I
have
said
already
)
that
is
,
de
facto
,
though
it
may
not
be
so
de
modo
(
as
the
doctrine
of
the
Trinity
)
moreover
,
that
it
be
of
great
consequence
,
and
importance
,
if
not
of
absolute
necessity
to
salvation
,
to
be
known
and
believed
.
If
either
of
these
qualifications
be
wanting
,
it
is
no
fundamental
truth
,
nor
fit
to
be
received
as
such
,
if
both
be
present
,
they
will
prevent
a
great
deal
of
strife
,
and
debate
,
which
the
putting
of
small
and
doubtful
things
upon
the
Church
for
fundamentals
,
(
like
the
fallacy
of
non
causa
pro
causà
)
would
produce
.
Now
whereas
there
are
some
points
of
Religion
which
for
the
great
consequence
of
them
,
as
also
for
their
clearness
,
de
facto
,
are
,
and
have
been
adjudged
fundamental
,
particularly
,
the
doctrine
of
the
Trinity
in
Unity
,
which
de
modo
is
very
obscure
,
the
meaning
and
manner
of
which
is
very
hard
to
explain
;
I
would
humbly
propose
,
that
the
best
way
to
avoid
contention
about
such
obscure
Articles
of
our
Faith
,
were
to
state
them
wholly
,
and
only
in
the
very
words
of
Scripture
,
and
to
leave
them
to
the
Faith
of
men
,
just
as
there
we
find
them
,
ex
.
gr
.
as
the
Apostle
expresseth
it
,
1
Joh.
5.7
.
There
are
three
that
bear
Record
in
Heaven
,
viz.
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
and
these
three
are
one
:
Why
should
they
not
be
judged
to
consent
with
us
in
the
Doctrine
of
the
Trinity
,
who
subscribe
to
that
Text
,
and
to
all
others
of
like
import
,
without
any
explication
given
either
on
their
side
,
or
on
ours
?
For
why
should
we
require
from
others
a
punctual
assent
to
our
explication
of
those
things
,
the
manner
of
which
we
our selves
do
profess
very
little
,
if
at
all
,
to
understand
?
Too
peremptorily
to
explain
things
that
are
almost
,
if
not
altogether
inexplicable
,
and
to
indeavour
thereby
to
conclude
the
Judgements
of
others
,
what
is
it
,
but
to
conjure
up
enemies
,
and
to
bring
quarrelsom
wits
about
our
ears
?
Least
of
all
,
may
private
or
particular
men
take
upon
them
positively
to
explain
those
great
mysteries
,
contrary
to
that
sense
which
the
Church
for
several
ages
hath
given
of
them
,
and
that
(
it
may
be
)
not
without
fear
and
trembling
,
least
it
should
miscarry
in
the
exposition
of
so
mysterious
Articles
.
They
that
differ
from
the
known
sense
of
the
Church
,
as
to
such
Articles
,
when
ever
they
treat
thereof
,
let
them
keep
entirely
to
the
letter
of
the
Scripture
,
as
to
their
Trench
and
Fort
,
and
not
come
over
the
Brook
Kidron
(
as
I
may
call
it
,
alluding
to
Shimei
)
and
so
long
they
will
be
safe
,
and
the
Church
of
God
will
be
quiet
:
There
are
things
enough
of
greater
concernment
to
practice
,
upon
which
no
doubt
or
controversie
doth
depend
,
expatiate
upon
them
and
spare
not
.
If
the
Church
be
apt
to
take
offence
,
that
private
persons
should
diffent
from
her
publick
sense
,
as
to
matter
of
opinion
,
or
practice
,
though
modestly
delivered
by
her
,
but
as
probably
true
,
or
good
,
shall
I
make
so
bold
in
that
case
,
as
to
offer
for
peace
sake
,
that
the
Church
would
not
be
too
inquisitive
into
such
matters
,
but
leave
it
to
God
to
be
(
as
by
prerogative
he
is
)
the
only
searcher
of
hearts
,
that
is
,
let
the
Church
not
labour
to
scrue
mens
judgements
out
of
them
,
who
desire
to
keep
their
judgements
to
themselves
;
and
mean
time
do
live
honestly
,
and
peaceably
.
For
by
so
increasing
knowledge
,
and
setting
it self
as
it
were
to
shrive
,
and
confesse
men
,
she
will
but
increase
sorrow
;
as
Solomon
advertiseth
Eaves-droppers
,
Eccles.
7.21
.
Take
no
heed
to
all
words
that
are
spoken
least
thou
hear
thy
Servant
curse
thee
:
Listen
not
too
much
,
wink
at
small
faults
,
pry
not
into
the
hearts
of
men
,
which
are
the
Ark
of
God
.
Some
have
said
that
Spain
hath
dispeopled
,
and
undone
it self
,
by
its
Inquisition
:
What
needed
the
Papists
in
Queen
Maries
daies
,
to
have
put
that
insnaring
question
to
peaceable
Protestants
?
viz.
what
understand
you
by
Hoc
est
corpus
meum
?
This
is
my
Body
;
was
it
not
to
seek
an
occasion
against
them
,
that
they
might
burn
them
?
they
that
shall
first
examine
and
then
punish
the
secrets
of
mens
hearts
,
will
but
make
work
for
themselves
,
and
put
the
Church
into
a
flame
.
They
that
peaceably
follow
a
Religion
,
that
we
our selves
do
think
,
may
and
will
bring
them
to
Heaven
at
the
last
,
ought
not
frivolously
,
or
easily
,
to
be
disturbed
by
us
,
sith
the
end
of
Religion
is
to
save
the
souls
of
men
,
and
that
which
will
do
so
should
be
incouraged
,
and
not
infested
.
Another
rule
laid
down
by
the
Apostle
for
the
peace
of
the
Church
,
and
of
the
estate
of
Religion
,
is
that
in
Rom.
15.1
.
We
then
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
our selves
.
They
that
know
the
things
which
are
indifferent
,
and
lawful
to
be
done
or
let
alone
,
to
be
so
indeed
,
can
dispense
with
them
in
themselves
and
others
,
without
sin
:
but
they
that
think
them
to
be
really
unlawful
,
(
and
they
are
the
weak
men
in
the
sense
of
this
Text
,
as
the
former
are
the
strong
)
cannot
do
them
without
sin
:
Let
then
our
Christian
charity
take
the
chair
,
and
let
it
own
them
for
weak
Brethren
,
who
to
its
self
shall
appear
to
be
such
,
and
when
that
is
done
,
you
that
are
strong
consider
,
though
it
might
best
please
your selves
to
make
weak
ones
stoop
to
your
burthens
,
it
will
be
only
pleasing
to
God
,
that
you
stoop
to
their
infirmities
,
and
bear
them
viz.
by
forbearing
those
that
cannot
help
them
.
What
of
this
chapter
is
yet
behind
will
prove
(
if
I
mistake
not
)
like
the
Galaxia
or
milkie
way
in
the
Heavens
,
which
is
a
circle
made
up
of
many
stars
,
but
very
small
ones
:
or
rather
like
the
sparks
that
fall
from
a
steel
,
or
flint
struck
together
,
which
are
very
little
things
,
and
soon
over
,
though
there
be
many
of
them
.
To
save
the
pains
of
numbering
particulars
,
make
account
that
every
distinct
paragraph
is
a
distinct
head
,
and
it
is
sufficient
.
I
had
almost
called
the
following
paragraphs
,
by
the
name
of
Via
lactea
ad
pacem
Ecclesiae
&
Regni
,
but
that
to
baptize
,
or
name
a
child
before
it
be
born
is
not
so
usual
.
Contend
not
for
those
things
that
are
not
worth
contending
for
,
and
of
that
kind
are
all
they
;
our
contending
for
which
would
prevent
a
greater
good
.
There
are
certain
truths
of
smaller
concernment
,
which
though
evident
enough
,
are
yet
less
valuable
than
peace
,
not
that
we
may
deny
,
or
renounce
any
known
truth
(
though
the
least
of
all
)
to
accommodate
the
peace
of
Church
,
or
state
(
for
that
were
to
lye
,
which
is
in
no
case
allowable
)
but
we
may
forbear
to
urge
and
insist
upon
them
.
It
was
as
really
true
,
as
any
thing
else
can
be
,
that
no
sort
of
meat
was
common
,
or
unclean
in
it self
,
Rom.
14.14
.
and
that
circumcision
was
not
necessary
,
nor
yet
the
observation
of
such
daies
as
under
Moses
his
Law
were
appointed
,
but
yet
the
Apostle
would
not
break
the
peace
of
the
Church
about
such
small
matters
,
but
suffer
every
man
to
abound
in
his
own
fense
,
and
bids
them
follow
after
the
things
which
make
for
peace
,
and
wherewith
one
may
edifie
another
,
Rom.
14.19
.
Offend
not
the
consciences
of
other
men
,
but
when
if
you
did
it
not
you
must
offend
your
own
.
Paul
even
before
his
conversion
,
did
not
persecute
men
for
their
consciences
,
but
out
of
zeal
,
concerning
zeal
(
saith
he
)
persecuting
the
Churches
:
and
in
Acts
26.9
.
he
saith
,
I
verily
thought
with
my self
that
I
ought
to
do
many
things
contrary
to
the
name
of
Jesus
of
Nazareth
,
nay
in
saying
that
,
he
obtained
mercy
because
he
did
it
ignorantly
in
unbeliefe
:
he
intimateth
,
that
if
he
had
not
done
it
out
of
a
misguided
conscience
,
he
had
sinned
unpardonably
.
Wo
be
to
them
(
if
there
be
any
such
)
that
burthen
their
own
consciences
,
that
they
may
burthen
other
mens
,
whereas
no
man
ought
to
burthen
the
conscience
of
another
man
,
but
when
thereby
he
may
lighten
his
own
,
viz.
By
doing
that
,
which
he
thinks
to
be
his
indispensable
duty
.
If
I
baptize
my
children
,
as
being
perswaded
that
God
requireth
me
so
to
do
,
and
those
that
are
against
Infant
Baptism
are
offended
at
it
;
that
is
scandal
taken
,
not
given
.
For
in
matter
of
conscience
,
charity
must
begin
at
home
,
I
must
take
more
care
to
gratifie
my
own
conscience
,
than
any
other
mans
.
But
to
vex
the
consciences
of
other
men
,
in
such
cases
as
our
own
do
not
command
us
so
to
do
,
but
rather
countermand
us
,
not
command
but
rather
check
,
and
controle
for
so
doing
,
is
to
make
a
great
approach
towards
that
great
transgression
,
viz.
the
sin
against
the
Holy
Ghost
,
as
some
do
understand
it
.
I
foresee
the
Church
will
injoy
a
great
deal
of
rest
,
and
peace
,
when
no
more
shall
be
done
to
the
consciences
of
men
,
then
what
shall
be
imposed
upon
them
that
do
it
,
not
by
their
lusts
and
interests
;
but
by
their
very
consciences
.
Religion
should
be
made
use
of
for
the
edification
of
all
,
for
the
destruction
of
none
.
Then
is
Religion
(
or
what
is
so
called
)
made
a
stalking
horse
,
in
the
worst
sense
that
can
be
,
when
it
is
designed
as
a
snare
upon
mizpeh
,
or
as
an
instrument
of
mens
ruine
(
though
but
temporal
)
how
abominable
was
the
saying
of
those
Persian
Princes
,
Dan.
6.5
.
We
shall
not
find
any
occasion
against
this
Daniel
except
we
find
it
against
him
,
concerning
the
Law
of
his
God
.
Their
own
consciences
would
have
been
better
satisfied
,
if
they
could
have
found
occasion
against
him
concerning
the
kingdome
,
(
for
that
they
first
sought
for
)
but
they
could
find
none
,
forasmuch
as
he
was
faithful
,
neither
was
there
any
errour
or
fault
found
in
him
.
How
devilish
was
that
policy
that
aimed
at
throwing
such
a
man
as
he
into
the
Lions
den
,
by
commanding
him
to
restrain
prayer
from
the
Almighty
for
so
many
daies
together
?
which
kind
of
policy
strikes
with
a
two
edged
sword
,
for
if
men
yeild
against
conscience
,
they
are
in
danger
of
Hell-fire
,
if
they
yeild
not
,
they
are
almost
sure
of
being
temporally
undone
.
They
that
shall
make
a
net
of
Religion
,
in
any
other
sence
,
than
to
catch
Souls
for
Heaven
,
will
make
the
Church
a
mountain
of
prey
,
and
the
waters
of
the
Sanctuary
to
be
stiled
meribah
or
waters
of
strife
.
Dan.
6.24
.
and
may
themselves
in
time
be
cast
into
a
Den
;
as
they
have
cast
others
:
and
those
Lions
have
mastery
over
them
,
and
break
all
their
bones
,
which
before
were
Lambs
till
they
made
Lyons
of
them
.
Make
the
yoke
of
Religion
as
light
;
and
as
easy
,
as
you
can
,
and
let
it
not
be
only
tollerable
,
or
not
more
than
men
can
make
a
shift
to
bear
:
for
when
the
wayes
of
wisdom
are
ways
of
pleasantness
,
then
assuredly
will
her
paths
be
peace
.
He
whose
master
puts
him
to
as
much
work
as
ever
he
can
do
,
and
what
is
next
to
that
would
exceed
his
strength
,
will
never
have
his
ears
bored
in
the
service
of
such
a
master
,
thereby
resigning
himself
to
be
his
servant
for
ever
.
A
man
had
better
accept
of
less
work
,
with
more
good
will
,
and
chearfulness
.
I
pity
that
old
man
that
said
he
did
so
,
and
so
,
but
with
a
trembling
hand
,
and
an
aking
heart
;
and
that
he
thought
every
conscientious
man
did
the
same
thing
in
the
same
manner
.
To
them
that
desire
the
uniting
of
all
worthy
and
sober
men
,
give
me
leave
to
say
,
that
such
would
swallow
gnats
,
if
they
might
be
exempted
from
Camels
;
I
say
for
the
sake
of
publick
work
,
and
publick
peace
,
they
would
swallow
such
things
as
to
them
seem
inexpedient
(
which
I
mean
by
Gnats
)
though
they
cannot
but
strain
at
Camels
,
that
is
such
things
,
as
to
them
seem
unlawful
.
Publick
countenance
and
maintenance
,
would
outweigh
matters
of
indifferency
with
many
men
,
to
whom
such
things
are
more
than
indifferent
,
even
very
necessary
.
One
good
way
to
make
the
yoke
of
Religion
easie
,
is
to
make
use
of
as
few
spiritual
cords
,
as
may
be
,
to
tye
men
with
,
but
rather
of
such
as
are
of
a
civil
nature
;
for
thereby
the
Church
and
State
are
more
secured
,
and
the
minds
of
men
less
exasperated
.
It
is
well
known
what
Churchwardens
have
sworn
to
do
,
by
the
oaths
which
they
took
at
their
entrance
into
that
office
;
but
whether
it
be
that
they
fear
to
perform
what
they
did
fear
not
to
promise
,
(
or
whatever
the
reason
is
)
we
find
the
intended
obligation
hath
little
influence
upon
them
,
and
they
are
generally
the
same
,
as
if
they
had
taken
no
such
oaths
,
which
confirms
what
I
was
saying
,
viz.
that
Religious
obligations
,
as
from
some
men
,
give
the
Church
and
State
but
little
security
,
yet
do
they
vex
and
disquiet
the
minds
of
men
,
more
than
those
of
another
nature
would
do
,
and
greatly
imbitter
them
against
those
by
whom
they
are
imposed
upon
them
against
their
wills
.
It
would
yet
further
conduce
to
the
Church
its
peace
,
(
which
is
the
thing
I
am
earnestly
in
pursuit
of
throughout
this
Chapter
,
though
in
order
to
the
restauration
of
the
City
)
if
it
might
be
taken
for
a
sufficient
proof
of
mens
obedience
to
the
Church
and
the
Officers
of
it
,
when
men
observe
all
the
Commands
of
God
,
seconded
by
their
Authority
:
whosoever
doth
what
is
manifestly
his
duty
,
having
the
Authority
both
of
God
and
man
to
induce
him
thereunto
,
should
be
presumed
to
have
respect
unto
both
in
the
doing
it
.
Lastly
,
Superiours
should
study
all
they
can
to
give
satisfaction
in
matters
of
Religion
,
and
Inferiours
what
in
them
is
to
receive
it
:
So
Paul
became
all
things
to
all
men
,
that
he
might
win
some
:
He
saith
,
he
studied
to
please
all
men
for
their
good
to
edification
.
Superiours
should
impose
nothing
but
what
upon
a
true
accompt
is
necessary
,
Act.
15.28
.
It
seemed
good
to
the
Holy
Ghost
,
and
to
us
,
to
lay
upon
you
no
greater
burthen
than
these
necessary
things
,
&c.
and
inferiours
should
oppose
nothing
,
but
what
they
judge
unlawful
.
That
which
I
aim
to
prove
in
all
that
I
have
herein
said
is
,
that
such
principles
and
practises
as
I
have
here
recommended
(
as
modestly
as
I
could
,
and
with
humble
submission
to
better
judgements
)
would
much
incourage
and
further
the
building
of
the
City
;
which
conclusion
I
draw
from
these
two
premises
,
viz.
what
would
pacifie
and
satisfie
men
as
to
matter
of
Religion
,
would
much
promote
the
restoring
of
the
City
:
But
the
things
suggested
would
much
pacifie
and
satisfie
men
,
as
to
matter
of
Religion
.
The
minor
I
have
proved
at
large
;
the
major
,
or
first
Proposition
,
I
shall
briefly
speak
to
,
and
so
put
a
period
to
this
Chapter
,
which
for
the
length
of
it
beyond
any
other
,
formerly
compared
to
the
Antediluvian
Patriarchs
,
we
may
call
Methuselah
.
That
quieting
the
minds
of
men
,
as
to
matters
of
Religion
,
would
promote
the
building
of
the
City
,
I
shall
briefly
prove
,
as
followeth
.
Joy
is
the
strength
of
men
,
as
one
Text
saith
,
The
joy
of
the
Lord
shall
be
your
strength
:
Joy
makes
men
like
Gyants
refreshed
with
Wine
,
mighty
to
run
their
race
.
Now
certain
it
is
,
that
to
give
men
content
in
point
of
Religion
,
would
fill
them
with
joy
,
and
make
the
greatest
Jubilee
that
hath
yet
been
kept
.
If
it
be
said
,
that
some
will
never
be
pleased
with
liberty
granted
to
themselves
,
unless
the
same
be
denied
to
all
others
not
of
the
same
opinion
in
all
things
,
though
of
the
same
Religion
in
the
main
,
Charity
would
,
that
I
should
think
there
are
but
a
few
such
ill
natur'd
people
,
and
they
,
of
all
others
,
have
,
and
do
forfe
it
their
own
liberty
.
I
have
heard
of
a
Senator
much
condemned
for
putting
a
bird
to
death
,
at
a
time
when
it
was
accounted
a
Piaculum
to
destroy
the
life
of
any
creature
;
but
he
alledging
,
(
if
my
ill
memory
do
not
misrepresent
the
story
)
that
the
bird
he
killed
,
was
one
that
would
not
suffer
other
birds
to
live
by
him
,
was
thereupon
acquitted
,
(
and
well
he
might
.
)
I
hope
there
are
but
few
birds
of
that
feather
,
at
this
day
,
since
men
have
seen
what
pecking
at
,
and
preying
one
upon
another
,
hath
brought
us
to
;
let
him
be
as
the
speckled
bird
,
(
Jer.
12.9
.
)
who
would
have
all
others
made
to
fly
the
light
,
and
the
Sun
to
shine
upon
none
but
himself
,
and
those
that
flock
together
with
him
.
But
for
the
generality
of
men
I
dare
to
undertake
,
that
a
liberty
in
common
with
others
(
birds
of
the
same
kind
,
though
not
of
the
same
feather
)
that
is
,
persons
of
the
same
Religion
for
substance
,
though
of
different
opinion
,
)
would
make
their
hearts
more
glad
,
than
theirs
whose
corn
and
wine
encrease
:
Then
would
our
City
go
merrily
on
,
and
men
would
build
with
a
courage
,
whereas
on
the
other
hand
,
dissatisfactions
as
to
Religion
,
dis-spirit
men
for
all
good
purposes
,
and
make
them
cold
and
careless
;
whilst
men
dream
of
transplanting
,
they
will
have
little
heart
to
building
:
That
which
makes
men
listless
to
Trade
,
will
make
them
so
to
build
;
and
that
which
qui-ckneth
the
one
,
(
as
to
deal
tenderly
with
their
Religion
,
certainly
doth
)
will
also
quicken
the
other
.
Whilst
some
upbraid
others
with
their
dissonant
Opinions
,
they
will
upbraid
them
again
with
their
dissolute
lives
:
and
thus
whilst
we
pry
into
one
anothers
weaknesses
,
and
pelt
each
other
with
dirt
,
the
City
is
like
to
go
but
slowly
on
,
to
what
it
might
do
,
if
we
had
that
mutual
charity
which
is
said
to
cover
a
multitude
of
infirmities
.
A
vexed
conscience
,
like
the
passion
of
jealousie
,
is
the
rage
of
a
man
,
and
will
hardly
spare
in
the
day
of
its
wrath
.
A
vexed
conscience
will
go
nigh
to
discover
it self
one
time
or
other
,
as
they
say
,
vexata
natura
prodit
seipsam
.
And
are
men
fit
to
build
in
a
rage
?
A
serene
mind
is
fit
for
any
thing
,
but
a
mind
that
is
like
the
raging
Sea
,
will
do
nothing
but
cast
up
dirt
and
mire
.
We
read
in
Isa.
11.13
.
how
that
Ephraim
shall
not
envy
Judah
,
and
Judah
shall
not
vex
Ephraim
.
When
God
shall
make
and
perform
some
such
promise
to
England
,
then
certainly
will
our
City
go
up
amain
.
DISCOURSE
XVII
.
That
a
studious
advancing
and
promoting
of
Trade
by
those
that
have
power
to
do
it
,
would
greatly
contribute
to
the
Re-building
of
London
.
WHat
should
we
do
with
a
City
without
a
Trade
?
Can
men
pay
great
rents
,
and
fines
,
keep
servants
,
&c.
with
little
or
no
trade
?
Citizens
(
as
is
said
of
the
Fowls
of
the
Air
)
can
neither
sow
nor
reap
illis
nec
seritur
nec
metitur
in
a
literal
sense
.
London
streets
are
neither
arable
nor
Pasture
.
Take
away
their
Trade
,
and
you
take
their
Milstone
to
pledg
,
which
is
their
very
life
,
for
so
a
mans
livelyhood
is
said
to
be
.
London
is
a
Lamp
,
Trade
the
Oil
that
feeds
it
.
What
is
a
Lamp
without
Oil
?
Give
them
but
Oil
enough
,
and
if
others
have
made
them
burn
,
you
will
make
them
shine
again
.
If
Trade
be
destroyed
,
Citizens
will
be
starved
,
and
that
will
make
them
desperate
:
for
Hunger
(
as
they
say
)
will
break
through
stone
walls
.
Those
Bees
will
care
for
no
hive
,
if
they
can
suck
no
honey
.
If
Trades
be
not
the
making
of
men
,
usually
they
are
their
undoing
.
If
Trading
take
wings
and
fly
away
,
they
will
be
gone
too
.
Could
Londoners
foresee
there
would
be
no
Trade
,
they
would
presently
cease
from
building
,
and
betake
themselves
to
the
Countrey
,
where
they
could
profit
more
both
by
the
earth
and
by
the
air
,
and
could
live
for
less
.
No
Trade
,
no
City
;
no
City
,
no
Kingdom
.
Impoverish
London
,
and
you
impoverish
the
Countrey
(
for
the
City
doubtless
was
,
and
is
the
best
door
of
utterance
for
the
Countrey
mans
best
Commodities
)
impoverish
the
Farmer
,
and
you
undo
both
Gentry
and
Nobility
,
for
what
shall
Landlords
live
upon
,
when
Tenants
cannot
pay
their
rents
?
Who
knows
not
that
Trade
is
that
to
the
Politick
Body
,
that
the
Circulation
of
the
Bloud
(
whereby
proper
nourishment
is
conveyed
to
every
part
)
is
to
the
Body
natural
?
When
the
Bloud
stagnates
,
or
doth
not
circulate
freely
,
the
Body
languisheth
.
Trade
is
a
Mystery
of
gaining
by
those
that
do
gain
by
us
,
and
in
the
same
Commodity
.
The
Merchant
gains
by
the
Drugster
,
the
Drugster
by
the
Apothecary
,
the
Apothecary
by
the
Patient
,
and
the
Patient
by
the
Apothecary
(
with
the
blessing
of
God
)
though
not
wealth
,
yet
health
,
which
is
better
.
As
friendship
is
upheld
in
the
World
by
an
intercourse
of
kindnesses
,
and
doing
of
courtesies
one
for
another
,
so
the
greatest
part
of
humane
society
,
is
upheld
by
Commerce
and
Traffique
,
one
man
needing
anothers
Commodities
,
and
he
his
again
.
Trade
is
as
I
may
call
it
a
grave
Tennis-play
,
whereby
the
Ball
of
profit
is
banded
from
one
man
to
another
,
an
exercise
which
most
men
are
so
well
pleased
with
,
that
should
they
be
deprived
of
it
,
many
men
would
not
much
care
to
be
in
the
World
,
much
less
in
the
City
.
In
a
word
,
Trade
is
the
very
radical
moisture
of
London
,
and
of
other
Cities
,
when
that
is
almost
dried
up
,
Citizens
,
like
those
that
are
fallen
into
a
Consumption
,
or
hectick
Feaver
,
will
change
the
Air
,
and
choose
to
be
in
the
Countrey
,
and
to
build
there
,
if
they
build
any
any where
.
Give
Citizens
what
you
will
besides
,
they
will
never
be
content
without
a
Trade
,
and
the
reason
is
,
because
they
cannot
be
content
to
starve
:
as
we
see
the
Inhabitants
of
those
Towns
are
ready
to
do
,
where
the
ancient
Trade
(
were
it
of
Cloathing
or
whatsoever
else
)
is
almost
quite
lost
.
Though
Trade
would
not
content
them
without
any
thing
else
,
yet
I
am
sure
nothing
else
would
without
the
accession
of
a
Trade
.
Men
will
never
believe
they
have
any
love
for
them
,
who
have
none
for
their
Trading
,
and
do
naturally
hate
those
whom
they
do
but
suspect
to
be
enemies
thereunto
.
Enemies
to
Trade
(
if
there
be
any
such
Monsters
)
can
be
no
friends
to
the
honour
of
the
King
,
for
to
be
a
King
of
Beggars
must
needs
be
a
disgrace
,
sith
God
counts
it
his
honour
to
be
a
King
of
Kings
.
I
think
the
honour
,
as
of
a
King
,
so
of
a
Parliament
,
is
not
a
little
concerned
in
the
welfare
of
Trade
.
For
a
Parliament
is
a
Colledge
of
State
Physitians
,
and
Trade
hath
been
their
Patient
all
along
(
a
cachectick
,
obstructed
Patient
)
could
they
cure
it
at
last
,
they
would
be
famous
.
London
,
in
the
Act
for
the
rebuilding
of
it
,
is
spoken
of
by
the
Honourable
Title
of
a
place
renowned
for
Traffique
and
Commerce
all
the
World
over
:
So
will
the
contrivers
of
that
Act
be
,
for
their
Wisdom
and
prudence
,
when
they
shall
bring
it
to
that
pass
again
.
Could
Londoners
regain
such
a
Trade
as
formerly
they
have
had
,
they
would
not
grudg
to
build
such
a
City
as
might
even
dazle
the
eyes
of
its
beholders
;
but
as
Trade
goes
now
,
they
think
it
is
fine
enough
as
it
is
,
and
is
intended
to
be
,
if
not
too
fine
.
DISCOURSE
XVIII
.
That
the
best
way
to
dispatch
the
City
,
would
be
to
build
some
whole
Streets
together
.
WEE
have
yet
but
a
scattering
Village
(
as
it
were
)
of
the
new
part
of
London
,
whereas
if
we
had
been
wise
,
we
might
have
had
by
this
time
(
almost
as
easily
)
a
kind
of
New
City
.
My
meaning
is
this
,
If
the
Owners
of
ground
belonging
to
some
of
the
highest
and
noblest
Streets
,
had
all
agreed
together
to
begin
,
and
carry
on
their
buildings
all
at
once
,
or
to
part
with
their
ground
to
others
,
so
many
of
them
as
were
not
in
a
capacity
so
to
do
)
others
being
as
willing
to
give
them
a
valuable
consideration
for
it
(
as
having
a
regard
on
both
sides
to
the
publick
good
)
then
might
we
have
seen
ere
now
,
a
New
Cornhill
,
a
New
Cheapside
compleat
,
and
entire
,
and
possibly
some
other
streets
of
greatest
note
and
eminency
.
These
would
have
lookt
and
signified
like
a
new
City
,
or
some
good
part
of
such
a
thing
.
It
is
good
to
make
an
end
of
one
thing
first
.
Husbandmen
do
not
use
to
Plow
and
Sow
a
part
of
one
Furrow
,
and
a
part
of
another
,
and
so
of
fifty
or
a
hundred
before
they
have
finished
any
one
,
but
count
it
the
best
Husbandry
to
Plow
and
Sow
a
whole
Furrow
at
a
time
.
We
say
,
he
that
is
aliquis
in
omn
bus
,
is
nullus
in
singulis
,
he
that
is
some
body
in
every
thing
,
is
good
at
nothing
.
He
is
more
a
Scholar
that
is
throughly
versed
in
one
Art
or
Science
,
than
he
that
hath
but
sipt
of
every
one
.
In
like
manner
,
two
goodly
new
Streets
would
look
more
like
a
new
London
,
than
all
that
is
built
as
yet
.
I
doubt
not
but
they
who
made
the
Act
for
Building
did
foresee
this
,
but
fearing
to
be
injurious
to
particular
persons
,
by
making
some
more
forward
than
they
could
afford
to
be
,
and
others
more
backward
than
they
needed
,
or
were
willing
to
have
bin
,
(
who
would
have
thought
it
unreasonable
to
have
stayed
for
others
,
till
their
houses
had
bin
first
built
(
though
scituate
in
more
eminent
places
than
were
their
own
)
thought
fit
to
leave
it
to
the
Liberty
and
Prudence
of
men
to
agree
amongst
themselves
what
might
in
that
particular
be
most
for
the
general
good
.
If
Workmen
and
Materials
enough
could
have
been
procured
,
or
yet
may
,
(
which
I
doubt
not
)
to
carry
on
all
,
and
every
house
at
one
and
the
same
time
,
in
one
or
two
noble
streets
,
and
nevertheless
to
supply
the
occasions
of
scattered
buildings
,
and
builders
,
in
other
more
obscure
places
(
where
a
liberty
of
Building
dividedly
,
and
successively
,
were
allowed
)
then
would
the
publick
convenience
no
ways
interfere
with
any
mans
private
interest
.
Suppose
then
it
were
proclaimed
,
that
all
and
every
house
,
in
two
or
three
eminent
streets
should
be
built
at
one
and
the
same
time
,
and
at
such
a
time
they
would
begin
,
do
you
think
that
workmen
would
not
come
from
all
parts
of
his
Majesties
Dominions
(
if
not
also
from
Protestant
Countries
beyond
the
Seas
)
as
not
doubting
to
meet
with
good
and
full
employment
?
Now
in
case
they
should
do
so
,
there
would
not
want
hands
to
do
every
mans
work
,
as
well
in
private
streets
,
as
in
those
of
greater
eminency
.
Bells
that
ring
for
Weddings
,
and
other
joyful
solemnities
,
are
rung
all
together
,
and
then
we
know
they
make
the
best
musick
,
whereas
one
,
and
but
one
Bell
at
a
time
,
gives
the
doleful
notice
of
Deaths
and
Funerals
.
In
the
case
I
am
speaking
of
,
it
is
not
only
the
more
the
merrier
,
but
the
fewer
the
worse
chear
,
contrary
to
the
latter
part
of
our
Proverb
.
It
hath
been
complained
of
,
that
houses
which
have
been
built
at
some
distance
of
time
from
one
another
,
have
been
apt
to
sever
and
part
one
from
another
,
and
one
to
sink
before
the
other
were
finished
,
which
should
make
men
ambitious
to
build
houses
in
the
same
street
at
the
same
time
,
which
use
to
agree
best
,
as
twins
are
wont
to
do
,
who
were
bred
and
born
,
at
or
near
the
same
time
.
It
is
best
that
houses
which
must
be
contiguous
,
should
be
contemporary
,
and
they
that
must
stand
together
,
should
rise
together
,
and
be
a
collateral
security
(
if
I
may
so
call
it
)
each
to
other
.
Divided
houses
(
some
one
or
some
few
in
one
street
and
some
in
another
)
do
or
may
sadly
remember
us
of
divided
interests
,
every
man
shifting
for
himself
,
and
setting
up
for
himself
,
or
some
few
together
,
like
those
St.
Paul
speaks
of
Acts
27.44
.
who
in
the
time
of
Ship-wrack
,
Some
cast
themselves
into
the
Sea
,
being
able
to
swim
,
and
the
rest
,
some
on
boards
,
and
some
on
the
broken
pieces
of
the
Ship
,
made
towards
the
Land
.
Methinks
men
should
strain
hard
(
their
credit
and
purses
,
I
mean
not
their
consciences
)
to
comply
with
a
common
and
publick
good
,
and
particularly
,
with
building
some
whole
streets
together
,
or
giving
way
to
others
,
if
that
be
such
.
Nature
hath
taught
the
lifeless
elements
to
quit
their
proper
center
when
it
may
be
for
the
good
of
the
universe
.
So
Water
which
naturally
inclineth
to
ascend
,
will
descend
to
prevent
an
abhorred
vacuum
:
So
the
Heavenly
Spheres
though
they
have
a
slow
motion
of
their
own
,
from
West
to
East
,
yet
do
more
swiftly
accompany
the
primum
mobile
,
or
first
mover
from
East
to
West
,
as
if
it
were
to
shew
us
we
should
be
more
swift
in
adhering
to
,
and
attending
upon
a
publick
good
,
than
our
own
private
.
Let
it
never
be
said
that
men
will
not
agree
to
do
what
is
best
for
themselves
,
unless
they
be
forc'd
to
it
,
for
that
is
just
like
Children
:
If
then
it
appear
to
be
for
a
publick
and
common
good
to
build
some
whole
streets
together
,
let
no
man
oppose
it
with
respect
to
his
private
interest
,
especially
,
if
there
be
those
that
would
compensate
him
for
it
,
for
so
to
do
,
were
(
according
to
our
Proverb
)
To
burn
other
mens
Houses
,
that
we
might
roast
our
own
Eggs.
DISCOURSE
XIX
.
That
our
building
ought
to
begin
where
the
fire
ended
.
THe
Fire
made
more
ends
than
one
,
for
that
it
burned
both
East
and
West
:
but
wheresoever
it
ended
,
there
should
we
begin
to
build
.
The
method
of
fire
,
and
of
building
,
are
quite
opposite
,
the
first
is
Analytical
,
the
latter
Synthetical
,
which
method
begins
with
the
end
of
things
:
So
one
of
the
first
questions
in
Theology
is
,
what
is
the
chief
end
of
man
?
The
fire
went
from
the
middle
,
(
as
it
were
)
to
the
extremes
,
from
Thame
street
towards
Tower-street
on
one
,
and
towards
the
Temple
on
the
other
hand
;
but
every
body
knows
,
that
it
is
better
to
proceed
from
extremes
to
the
middle
,
for
(
in
medio
virtus
)
(
and
that
is
the
method
which
I
commend
to
be
used
in
our
building
)
viz.
to
build
first
at
both
ends
,
or
extremes
of
the
City
,
where
the
fire
gave
over
destroying
,
and
so
to
proceed
to
the
middle
,
from
the
two
poles
(
as
it
were
)
to
the
center
;
as
they
say
,
where
the
natural
Phylosopher
ends
,
there
the
Physitian
begins
:
ubi
desinit
Physicus
,
&c.
So
where
the
fire
ended
,
ought
the
builders
to
begin
.
Now
the
reason
of
that
advice
is
,
because
when
there
are
but
few
houses
in
the
new
City
,
if
they
stand
by
themselves
,
they
will
be
unsafe
,
but
if
they
be
joyned
to
the
old
buildings
,
(
and
do
stand
cheek
by
joul
with
it
)
they
will
be
as
safe
and
secure
as
it self
.
Again
,
houses
so
built
,
(
I
mean
contiguous
with
the
old
City
)
will
be
more
commodious
for
Trade
,
and
that
with
respect
both
to
buyers
and
sellers
:
Buyers
will
not
have
far
to
go
for
their
commodities
,
and
sellers
(
by
that
means
)
will
have
the
more
customers
,
more
Chapmen
.
Moreover
,
to
joyn
the
new
part
of
the
City
to
the
old
,
at
both
ends
,
and
on
both
sides
of
the
way
,
would
make
it
more
speedily
to
look
like
a
City
,
even
as
a
quarter
of
an
hours
discourse
upon
new
matter
,
joyned
to
half
an
hours
repetition
of
that
which
is
good
,
and
old
,
passeth
for
a
Sermon
;
whereas
a
quarter
of
an
hours
discourse
by
it self
,
would
puzzle
men
what
to
call
it
,
and
be
laught
at
for
a
short
come
off
.
A
new
City
joyned
to
the
old
,
would
be
the
Embleme
of
a
sober
comprehension
,
mannaged
to
the
best
advantage
of
Church
and
State
,
and
of
all
good
men
;
whereas
the
scattering
of
houses
some
here
,
some
there
,
at
some
distance
one
from
another
,
and
all
at
a
distance
from
the
old
building
,
would
be
more
the
Embleme
of
an
universal
tolleration
taking
in
Papists
,
Quakers
,
and
every
body
else
,
and
which
is
best
of
the
two
,
I
leave
to
other
men
to
judge
;
not
to
joyn
the
new
and
old
together
,
were
to
make
as
if
they
were
two
distinct
Cities
,
whereas
indeed
they
are
but
two
distinct
parts
of
one
and
the
same
City
,
united
under
the
same
Governors
and
Government
,
and
comprized
within
the
same
wall
:
Drunken
men
use
to
see
things
double
,
which
are
but
single
,
and
it
is
an
ill
design
to
make
things
seem
to
be
more
than
they
are
.
I
love
unity
,
and
that
it
should
be
owned
to
be
where
it
is
,
though
I
shall
not
curse
the
number
two
(
as
one
of
the
Ancients
did
)
for
first
wording
from
it
.
I
have
given
my
reasons
why
what
was
last
in
the
execution
of
the
fire
(
burning
both
wayes
)
should
be
first
in
the
intention
and
prosecution
of
the
builder
:
I
will
but
moralize
this
head
,
and
dismiss
it
.
Sin
,
like
the
fire
,
hath
made
the
greatest
havock
in
the
midst
of
us
,
I
mean
upon
the
middle
part
of
our
lives
,
not
guarded
by
a
harmless
ignorance
,
as
was
our
youth
,
nor
yet
by
a
preventing
impotency
,
(
as
old
age
is
.
)
Now
the
main
work
of
a
Christian
should
begin
at
the
two
ends
of
his
life
,
(
for
so
the
two
extremes
may
be
called
,
and
the
phrase
of
our
latter
end
seemeth
to
imply
a
former
end
.
)
In
matter
of
examination
,
confession
,
&c.
a
Christian
should
begin
at
the
beginning
,
or
hither
end
of
his
life
:
In
sin
was
I
born
,
Psa.
51.
but
in
point
of
meditation
,
it
is
good
to
begin
at
the
further
or
latter
end
of
our
lives
,
(
proceeding
from
thence
to
serious
reflections
upon
the
midst
,
and
worst
of
them
)
as
God
spake
by
Moses
,
Deut.
32.29
.
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
.
DISCOURSE
XX.
That
it
would
much
conduce
to
the
rebuilding
of
London
,
to
have
a
through
search
made
how
and
by
what
means
it
was
burnt
.
I
Charge
no
body
with
the
burning
of
London
,
but
him
that
charged
it
upon
himself
,
that
confessed
,
and
died
for
it
.
But
let
others
produce
what
they
have
to
say
:
if
men
will
confidently
affirm
that
London
was
destroyed
,
by
the
treachery
,
and
cruelty
of
more
persons
than
that
one
forementioned
miscreant
,
it
is
pity
but
they
were
punished
,
if
they
can
produce
no
probable
grounds
and
reasons
,
for
what
they
say
:
But
if
they
have
things
to
alledge
in
the
case
,
which
do
amount
at
least
to
a
strong
presumption
,
and
just
ground
of
great
suspicion
,
that
so
it
was
,
it
is
great
pity
but
that
sent
should
be
followed
,
those
footsteps
traced
,
and
the
utmost
sagacity
of
wise
,
and
impartial
men
,
(
Magistrates
and
others
)
imployed
to
fathom
and
discover
what
is
at
the
bottom
.
As
Samuel
said
to
Saul
,
what
meaneth
then
this
bleating
of
the
sheep
in
mine
ears
,
and
the
lowing
of
the
Oxen
which
I
bear
?
So
say
I
,
what
meaneth
that
doleful
cry
,
which
is
daily
in
our
ears
,
such
and
such
have
burnt
our
City
?
That
is
soon
said
,
and
may
be
as
soon
denyed
,
but
proof
is
all
in
all
.
Some
tell
us
There
is
a
great
cry
but
no
wooll
,
a
great
smoak
of
accusation
,
but
no
fire
(
or
so
much
as
a
spark
)
of
guilt
.
Still
I
say
,
sub
judice
lis
est
:
When
the
law
hath
given
a
perfect
lot
in
the
case
,
then
,
and
not
till
then
,
shall
we
certainly
know
who
is
in
the
right
.
That
old
dilemma
will
never
be
answered
:
if
it
be
enough
to
accuse
who
can
be
innocent
,
if
it
be
sufficient
to
excuse
who
will
ever
seem
guilty
?
Therefore
there
is
a
third
thing
that
must
of
necessity
be
done
and
that
is
tryal
to
be
made
,
by
sufficient
Juries
,
and
the
worthy
Judges
,
what
validity
there
is
in
all
,
and
every
the
Allegations
pro
,
and
con
,
given
in
upon
Oath
,
what
all
the
Plaintiffs
can
say
against
;
and
all
the
Defendants
can
say
for
themselves
,
do
signify
and
amount
to
.
What
moment
,
all
the
circumstances
produced
and
proved
,
have
,
and
are
of
in
the
ballance
of
reason
.
When
that
is
done
,
there
is
reason
for
every
man
to
be
satisfied
,
and
I
hope
it
will
be
so
.
Have
our
Laws
provided
,
that
if
the
despicablest
person
that
can
be
,
lye
dead
in
the
streets
,
unknown
to
any
body
there
present
,
how
he
or
she
came
by
their
death
,
a
jury
shall
be
impanel'd
,
and
the
Coroner
shall
sit
upon
it
,
to
give
sentence
what
the
cause
,
of
his
or
her
death
was
?
And
did
not
God
himself
by
his
servant
Moses
will
,
and
command
the
Isralites
,
that
if
one
were
found
flain
in
their
land
,
and
it
were
not
known
who
had
flain
him
,
Deut.
21.1
.
All
the
elders
of
that
City
which
was
next
unto
the
slain
man
should
wash
their
hands
over
a
Heifer
that
was
beheaded
and
say
,
our
hands
have
not
shed
this
bloud
,
neither
have
our
eyes
seen
it
,
v.
6
,
7.
And
the
Priests
the
sons
of
Levi
shall
come
near
,
and
by
their
word
shall
every
controversy
and
every
stroke
be
tried
,
v.
5.
which
last
words
seem
to
imply
,
that
the
persons
who
came
to
the
place
where
the
dead
body
lay
(
or
the
heifer
instead
of
the
dead
body
)
were
not
acquitted
by
thir
meer
washing
their
hands
,
in
token
of
innocency
(
as
Pilate
did
)
nor
yet
by
professing
themselves
not
to
have
shed
that
bloud
,
or
to
have
known
who
did
,
but
that
the
sons
of
Levi
in
those
daies
,
had
a
spirit
of
discerning
given
them
,
whereby
they
were
able
upon
seeing
,
and
hearing
such
passages
,
to
judge
whether
the
persons
,
who
appeared
to
purge
themselves
,
were
guilty
,
or
not
guilty
.
For
the
text
saith
,
By
their
word
shall
every
stroke
be
tried
.
Did
the
Law
of
God
inquire
so
strictly
after
the
death
of
every
man
(
the
time
and
manner
of
whose
death
was
unknown
)
and
do
the
laws
of
our
land
do
the
like
at
this
day
?
and
is
it
not
highly
reasonable
that
the
death
and
destruction
of
a
famous
City
,
the
greater
part
of
which
lies
slain
in
the
streets
to
this
day
,
and
buried
in
its
own
ruines
,
and
ashes
,
I
say
that
the
means
and
causes
thereof
should
be
inquired
into
?
Nay
how
great
a
care
did
the
Law
of
God
take
to
satisfie
those
husbands
(
one
way
or
other
)
upon
whom
the
spirit
of
jealousie
came
,
though
there
were
no
witness
to
prove
that
against
their
wives
,
which
they
were
jealous
of
:
Yea
if
the
husband
were
jealous
of
his
wife
and
she
were
not
defiled
,
Numb
.
5.13
,
&
14.
Though
the
thing
he
was
jealous
of
could
not
be
proved
,
yea
though
the
woman
was
not
guilty
,
nevertheless
she
was
to
offer
the
jealousy
offering
,
v.
18.
to
purg
her self
by
an
Oath
,
v.
19.
and
to
drink
of
the
bitter
water
,
v.
18.
and
all
this
was
no
prejudice
to
the
wife
in
case
she
were
innocent
,
nay
it
was
an
advantage
to
her
,
for
v.
28.
it
is
said
,
If
the
woman
be
not
defiled
but
be
clean
then
she
shall
be
free
,
viz.
First
from
the
curse
,
or
mischief
which
the
bitter
water
would
otherwise
have
brought
upon
her
,
v.
19.
If
thou
hast
not
gone
aside
to
uncleanness
be
thou
free
from
this
bitter
water
which
causeth
the
curse
,
v.
19
Secondly
from
the
jealousy
,
and
suspicion
of
her
husband
,
which
would
not
otherwise
have
been
taken
off
.
And
one
benefit
more
she
was
to
have
by
it
,
expressed
,
v.
28.
And
shall
conceive
seed
,
that
is
,
if
she
were
barren
before
;
she
should
after
that
have
a
Child
,
and
if
she
had
any
formerly
she
should
have
more
.
If
so
much
were
done
to
satisfie
the
jealousy
of
one
private
man
,
may
nothing
reasonably
be
expected
to
satisfie
and
take
off
the
jealousies
of
thousands
,
if
not
millions
of
men
and
women
,
in
City
and
country
,
in
a
matter
of
higher
consequence
,
than
is
that
injury
which
a
husband
receiveth
by
the
unchastness
of
his
wife
?
(
though
that
injury
be
very
great
,
yet
this
I
say
was
greater
:
)
For
this
was
a
fault
not
to
be
pardoned
if
proved
,
whereas
Joseph
though
a
just
man
when
he
suspected
his
espous'd
wife
,
to
have
been
unlawfully
with
Child
,
thought
to
have
past
it
by
,
and
not
to
have
made
her
an
example
,
Mat.
1.
How
desirous
were
the
Philistines
that
were
smote
with
Emrods
to
know
,
whither
God
had
done
them
that
great
evil
,
or
whether
it
were
not
some
chance
that
had
hapned
to
them
,
1
Sam.
6.9
.
Was
their
Plague
of
Emrods
greater
than
our
plague
of
Fire
?
If
not
,
why
should
we
less
inqure
after
this
how
it
came
than
they
after
that
?
To
inform
our selves
how
the
Fire
came
to
pass
,
is
not
a
point
of
curiosity
,
but
of
great
use
.
For
could
it
be
made
out
(
at
leastwise
with
great
probability
)
that
it
was
the
immediate
hand
of
God
,
and
as
it
were
Fire
from
Heaven
,
that
did
consume
our
City
,
that
circumstance
would
so
much
promote
our
humiliation
,
to
think
that
(
rather
than
suffer
us
to
go
unpunished
,
)
God
should
work
a
miracle
to
destroy
us
.
And
then
again
upon
other
accounts
,
it
might
make
much
for
our
comfort
,
to
know
that
men
had
no
hand
in
the
doing
of
it
.
For
if
God
himself
did
do
it
immediately
,
we
may
hope
the
like
will
not
be
done
again
,
in
many
ages
to
come
.
For
as
God
,
after
he
had
once
drowned
the
world
,
did
presently
promise
he
would
do
so
no
more
:
so
it
is
scarcely
to
be
paraleld
amongst
the
providences
of
God
,
that
he
should
burn
the
same
City
twice
in
a
short
time
.
He
useth
to
pause
,
and
as
it
were
to
deliberate
long
,
upon
such
strange
acts
of
Judgment
,
as
those
are
,
expostulating
with
himself
,
and
with
them
as
of
old
:
How
shall
I
give
thee
up
O
Ephraim
?
how
shall
I
make
thee
like
Admah
,
and
like
Zeboim
,
my
bowels
are
turned
within
me
,
&c.
But
they
that
suspect
it
was
burnt
by
men
,
till
that
jealousie
be
removed
,
will
always
be
in
fear
,
that
they
whom
they
mistrust
to
have
destroyed
it
once
,
if
undiscovered
,
will
attempt
to
destroy
it
again
,
as
soon
and
as
often
as
they
can
.
Now
in
case
the
bitter
water
of
a
through
examination
shall
confirm
the
thing
they
were
jealous
of
,
viz.
that
London
was
fired
by
Instruments
,
and
it
shall
come
to
light
who
those
Instruments
were
,
it
is
all
the
reason
in
the
world
they
should
be
made
examples
,
that
others
may
hear
,
and
fear
,
and
do
no
more
so
wickedly
.
I
reckon
the
danger
would
be
over
(
for
one
Age
at
least
)
as
to
that
sort
of
men
that
should
once
be
proved
and
owned
to
have
burnt
the
City
,
so
firmly
as
they
would
be
bound
to
their
good
behaviour
,
and
so
watchful
an
eye
as
would
be
held
over
them
from
that
time
forward
.
All
opposition
made
to
the
sifting
out
that
business
,
doth
vehemently
encrease
the
jealousies
of
men
;
for
he
that
doth
well
cometh
to
the
light
,
that
his
deeds
may
be
made
manifest
;
but
they
that
have
done
evil
hate
the
light
,
lest
their
deeds
of
darkness
should
be
reproved
.
One
would
think
that
whotsoever
is
suspected
(
being
indeed
innocent
)
should
be
more
earnest
than
any
other
persons
to
come
to
a
strict
scrutiny
,
that
themselves
might
be
vindicated
.
Methinks
the
chast
Wife
that
had
a
jealous
Husband
,
should
and
could
not
but
long
for
the
bitter
water
,
as
knowing
it
would
be
so
far
from
causing
her
belly
to
swell
,
and
her
thigh
to
rot
,
that
it
would
keep
her
name
from
rotting
,
and
make
her
of
a
sorrowful
suspected
Wife
,
to
become
a
joyful
Mother
.
If
all
men
can
wash
their
hands
in
innocency
,
as
from
the
burning
of
London
,
I
heartily
wish
that
God
would
bring
forth
their
righteousness
as
the
light
,
and
their
judgement
as
the
noon
day
.
It
is
pity
they
should
suffer
so
much
as
in
their
names
,
who
had
no
hand
in
it
,
and
if
any
had
,
besides
that
poor
Hubart
,
who
was
executed
upon
that
accompt
(
the
strangest
instance
that
ever
was
if
he
burnt
such
a
City
alone
)
to
suffer
in
their
names
only
is
not
sufficient
.
But
now
I
think
of
it
,
there
lately
came
down
a
Command
,
or
Commission
to
the
City
,
to
take
examinations
upon
oath
of
all
matters
relating
to
the
fire
,
which
was
done
accordingly
,
and
the
injunction
to
do
it
was
I
know
accepted
with
all
humble
thankfulness
,
and
as
well
resented
by
many
,
as
ever
any
thing
was
.
That
considered
,
I
must
excuse
what
I
have
said
with
that
of
the
Poet
,
He
that
recommends
what
is
done
already
,
thereby
commends
him
that
did
it
.
Qui
monet
facias
quod
jam
facis
ille
monendo
laudat
.
What
Solomon
saith
in
another
case
,
I
shall
allude
to
in
this
:
After
so
much
enquiry
as
hath
been
made
already
,
upon
the
oaths
of
sufficient
persons
,
(
many
of
whose
depositions
are
now
extant
,
)
and
after
all
that
are
like
to
be
hereafter
made
,
by
vertue
of
the
Authority
then
granted
,
if
there
be
any
guilt
at
the
bottom
,
Whosoever
hideth
it
hideth
the
wind
,
and
the
oyntment
of
his
right
hand
which
bewrayeth
it self
,
Prov.
27.16
.
DISCOURSE
XXI
.
That
the
countenance
of
Rulers
,
expressing
much
zeal
and
earnestness
to
have
the
City
up
again
,
and
a
sad
sense
of
its
present
ruines
,
would
put
much
life
into
the
work
.
BLessed
be
God
,
and
blessed
of
the
Lord
be
they
,
for
all
that
countenance
,
which
by
those
that
are
in
Authority
,
hath
been
given
to
the
rebuilding
of
London
,
and
particularly
by
that
most
prudent
Act
of
theirs
,
which
was
made
for
that
end
and
purpose
:
That
by
that
Act
Londoners
were
allowed
but
a
Copy-hold
Lease
of
time
,
viz.
the
term
of
three
years
,
for
rebuilding
of
the
City
,
was
enacted
upon
no
evil
design
,
such
as
to
surprize
and
take
advantage
against
them
,
for
not
being
able
to
finish
the
work
in
so
short
a
time
;
but
with
a
full
intent
to
renew
their
Lease
,
at
or
before
the
expiration
of
it
,
(
if
need
should
be
)
and
that
upon
better
conditions
than
the
former
,
as
experience
should
inform
them
of
any
thing
that
might
be
better
.
Sure
I
am
,
London
had
hitherto
been
like
a
Tree
that
stands
in
the
shade
,
if
the
beams
of
Authority
had
not
shone
upon
it
so
as
they
have
done
,
it
had
not
been
in
that
good
forwardness
that
it
is
at
this
day
.
What
if
it
be
the
true
interest
of
our
Rulers
and
Governours
,
(
as
doubtless
it
is
)
that
London
should
be
rebuilt
with
all
convenient
speed
?
are
they
therefore
neither
praise
nor
thank
worthy
for
contributing
their
assistance
?
If
Magistrates
espouse
the
interest
of
Religion
,
and
cherish
it
both
in
themselves
and
others
,
in
so
doing
they
shall
pursue
their
own
interest
upon
the
best
terms
,
(
for
God
will
honor
those
that
honor
him
)
yet
for
so
doing
,
all
good
men
will
acknowledge
,
we
ought
to
praise
and
thank
them
more
than
for
any
thing
else
.
I
need
not
tell
our
Rulers
(
whose
interest
I
have
elsewhere
proved
it
is
,
that
London
should
be
rebuilt
)
that
great
works
go
on
but
slowly
without
countenance
from
Magistrates
,
and
ordinarily
as
swiftly
with
it
,
when
they
afford
not
only
permission
and
connivance
,
but
Commission
and
countenance
.
Our
Proverb
saith
,
The
Masters
eye
makes
the
horse
fat
.
Of
the
Temple
it
is
said
,
Ezra
6.14
.
They
builded
and
finished
it
according
to
the
Commandment
of
Cyrus
and
Darius
,
and
Artaxerxes
,
King
of
Persia
.
How
vigorously
Cyrus
,
though
a
Heathen
Prince
,
did
bestir
himself
for
and
towards
the
rebuilding
of
the
Temple
of
Jerusalem
:
We
are
told
almost
throughout
the
sixth
Chapter
of
the
Book
of
Ezra
.
and
as
if
Artaxerxes
had
vyed
with
Cyrus
for
zeal
in
that
matter
,
or
laboured
to
out
strip
him
:
We
read
as
much
of
him
in
the
seventh
Chapter
,
from
the
11th
verse
,
till
towards
the
end
.
If
either
of
them
had
had
a
Palace
of
his
own
to
build
,
which
his
heart
had
been
greatly
set
upon
,
I
see
not
how
he
could
have
promoted
it
more
than
both
of
them
did
the
Temple
.
Ezra
.
7.23
.
Whatsoever
is
commanded
by
the
God
of
Heaven
,
let
it
be
diligently
done
,
(
said
Artaxerxes
in
his
Decree
)
for
the
House
of
the
God
of
Heaven
;
for
why
should
there
be
wrath
against
the
Realm
of
the
King
?
Under
those
benigne
aspects
and
influences
of
great
ones
,
the
Temple
went
up
amain
;
and
so
doubtless
(
with
the
blessing
of
God
)
may
our
City
,
if
the
like
countenance
and
encouragement
from
such
as
are
in
chief
Authority
shall
always
be
afforded
to
it
.
And
what
should
make
us
doubt
but
so
it
will
be
?
For
first
,
our
Rulers
know
full
well
,
that
nothing
will
be
rescented
as
a
greater
demonstration
of
their
love
and
care
,
than
an
earnest
forwardness
expressed
to
see
London
up
again
,
(
or
of
the
contrary
,
man
a
want
of
that
)
nothing
will
beget
a
greater
confidence
of
the
people
in
them
,
and
affection
towards
them
,
than
that
would
do
.
Besides
that
,
it
is
more
their
own
concern
,
in
point
of
Honor
and
profit
,
that
London
should
be
built
again
,
than
it
is
the
concern
of
any
ten
men
whatsoever
,
as
his
Majesty
was
pleased
to
say
in
print
,
That
his
loss
,
by
the
burning
of
London
,
was
greater
than
any
mans
else
;
and
certainly
it
was
.
Was
not
his
Majesty
the
great
Landlord
,
to
whom
all
the
houses
in
London
had
wont
to
pay
a
kind
of
Quit-Rent
,
(
othergise
than
a
Pepper-Corn
)
viz.
so
much
yearly
for
every
Chimney
?
Private
men
may
call
this
,
or
that
,
or
some
few
houses
in
London
theirs
,
but
only
the
Kings
of
England
can
call
London
their
City
.
(
as
they
use
to
do
)
(
though
not
in
such
a
sense
as
to
destroy
the
propriety
of
particular
owners
)
But
though
owners
have
more
interest
in
some
houses
,
Kings
have
some
in
all
,
which
cannot
be
said
of
any
Subject
:
Neither
is
that
of
profit
which
Kings
have
had
by
the
City
of
London
so
great
,
but
the
interest
of
honor
and
reputation
,
which
hath
accrued
to
them
by
their
dominion
over
so
famous
a
City
(
the
very
quintessence
of
their
Kingdoms
)
hath
been
as
great
,
or
greater
:
All
which
things
considered
,
it
were
not
unreasonable
,
or
effeminate
,
if
a
King
should
openly
lament
the
loss
of
such
a
City
,
in
some
such
language
,
as
David
did
the
loss
of
Absalom
,
when
he
cryed
out
,
O
Absalom
,
Absalom
,
my
Son
Absalom
,
O
Absalom
,
my
Son
,
my
Son
.
O
London
,
London
,
my
City
,
my
City
,
&c.
I
should
think
the
loss
of
London
to
be
as
great
as
was
that
of
Callice
,
which
one
Queen
of
England
laid
so
much
to
heart
.
Should
then
our
Rulers
express
such
a
passion
for
London
,
as
David
did
for
Absalom
,
or
as
Rachel
is
said
to
have
done
for
the
loss
of
her
children
(
as
hardly
any
case
would
better
bear
it
)
or
should
they
say
concerning
London
,
as
Rachel
concerning
children
before
she
had
any
,
Give
me
children
,
or
I
die
.
Methinks
I
easily
foresee
,
how
the
generality
of
the
people
would
do
as
Davids
valiant
men
did
,
who
brake
through
an
Host
of
Philistims
,
and
drow
water
out
of
the
Well
of
Bethlehem
,
and
brought
it
to
David
,
because
he
longed
for
it
,
2
Sam.
23.15
.
My
meaning
is
,
if
Rulers
shall
express
such
an
earnest
longing
after
another
London
,
as
David
did
after
the
waters
of
Bethlehem
,
people
would
adventure
life
,
and
all
,
but
they
should
soon
have
it
;
and
the
reason
is
,
because
Rulers
in
so
passionately
wishing
for
another
City
,
would
express
kindness
to
the
people
,
as
well
as
to
themselves
;
and
people
in
pursuing
so
good
a
work
,
would
shew
kindness
to
themselves
,
as
well
as
to
their
Rulers
,
the
grateful
sense
of
whose
love
they
are
ambitious
to
express
;
and
when
all
those
things
should
meet
together
,
it
would
be
as
when
stream
,
and
wind
,
and
tide
,
(
and
that
a
Spring-tide
too
)
do
all
concur
to
promote
a
Vessel
that
is
sailing
,
or
Galley
that
goes
with
Oars
.
When
the
incouragement
of
Magistrates
,
together
with
the
interest
and
inclinations
of
a
people
,
do
all
run
one
way
,
then
are
people
like
Gyants
refreshed
with
wine
,
who
though
mighty
of
themselves
,
are
made
thereby
more
mighty
to
run
their
Race
.
Had
David
been
to
build
such
a
City
as
London
,
I
know
what
Abs●lom
would
have
said
,
(
and
many
people
would
have
believed
him
)
by
what
I
read
of
him
,
2
Sam.
15.4
.
viz.
that
if
it
were
as
much
in
his
,
as
in
the
power
of
some
other
,
they
should
not
stay
long
for
another
City
:
It
is
not
fit
for
any
man
to
boast
as
he
boasted
;
Go
too
,
saith
S.
James
,
ye
that
say
we
will
go
to
such
a
City
,
and
continue
there
a
year
,
and
get
gain
,
James
4.13
.
Much
more
might
he
have
checkt
those
that
should
say
by
such
a
time
,
they
would
build
such
a
great
City
:
but
most
certain
it
is
,
that
such
a
work
might
be
greatly
expedited
,
and
will
be
so
,
when
Rulers
shall
please
to
act
in
it
(
as
natural
Agents
always
do
)
ad
extremum
vitium
,
to
the
utmost
of
their
power
,
and
to
be
intent
upon
it
,
as
if
amongst
their
earthly
concerns
,
it
were
for
the
present
,
the
one
thing
necessary
.
Their
real
so
expressed
,
would
doubtless
provoke
many
,
and
incourage
all
.
DISCOURSE
XXII
.
That
the
choice
of
worthy
men
into
places
of
Power
,
both
in
City
and
Country
,
would
contribute
much
to
the
rebuilding
of
London
.
ALl
Power
in
England
is
not
conveyed
by
Election
,
and
choice
of
the
people
,
neither
is
it
sit
it
should
.
The
Supreme
Power
,
viz.
that
of
the
King
,
as
also
the
power
of
the
Nobility
in
Parliament
,
is
not
Elective
,
but
(
as
I
may
call
it
)
Native
,
that
which
they
are
not
chosen
,
but
born
to
(
that
I
may
avoid
his
expression
(
as
fearing
he
shewed
his
wit
more
than
his
grace
)
who
said
,
that
the
Nobles
in
Parliament
were
called
,
but
not
chosen
.
)
Surely
the
hereditariness
of
the
Crown
in
England
(
and
some
other
places
)
is
an
end
of
much
strife
,
which
would
result
from
popular
elections
,
upon
every
vacancy
,
or
decease
of
the
supreme
magistrate
.
Witness
the
many
late
confusions
in
the
Kingdom
of
Poland
,
which
is
conferred
by
election
.
But
setting
aside
those
two
orders
,
or
estates
(
as
some
call
them
)
viz.
King
,
and
Nobles
,
which
according
to
the
constitution
of
England
,
have
a
birth-right
in
power
)
all
others
derive
their
offices
,
and
power
from
the
choice
,
and
appointment
,
either
of
the
King
,
or
people
;
as
Judges
,
Parliament
men
,
Mayors
,
Sheriffs
,
Barliffs
,
&c.
Most
of
these
and
of
the
rest
that
are
invested
with
power
,
are
made
by
the
choice
of
the
people
,
and
much
the
lesser
part
come
by
their
authority
,
any
other
way
.
Now
for
that
there
is
great
reason
,
viz.
that
they
who
chuse
for
the
people
,
should
be
chosen
by
them
.
So
Orphans
have
leave
to
chuse
their
own
gardians
,
and
malefactors
themselves
have
a
power
of
refusing
such
Jury-men
as
they
do
not
like
,
because
when
accepted
of
they
must
stand
to
their
verdict
:
As
for
those
who
are
born
to
rule
(
according
to
the
laws
of
England
)
it
is
not
in
the
people
to
prevent
their
power
,
they
can
only
pray
that
God
would
make
them
,
just
,
ruling
in
the
fear
of
God
,
as
it
is
said
they
that
rule
over
men
ought
to
be
.
But
as
for
others
(
and
they
are
the
greater
part
)
who
cannot
get
into
the
saddle
of
power
unless
the
people
hold
the
styrop
for
them
,
or
who
are
made
,
or
to
be
made
,
by
the
election
of
the
people
,
if
they
be
not
such
as
they
ought
to
be
,
the
people
may
thank
themselves
.
If
having
two
sorts
of
men
set
before
them
,
one
very
good
,
the
other
very
bad
,
(
as
were
Jeremy's
figs
,
Jer.
24.2
.
)
they
will
chuse
the
bad
,
and
refuse
the
good
,
it
is
their
own
fault
:
and
they
are
like
to
pay
dearly
for
it
,
as
those
women
use
to
do
who
withstand
good
motions
,
one
after
another
;
and
at
length
cast
away
themselves
upon
some
vain
Prodigal
,
who
will
imbezzle
their
estates
,
and
undoe
both
them
and
theirs
.
Methinks
the
Psalmists
language
is
not
too
sharp
;
to
be
used
in
this
case
,
Ps.
94.8
.
Understand
ye
brutish
amongst
the
people
,
and
ye
fools
when
will
ye
be
wise
?
Do
you
think
that
bad
Magistrates
,
if
you
shall
chuse
such
,
will
cordially
help
to
build
a
good
City
?
Solomon
telleth
us
,
that
Every
wise
woman
buildeth
her
house
,
but
the
foolish
plucketh
it
down
with
her
hands
,
Prov.
14.11
.
Unwise
rulers
may
be
good
at
pulling
down
,
but
not
at
building
up
.
The
choice
of
ill
magistrates
is
like
a
fault
made
in
the
first
concoction
,
which
can
never
be
repaired
in
either
of
the
two
later
.
It
is
an
errour
in
the
foundation
which
can
never
be
mended
in
the
superstructure
.
I
am
not
of
their
mind
who
say
Dominium
temporale
fundatur
in
gratiâ
,
that
none
ought
to
be
intrusted
with
power
but
those
that
appear
to
have
saving
grace
.
Grace
is
indeed
excellent
in
a
magistrate
,
but
morallity
only
is
essential
unto
being
good
in
an
office
,
and
that
to
be
sure
is
.
He
that
shall
use
but
the
office
of
a
Deacon
(
this
mean
office
in
the
Church
)
it
is
said
of
him
,
that
he
must
be
grave
,
not
given
to
much
wine
,
not
greedy
of
filthy
lucre
,
that
he
must
be
proved
and
found
blameless
,
1
Tim.
3.8
.
Now
what
magistrate
(
properly
so
called
)
is
not
intrusted
with
more
power
than
he
that
is
a
Deacon
in
the
Church
?
and
therefore
ought
not
to
be
defective
in
the
mean
qualifications
of
one
that
is
but
a
Deacon
.
Some
have
seemed
to
think
that
any
thing
is
good
enough
to
make
a
Magistrate
,
contrary
to
that
old
proverb
,
E
quovis
ligno
non
fit
Mercurius
.
Who
can
make
Gods
of
Devils
:
now
Magistrates
in
the
Scripture
are
called
Gods
,
but
dissolute
men
are
little
better
than
Devils
,
and
may
be
called
Satan
,
a
thousand
times
,
upon
as
great
,
or
greater
reasons
,
as
Peter
was
once
so
called
by
our
Saviour
,
saying
to
him
,
get
thee
behind
me
Satan
.
It
is
more
than
Egyptian
idolatry
(
in
some
sense
)
to
deify
what
is
worse
than
leeks
and
onions
.
The
people
that
make
such
Gods
are
like
unto
them
.
Admit
the
Gods
you
make
be
of
gold
,
and
silver
(
whereas
some
it
may
be
are
of
no
better
stuff
,
then
was
the
lower
part
of
Nebuchadnezars
Image
)
will
the
richness
of
the
mettal
be
a
sufficient
excuse
,
why
then
were
the
Israelites
punished
for
worshipping
a
golden
Calf
?
Think
not
if
a
man
have
wealth
enough
,
he
is
presenly
fit
to
make
a
Magistrate
:
you
would
be
loth
to
chuse
him
for
a
pilot
(
especially
in
a
storm
)
that
hath
no
skill
in
sea-faring
affairs
,
because
he
hath
more
goods
in
the
ship
than
most
other
men
,
or
to
take
him
for
the
Physician
in
a
dangerous
distemper
,
who
understands
not
the
cure
of
any
one
disease
,
because
a
man
of
great
estate
,
or
your
good
Landlord
.
A
Magistrate
may
better
want
an
inheritance
,
than
want
wisedom
,
though
both
together
would
best
accomplish
him
.
We
read
of
a
poor
wise
man
that
saved
a
City
,
but
never
of
a
rich
fool
that
did
any
such
thing
.
All
will
confess
that
Magistrates
should
be
sober
men
,
and
that
they
may
be
such
,
all
men
should
be
sober
when
they
chuse
them
,
else
their
choice
may
be
such
that
their
best
excuse
may
be
that
they
were
drunk
when
they
made
it
.
That
corporation
is
like
to
reel
,
and
stagger
,
whose
officers
are
chosen
by
drunken
men
,
or
by
many
that
are
such
,
at
the
making
of
their
choice
.
Defeat
not
the
ends
which
are
,
that
Magistrates
should
be
a
terror
to
evil
doers
;
but
an
incouragement
to
them
that
do
well
.
Put
not
a
sword
into
the
hands
of
madmen
,
least
they
sheath
it
in
your
own
bowels
:
know
that
Moses
,
as
well
as
Aaron
,
should
have
a
kind
of
Urim
and
Thummim
,
or
what
those
words
signifie
,
viz.
light
of
knowledg
,
and
integrity
of
life
.
They
that
have
both
of
them
,
will
doubtless
contribute
their
utmost
help
to
the
rebuilding
of
our
City
.
For
they
that
are
such
,
will
concern
themselves
for
the
good
of
their
Kingdoms
;
yea
of
the
whole
protestant
World
,
which
I
have
proved
doth
much
depend
upon
the
being
,
and
well
being
of
London
.
And
verily
it
is
much
that
Magistrates
(
with
the
blessing
of
God
)
may
do
towards
the
welfare
of
a
nation
(
much
more
of
one
City
)
when
they
are
generally
set
upon
it
,
they
having
the
power
of
a
nation
in
their
hands
,
as
High
Sheriffs
are
said
to
have
the
posse
comitatus
or
power
of
a
county
.
As
the
other
spheres
are
carried
about
with
the
primum
mobile
,
so
are
the
people
by
the
Magistrates
.
They
are
as
it
were
the
muscles
of
a
nation
,
which
move
the
body
politick
,
how
and
which
way
they
please
.
Rulers
in
Scripture
are
called
shepherds
,
and
good
shepherds
will
no
doubt
provide
a
fold
for
their
flock
.
They
are
also
called
builders
(
as
where
we
read
of
the
stone
which
the
builders
refused
)
and
questionless
,
they
will
be
found
to
be
master-builders
of
our
ruinous
London
,
who
are
indeed
good
Magistrates
.
You
may
elect
such
men
into
places
of
power
and
authority
,
as
would
more
rejoyce
to
see
London
burn't
than
built
again
,
for
such
spirits
there
are
abroad
(
witness
the
triumphs
of
some
after
the
last
fire
)
You
may
again
elect
others
(
as
places
shall
be
vacated
by
death
or
otherwise
)
who
will
be
as
intent
upon
the
building
of
the
City
,
as
the
Jews
were
of
old
upon
the
building
of
Jerusalem
:
and
the
Temple
of
God
therein
.
I
have
presented
you
with
both
chuse
you
whither
.
DISCOURSE
XXIII
.
That
one
good
way
to
promote
our
City
,
would
be
to
oblige
our
Governors
(
all
we
can
)
to
put
to
their
helping
hand
.
I
Would
not
have
Rulers
be
sinfully
disobliged
upon
any
terms
.
We
ought
not
to
provoke
them
that
are
in
authority
over
us
(
unless
conscience
provoke
us
to
do
,
what
will
accidentally
,
but
not
intentionally
provoke
them
)
that
not
only
for
wrath
but
for
conscience
sake
.
Rulers
are
parents
(
patres
patriae
)
and
if
children
must
not
be
provoked
to
wrath
by
their
parents
,
much
less
ought
parents
to
be
so
served
by
their
children
.
Away
with
those
Chams
,
who
are
all
for
uncovering
their
fathers
nakedness
,
and
those
scurrilous
Pamphlets
which
design
nothing
else
;
tell
not
those
things
in
Gath
,
publish
them
not
in
the
streets
of
Ashkelon
,
though
(
with
Cham
)
you
had
seen
them
,
which
you
never
did
:
Take
the
garment
of
love
and
dutifulness
,
lay
it
upon
your
shoulders
,
and
though
you
go
backward
,
and
the
face
of
your
practice
cannot
be
towards
them
,
(
or
answer
to
theirs
,
as
doth
face
to
face
in
a
glass
)
yet
cover
their
nakedness
,
in
a
sense
alluding
to
what
you
read
of
Shem
and
Japhet
,
Gen.
9.23
.
To
restore
those
that
are
overtaken
in
a
fault
(
one
or
more
)
with
a
spirit
of
meekness
,
is
a
very
obliging
thing
,
especially
when
Inferiours
shall
do
this
to
Superiours
,
for
this
is
for
children
to
have
the
heart
of
a
Father
,
which
is
more
than
for
Parents
to
have
a
heart
like
themselves
;
for
it
is
harder
for
love
to
ascend
,
than
to
descend
.
Mourn
for
their
sins
in
secret
,
but
proclaim
them
not
,
much
less
aggravate
them
:
It
may
be
they
will
cover
your
offences
more
easily
,
(
which
are
such
to
them
)
if
you
will
cover
theirs
;
and
will
do
more
for
you
,
if
you
will
speak
less
against
them
;
that
good
rule
,
speak
evil
of
no
man
,
will
justifie
your
silence
,
as
to
such
matters
.
There
are
greater
obligations
that
may
and
ought
to
be
laid
upon
those
that
govern
us
,
than
is
our
forbearance
to
speak
evil
of
them
,
or
to
upbraid
them
with
whatsoever
men
think
they
are
upbraidable
:
for
over
and
above
that
,
it
behoveth
us
in
the
first
place
to
take
thankful
notice
,
and
make
an
open
acknowledgment
of
all
the
good
that
either
we
see
in
them
,
or
receive
from
them
.
God
who
is
infinitely
our
Superiour
,
doth
so
by
us
;
for
speaking
of
Abijah
,
he
saith
,
That
in
him
only
there
was
found
some
good
thing
towards
the
Lord
in
the
house
of
Jeroboam
.
If
God
do
this
to
his
inferiours
,
ought
not
we
to
do
the
like
to
our
Superiours
?
this
being
a
point
of
honour
,
and
of
respect
,
which
to
superiours
from
inferiours
is
much
more
due
,
than
to
inseriours
from
superiours
:
Many
would
do
more
good
than
they
do
,
if
the
good
they
have
done
were
more
generally
owned
and
incouraged
.
Admit
we
should
put
the
best
construction
the
nature
of
the
thing
could
bear
,
upon
those
actions
of
Rulers
which
seem
liable
to
more
constructions
than
one
,
would
not
that
our
candour
oblige
them
?
We
hold
our selves
ingaged
to
those
,
that
will
make
the
best
that
can
be
made
of
what
we
say
and
do
:
Charity
believeth
all
things
,
hopeth
all
things
,
(
which
there
is
any
colour
of
reason
to
believe
and
hope
)
and
charity
questionless
is
due
to
superiours
,
as
well
as
from
them
to
inferiours
.
It
was
unkindly
said
by
Eliab
to
his
Brother
David
,
I
know
thy
pride
,
and
the
haughtiness
of
thy
heart
,
for
thou
art
come
down
to
see
the
battel
,
1
Sam.
17.28
.
when
indeed
he
came
upon
no
worse
a
design
,
than
to
bring
provision
to
his
Brethren
from
Jesse
their
Father
,
and
by
his
Command
.
Overmuch
jealousie
expressed
,
doth
but
prompt
and
provoke
men
to
those
evil
things
which
they
did
never
before
intend
,
and
deter
them
from
doing
that
good
which
they
might
,
and
would
have
done
,
if
it
had
been
manifestly
expected
from
them
.
When
Paul
would
invite
Agrippa
to
the
Faith
,
see
how
he
insinuates
,
Act.
26.27
.
King
Agrippa
believest
thou
the
Prophets
,
I
know
that
thou
believest
.
Then
Agrippa
said
to
Paul
,
almost
thou
perswadest
me
to
be
a
Christian
.
Ingenious
persons
are
loth
to
frustrate
that
expectation
of
good
which
others
have
from
them
,
and
count
it
a
point
of
gratitude
,
for
the
good
opinion
they
have
conceived
of
them
,
to
fulfil
what
they
expect
.
The
smallness
of
our
expectance
from
God
is
one
reason
why
we
receive
no
more
good
from
his
hand
,
(
for
saith
God
open
thy
mouth
wide
and
I
will
fill
it
)
and
it
may
be
a
cause
sometimes
why
men
do
no
more
for
us
.
I
am
sure
,
mistrust
sometimes
brings
that
evil
,
which
else
had
never
come
.
So
the
Israelites
mistrusting
they
should
never
get
through
the
wilderness
,
was
that
which
provoked
God
to
let
their
carcasses
fall
there
.
They
could
not
enter
into
the
good
land
,
and
why
?
but
because
of
their
unbelief
:
There
is
doubtless
a
good
medium
betwixt
being
too
suspicious
,
and
too
secure
;
and
the
less
needlesly
suspicious
of
them
that
govern
us
,
and
the
more
candid
we
are
in
construing
their
actions
and
intentions
,
the
more
we
do
,
and
shall
oblige
them
.
As
the
Apostle
saith
,
hast
thou
faith
?
have
it
to
thy self
,
so
would
I
say
to
them
that
cannot
quit
their
minds
of
disobliging
fears
,
built
upon
but
slender
grounds
,
hast
thou
fear
(
of
that
kind
)
have
it
to
thy self
,
that
is
keepe
it
to
thy self
and
do
not
provoke
or
disturb
others
with
it
.
Spare
not
to
divulg
,
and
manifest
all
the
hopes
that
are
,
or
can
be
in
you
,
that
persons
in
authority
will
not
be
wanting
to
the
rebuilding
of
the
City
:
cherish
not
the
least
suspicion
to
the
contrary
,
so
shall
they
be
obliged
to
be
as
well
by
your
expectation
,
implying
a
dependance
upon
their
clemency
,
and
goodness
,
as
by
the
great
importance
of
that
design
.
Shew
a
readiness
to
obey
Rulers
,
and
Governours
in
whatsoever
you
think
you
shall
not
disobey
God
.
Children
obey
your
parents
in
all
things
,
Col.
3.20
.
that
is
in
all
lawful
things
,
for
in
Eph.
6.1
.
there
is
added
in
the
Lord
.
Magistrates
are
civil
parents
,
and
how
can
they
chuse
(
if
Christians
)
but
love
those
people
who
never
refuse
,
or
boggle
at
any
of
their
commands
,
but
such
as
are
really
countermanded
by
their
consciences
?
which
to
go
against
,
were
sin
in
them
,
though
they
were
erroneous
and
misinformed
.
I
wonder
what
Father
having
Sons
and
Daughters
that
would
never
displease
him
,
but
for
fear
of
displeasing
God
,
would
not
hold
himself
bound
to
do
all
he
could
for
so
obedient
children
.
Patience
under
those
sufferings
which
men
are
not
conscious
to
themselves
they
have
deserved
(
as
if
it
happen
that
men
suffer
for
doing
what
conscience
,
their
own
I
mean
,
bids
them
do
)
is
another
excellent
way
to
win
,
and
gain
upon
the
hearts
of
Rulers
,
and
to
oblige
them
to
do
their
utmost
for
those
that
are
under
their
authority
.
This
is
a
hard
lesson
,
but
the
Holy
Ghost
teacheth
it
,
1
Pet.
2.19
,
20.
For
this
is
thank
worthy
,
if
a
man
for
conscience
towards
God
endure
grief
,
suffering
wrongfully
.
But
if
when
ye
do
well
,
and
suffer
for
it
ye
take
it
patiently
,
this
is
acceptable
with
God
.
For
this
the
example
of
Christ
is
proposed
to
us
,
who
when
he
was
reviled
(
causelesty
,
)
reviled
not
again
,
when
he
suffered
,
threatned
not
;
but
committed
himself
to
him
that
judgeth
righteously
,
v.
23.
I
would
not
that
men
should
expose
themselves
to
those
sufferings
which
may
without
sin
be
avoided
,
for
so
to
do
is
not
patience
but
phrensy
,
not
meekness
but
madness
.
Christ
gave
leave
and
order
to
his
disciples
,
if
they
were
persecuted
in
one
City
to
flie
to
another
.
If
men
be
injur'd
against
Law
,
they
may
flie
to
the
Laws
of
their
land
to
right
them
;
but
if
the
Law
it self
be
against
men
,
and
seem
to
be
injurious
to
them
,
there
is
no
sin
in
flying
from
it
,
nor
no
lawful
avoiding
of
it
,
ordinarily
,
but
by
flight
,
as
there
is
no
armour
that
can
defend
a
Cannon
bullet
,
or
way
to
be
out
of
the
danger
of
it
,
but
by
keeping
out
of
its
way
.
But
when
the
case
is
so
that
men
cannot
fly
either
to
the
Law
(
because
against
them
)
or
from
the
Law
,
because
their
circumstances
will
not
permit
them
so
to
do
,
(
their
wings
are
clipt
)
so
that
they
are
under
a
necessity
of
suffering
to
avoid
sinning
(
at
leastwise
against
their
own
consciences
)
I
say
when
it
is
so
with
men
(
as
the
case
is
very
ordinary
)
that
the
providence
of
God
hath
brought
them
under
a
necessity
of
suffering
(
as
they
think
for
righteousness
sake
)
would
they
then
imitate
Christ
who
was
as
a
sheep
dumb
before
the
shearers
,
he
opened
not
his
mouth
,
his
voice
was
not
heard
in
the
streets
,
&c.
Would
they
instead
of
rendring
evil
for
evil
,
love
their
enemies
,
bless
them
that
curse
them
,
pray
for
them
that
use
them
despightfully
(
as
they
interpret
it
)
that
were
the
likeliest
way
to
make
friends
of
them
,
whom
they
take
for
their
foes
,
and
to
ingage
them
for
,
who
have
been
ingaged
against
them
.
Who
doth
not
remember
Sauls
words
to
David
,
Thou
art
more
righteous
than
I
,
extorted
by
the
clemency
of
David
towards
him
,
who
might
have
avenged
himself
upon
him
and
would
not
,
who
might
have
taken
his
life
,
and
took
but
the
lap
of
his
garment
.
If
sufferings
fall
short
of
undoing
persons
,
and
families
,
I
may
hope
that
patience
I
have
pleaded
for
may
be
exercised
,
but
if
it
come
to
that
,
I
may
rather
wish
than
hope
,
that
what
I
have
said
might
take
place
.
But
let
us
rather
think
,
that
Christian
patience
exercised
under
lesser
punishments
,
will
so
mollifie
those
by
whom
they
are
inflicted
(
for
causes
not
altogether
indisputable
)
that
it
will
never
come
to
that
,
yea
that
the
enemies
of
such
meek
,
and
quiet
sufferers
,
touched
with
the
hardness
of
their
case
and
softness
of
their
Spirits
,
and
especially
by
the
hand
of
him
who
turneth
the
hearts
of
men
,
as
the
rivers
of
water
which
way
he
pleaseth
,
may
become
their
friends
,
and
do
more
for
,
than
ever
they
have
done
against
them
.
For
patience
under
sufferings
,
the
desert
whereof
is
not
so
manifest
,
is
(
as
I
said
at
first
)
a
most
obliging
thing
,
and
apt
to
overcome
the
hearts
of
those
by
whom
punishments
are
inflicted
,
and
to
provoke
them
to
double
kindness
as
it
were
by
way
of
compensation
.
That
way
of
obliging
Governors
which
cometh
next
to
hand
is
by
rendering
honour
to
all
,
and
every
of
them
,
proportionable
to
the
dignity
of
their
respective
places
,
and
consequently
a
superlative
honour
to
them
that
are
supreme
in
power
.
To
do
otherwise
is
a
most
provoking
thing
,
as
for
instance
it
would
be
to
give
more
respect
to
a
private
Colonel
,
and
to
ascribe
greater
things
to
him
,
than
to
him
that
were
his
General
,
and
commander
of
the
whole
Army
.
Saul
could
never
forget
but
did
always
stomack
it
,
that
they
had
sung
in
their
dances
that
Saul
had
slain
his
thousands
,
but
David
his
ten
thousands
:
Whereas
Saul
was
a
King
,
and
David
then
but
a
subject
.
He
that
would
oblige
his
King
must
honour
him
,
as
such
,
and
what
is
that
but
to
honour
him
more
than
any
other
man
,
and
no
other
man
so
much
as
him
:
and
that
as
he
is
his
King
;
loyal
honour
,
being
like
conjugal
love
,
which
then
only
is
sincere
,
when
it
is
superlative
.
Contrary
to
that
honour
we
owe
to
governors
,
not
only
as
supreme
,
but
as
such
,
viz.
as
Governors
though
in
a
lower
orb
,
is
our
doing
any
thing
in
such
a
way
,
and
manner
,
as
may
imply
a
contempt
of
them
,
which
to
make
shew
of
,
is
a
most
disobliging
thing
.
Contempt
ordinarily
is
not
so
much
expressed
in
the
matter
of
an
action
,
as
in
the
manner
of
doing
,
one
man
may
steal
in
the
most
private
way
he
can
,
meerely
to
satisfie
his
hunger
,
and
in
that
theft
of
his
,
though
the
sin
be
great
,
no
contempt
of
the
Law
,
or
Magistrate
,
is
either
expressed
,
or
intended
,
but
he
that
having
mony
enough
,
shall
rob
a
judge
,
at
noon
day
,
knowing
who
he
is
,
aggravates
his
offence
by
a
manifest
contempt
of
Law
,
and
Justice
.
And
here
that
rule
holds
true
,
cum
duo
faciunt
idem
non
est
idem
.
Conscience
may
prompt
men
to
some
things
,
which
for
the
matter
of
them
,
are
a
breach
of
humane
lawes
,
and
yet
not
to
the
doing
of
them
in
any
such
manner
,
as
may
be
construed
a
contempt
.
Those
that
are
led
by
their
judgments
to
baptize
none
but
those
that
are
at
years
of
discretion
,
and
to
do
it
by
burying
their
whole
body
for
a
time
under
water
,
may
chuse
such
private
times
,
and
places
for
it
,
that
though
it
be
not
altogether
unknown
they
do
such
things
,
yet
none
can
think
themselves
affronted
,
or
intended
to
be
affronted
,
and
offended
by
what
they
do
.
Magistrates
cannot
but
take
it
kindly
when
those
that
do
not
keep
some
of
their
Laws
,
for
fear
of
offending
God
,
yet
will
not
so
break
them
neither
,
as
may
needlesly
offend
them
;
so
manifesting
at
once
a
reverent
fear
both
of
God
and
of
the
Magistrate
,
and
that
if
it
were
possible
they
would
please
both
.
This
way
of
obliging
Rulers
I
commend
to
all
dissenters
,
and
to
imitate
that
good
woman
who
fearing
to
displease
Christ
,
with
touching
the
hem
of
his
garment
(
though
she
meant
well
in
the
doing
of
it
)
came
behind
him
,
and
would
not
have
been
known
of
it
,
if
any
thing
could
have
been
concealed
from
him
to
whom
she
did
it
.
What
if
men
should
turn
a
deaf
ear
to
those
flying
rumors
which
tend
to
the
disgrace
of
persons
that
are
in
Authority
?
would
not
that
be
one
way
to
oblige
them
?
Surely
it
is
but
our
duty
so
to
do
:
for
when
the
question
is
put
,
who
shall
abide
in
Gods
tabernacle
?
Ps.
15.1
.
one
answer
is
,
He
that
taketh
not
up
a
reproach
against
his
neighbour
,
v.
3.
Moreover
it
is
written
,
1
Tim.
5.19
.
Against
an
Elder
receive
not
an
accusation
but
before
,
(
or
under
,
as
it
is
in
the
margent
)
two
or
three
witnesses
.
Witnesses
upon
Oath
we
may
presume
them
to
be
which
are
there
intended
,
and
if
under
two
,
or
three
such
,
an
accusation
should
not
be
received
against
an
Elder
,
why
should
not
as
much
respect
be
shewn
to
a
Magistrate
?
We
should
not
be
swift
to
hear
matters
of
that
nature
,
but
yet
more
slow
to
speak
,
deaf
we
should
be
in
those
cases
,
but
yet
more
dumb
.
In
stead
of
incouraging
such
stories
as
those
,
the
Prophet
brings
in
Jer.
20.10
.
Report
say
they
and
we
will
report
:
we
should
put
men
in
mind
of
the
fifth
Commandment
,
Honour
thy
Father
and
thy
Mother
(
intended
of
political
parents
as
well
as
natural
)
Now
what
Son
that
honoureth
his
Father
,
would
take
up
a
slight
report
against
him
,
and
report
it
again
?
nay
,
would
not
labour
to
silence
and
suppress
all
disgraceful
rumours
,
of
and
concerning
him
,
though
he
knew
them
to
be
true
?
I
dare
say
that
Magistrates
shall
take
them
for
their
friends
,
and
count
themselves
beholden
to
them
,
who
shall
do
as
much
for
them
,
though
it
be
but
their
duty
as
I
said
before
.
If
those
who
in
publick
congregations
are
the
mouthes
of
the
people
to
God
,
would
pray
frequently
,
and
fervently
,
and
with
all
demonstration
of
reverence
,
and
affection
,
for
all
that
are
in
authority
:
and
if
the
people
(
whose
mouths
they
are
)
shall
seem
to
be
greatly
affected
with
such
petitions
as
are
offered
to
God
on
the
behalf
of
Magistrates
,
and
to
have
an
earnest
passion
for
the
accomplishment
thereof
,
thereby
they
would
greatly
oblige
their
governours
,
and
they
also
would
resent
it
,
as
a
great
obligation
,
as
in
it self
it
is
.
This
is
but
what
by
the
command
of
God
we
are
obliged
to
do
,
witness
that
text
,
I
exhort
that
prayer●
and
supplications
and
intercessions
be
made
for
all
men
,
for
Kings
and
for
all
that
are
in
authority
,
1
Tim.
2.1
.
It
is
happy
for
us
that
we
may
oblige
our
Rulers
and
satisfie
our
own
obligation
both
under
one
.
When
Jesus
wept
for
Lazarus
,
then
said
the
Jews
behold
how
he
loved
him
,
John
11.
Will
not
Rulers
infer
we
love
them
,
if
as
Christ
,
in
the
dayes
of
his
flesh
,
did
●ffer
up
prayers
with
strong
crying
and
tears
:
so
we
shall
offer
up
such
supplications
as
those
on
their
behalf
?
but
especially
if
with
our
petitions
we
shall
commixe
thanksgivings
(
namely
for
any
mercy
we
injoy
under
them
)
for
so
the
Apostle
exhorteth
,
1
Tim.
2.1
.
A
studiousness
to
please
without
flattery
(
as
was
the
Apostles
practise
,
1
Cor.
10.33
.
)
and
a
seeking
out
things
that
may
be
acceptable
to
Governours
(
as
we
read
that
the
preacher
sought
out
acceptable
words
)
and
yet
without
sin
,
is
another
excellent
way
to
oblige
those
that
are
in
authority
,
to
do
all
they
can
for
us
.
He
that
shall
watch
an
opportunity
to
do
what
may
be
pleasing
to
Rulers
,
and
not
displeasing
to
God
,
will
find
it
one
time
or
other
.
Joseph
and
David
gave
great
content
to
those
Princes
whom
they
served
,
and
yet
maintained
a
good
conscience
,
as
being
careful
to
do
both
.
David
sometimes
could
please
Saul
,
so
as
no
man
better
,
viz.
by
playing
upon
his
Harp
in
his
presence
,
whereby
it
is
said
that
Saul
was
refreshed
,
and
the
evil
spirit
departed
from
him
,
1
Sam.
16.23
.
and
Saul
saith
of
him
,
v.
22.
He
hath
found
favour
in
my
sight
.
Honestly
to
please
is
the
way
to
obtain
favour
,
both
with
God
and
men
,
and
that
may
be
done
,
if
not
at
one
time
,
yet
at
another
.
Rebekah
having
observed
her
husbands
diet
,
knew
how
to
please
his
pallate
;
and
to
provide
him
savory
meat
,
such
as
his
Soul
loved
,
and
such
as
passed
with
him
for
the
Venison
he
longed
for
,
though
it
was
no
Venison
:
and
so
she
got
the
blessing
for
her
beloved
Jacob.
Doubtless
David
was
glad
of
all
opportunities
to
gratifie
Saul
,
by
playing
on
his
Harp
before
him
(
so
that
Saul
could
not
be
more
glad
to
hear
his
musick
)
let
us
in
like
manner
rejoyce
when
we
can
make
melody
in
the
ears
,
and
hearts
of
our
Governours
,
by
any
thing
that
we
can
lawfully
do
.
He
is
a
wise
son
that
makes
a
glad
Father
,
and
what
will
not
a
powerful
Father
do
for
that
Son
that
makes
him
glad
?
Let
Rulers
have
all
possible
assurance
given
them
,
that
the
rebuilding
of
London
shall
not
tend
to
their
prejudice
(
as
some
have
maliciously
,
and
weakly
objected
)
but
to
their
great
benefit
,
and
advantage
,
that
London
if
rebuilt
will
certainly
be
theirs
,
as
submisse
,
and
loyal
,
and
ready
to
serve
them
as
their
hearts
can
wish
.
Were
they
not
so
before
the
Fire
?
and
why
should
we
not
think
they
will
be
so
again
?
What
mutiny
and
insurrection
against
the
Government
hath
there
been
,
ever
since
the
return
of
his
Majesty
(
that
of
Venner
,
and
his
complices
excepted
,
whose
number
was
exceeding
small
,
and
despicable
)
from
one
end
of
that
City
to
the
other
?
Neither
hath
London
contented
it self
with
being
only
peaceable
,
and
free
from
tumults
since
the
Kings
restauration
,
but
upon
all
occasions
approved
it self
a
loyal
,
and
loving
City
,
particularly
by
their
great
loans
of
money
,
in
reference
to
which
,
that
expression
in
2
Cor.
8.2
.
may
be
reverently
alluded
to
,
viz.
that
their
deep
poverty
hath
abounded
to
the
riches
of
their
liberality
.
But
when
all
this
is
said
,
if
Londoners
know
any
other
thing
,
or
things
,
whereby
they
may
render
those
that
rule
over
them
,
yet
more
confident
and
more
highly
assured
of
their
love
,
and
loyalty
,
than
by
what
they
have
done
already
,
they
are
,
or
might
be
,
let
them
have
the
security
,
besides
the
former
;
that
they
may
be
fully
satisfied
that
in
building
a
City
for
Londoners
they
build
a
London
for
themselves
.
It
is
my
humble
,
and
earnest
motion
,
that
all
that
is
lawful
and
possible
to
be
done
,
to
secure
and
fortifie
the
minds
of
our
Rulers
,
against
all
suspicion
,
and
jealousie
of
any
the
least
disaffection
in
the
people
towards
them
,
I
say
that
all
such
things
might
be
done
;
that
they
may
as
willingly
intrust
them
with
a
new
and
famous
City
(
carried
on
by
their
utmost
countenance
and
assistance
)
as
they
themselves
are
willing
to
be
so
intrusted
.
How
do
I
long
to
see
the
day
,
in
which
Magistrates
and
People
shall
love
one
another
,
no
less
than
indulgent
parents
,
and
good
children
use
to
do
;
that
Court
and
City
,
shall
set
themselves
to
promote
the
happiness
each
of
other
,
should
owe
one
another
nothing
but
love
,
should
alwayes
be
paying
that
debt
,
and
yet
confessing
themselves
to
be
still
in
debted
as
to
that
.
Concerning
that
mutual
obligingness
which
was
betwixt
Solomon
(
the
wisest
of
Kings
,
yea
of
men
)
and
his
people
,
we
read
in
Ps.
72.
v.
12.
He
shall
deliver
the
needy
when
he
cryeth
,
the
poor
also
and
him
that
hath
no
helper
.
This
was
spoken
of
Solomon
in
type
,
but
of
Christ
as
the
antitype
,
that
he
should
do
thus
for
his
people
,
but
then
in
the
15.
verse
,
it
is
said
,
To
him
shall
be
given
of
the
gold
of
Shebah
;
prayer
also
shall
be
made
for
him
continually
and
daily
shall
he
be
praised
:
which
words
express
what
the
people
should
do
for
Solomon
,
how
they
should
oblige
him
,
who
would
be
so
obliging
to
them
.
Now
what
is
prophecied
as
the
result
of
Solomon
and
his
people
,
thus
vying
which
should
oblige
each
other
most
;
I
doubt
not
to
apply
to
our
City
of
London
,
in
reference
to
its
great
increase
from
its
present
small
beginnings
,
under
the
incouragements
of
an
obliged
magistracy
:
There
shall
be
a
handful
of
corn
in
the
earth
upon
the
top
of
the
mountains
(
London
is
now
as
that
handful
of
corn
)
the
fruit
thereof
shall
shake
like
Lebanon
,
and
they
of
the
City
shall
flourish
like
grass
of
the
earth
.
v.
16.
DISCOURSE
XXIV
.
That
easing
the
burthens
of
Londoners
(
all
that
may
be
)
till
the
City
be
finished
would
incourage
the
work
.
CItizens
may
be
pincht
,
and
yet
not
think
fit
to
cry
out
.
They
will
bear
more
than
they
are
well
able
,
rather
than
seem
unable
to
bear
.
Their
credit
is
their
livelihood
;
and
that
is
their
life
.
Some
of
them
by
making
but
a
shew
for
the
present
,
hope
in
time
to
get
substance
.
Many
are
thought
,
since
the
Fire
,
to
have
made
but
few
complaints
,
not
out
of
plenty
but
policy
;
because
it
is
their
real
interest
to
put
the
best
side
outermost
.
Many
of
their
hearts
are
sad
(
as
is
believed
)
in
the
midst
of
laughter
.
It
is
our
eye
must
affect
our
hearts
with
their
condition
,
rather
than
our
ears
.
They
say
little
of
it
,
but
we
may
see
much
.
Can
an
Old
man
to
whom
the
very
grashoper
is
a
burthen
,
carry
as
great
a
weight
as
can
a
young
porter
?
Could
Sampson
after
his
locks
were
cut
,
in
which
his
strength
lay
,
do
as
he
had
wont
before
?
no
more
can
Londoners
who
have
lost
their
metropolis
,
their
head
City
,
do
as
they
were
able
before
one
hair
of
that
head
was
singed
.
May
we
not
then
hope
and
expect
,
that
they
who
are
called
Gods
,
will
in
this
case
imitate
him
who
is
the
true
God
,
of
whom
it
is
said
,
Ps.
13.14
.
That
he
knoweth
our
frame
and
remembreth
that
we
are
dust
?
Londoners
at
this
day
are
not
only
dust
,
but
dust
in
dust
.
Here
we
must
thankfully
acknowledg
the
kindness
of
our
Rulers
in
dispensing
with
Chimney-money
,
as
to
the
City
for
so
many
years
to
come
,
which
favour
of
theirs
if
duly
resented
,
may
possibly
usher
in
more
.
When
the
Temple
at
Jerusalem
was
to
be
built
.
Artaxerxes
made
a
gracious
decree
touching
the
Priests
,
Levites
,
Singers
,
Porters
,
Nethinims
or
Ministers
of
the
house
of
God
,
it
should
not
be
lawful
to
impose
toll
,
tribute
or
custome
upon
them
,
Ezra
.
7.14
.
It
must
be
left
to
the
wisdom
,
and
clemency
of
our
Rulers
to
determine
,
how
far
forth
the
same
kindness
,
or
any
other
equivalent
to
it
,
shall
be
extended
to
those
who
have
sustained
the
damage
of
burning
,
and
must
now
be
at
the
charge
of
building
.
DISCOURSE
XXV
.
That
to
give
a
general
content
and
satisfaction
to
men
,
or
so
far
as
it
can
be
done
,
would
help
forward
the
City
very
much
.
A
General
contentment
would
cause
Religion
to
reflourish
,
and
consequently
the
City
.
For
what
saith
Solomon
,
Prov.
14.34
.
Righteousness
exalteth
a
nation
,
and
if
a
whole
nation
,
a
City
much
more
,
and
in
Ps.
72.3
.
It
is
said
,
The
mountains
shall
bring
peace
to
the
people
,
and
the
little
hills
by
righteousness
.
Now
it
being
ordinary
with
scripture
,
by
righteousness
to
express
that
which
we
call
Religion
,
and
by
peace
all
manner
of
prosperity
,
and
rational
in
this
place
to
understand
it
so
,
I
have
by
the
mouth
of
two
witnesses
proved
(
and
easy
it
were
to
do
it
by
many
more
)
that
if
a
general
satisfaction
would
promote
Religion
,
it
would
also
promote
the
City
,
And
now
my
business
is
to
prove
,
that
an
universal
contentment
would
be
much
to
the
furtherance
and
advancement
of
Religion
;
and
the
want
thereof
would
hinder
the
growth
and
increase
of
Religion
,
as
much
as
any
one
thing
,
and
consequently
impede
the
building
and
exalting
of
the
City
.
For
Contrariorum
contraria
est
ratio
,
contrary
causes
have
contrary
effects
,
&c.
The
Apostle
speaks
of
godliness
with
contentment
as
great
gain
,
and
usually
they
go
together
,
and
so
ordinarily
do
ungodliness
,
and
discontent
.
What
but
discontent
made
Jobs
Wife
most
blasphemously
counsel
him
to
curse
God
and
die
?
The
same
made
Jonas
so
irreligious
for
the
time
,
as
to
say
unto
God
I
do
well
to
be
angry
even
to
the
death
.
David
himself
(
as
the
text
tells
us
)
was
displeased
because
the
Lord
had
made
a
breach
upon
Uzza
,
2
Sam.
6.8
.
And
against
whom
was
that
his
displeasure
,
but
against
him
that
made
the
breach
which
was
God
himself
?
yet
more
strange
are
those
expressions
,
Isa.
8.21
.
It
shall
come
to
pass
that
when
they
shall
be
hungry
they
shall
fret
themselves
,
and
curse
their
King
and
their
God
and
looke
up
.
Treason
and
blasphemy
both
in
a
breath
,
and
all
from
discontent
,
like
to
that
we
meet
with
,
Rev.
16.21
.
And
men
blasphemed
God
because
of
the
Plague
of
the
Hail
,
for
the
Plague
of
the
hail
was
exceeding
great
.
A
troubled
sea
will
cast
up
little
elfe
but
dirt
and
mire
.
Sick
bodies
are
not
so
fit
for
the
service
of
God
as
those
that
are
in
health
,
so
neither
are
sick
minds
;
and
such
are
all
discontented
ones
.
Divines
observe
,
that
men
of
melancholy
complexions
are
most
tempted
to
Atheism
,
and
Blasphemy
,
and
experience
telleth
us
,
that
in
times
of
most
discontent
,
those
sins
do
most
abound
,
for
discontent
and
melancholy
go
together
.
In
discontented
breasts
there
is
envying
and
strife
,
and
where
envying
and
strife
is
,
there
is
confusion
and
every
evil
work
,
James
3.16
.
Elisha
having
been
disturbed
at
the
sight
of
Jehoram
could
not
prophesy
till
he
had
called
for
a
minstrel
to
help
to
compose
his
Spirit
,
2
Kings
3.16
.
Religion
as
well
as
prophesying
,
calleth
for
a
composed
and
a
sedate
mind
.
God
was
not
in
the
whirlwind
,
nor
in
the
earthquake
,
but
in
the
still
voice
.
It
is
a
proverb
,
that
Inter
arma
silent
leges
,
humane
laws
are
but
li●tle
observed
in
a
time
of
war
,
and
it
is
as
true
of
the
laws
of
God
,
as
of
men
.
The
noise
of
drums
,
and
trumpets
useth
to
drown
the
still
voice
of
Religion
.
In
times
of
discontent
,
Atheism
is
wont
to
swarm
like
flies
in
summer
;
and
those
that
were
never
tainted
with
it
before
,
are
subject
then
to
be
fly-blown
more
or
less
.
Vexation
drew
forth
those
daring
words
from
him
that
said
,
This
evil
is
of
the
Lord
,
what
should
I
wait
for
the
Lord
any
longer
?
2
Kings
6.33
.
Discontent
is
rats-bane
to
Religion
,
I
mean
rank
poison
.
A
little
of
it
will
destroy
a
particular
duty
,
and
a
great
deal
will
shake
the
very
foundations
of
that
grace
that
is
in
any
of
us
.
Moses
when
vexed
brake
both
the
tables
of
the
law
,
though
made
of
stone
.
Discontents
are
some
of
those
thorns
which
indanger
the
choaking
of
all
good
seed
.
Religion
is
a
service
reasonable
,
but
discontent
and
oppression
,
do
make
men
mad
.
Many
Suns
are
wont
to
go
down
upon
the
wrath
of
discontented
persons
,
and
therefore
they
must
needs
give
place
to
the
Devil
,
Eph.
4.26
.
and
what
,
mean
time
,
becomes
of
their
Religion
.
Methinks
I
cannot
say
enough
,
to
make
the
world
sensible
of
that
vast
prejudice
which
redounds
to
Religion
by
the
generality
of
men
being
discontented
,
and
out
of
humor
,
to
the
end
men
may
labor
to
prevent
,
or
cure
it
,
both
in
themselves
and
others
.
The
Psalmist
saith
why
do
the
heathen
rage
?
and
from
sad
experience
it
may
be
said
,
that
to
make
men
rage
,
or
outragious
,
is
one
of
the
readiest
wayes
to
make
them
heathens
.
Such
as
are
desperately
discontented
,
use
not
to
care
either
what
they
say
,
or
what
they
do
;
no
not
against
themselves
,
witness
Achitophel
,
no
not
against
God
,
Isa.
8.21
.
Therefore
it
was
that
Satan
desired
of
God
,
to
touch
all
that
Job
had
,
and
(
said
he
)
he
will
curse
thee
to
thy
face
,
Job
.
1.11
.
If
he
curse
thee
not
to
thy
face
,
it
is
in
the
margent
,
q.
d.
if
he
do
not
I
am
deceived
,
and
so
he
was
:
but
knowing
the
manner
of
other
men
,
he
thought
he
could
not
forbear
to
curse
God
,
when
his
affliction
was
so
very
great
.
Though
one
sort
of
poor
are
said
to
receive
the
Gospel
(
that
is
more
generally
than
others
;
)
yet
those
that
are
poor
unto
beggery
,
pincht
with
cold
,
and
hunger
,
are
too
well
known
to
be
generally
as
vile
as
any
sort
of
men
,
and
as
void
of
the
least
appearance
of
Religion
(
which
made
Agar
to
deprecate
poverty
)
and
probable
it
is
,
that
their
being
greatly
male
content
may
be
the
principal
reason
.
It
cannot
be
denied
but
that
we
ought
to
be
bettered
by
miseries
,
as
well
as
by
mercies
,
and
to
learn
obedience
by
the
things
which
we
suffer
and
it
is
often
so
that
when
the
troubles
of
men
are
but
moderate
they
do
them
good
,
and
not
hurt
;
but
when
men
are
whipt
with
Scorpions
,
when
their
punishments
are
greater
than
they
can
bear
,
then
corrupt
nature
discovers
its
self
,
as
naturalists
say
in
another
sense
,
Vexata
natura
prodit
seipsam
.
I
could
never
yet
see
that
deep
melancholy
,
and
high
discontent
was
a
proper
soil
for
Religion
to
thrive
in
,
but
rather
the
quite
contrary
.
Saul
when
at
his
wits
ends
,
betook
himself
to
the
witch
of
Endor
,
and
too
many
are
of
his
mind
that
said
,
Flectere
si
nequeo
superos
Acheronta
movebo
.
They
will
address
to
Hell
,
if
they
cannot
prevail
with
Heaven
.
They
that
look
upon
their
condition
to
be
a
kind
of
Hell
upon
Earth
,
will
scarce
refrain
blaspheming
,
as
they
do
that
are
in
Hell
.
A
general
discontent
is
an
axe
la●d
to
the
root
of
Religion
.
What
Religion
can
there
be
,
where
there
is
no
love
?
what
love
can
there
be
to
God
,
or
men
,
when
there
is
no
contentment
with
the
providence
of
the
one
,
or
practises
of
the
other
?
Gods
dispensations
,
and
mens
dealings
,
are
so
interwoven
,
that
men
are
seldom
angry
with
the
latter
,
but
they
are
so
with
the
former
,
because
the
hand
of
divine
providence
is
in
all
the
dealings
of
men
(
though
in
such
a
manner
as
to
be
no
whit
accessary
to
the
unrighteousness
of
any
of
them
.
)
How
oft
is
God
less
loved
than
otherwise
he
would
be
for
mens
sake
,
and
for
the
sake
of
those
misactings
,
whereby
they
become
hated
?
and
all
because
his
providence
is
known
to
concur
(
but
in
a
most
justifiable
way
)
with
all
the
proceedings
of
men
.
Wizards
,
Witches
,
and
Devils
,
shall
be
the
last
instances
,
I
will
now
produce
of
the
sad
fruits
of
prevailing
discontent
,
as
to
the
extirpating
of
all
Religion
.
Devils
we
justly
account
the
worst
of
all
creatures
,
Wizards
and
Witches
the
worst
,
and
farthest
from
Religion
of
any
sort
of
men
and
women
;
now
Wizards
and
Witches
are
commonly
deemed
the
most
discontented
parcel
of
mankind
,
as
well
as
the
worst
;
and
Devils
which
are
something
worse
than
Witches
themselves
,
yet
more
discontented
than
they
.
How
do
I
therefore
long
for
Religion
sake
to
see
an
end
of
Discontents
,
that
some
men
would
take
care
to
give
less
offence
,
and
others
would
take
no
more
than
becomes
them
.
Methinks
that
same
is
●o
ill
proverb
,
Any
thing
for
a
quiet
life
.
If
any
reason
will
satisfie
men
,
for
Gods
sake
,
for
religions
●ake
,
let
satisfaction
be
given
them
,
either
in
whole
,
or
in
part
,
lest
the
worm
of
discontent
,
perfectly
wither
the
goard
of
our
Religion
,
and
for
want
of
that
blessed
shade
,
expose
us
to
the
scorching
heat
of
the
wrath
of
God
.
England
is
in
a
high
feaver
,
(
that
feaver
is
discontent
)
how
rough
and
how
black
are
the
tongues
of
men
?
how
restless
are
they
day
and
night
?
how
do
they
fling
and
throw
and
start
,
and
sigh
and
groan
,
and
talk
many
times
as
they
that
know
not
what
they
say
?
how
many
seem
near
unto
a
phrensy
,
if
they
be
not
in
one
already
?
All
this
while
it
must
be
ill
with
the
heart
of
England
(
and
what
is
the
heart
and
Soul
of
a
Nation
,
but
the
Religion
thereof
?
)
was
ever
man
in
a
feaver
and
his
heart
unconcerned
,
or
not
disordered
thereby
,
as
much
or
more
than
any
other
part
?
Now
for
a
David
with
his
Harp
,
to
lay
the
evil
spirit
of
discontent
,
now
for
some
musical
harmony
(
though
made
up
of
discords
,
to
cure
the
venemous
bitings
of
that
strange
Tarantula
(
discontent
I
mean
)
which
makes
men
moan
,
and
wail
,
and
cry
out
,
of
which
disease
nothing
will
cure
men
,
but
that
which
will
make
them
leap
and
dance
,
(
rejoyce
I
mean
)
as
it
is
in
the
cure
of
those
that
are
bitten
by
a
true
Tarantula
.
When
that
cure
shall
be
wrought
,
then
may
we
hope
Religion
will
flourish
as
the
Palm-tree
,
and
grow
as
the
Cedars
in
Lebanon
,
and
London
together
with
it
.
How
conducing
contentment
is
to
the
practise
of
godliness
David
seems
to
intimate
,
when
he
saith
,
Deliver
me
from
the
oppression
of
men
,
so
will
I
keep
thy
precepts
.
Ps.
119.
v.
134.
When
the
primitive
Christians
did
eat
their
meat
with
gladness
,
and
had
favour
with
all
the
people
,
then
were
there
added
to
the
Church
daily
such
as
should
be
saved
,
Acts
2.46
,
47.
and
in
Act.
9.31
.
it
is
thus
written
.
Then
had
the
Churches
rest
throughout
all
Judea
,
and
Galilee
,
and
Samaria
,
and
walking
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
holy
Ghost
were
multiplied
.
When
the
Church
had
content
from
within
,
and
from
without
(
and
there
is
the
same
reason
for
other
societies
)
then
it
grew
and
multiplied
.
The
same
thing
without
a
spirit
of
prophesy
more
than
ordinary
,
may
be
foretold
of
London
.
DISCOURSE
XXVI
.
That
the
continuance
of
peace
,
begun
with
forreign
Nations
,
might
much
promote
the
rebuilding
of
the
City
.
IF
God
continue
peace
,
we
may
have
more
Pallaces
within
our
walls
,
and
prosperity
within
our
Pallaces
.
But
if
peace
discontinue
so
is
our
City
like
to
do
:
never
had
we
more
need
of
peace
both
at
home
and
abroad
,
then
now
;
that
we
have
a
City
to
build
.
It
is
as
much
as
we
can
do
to
build
with
peace
,
and
how
should
we
build
without
it
?
Farewel
peace
,
farewel
building
.
A
relapse
into
war
(
which
would
be
worse
then
the
first
disease
)
would
put
us
upon
making
bullets
instead
of
bricks
,
tents
instead
of
houses
,
and
instead
of
hiring
artificers
,
to
press
Souldiers
.
Methinks
I
hear
the
enemies
of
our
City
saying
,
now
for
a
war
to
crush
it
in
its
infancy
.
Herod-like
who
destroyed
all
the
children
that
were
under
two
years
old
.
Would
but
the
French
King
be
reconciled
to
the
King
of
Spain
,
how
bravely
might
his
Army
,
(
or
some
good
part
of
it
,
)
help
to
destroy
this
Cokatrice
egge
?
Thus
men
of
an
evil
eye
towards
the
City
of
London
,
do
say
in
their
hearts
:
but
they
that
wish
it
well
,
do
now
pray
for
peace
more
earnestly
than
ever
,
are
much
more
thankful
for
the
peace
begun
,
than
otherwise
they
would
have
been
with
respect
to
London
now
rising
out
of
its
ashes
,
do
dread
the
thoughts
of
that
flame
of
War
breaking
out
again
(
at
leastwise
till
London
be
up
again
)
which
is
for
the
present
smothered
,
and
we
hope
extinguished
.
How
inconsistent
fighting
and
building
are
one
with
the
other
,
may
be
gathered
from
1
Kings
5.3
.
David
could
not
build
a
house
to
the
name
of
the
Lord
his
God
,
for
the
wars
that
were
about
him
on
every
side
,
till
the
Lord
put
them
under
the
soles
of
his
feet
.
But
now
the
Lord
hath
given
me
rest
on
every
side
(
saith
Solomon
)
I
purpose
to
build
a
house
to
the
name
of
the
Lord
my
God
,
v.
4.
and
5.
DISCOURSE
XXVII
.
That
lessening
the
price
of
Coals
would
incourage
building
.
I
Cannot
charge
them
that
trade
in
Coals
with
holding
up
the
price
,
higher
than
they
needs
must
,
and
contriving
wayes
and
methods
to
make
them
dear
,
but
they
cannot
be
ignorant
that
some
do
so
charge
them
,
and
if
it
be
so
,
indeed
they
are
much
to
blame
,
at
such
a
time
as
this
especially
;
and
as
the
latine
proverb
is
nigro
carbone
digni
.
To
deny
us
coals
at
this
juncture
,
(
and
to
make
them
over-dear
is
half
a
denial
of
them
)
is
in
effect
to
withold
straw
from
them
that
should
make
brick
.
It
is
fit
that
when
war
ceaseth
,
we
should
tast
the
fruits
of
peace
,
(
as
particularly
in
the
cheapness
of
so
necessary
a
commodity
,
as
Coals
are
)
else
how
should
we
be
thankful
for
it
?
the
community
ought
not
to
be
impoverished
,
that
a
few
men
may
be
inriched
.
If
care
be
taken
(
as
I
hope
there
will
)
that
the
quantities
of
Coals
imported
,
should
be
as
much
greater
now
than
formerly
,
as
is
the
occasion
we
have
for
them
,
more
than
it
had
wont
to
be
,
that
our
store
may
rather
exceed
than
fall
short
,
plenty
will
bring
down
the
price
;
and
yet
I
wish
it
not
so
low
neither
,
but
that
they
who
deal
in
the
commodity
may
live
by
it
.
Give
me
leave
to
say
,
that
men
in
subordinate
authority
,
have
been
more
severely
reflected
upon
than
I
shall
venture
to
tell
,
as
void
of
care
and
prudence
,
or
both
,
in
not
preventing
that
dearth
of
coals
,
which
befel
us
the
last
year
,
it
being
then
the
common
cry
,
that
the
nation
could
almost
as
well
subsist
without
corn
,
as
without
coals
.
God
forbid
we
should
ever
commit
such
another
oversight
.
If
Coals
be
dear
,
bricks
cannot
be
cheap
,
neither
will
they
be
good
(
that
is
well-burnt
)
but
if
coals
be
cheap
,
bricks
will
not
be
dear
;
neither
are
they
like
to
be
bad
.
Were
coals
a
forreign
commodity
,
yea
were
they
no
where
to
be
had
but
from
an
enemies
country
,
it
is
thought
some
people
are
so
wise
,
that
if
their
circumstances
were
like
ours
,
they
would
be
sure
to
have
them
.
God
having
planted
coals
within
our
own
bowels
(
territories
I
mean
)
and
made
the
womb
of
our
soile
so
far
from
barren
that
some
part
thereof
is
even
loaded
with
them
,
should
London
be
retarded
through
the
scarcity
thereof
,
England
would
seem
hardned
,
and
to
have
shut
up
its
bowels
against
it self
,
considering
that
England
doth
not
want
for
swift
and
able
messengers
to
send
upon
that
errand
.
May
coals
in
our
time
,
and
City
,
be
but
so
plentiful
,
and
so
common
,
as
silver
was
in
Jerusalem
in
the
dayes
of
Solomon
,
1
Kings
10.21
.
Silver
was
nothing
accounted
of
in
the
dayes
of
Solomon
.
and
v.
27
And
the
King
made
silver
to
be
in
Jerusalem
as
the
stones
.
DISCOURSE
XXVIII
.
That
the
extirpation
of
fears
and
jealousies
(
which
sadly
abound
)
might
contribute
much
to
the
building
of
the
City
.
IT
goes
to
my
heart
to
think
,
how
people
are
tormented
,
(
or
torment
themselves
)
with
endless
fears
,
and
jealousies
.
They
are
ever
and
anon
in
such
frights
,
as
if
Hanibal
were
at
the
gates
.
How
do
they
start
like
melancoly
people
out
of
their
sleeps
,
scared
with
sad
dreams
?
Damps
arise
upon
men
(
as
they
are
said
to
do
upon
those
that
work
in
coal-mines
.
I
would
be
no
fomenter
of
such
fears
,
but
am
thought
rather
too
sanguine
,
too
credulous
of
good
news
,
and
scarce
in
the
number
of
those
wise
men
,
of
whom
Solomon
saith
,
that
they
foresee
the
evil
and
hide
themselves
.
I
had
rather
(
as
is
said
of
Abraham
)
in
hope
believe
against
hope
,
than
be
to
suspicious
,
at
leastwise
than
to
make
others
so
.
It
may
be
some
envious
men
have
sowed
these
tares
,
I
mean
some
that
envy
,
and
malign
the
building
of
the
City
,
and
do
desire
to
obstruct
it
by
making
people
afraid
.
For
men
are
so
possessed
(
I
know
not
by
whom
)
(
my
Soul
enter
not
thou
into
their
secrets
)
that
they
cry
out
:
we
shall
ere
long
be
invaded
by
the
French
,
&
other
while
we
shall
be
massacred
by
the
help
of
those
disaffected
forreigners
which
(
say
they
)
do
swarm
amongst
us
,
another
while
they
cry
we
shall
be
burnt
again
:
what
pannick
fears
are
these
?
I
wish
we
could
out
the
head
of
this
Nilus
,
those
fears
I
mean
which
like
another
Nilus
overflow
the
land
,
but
whence
they
spring
I
know
not
:
whether
the
cause
be
that
people
are
hardly
come
to
themselves
,
since
the
great
and
dreadful
fire
,
or
that
our
great
surprise
at
Chattam
,
hath
brought
these
fears
upon
men
;
or
that
those
many
lesser
fires
,
which
have
hapned
since
the
great
one
,
have
produced
a
habit
of
fear
,
or
all
of
these
together
,
or
whither
(
as
I
said
at
first
)
some
do
make
it
their
business
to
terrifie
Londoners
,
that
they
may
have
no
heart
to
build
.
It
is
hard
to
say
which
of
these
are
the
true
cause
.
But
that
which
I
mentioned
last
was
the
course
which
the
enemies
of
Jerusalem
took
to
hinder
the
building
thereof
,
Neh.
6.9
.
They
all
made
us
afraid
saying
,
their
hand
shall
be
weakned
from
the
work
that
it
be
not
done
,
and
v.
29.
Tobiah
sent
letters
to
put
me
in
fear
.
But
let
the
cause
be
what
it
will
,
it
is
fit
the
cure
should
be
thought
of
:
For
fears
and
jealousies
have
been
of
pernicious
consequence
,
and
may
be
so
again
.
Parents
cannot
indure
to
have
their
children
frighted
,
lest
it
bring
them
to
convulsions
,
or
make
sots
of
them
.
None
so
cruel
as
cowards
,
or
frighted
persons
,
because
they
are
most
impatient
till
they
have
made
sure
of
their
enemies
,
Desperation
turns
to
valour
.
It
hath
always
been
held
good
policy
to
secure
a
people
against
fears
and
jealousies
,
though
they
were
such
as
did
arise
from
their
own
mistakes
,
and
weakness
.
Achitophel
taught
Absalom
to
make
the
people
sure
of
him
,
that
he
never
would
or
could
be
reconciled
to
his
Father
David
,
and
so
leave
them
in
the
lurch
,
by
counselling
him
to
lye
with
his
Fathers
Concubines
,
in
the
sight
of
the
people
,
2
Sam.
16.20
.
Was
it
not
a
meer
jealousie
and
misapprehension
which
the
Jews
had
entertained
concerning
Paul
?
viz.
As
if
he
taught
the
Jews
which
were
amongst
the
Gentiles
to
forsake
Moses
,
saying
that
they
ought
not
to
circumcise
their
children
,
neither
to
walk
after
the
customes
,
Acts.
21.21
.
yet
Paul
was
advised
to
take
it
off
(
and
did
v.
26
)
We
have
four
men
which
have
a
vow
on
them
.
Them
take
and
purifie
thy self
with
them
,
and
all
may
know
that
those
things
whereof
they
were
informed
concerning
thee
are
nothing
,
but
that
thou
thy self
also
walkest
orderly
,
and
keepest
the
law
,
v.
23
,
24.
God
himself
(
such
is
his
condescension
to
this
kind
of
weakness
in
men
)
hath
provided
all
that
may
he
against
those
groundless
fears
,
and
jealousies
,
as
touching
himself
,
and
the
satisfying
of
his
promise
(
which
is
impossible
for
him
to
do
)
which
our
misgiving
hearts
might
expose
us
to
.
And
therefore
it
is
that
he
hath
confirmed
his
promise
with
an
oath
,
Heb.
6.18
.
God
willing
more
abundantly
(
it
was
indeed
ex
abundanti
for
him
so
to
do
)
to
shew
the
immutability
of
his
counsel
,
confirmed
it
by
an
oath
,
v.
19.
That
by
two
immutable
things
we
might
have
strong
consolation
.
But
the
great
difficulty
will
be
,
to
shew
how
and
by
what
means
the
fears
,
and
Jealousies
of
men
(
those
terrible
names
sounding
like
Gog
and
Magog
)
may
be
prevented
or
extirpated
.
To
indeavour
to
tye
the
tongues
of
men
,
that
whatsoever
they
think
,
they
should
say
nothing
,
would
be
a
fruitless
attempt
,
for
out
of
the
abundance
of
mens
hearts
their
mouthes
will
speak
.
That
were
at
most
but
like
the
mowing
of
weeds
,
without
plucking
them
up
by
the
roots
,
which
weeds
would
certainly
spring
again
,
faster
than
ever
they
did
before
.
To
tell
men
they
have
had
many
false
alarms
will
not
satisfie
them
neither
,
for
so
souldiers
use
to
serve
their
enemies
before
they
fall
upon
them
in
good
earnest
;
and
so
the
sheep
in
the
fable
heard
it
often
said
that
the
Wolf
was
coming
,
when
he
was
not
:
but
yet
he
came
at
last
when
he
was
not
lookt
for
.
Some
more
effectual
remedy
must
therefore
be
thought
of
,
against
the
dangerous
,
and
contagious
disease
of
fears
,
and
Jealousies
,
than
were
either
of
the
two
former
.
Were
I
worthy
to
cast
in
a
mite
of
advice
in
so
arduous
a
case
(
which
had
more
need
of
a
Priest
to
stand
up
with
Urim
and
Thummim
to
direct
in
it
)
I
would
say
as
followeth
.
One
way
to
take
of
fears
and
jealousies
,
would
be
by
manifesting
an
universal
,
and
impartial
love
to
all
sober
,
peaceable
and
deserving
persons
,
even
from
Dan
to
Beersheba
without
respect
of
persons
,
or
parties
,
upon
any
other
considerations
.
It
is
as
natural
for
men
to
fear
those
that
they
think
do
hate
them
,
as
it
is
to
hate
those
they
are
afraid
of
.
If
one
part
of
a
nation
be
Archers
armed
with
bows
and
arrows
,
and
another
look
upon
it self
as
not
beloved
,
and
therefore
aimed
at
,
so
long
fears
and
jealousies
will
continue
;
whereas
on
the
other
hand
we
use
to
say
,
we
could
put
our
lives
into
their
hands
of
whom
we
are
confident
that
they
do
truly
love
us
.
If
persons
who
are
both
in
,
and
under
authority
,
(
as
was
the
Centurion
we
read
of
)
(
who
are
indeed
the
eyes
and
hands
of
Princes
)
would
please
to
manifest
a
constant
care
,
and
zeal
for
the
publick
good
,
suffering
nothing
to
be
wanting
on
their
part
,
that
might
conduce
to
publick
safety
,
giving
no
advantage
to
forreign
or
intestine
enemies
,
by
their
cowardize
,
covetousness
or
carelesness
,
committing
no
gross
miscarriages
and
oversights
,
(
like
careless
servants
that
leave
their
masters
doors
wide
open
in
the
night
time
,
that
who
will
may
come
in
and
steal
,
if
they
will
see
that
all
be
safely
bolted
and
barred
from
time
to
time
)
I
say
if
they
please
to
do
so
,
by
that
means
for
one
;
they
may
disperse
fears
and
jealousies
,
as
the
Sun
doth
scatter
mists
.
Timothy
is
much
commended
Phil.
2.20
.
For
that
he
did
naturally
care
for
the
state
of
others
,
and
they
that
shall
do
so
,
and
be
known
so
to
do
,
will
never
be
suspected
,
they
will
adde
to
the
hope
and
confidence
of
a
nation
,
but
never
to
their
fears
and
jealousies
.
There
is
no
better
prevention
,
or
cure
of
fears
,
and
Jealousies
,
than
to
win
the
hearts
love
,
and
affections
of
a
people
,
otherwise
subject
thereunto
:
men
are
as
unapt
to
fear
those
whom
they
greatly
love
,
as
they
are
to
love
those
whom
they
are
greatly
afraid
of
:
love
is
fearful
of
nothing
but
to
offend
,
Perfect
love
casteth
out
fear
,
viz.
All
that
fear
which
hath
torment
accompanying
it
;
and
needs
it
must
do
so
,
because
it
is
founded
in
and
upon
the
assurance
of
their
love
,
whom
we
so
love
.
The
Apostle
saith
of
charity
,
or
love
,
that
it
is
not
easily
provoked
,
that
it
thinketh
no
evil
,
rejoyceth
not
in
iniquity
but
in
the
truth
,
believeth
all
things
,
hopeth
all
things
,
1
Cor.
13.
Those
very
things
that
bring
,
or
shall
bring
on
love
,
will
carry
off
fears
,
and
jealousies
.
One
good
way
to
be
trusted
by
others
,
is
to
trust
others
,
so
far
as
in
reason
we
may
,
Jealousies
beget
Jealousies
,
and
some
men
will
not
,
or
cannot
trust
,
because
they
are
not
trusted
,
as
far
as
they
think
they
might
or
deserve
to
be
.
It
is
commonly
found
,
that
men
are
jealous
of
those
that
are
jealous
of
them
,
for
men
are
jealous
of
those
that
they
believe
do
not
love
them
,
and
they
do
not
believe
they
can
love
them
,
who
are
much
jealous
of
them
.
For
perfect
fear
will
cast
out
love
,
as
perfect
love
doth
fear
.
On
the
other
hand
confidence
begets
confidence
:
it
is
an
usual
argumentation
amongst
men
,
why
should
not
we
put
confidence
in
such
and
such
,
as
well
as
they
put
confidence
in
us
?
as
if
it
were
a
piece
of
gratitude
,
and
but
justice
to
trust
those
that
trust
us
.
Whereas
on
the
other
hand
,
men
that
will
take
no
assurance
from
others
,
but
what
is
more
than
enough
,
or
than
they
can
give
;
will
be
able
to
give
no
assurance
to
others
that
will
be
taken
,
and
so
jealousies
will
be
endlesly
propagated
by
way
of
retaliation
.
As
good
a
receipt
as
any
of
the
former
for
the
cure
of
fears
and
jealousies
is
this
,
viz.
that
persons
who
have
the
unhappiness
to
be
generally
suspected
,
and
ill
beloved
,
(
though
possibly
they
may
not
deserve
it
)
should
have
as
little
of
the
safety
,
and
welfare
of
a
nation
committed
to
them
as
can
well
be
,
forasmuch
as
the
spirit
of
jealousie
,
presently
comes
upon
people
,
when
those
whom
they
are
greatly
prejudiced
against
(
as
being
of
a
contrary
religion
,
or
otherwise
)
are
chosen
to
places
of
eminency
,
either
military
or
civil
.
An
eye
should
be
had
to
those
who
keep
others
in
fear
,
as
they
that
give
out
threatning
words
,
causing
the
persons
threatned
to
go
in
fear
of
their
lives
,
are
or
may
be
,
bound
to
their
good
behaviour
.
Lastly
,
If
the
heats
and
indiscretions
of
some
men
were
lookt
after
,
who
sometimes
seem
to
symbolize
with
Papists
in
their
peculiar
doctrines
,
and
then
the
people
by
such
preaching
alarm'd
,
cry
out
with
a
loud
voice
Venient
Romani
,
and
who
other
whiles
exasperate
their
hearers
with
bitter
invectives
,
putting
them
thereby
into
an
expectation
of
nothing
but
trouble
,
and
persecution
to
●nsue
after
so
threatning
expressions
,
I
say
if
men
might
not
be
suffered
to
harp
upon
those
strings
wherby
an
evil
spirit
is
not
laid
but
raised
,
or
were
narrowly
watcht
,
that
they
should
no
where
turn
pulpits
into
cock-pits
,
and
come
directly
,
and
intentionally
not
to
bring
peace
,
but
a
sword
,
a
drawn
sword
,
instead
of
an
Olive
branch
,
but
more
especially
if
Ministers
would
every where
come
as
persons
sent
of
God
to
bring
good
tidings
to
the
meek
,
to
bind
up
the
broken
hearted
,
to
comfort
all
that
mourn
,
&c.
By
that
means
would
the
exasperations
of
mens
minds
be
gradually
taken
off
,
and
their
fears
and
jealousies
begin
to
go
off
,
like
the
morning
Cloud
,
and
as
the
early
dew
.
Woe
unto
us
that
at
this
day
we
are
all
afraid
one
of
another
,
and
woe
unto
them
that
study
to
encrease
our
fears
.
When
shall
such
a
promise
be
made
good
to
us
,
as
that
in
Micah
.
4.4
.
But
they
shall
sit
every
man
under
his
Vine
,
and
under
his
Fig-tree
,
and
none
shall
make
them
afraid
.
DISCOURSE
XXIX
.
That
if
the
dread
and
terrour
of
the
Popish
party
,
which
is
upon
the
people
were
taken
off
,
the
building
of
the
City
would
thereby
be
much
incouraged
.
PApists
must
not
be
knockt
on
the
head
because
the
people
are
afraid
of
them
,
neither
ought
their
estates
therefore
to
be
confiscated
,
or
themselves
generally
confined
,
much
less
for
that
only
reason
,
should
they
all
be
exiled
from
their
Native
Country
.
Some
of
them
I
believe
would
do
others
no
hurt
if
they
could
;
all
should
,
and
may
be
disabled
from
any
such
thing
if
they
would
:
This
may
be
done
,
and
yet
they
not
be
undone
.
Certain
it
is
,
that
Papists
at
this
day
are
a
very
center
of
jealousie
,
in
and
upon
whom
the
fears
of
all
English
Protestants
,
of
what
perswasion
soever
,
do
meet
:
Is
it
because
the
bloud
that
was
shed
in
the
Marian
daies
doth
still
cry
aloud
in
the
ears
of
men
as
well
as
of
Heaven
?
or
is
it
because
the
Invasion
attempted
upon
England
in
Eighty
Eight
is
not
yet
forgotten
?
or
is
it
because
the
Parisian
Massacre
will
not
out
of
mens
minds
?
or
is
it
because
the
most
hellish
Powder
Plot
(
upon
the
accompt
of
which
we
celebrate
each
fifth
of
November
)
doth
still
stick
in
mens
stomacks
?
or
is
it
long
of
that
most
devillish
Tragedy
which
was
acted
by
the
Papists
in
Ireland
upon
the
Innocent
Protestants
,
within
less
than
thirty
years
past
,
causing
the
streets
to
swim
with
their
bloud
?
or
is
it
because
London
was
lately
so
suddenly
and
strangely
burnt
,
and
Papists
known
to
insult
and
triumph
when
it
was
done
,
besides
other
suspitious
passages
of
theirs
relating
thereunto
,
as
namely
their
predictions
concerning
it
,
&c.
or
is
it
all
of
these
put
together
that
do
make
Papists
so
formidable
to
Protestants
in
England
?
Some
rather
than
be
thought
to
fear
where
no
fear
is
,
would
be
ready
to
give
many
more
reasons
of
the
fear
that
is
in
them
,
to
every
one
that
should
ask
them
why
they
are
so
much
afraid
of
Papists
.
First
,
their
hatred
to
Protestants
by
the
forementioned
instances
appeareth
to
be
great
,
and
implacable
;
then
they
would
tell
you
,
that
many
Families
of
that
Religion
in
England
are
very
considerable
for
their
estates
,
parts
,
and
otherwise
.
Nextly
,
that
they
are
great
pretenders
unto
having
highly
merited
(
as
from
God
,
so
from
men
)
above
others
,
if
not
to
works
of
Supererrogation
,
which
is
as
if
they
challenged
it
as
their
due
to
be
uppermost
.
How
politick
,
how
vigilant
,
and
how
restless
a
people
they
are
,
all
men
know
,
how
they
compass
Sea
and
Land
to
carry
on
their
designs
!
The
men
of
their
Religion
seem
to
have
a
particular
spite
at
England
,
and
an
ambition
to
subdue
it
to
themselves
,
rather
than
any
other
Nation
;
as
he
said
,
Fight
neither
against
great
nor
small
,
but
,
&c.
so
they
seem
to
say
,
but
against
England
.
We
should
not
fear
them
(
say
they
)
but
that
we
know
what
Religion
France
and
Spain
are
of
,
and
can
have
no
assurance
that
they
will
not
,
one
time
or
other
,
crave
aid
(
at
leastwise
of
so
near
a
Neighbour
as
one
of
them
is
)
rather
than
fail
of
their
designs
:
What
should
hinder
them
from
so
doing
,
who
profess
to
the
world
that
they
do
owe
more
homage
to
a
forreign
Prince
(
viz.
the
Pope
)
than
to
their
own
,
and
that
the
Pope
is
Supreme
Head
over
all
temporal
Princes
,
and
consequently
can
supersede
the
Laws
of
any
other
Prince
,
and
give
away
their
Crowns
and
Scepters
when
and
to
whom
he
pleaseth
?
If
then
the
Pope
shall
command
them
to
joyn
with
,
or
invite
in
a
Forreign
Prince
against
their
own
Sovereign
,
according
to
that
principle
,
it
is
but
their
duty
to
do
it
.
Now
who
can
but
fear
a
people
of
so
desperate
,
subverting
principles
?
Be
secure
of
Papists
(
say
some
)
we
never
can
,
for
no
cords
can
be
thought
of
wherewith
to
bind
them
fast
:
Their
oaths
are
not
to
be
regarded
,
seeing
it
is
their
principle
,
that
no
faith
is
to
be
kept
with
Hereticks
,
and
such
they
count
Protestants
.
They
are
so
great
assertors
of
the
doctrine
of
Equivocation
,
and
so
great
Masters
in
the
practise
thereof
,
that
give
them
what
oath
you
will
,
they
make
what
they
please
of
it
in
their
mental
reservations
,
they
put
in
and
put
out
what
they
list
,
and
interpret
every
thing
to
their
own
sense
,
and
having
so
done
,
what
is
any
body
the
nearer
(
viz.
to
safety
and
security
)
for
any
oath
they
take
?
Come
the
worst
to
the
worst
they
hold
,
that
the
Pope
hath
a
power
of
dispensing
with
oaths
,
either
that
men
may
take
those
oaths
which
before-hand
they
resolve
not
to
keep
,
at
leastwise
that
he
can
pardon
them
(
and
will
do
it
)
if
they
break
the
oaths
that
they
have
taken
.
It
were
endless
to
rehearse
all
the
reasons
men
give
why
they
are
afraid
of
the
Popish
party
:
who
knows
not
(
say
they
)
that
all
things
are
lawful
in
their
account
,
which
make
for
the
interest
and
promotion
of
holy
Church
(
as
they
call
it
?
)
the
stamp
of
so
good
an
intention
put
upon
the
worst
of
actions
,
be
it
lying
,
perjury
,
murther
,
rebellion
,
devastation
of
whole
Countries
,
is
(
according
to
them
)
able
to
make
what
had
otherwise
been
damnable
,
to
become
meritorious
:
He
that
shall
assassinate
a
King
in
zeal
for
their
Religion
,
may
be
canonized
for
a
Saint
.
O
Religion
,
ever
to
be
dreaded
by
those
that
are
not
of
it
,
as
being
resolved
to
propagate
it self
every
where
,
both
by
secret
plots
,
and
open
violence
,
by
fire
and
sword
,
by
fraud
and
force
,
per
fas
&
nefas
:
By
hook
and
by
crook
(
as
they
say
)
as
if
none
were
worthy
to
live
but
they
that
would
imbrace
a
Religion
so
false
and
ridiculous
(
so
far
as
it
is
it self
)
as
nothing
can
be
more
.
Methinks
I
am
tired
with
hearing
so
many
reasons
alledged
for
one
and
the
same
thing
,
a
thing
so
generally
believed
,
viz.
that
there
is
just
ground
to
be
afraid
of
Papists
,
and
of
their
designs
,
but
would
I
listen
to
more
,
some
would
further
tell
me
,
that
the
great
Agitators
for
Popery
,
Jesuites
,
and
such
like
,
do
insinuate
themselves
into
all
parts
of
Christendome
;
first
trouble
the
waters
of
every
State
,
and
then
fish
in
them
,
make
Proselites
up
and
down
,
undermine
the
Councels
of
Protestant
Princes
,
that
those
Pioneers
are
alwayes
working
under
ground
,
and
indanger
all
Kingdoms
where
they
come
:
Also
,
that
there
are
multitudes
of
them
here
,
and
there
,
in
several
disguizes
,
the
effects
of
whose
pernicious
attempts
we
may
yearly
,
if
not
daily
expect
.
That
Papists
are
still
too
hard
for
those
severe
Laws
that
are
in
being
against
them
,
so
that
they
(
or
most
of
them
)
come
not
under
the
lash
thereof
,
from
moneth
to
moneth
,
and
year
to
year
,
whilst
the
Laws
made
against
others
do
find
them
out
continually
,
and
punish
their
smaller
transgressions
;
I
say
,
that
they
escape
the
Ordeal
of
Laws
,
whilst
others
ever
and
anon
do
burn
their
feet
upon
the
hot
plow-shares
which
are
laid
for
them
,
doth
much
encrease
the
fears
of
men
concerning
them
.
Now
they
that
have
a
fear
and
dread
of
Papists
upon
them
,
having
all
this
to
say
,
(
and
yet
having
not
said
all
)
do
think
it
hard
measure
to
be
taxed
with
childishness
,
cowardize
,
and
effeminacy
,
for
entertaining
a
jealousie
of
Popish
designs
,
and
cannot
be
otherwise
perswaded
by
any
verbal
arguments
.
Nevertheless
,
I
am
deceived
if
there
be
not
a
way
to
relieve
Protestants
against
all
their
fears
of
Papists
,
and
yet
not
to
deprive
Papists
either
of
their
lives
,
or
estates
,
or
liberties
,
or
Native
Soil
,
or
any
thing
else
which
by
Law
or
birth
they
have
a
right
to
,
nor
yet
alwayes
,
and
in
all
cases
,
to
execute
upon
all
,
and
every
of
them
,
the
full
rigour
of
those
Laws
which
are
at
this
day
in
force
against
them
.
Who
but
themselves
will
be
offended
,
if
it
be
in
the
first
place
propounded
,
that
the
Popish
party
throughout
England
should
be
generally
disarmed
?
that
is
,
deprived
of
all
weapons
,
horses
,
arms
,
ammunition
,
&c.
which
they
have
,
or
may
have
by
them
,
more
than
is
just
sufficient
for
the
defence
of
their
respective
families
,
against
the
breaking
in
of
Thieves
and
Robbers
.
A
Massacre
committed
by
Protestants
upon
Papists
was
never
heard
of
,
and
therefore
they
need
not
fear
it
,
nor
can
reasonably
desire
to
abound
with
arms
,
in
order
to
the
prevention
of
it
:
If
men
have
arms
enough
for
their
own
security
,
what
should
they
do
with
more
to
scare
,
if
not
indanger
others
?
How
greatly
would
the
fears
of
men
be
allayed
,
if
but
that
one
thing
were
done
?
Ireland
that
Aceldama
,
that
field
of
bloud
,
can
tell
us
how
unfit
Papists
are
to
be
intrusted
with
arms
.
I
wish
if
those
rumors
be
false
,
that
great
and
unusual
numbers
of
forreign
Papists
have
lately
come
for
England
,
I
say
if
they
be
false
,
that
the
people
might
be
generally
assured
and
convinced
they
are
so
;
but
if
they
be
true
,
(
which
is
more
than
I
can
say
they
are
)
that
some
due
bounds
may
be
set
to
so
raging
a
Sea
,
least
a
deluge
of
fears
and
susp●tions
,
if
not
of
misery
and
destruction
also
,
should
from
thence
overwhelm
us
.
It
hath
been
complained
of
in
and
to
the
Parliament
,
since
London
was
in
the
dust
,
that
many
Papists
in
several
parts
of
England
have
behaved
themselves
very
insolently
(
as
one
of
their
eloquent
mouths
hath
told
us
in
a
Speech
of
his
extant
in
print
)
that
certainly
would
and
did
strike
terrour
into
the
people
;
nor
can
those
terrours
be
taken
off
,
unless
that
insolency
of
theirs
be
corrected
,
for
which
there
need
no
better
curb
and
cure
,
than
the
strict
execution
of
the
severest
Laws
that
are
in
being
against
men
of
that
Religion
,
I
do
not
mean
,
or
wish
upon
all
of
them
(
for
I
understand
not
the
justice
of
punishing
all
that
are
of
such
a
way
for
the
faults
that
are
committed
but
by
some
of
them
)
but
upon
as
many
as
have
,
or
shall
be
found
guilty
of
such
amusing
insolency
,
either
in
words
or
deeds
:
It
is
fit
some
Corrosive
should
be
applied
to
such
proud
flesh
,
but
not
laid
upon
that
flesh
which
is
not
proud
,
though
of
the
same
body
:
The
summum
jus
,
or
utmost
rigour
of
the
Laws
made
against
Papists
,
would
be
no
injury
to
them
that
terrifie
others
by
their
insolency
,
what
ever
it
might
be
to
the
rest
,
as
in
some
cases
it
would
not
be
harsh
to
take
the
full
forfeiture
of
a
Bond
,
though
it
would
be
so
in
some
others
.
If
the
Hugonites
in
France
should
behave
themselves
insolently
(
which
they
never
dare
to
do
,
being
not
of
the
Religion
of
the
Country
)
we
know
what
would
follow
.
A
restraint
upon
the
insolencies
of
Papists
,
would
be
no
small
restraint
upon
the
fears
of
Protestants
.
I
wish
as
little
power
as
may
be
in
the
hands
of
Papists
,
for
that
experience
tells
us
,
if
persons
so
accounted
(
though
not
certainly
known
to
be
such
)
be
chosen
to
any
place
or
places
of
considerable
trust
,
it
presently
openeth
the
peoples
mouths
,
and
fills
them
as
full
of
fears
as
they
can
hold
.
Power
is
a
kind
of
armour
,
and
men
may
be
armed
with
power
as
formidably
,
as
with
iron
weapons
.
We
read
of
certain
beasts
,
Dan.
7.12
.
They
had
their
dominion
taken
away
,
yet
their
lives
were
prolonged
.
There
is
not
a
quiet
Papist
in
England
,
but
I
wish
his
life
might
be
spared
,
yea
,
and
his
lawful
way
of
livelihood
;
that
if
a
man
of
an
estate
,
he
might
enjoy
it
,
his
Religion
notwithstanding
,
if
a
Tradesman
,
he
might
be
free
to
buy
,
and
sell
,
and
merchandize
,
as
well
as
other
men
;
and
if
he
may
do
so
,
to
be
deprived
or
debarred
of
power
and
arms
,
will
be
but
an
easie
suffering
(
if
it
be
any
at
all
)
and
I
am
sure
much
more
for
a
publick
good
,
men
to
their
private
damage
:
no
reason
they
should
be
elected
to
power
,
who
would
be
an
incouragement
to
evil
doers
,
and
a
terror
to
them
that
do
●ell
:
one
way
for
people
to
have
dominion
over
their
fears
,
is
for
Papists
in
a
Kingdome
,
whose
King
,
and
Laws
are
protestant
,
to
have
no
dominion
over
the
people
.
Yet
I
am
really
for
it
,
that
setting
aside
power
,
and
Armes
,
they
should
injoy
every
thing
else
so
●ong
as
they
are
peaceable
,
for
to
strip
them
of
their
●states
and
livelihoods
,
or
lawful
wayes
of
sub●ting
,
meerely
for
their
religion
sake
,
were
unjust
,
●●umane
,
and
the
way
to
make
them
desperate
.
Starving
,
or
almost
starving
of
persons
and
fami●●es
,
is
next
to
cutting
of
throats
,
and
therefore
God
forbid
that
Papists
themselves
should
be
so
served
:
let
them
have
power
to
do
good
to
themselves
,
but
none
to
do
hurt
to
others
,
then
may
Papists
live
happily
,
and
Protestants
securely
.
The
manifestation
of
much
zeal
to
hinder
the
growth
of
Popery
it self
,
would
be
one
good
way
●o
secure
the
minds
of
men
,
against
the
fear
,
and
●read
of
Papists
.
It
would
take
off
the
chariot
wheels
of
popery
,
or
make
it
drive
on
heavily
,
if
first
of
all
,
Ministers
,
and
other
learned
men
,
were
excited
and
incouraged
to
write
and
preach
against
the
most
considerable
,
and
dangerous
tenets
of
the
Papists
,
spa●ing
their
persons
,
whilst
they
oppose
their
errors
,
and
so
not
contending
against
love
,
though
they
contend
earnestly
for
the
Faith
.
One
I
have
heard
of
(
a
person
of
worth
and
learning
far
above
the
rate
of
his
years
)
who
was
put
upon
this
work
by
some
in
great
authority
,
and
hath
discharged
it
excellently
well
,
and
brought
forth
an
Elephant
(
for
so
I
call
his
book
for
the
size
of
it
)
in
less
than
halfe
the
time
that
Elephants
are
said
to
go
with
their
young
.
There
are
also
two
other
pregnant
Divines
(
no
old
men
neither
)
who
have
each
of
them
given
us
an
iliad
in
a
nutshel
,
a
mass
of
Divinity
and
reason
against
popish
doctrines
within
a
small
compass
,
who
as
I
am
told
have
from
persons
of
eminency
received
many
thanks
for
the
same
,
and
very
good
incouragement
.
Were
there
many
more
that
could
come
up
to
the
first
three
,
as
champions
against
popery
,
and
were
they
in
all
parts
of
England
put
upon
it
and
quickned
,
we
might
hope
that
popery
would
dwindle
amongst
us
every
day
till
at
last
it
come
to
nothing
.
Whosoever
shall
set
himself
to
oppose
the
growth
and
spreading
of
popery
in
England
,
will
much
promote
this
design
,
by
suppressing
,
or
preventing
all
such
books
in
our
native
tongue
,
as
have
lately
come
forth
,
or
are
coming
forth
in
favour
of
that
Religion
.
Those
of
more
ancient
date
are
so
much
dispersed
already
,
that
there
can
be
no
recalling
them
,
and
besides
that
,
men
will
hardly
read
them
more
than
they
have
done
,
whereas
a
new
book
for
the
novelty
sake
,
and
in
expectation
of
some
new
thing
that
hath
not
been
said
before
,
will
have
many
readers
.
Popish
arguments
are
not
so
weighty
but
that
we
dare
let
schollars
peruse
them
,
and
therefore
I
have
said
nothing
of
the
suppression
of
those
popish
books
which
are
in
the
latine
tongue
,
but
only
in
the
English
,
lest
comon
,
and
ignorant
people
should
thereby
be
seduced
.
Now
Papists
of
all
men
ought
not
to
quarrel
with
us
,
if
we
deny
the
common
people
the
use
of
their
books
,
in
their
mother
tongue
,
as
being
unsafe
for
them
,
sith
they
withhold
the
book
of
God
,
the
holy
scriptures
from
the
Laity
under
pretence
of
their
being
in
danger
to
wrest
the
same
to
their
own
destruction
.
If
truth
can
hurt
men
what
will
not
errour
do
?
A
heedful
suppression
of
all
Novel
English
popish
books
,
would
be
greatly
to
the
suppression
of
all
popular
fears
,
as
with
respect
to
Papists
.
We
have
severe
Laws
(
if
I
mistake
not
)
against
those
persons
who
compass
sea
and
land
to
make
people
Proselytes
to
the
Romish
religion
,
making
them
thereby
two-fold
more
the
children
of
hell
than
themselves
,
at
leastwise
in
this
respect
,
that
they
perswade
them
to
believe
those
gross
errours
,
which
they
have
more
wit
than
to
believe
themselves
,
so
binding
heavy
burthens
upon
others
which
they
themselves
will
not
touch
with
the
least
of
their
fingers
.
I
think
the
law
is
wont
to
accuse
:
and
indict
them
,
as
for
seducing
the
Kings
Subjects
from
their
Allegiance
,
which
to
do
is
a
great
crime
,
but
do
they
not
also
seduce
men
from
their
Allegiance
to
the
King
of
Kings
?
These
are
a
seed
of
evil
doers
,
and
must
be
look't
after
:
Ants
do
bite
the
corn
which
they
carry
to
their
mole-hils
to
the
end
it
may
not
sprout
again
,
so
far
forth
,
I
wish
them
bitten
.
It
is
too
much
that
they
take
upon
them
to
make
a
God
or
Idol
of
Wafers
,
let
them
not
make
fools
,
or
which
is
worse
,
Idolaters
of
men
.
Let
them
not
by
their
meats
(
or
poisons
rather
)
destroy
those
for
whom
Christ
died
.
As
long
as
Papists
have
liberty
for
themselves
,
and
their
families
,
they
have
little
reason
to
complain
,
if
they
have
no
liberty
to
make
other
families
such
as
themselves
.
If
seducing
Jesuits
be
narrowly
watcht
and
punished
,
both
the
fear
of
Papists
,
and
popery
it self
will
be
much
diminished
.
What
a
buzzing
is
there
in
the
ears
of
people
concerning
some
preachers
(
no
professed
Papists
neither
)
who
seem
to
affect
the
language
of
Ashdod
,
and
to
the
great
amusement
of
people
,
make
their
pulpits
eccno
to
Rome
ever
and
anon
.
Who
speak
sometimes
at
such
a
rate
,
as
if
they
had
a
Pope
in
their
belly
,
or
had
a
mind
to
appear
as
popishly
affected
as
they
durst
.
The
lashers
out
of
popery
,
are
the
men
who
have
all
along
fomented
the
Jealousies
of
the
people
,
and
made
them
fear
they
should
be
over-run
with
Papists
,
as
the
sluggards
ground
is
said
to
be
with
weeds
.
If
such
men
were
taught
either
to
preach
more
honestly
and
orthodoxly
,
or
else
for
ever
hereafter
made
to
hold
their
peace
,
the
justice
done
them
might
greatly
abate
the
peoples
fears
,
as
their
hetorodoximony
have
inflamed
them
.
Whilst
Papists
play
least
in
sight
,
I
mean
whilst
the
exercise
of
their
Religion
is
very
obscure
and
private
,
so
long
that
proverb
is
made
good
What
the
eye
seeth
not
the
heart
rueth
not
,
but
if
it
should
chance
to
shew
its
head
in
publick
;
if
it
came
forth
like
a
bridegroom
,
out
of
his
chamber
deckt
and
trimmed
,
to
take
the
eyes
of
its
beholders
,
if
it
come
forth
with
its
luscious
musick
,
tempting
the
people
to
dance
after
it
;
then
will
the
mouths
of
mens
fears
,
and
complaints
also
,
be
wide
opened
,
then
will
they
suspect
it
will
bear
down
all
before
it
.
Sith
then
their
Religion
is
impure
,
and
the
people
extremely
jealous
of
them
,
and
it
,
let
them
with
the
Adulterer
seek
the
twilight
,
yea
the
black
and
dark
night
.
Let
them
steal
their
waters
(
if
they
will
have
any
)
and
eat
their
bread
in
secresie
,
so
it
may
be
as
sweet
to
them
,
and
not
so
bitter
,
and
vexatious
to
others
;
so
shall
they
not
need
to
fear
others
,
neither
will
others
be
afraid
of
them
.
Lastly
,
if
there
shall
appear
a
forwardness
in
those
whom
it
concerns
,
to
make
as
much
as
can
be
made
of
all
hints
,
and
intimations
given
them
of
danger
impending
from
the
designs
of
Papists
,
I
say
if
all
such
informations
,
shall
from
time
to
time
●esifted
to
the
very
bran
,
and
the
very
bottom
of
them
dived
into
(
that
they
may
dispair
of
ever
carrying
any
design
undiscovered
,
and
hid
under
slight
pretences
)
thereby
will
the
hearts
of
men
be
greatly
secured
against
the
fears
of
Papists
,
being
●o
dealt
with
as
the
Psalmist
prayes
that
wicked
men
might
be
,
when
he
saith
,
Ps.
10.15
.
Search
out
his
wickedness
till
thou
find
none
,
i.
e.
no
more
.
The
more
●ealousy
magistrates
do
,
or
shall
express
of
Papists
,
the
less
will
the
people
be
afraid
of
them
.
When
Magistrates
are
awake
and
watchful
,
people
will
venture
to
lye
down
and
sleep
.
The
fifth
of
November
Plot
had
certainly
taken
effect
,
if
King
James
had
not
been
possessed
with
a
great
jealousie
of
Papists
and
their
designs
,
which
led
him
to
such
an
interpretation
of
that
letter
whereby
he
found
it
out
;
as
others
did
not
give
,
nor
himself
would
otherwise
have
given
:
so
that
fear
and
suspicion
are
(
as
we
see
)
good
keyes
to
open
the
cabinet
counsels
of
Papists
;
and
but
for
them
we
had
been
lost
long
ere
this
.
I
deceive
my self
if
I
have
not
now
treated
of
one
of
the
most
singular
expedients
whereby
to
incourage
the
English
nation
to
any
worthy
undertaking
,
and
particularly
,
that
of
rebuilding
the
City
,
viz.
by
securing
the
minds
of
men
against
that
fear
,
and
dread
of
Papists
,
and
of
their
designs
(
which
is
so
generally
upon
them
)
that
being
once
done
,
(
as
I
have
propounded
the
best
,
and
most
moderate
ways
that
I
know
for
the
doing
of
it
)
men
will
go
forward
with
their
work
,
like
giants
refreshed
with
wine
,
mighty
to
run
their
race
.
DISCOURSE
XXX
.
That
to
be
thankful
to
God
,
and
men
,
for
the
good
beginnings
of
a
new
City
,
is
one
good
way
to
perfect
it
.
WE
are
doubly
indebted
for
that
part
and
proportion
of
another
London
,
be
it
a
tenth
,
or
whatsoever
it
is
,
which
we
see
already
:
First
to
the
great
God
,
of
whom
it
is
said
Ps.
127.1
.
Except
the
Lord
build
the
house
they
labour
in
vain
that
build
it
.
Nextly
,
and
subordinately
,
to
men
for
whatsoever
they
have
contributed
thereunto
,
by
their
advice
,
authority
,
bounty
,
industry
,
or
otherwise
;
and
particularly
for
that
excellent
,
and
prudent
Act
of
Parliament
,
which
was
quickly
made
in
the
case
,
besides
an
additional
Bill
for
that
purpose
,
which
had
passed
the
honourable
House
of
Commons
,
and
seemed
to
meet
with
no
obstruction
in
the
honourable
House
of
Lords
,
but
want
of
time
to
pass
it
:
and
which
we
doubt
not
,
when
the
two
houses
shall
come
together
again
,
will
be
readily
agreed
to
,
and
made
into
an
Act.
How
noble
a
precedent
of
thankfulness
for
a
good
beginning
(
and
no
more
)
is
that
we
read
of
,
Ezra
3.10
.
And
when
the
builders
laid
the
foundation
of
the
Temple
of
the
Lord
,
they
set
the
Priests
and
the
Levites
to
praise
the
Lord
,
v.
11.
And
all
the
people
shouted
with
a
great
shout
,
when
they
praised
the
Lord
because
the
foundation
of
the
house
of
the
Lord
was
laid
.
Though
the
ancient
men
who
had
seen
the
first
,
did
weep
at
the
same
time
with
a
loud
voice
(
because
the
latter
was
not
to
be
compared
with
the
former
;
)
yet
the
rest
of
the
people
gave
thanks
,
and
shouted
for
joy
.
And
certainly
they
took
a
right
course
to
have
another
Temple
brought
to
perfection
,
in
being
so
thankful
for
it
,
whilst
it
was
yet
but
imperfect
.
They
that
will
see
a
mercy
finished
before
they
give
thanks
for
it
,
resolve
to
trust
God
no
further
man
they
can
see
him
.
The
sacrifice
of
praise
(
whereby
God
is
glorified
)
is
not
to
be
defer'd
till
such
time
as
the
work
of
mercy
hath
brought
forth
,
but
is
to
be
offered
,
so
soon
as
there
is
but
a
conception
,
or
at
leastwise
,
any
life
and
motion
in
it
;
to
discover
that
it
hath
conceived
.
As
the
hearty
sucking
of
a
child
brings
down
more
milk
into
those
breasts
in
which
there
was
but
little
at
the
first
:
so
a
thankful
heart
brings
down
more
,
and
more
mercy
,
and
fills
those
breasts
more
full
,
which
by
our
daily
receivings
we
are
as
it
were
emptying
.
What
Christ
said
to
Nathaniel
in
reference
to
his
believing
,
John
1.50
.
Because
I
said
I
saw
thee
under
the
figtree
believest
thou
?
thou
shalt
see
greater
things
than
these
,
may
be
applied
to
thanksgiving
;
If
for
a
little
mercy
we
have
received
already
,
we
can
be
daily
thankful
,
we
shall
be
sure
of
more
.
We
should
be
thankful
for
the
least
of
mercies
,
for
that
we
our selves
are
less
than
the
least
.
What
better
copy
can
we
write
after
than
that
of
Ezra
(
that
holy
scribe
?
)
Ezra
9.8
.
And
now
for
a
little
space
grace
hath
been
shewn
from
the
Lord
to
leave
us
a
remnant
to
escape
,
and
to
give
us
a
nail
in
his
holy
place
;
that
our
God
my
lighten
our
eyes
(
so
Jonathans
were
with
a
little
honey
)
and
give
us
a
little
reviving
in
our
bondage
.
You
see
he
was
thankful
for
a
remnant
,
for
a
nail
,
for
a
little
reviving
,
and
God
gave
more
afterwards
.
The
seed
of
mercy
always
prospereth
when
it
lights
upon
the
valley
of
an
humble
heart
,
and
is
soakt
with
the
warm
showrs
of
affectionate
thanksgivings
.
So
as
the
great
God
could
have
hindred
the
work
we
are
now
in
hand
with
,
either
by
invading
us
with
the
Plague
,
or
plagueing
us
with
an
invasion
,
or
otherwise
,
not
one
house
might
have
been
built
at
this
day
,
of
all
that
were
burnt
,
nor
so
much
as
one
foundation
laid
,
whereas
now
(
thanks
be
to
God
)
some
hundreds
of
houses
are
already
finished
:
(
several
of
them
more
stately
than
before
)
so
that
now
we
may
allude
to
what
the
Psalmist
speaketh
,
Ps.
48.12
,
13.
Walk
about
Zion
and
go
round
about
her
:
tell
the
towers
thereof
,
mark
ye
well
her
bulwarks
,
consider
her
pallaces
,
that
ye
may
tell
it
to
the
generation
following
.
So
may
I
say
,
walk
now
about
London
,
mark
yee
well
her
pallaces
,
&c.
that
yee
may
tell
the
generation
to
come
,
how
many
goodly
buildings
were
in
London
,
within
less
than
two
years
,
after
the
greatest
part
of
it
was
burnt
to
the
ground
.
This
is
the
Lords
doing
and
should
be
marvellous
in
our
eyes
.
Have
not
men
,
as
instruments
,
contributed
something
(
and
that
considerable
)
towards
the
rebuilding
of
the
City
?
(
such
I
mean
as
had
no
houses
there
of
their
own
to
build
)
and
ought
they
not
to
be
thankfully
acknowledged
for
what
they
have
done
?
I
doubt
not
but
many
had
a
hand
in
the
forementioned
Act
that
had
no
private
concern
in
London
.
So
to
eye
men
as
to
overlook
God
is
the
greater
fault
of
the
two
,
but
to
overlook
men
when
,
and
wherein
they
deserve
to
be
thankfully
eyed
is
likewise
a
fault
.
Ezra
hath
set
us
a
good
pattern
Ezra
7.27
.
Blessed
be
the
Lord
God
which
hath
put
such
a
thing
as
this
in
the
Kings
heart
,
to
beautifie
the
house
of
the
Lord
,
v.
28.
And
hath
extended
mercy
to
me
before
the
King
and
his
counsellors
,
and
before
all
the
Kings
mighty
Princes
,
&c.
Here
,
though
the
chief
honour
,
and
praise
,
was
ascribed
to
God
,
yet
the
King
,
and
his
Counsellors
,
and
Princes
,
were
owned
also
.
The
King
is
said
to
have
beautified
the
house
of
God
,
though
God
to
have
put
it
into
his
heart
so
to
do
.
Whensoever
favours
are
received
,
be
they
great
or
small
,
thanks
becomes
a
debt
,
and
it
is
but
just
to
pay
it
.
How
should
they
look
to
prosper
who
can
pay
what
they
owe
and
will
not
?
and
when
it
is
but
thanks
that
is
owing
,
or
expected
,
who
cannot
pay
it
?
It
is
a
perverse
thing
to
withhold
thanks
from
them
that
have
deserved
at
our
hands
;
out
of
a
conce
it
they
might
have
deserved
more
.
They
that
do
for
us
more
than
they
might
have
done
(
be
it
more
or
less
)
have
earned
our
thanks
,
and
more
it
is
like
they
will
do
,
if
they
find
us
thankful
.
Some
will
scatter
their
bread
upon
the
waters
by
way
of
trial
,
whether
they
shall
find
it
again
,
I
mean
they
shew
lesser
kindnesses
at
the
first
,
to
see
if
they
shall
find
men
thankful
,
and
when
they
have
found
them
so
,
they
open
the
hands
of
their
bounty
much
more
wide
,
and
their
latter
favours
are
such
as
speak
the
former
,
to
have
bin
but
a
kind
of
earnest
.
It
is
like
that
Leaper
who
alone
of
all
the
ten
that
were
cured
,
did
return
to
give
thanks
;
had
some
favour
above
all
the
rest
added
to
his
cure
,
it
being
usual
with
God
to
thank
men
(
I
mean
to
reward
them
)
for
their
thanks
.
And
who
knows
but
that
our
Rulers
may
have
farther
intentions
of
kindness
towards
the
poor
City
,
exceeding
all
that
they
have
done
for
it
already
(
I
had
almost
said
as
the
last
cloud
which
Elijah
saw
did
exceed
the
first
,
1
Kings
18.
if
such
a
thing
were
possible
)
if
they
shall
but
experiment
that
they
are
owned
,
and
acknowledged
(
as
I
hope
they
will
be
)
in
,
and
for
what
they
have
done
already
.
Tertullus
that
great
orator
spoken
of
Acts.
24.
may
inform
us
of
the
best
rhetorick
wherewith
to
prevail
for
future
kindness
,
who
being
about
to
court
Felix
,
to
be
his
friend
against
Paul
,
bespake
him
as
followeth
,
v.
2
,
3.
Seeing
that
by
thee
we
injoy
great
quietness
,
and
that
very
worthy
deeds
,
are
done
unto
this
nation
by
thy
providence
.
We
accept
it
always
and
in
all
places
(
most
noble
Felix
)
with
all
thankfulness
.
DISCOURSE
XXXI
.
That
to
seek
much
unto
God
,
by
Prayer
,
and
Fasting
for
success
,
would
be
one
of
the
best
wayes
to
promote
the
City
.
ALL
great
undertakings
(
and
such
is
the
building
of
our
City
)
should
be
usherd
in
,
and
carried
on
,
with
prayer
,
and
fasting
.
In
every
thing
by
prayer
and
supplication
let
your
request
be
made
known
to
God
,
is
the
rule
given
,
Philip.
4.6
.
And
if
by
prayer
in
every
thing
,
then
doubtless
by
fasting
also
,
in
things
of
greater
weight
,
and
moment
:
ought
our
requests
to
be
made
known
.
Prayer
alone
can
do
much
,
but
joyned
with
fasting
it
may
prevail
yet
more
.
Our
Saviour
speaking
of
a
sort
of
Devils
saith
,
This
kind
can
come
forth
by
nothing
but
by
prayer
and
f●sting
,
Mark
9.29
.
He
saith
not
by
prayer
only
but
by
fasting
also
.
Satan
is
the
great
obstructer
of
every
good
work
1
Thes.
2.18
.
We
would
have
come
unto
you
(
even
I
Paul
)
once
and
again
,
but
Satan
hindred
us
.
Never
had
that
fowl
fiend
a
greater
mind
to
obstruct
the
building
of
any
City
in
the
world
(
Jerusalem
only
excepted
)
than
I
believe
he
hath
to
obstruct
the
building
of
London
.
How
shall
we
cast
him
out
but
by
prayer
and
fasting
?
Six
other
evil
Spirits
there
are
(
if
I
may
not
call
them
Devils
)
which
do
vehemently
oppose
the
rebuilding
of
London
,
and
must
be
cast
out
by
the
means
forementioned
.
First
,
the
spirit
of
Fear
,
Discouragement
and
Despondency
,
Nehemiah
4.10
.
And
Judah
said
,
the
strength
of
the
bearers
〈◊〉
burthens
is
decayed
,
and
there
is
much
rubbish
,
so
that
〈◊〉
are
not
able
to
build
the
Wall
.
And
our
adversaries
said
,
they
shall
not
know
,
neither
see
,
till
we
come
in
the
widst
amongst
them
,
and
slay
them
,
and
cause
the
work
to
cease
,
v.
11.
This
one
spirit
should
it
so
rage
and
domineer
,
as
God
might
suffer
it
to
do
,
might
utterly
prevent
the
building
of
London
.
But
what
think
you
of
the
Spirit
of
Envy
,
and
malice
,
is
not
that
as
bad
?
That
Spirit
opposed
the
building
of
Jerusalem
,
and
so
it
will
of
London
so
far
as
it
can
,
or
dare
.
Nehemiah
2.10
.
When
San●allat
and
Tobiah
heard
of
it
,
it
grieved
them
exceedingly
,
that
there
was
come
a
man
to
seek
the
welfare
of
the
children
of
Israel
.
Nehem.
4.9
.
The
breaches
began
to
be
stopped
,
then
they
were
very
wroth
,
and
conspired
all
of
them
to
fight
against
Jerusalem
,
and
to
hinder
it
.
Another
evil
Spirit
,
which
doth
,
or
may
hinder
the
building
of
London
,
is
that
of
Jealousie
,
and
suspicion
,
not
only
in
,
but
of
,
and
concerning
that
City
.
This
Sanballat
made
great
use
of
to
hinder
the
building
of
Jerusalem
,
Nehem.
6.6
.
It
is
reported
among
the
heathens
(
said
he
)
that
thou
and
the
Jews
think
to
rebel
,
for
which
cause
thou
buildest
the
wall
that
thou
mayest
be
their
King
,
&c.
So
some
men
have
the
unhappiness
to
be
jealous
of
their
wives
,
though
as
chast
women
as
are
in
the
world
,
and
others
are
so
wicked
as
to
perswade
them
to
it
:
now
this
impertinent
,
as
well
as
evil
spirit
,
must
be
kept
,
or
cast
out
by
prayer
,
and
fasting
,
that
London
may
be
rebuilt
.
A
spirit
of
anger
,
and
discontent
,
may
obstruct
the
building
of
London
,
as
much
as
any
of
the
rest
,
if
God
should
leave
that
spirit
to
do
its
worst
?
So
sullen
as
the
discontents
of
men
do
sometimes
make
them
,
they
will
enterprize
nothing
,
but
will
hide
their
hands
in
their
bosomes
,
and
not
so
much
as
bring
it
to
their
mouths
again
,
as
is
said
of
the
slothful
man
,
Prov.
19.24
.
and
say
as
he
Prov.
22.13
.
There
is
a
Lion
without
,
I
shall
be
slain
in
the
streets
.
Men
in
high
discontent
,
grow
desperate
,
and
care
not
what
becomes
of
any
thing
.
This
Spirit
also
must
be
cast
out
or
kept
within
some
bounds
,
by
prayer
,
and
fasting
.
There
is
also
a
private
,
selfish
,
self-seeking
spirit
,
which
must
be
disposessed
,
that
any
great
,
and
good
undertaking
,
may
be
carried
on
.
Were
all
people
of
that
spirit
,
none
would
contribute
to
the
building
of
London
but
such
as
had
private
ends
,
and
particular
concerns
of
their
own
.
But
if
compassion
,
and
good
will
towards
others
,
and
a
regard
to
publick
good
,
do
not
quicken
that
work
,
it
will
go
on
but
slowly
,
or
but
little
of
it
be
for
the
use
,
and
advantage
of
those
who
have
most
need
of
it
.
How
easy
were
it
to
reckon
up
yet
more
evil
Spirits
,
which
by
prayer
and
fasting
,
should
be
cast
out
,
that
the
building
of
London
may
not
by
them
be
obstructed
?
One
is
a
Spirit
of
Strife
and
contention
,
a
wrangling
Spirit
(
as
I
may
call
it
)
a
Spirit
averse
unto
composing
,
and
agreeing
of
matters
,
upon
just
and
equal
terms
,
when
the
case
is
clear
,
and
easy
to
be
decided
.
If
the
reverend
Judges
must
determine
all
,
and
every
controversy
betwixt
Landlord
and
Tenants
,
and
none
of
them
will
agree
amongst
themselves
:
(
neither
can
they
begin
to
build
till
they
are
agreed
:
)
how
many
hundreds
of
houses
will
by
that
means
be
retarded
?
nor
will
so
much
as
the
foundations
thereof
be
laid
so
soon
,
as
otherwise
the
houses
themselves
might
have
been
compleatly
finished
.
Some
are
of
that
humour
that
they
never
think
well
of
a
private
de
〈…〉
not
in
the
plainest
case
)
and
when
they
are
offered
better
terms
than
the
Law
would
give
them
)
but
to
Law
they
will
,
whatsoever
it
cost
them
,
and
how
long
soever
the
controversie
be
like
to
de●end
,
how
much
more
in
this
case
,
where
they
●●n
have
Law
for
nothing
,
and
are
sure
to
have
●●ick
dispatch
,
when
they
once
come
to
a
hearing
?
●et
may
some
for
ought
I
know
wait
another
whole
●ear
,
or
upward
,
ere
their
turn
will
come
to
have
●●eir
cause
heard
before
the
Judges
,
all
which
time
●●eir
houses
must
lye
in
ashes
;
and
if
such
be
their
●●mour
there
let
them
lye
.
If
none
but
Moses
will
●erve
their
turns
to
end
every
small
difference
,
let
●●em
stay
till
he
can
be
had
:
but
in
Moses
his
time
,
●●e
rulers
of
thousands
,
and
the
rulers
of
tens
(
as
it
might
be
our
tithingmen
)
they
judged
every
small
matter
,
and
only
greater
matters
were
brought
before
him
,
Exod.
18.22
,
26.
Not
one
brick
had
been
●id
(
as
I
suppose
)
in
many
scores
of
houses
that
are
●ow
built
,
if
they
that
were
concern'd
therein
as
●andlords
,
and
Tenants
,
had
not
agreed
of
themselves
,
their
time
for
hearing
before
the
Judges
being
〈◊〉
may
be
not
yet
come
.
So
that
if
God
will
cast
,
〈◊〉
keep
out
that
Spirit
of
contention
,
which
is
in
●●me
men
,
and
which
might
possibly
enter
into
●ore
,
which
disposeth
men
to
admit
of
no
determination
but
that
of
the
Law
,
and
Judges
,
which
●●ey
cannot
avoid
(
which
shews
they
would
never
●gree
if
they
could
help
it
)
I
say
if
that
Spirit
were
●●st
out
,
and
men
would
save
the
reverend
Judges
〈◊〉
labour
,
and
themselves
so
much
time
by
making
●●ir
propositions
on
both
sides
,
and
mutually
accepting
of
them
;
then
a
much
greater
dispatch
might
●e
made
with
our
City
,
than
is
otherwise
like
to
be
:
Now
that
Spirit
must
be
cast
out
like
all
the
rest
,
by
prayer
and
fasting
.
2
Thes.
3.16
.
Now
the
Lord
of
●●ce
give
you
peace
always
by
all
means
.
Seventhly
,
here
is
a
spirit
of
slumber
spoken
of
,
Rom.
11.8
.
which
if
it
have
not
ceased
upon
Londoners
as
yet
,
it
soon
may
,
for
what
more
incident
to
men
,
when
they
are
sad
and
heavy
hearted
,
than
to
grow
heavy
eyed
,
and
to
fall
asleep
?
Christ
having
told
his
Disciples
that
his
Soul
was
exceeding
sorrowful
even
unto
death
,
Mat.
26.38
.
(
which
words
,
it
is
like
,
filled
them
with
sorrow
too
)
presently
they
dropt
asleep
though
he
had
besought
them
to
watch
with
him
but
one
hour
.
There
is
a
great
sadness
and
discontent
,
upon
people
at
this
day
,
and
thence
no
small
danger
of
a
Spirit
of
slumber
,
and
sleepiness
to
insue
,
which
is
an
evil
spirit
,
a
spirit
that
would
never
suffer
the
City
to
be
rebuilt
,
for
who
can
build
in
his
sleep
?
this
spirit
also
should
be
kept
out
by
fasting
and
prayer
,
unto
him
who
never
slumbreth
or
sleepeth
.
And
now
it
appeareth
that
if
London
be
built
again
in
any
competent
time
,
there
are
as
many
evil
spirits
to
be
cast
,
or
kept
out
of
it
,
as
there
were
Devils
cast
out
of
Mary
Magdalen
,
viz.
seven
,
Mark
16.9
.
which
I
have
called
by
their
names
.
Nay
give
me
leave
to
conclude
,
that
I
am
verily
of
opinion
,
that
all
the
Devils
in
Hell
(
God
permitting
them
)
would
set
themselves
to
oppose
and
withstand
the
building
of
London
,
which
shews
how
great
need
there
is
of
fasting
and
prayer
,
to
carry
it
on
,
and
make
it
fail
as
it
were
before
the
wind
.
I
may
not
stand
to
discourse
the
reason
and
use
of
fasting
in
conjunction
with
prayer
,
or
why
prayer
alone
might
not
do
as
well
.
Fasting
is
a
practical
acknowledgment
of
our
unworthiness
of
those
good
creatures
of
God
,
which
on
such
daies
,
we
abstain
from
,
and
by
consequence
,
of
all
others
(
for
there
is
par
ratio
)
which
are
as
good
as
they
.
By
fasting
we
acknowledg
that
we
are
unworthy
of
meats
,
and
drinks
,
and
if
of
meat
to
eat
,
much
more
of
houses
to
dwell
in
;
which
to
be
deprived
of
,
were
the
less
punishment
of
the
two
.
Now
they
that
have
deserved
the
greater
punishment
,
to
be
sure
have
deserved
the
less
.
Now
a
hearty
acknowledgment
both
in
word
and
deed
,
of
our
great
unworthiness
,
is
one
of
the
main
,
and
most
prevailing
things
upon
a
day
of
humiliation
.
If
then
their
uncircumcised
heart
shall
be
humbled
(
saith
God
)
and
they
then
accept
of
the
punishment
of
their
iniquity
,
Levit.
26.41
.
Then
will
I
remember
the
land
.
By
confessing
we
deserve
no
house
or
home
(
as
by
our
fasting
we
do
)
if
we
fast
sincerely
)
what
do
we
but
accept
the
punishment
of
our
iniquity
?
which
is
the
way
to
find
mercy
.
But
sith
our
rulers
have
appointed
an
anniversary
fast
;
upon
the
account
of
the
City
,
some
may
think
all
that
I
have
said
touching
this
matter
to
be
needless
,
but
really
it
is
not
so
.
For
first
it
doth
not
thence
follow
that
the
fast
they
have
appointed
will
be
religiously
and
strictly
kept
;
(
and
as
good
never
a
whit
as
never
the
better
,
saith
our
proverb
)
or
that
by
a
great
many
,
it
will
therefore
be
kept
at
all
.
Neither
secondly
doth
it
thence
follow
,
that
one
fast
in
a
year
is
as
much
as
need
to
be
,
or
as
God
doth
expect
from
us
,
upon
so
solemn
an
occasion
.
Rulers
may
think
it
not
fit
to
anticipate
the
piety
of
the
people
,
by
leaving
nothing
at
all
to
be
done
by
them
of
their
own
accords
,
and
as
a
free-will-offering
.
Moreover
they
are
to
make
such
Laws
,
as
all
or
the
generality
of
men
may
be
able
to
observe
:
Now
all
men
are
not
in
a
capacity
to
fast
frequently
;
yea
some
it
may
be
(
so
much
greater
is
their
leasure
)
can
better
keep
one
fast
every
week
,
than
others
can
keep
two
in
a
whole
year
.
So
that
though
it
may
be
no
fault
in
our
Magistrates
,
to
injoyn
but
one
fast
in
a
year
,
in
order
to
imploring
mercy
for
the
desolate
City
,
yet
it
may
be
a
great
fault
in
the
people
(
to
whom
it
is
as
lawful
to
fast
,
as
it
is
to
pray
,
without
special
command
from
their
superiors
,
as
having
a
command
for
him
that
is
supreme
to
pray
always
;
that
is
at
all
opportunities
,
and
fasting
is
but
a
necessary
concomitant
of
prayer
as
the
case
may
be
)
to
observe
no
more
than
one
day
of
religious
fasting
,
throughout
the
whole
year
,
upon
so
great
an
accompt
.
We
read
that
the
daughters
of
Israel
went
yearly
to
lament
the
daughter
of
Jephthah
four
daies
in
a
year
,
Judg
,
11.40
.
Now
what
was
the
loss
of
Jephthahs
daughter
to
the
loss
of
such
a
City
as
London
was
:
(
though
she
were
made
a
sacrifice
)
but
if
that
perpetual
virginity
,
whereto
she
was
consigned
over
by
her
fathers
vow
,
(
as
some
understand
it
from
v.
39.
Who
did
with
her
according
to
his
vow
,
and
she
knew
no
man
)
were
all
they
went
to
bewail
,
four
daies
in
a
year
,
one
would
think
that
the
loss
of
such
a
City
as
London
,
might
better
deserve
four
weeks
or
moneths
,
every
year
to
lament
it
,
and
which
is
more
to
implore
mercy
for
it
,
whereas
the
condition
of
Jephthahs
daughter
was
irretrievable
,
whether
she
were
put
to
death
,
or
whether
it
were
only
that
by
her
fathers
vow
,
and
her
own
superadded
consent
,
she
was
obliged
to
continue
single
,
all
the
daies
of
her
life
.
Now
Davids
example
may
tell
us
,
that
when
our
fasting
,
and
mourning
can
do
good
,
as
he
thought
it
might
for
his
child
whilst
it
lived
,
and
we
believe
it
may
to
our
desolate
City
,
then
chiefly
,
if
not
only
,
ought
we
to
give
way
to
it
.
How
often
men
should
fast
upon
the
loss
,
and
for
the
recovery
of
such
a
City
as
London
was
,
can
be
brought
within
no
rule
that
will
take
in
every
man
,
only
so
often
as
God
shall
afford
them
real
opportunities
,
of
which
some
have
ten
times
as
many
,
within
the
compass
of
one
year
,
as
some
others
have
.
But
this
may
incourage
us
to
be
as
frequent
in
prayer
and
fasting
,
as
we
can
,
namely
that
no
such
service
,
rightly
performed
,
shall
ever
be
in
vain
.
Physicians
need
not
be
farther
invited
to
make
frequent
visits
to
their
patients
,
that
need
it
,
than
by
finding
they
are
always
welcom
,
come
as
oft
as
they
will
,
and
do
never
lose
their
labour
.
This
is
just
the
case
:
let
us
make
as
frequent
applications
as
we
will
,
or
can
,
to
the
throne
of
grace
,
for
our selves
,
or
others
,
in
such
manner
as
becometh
us
,
we
shall
be
always
welcom
,
and
not
lose
our
labour
once
.
For
God
is
nigh
to
all
that
call
upon
him
in
truth
,
in
all
things
that
they
call
upon
him
for
,
Deut.
4.7
.
What
better
or
more
sutable
examples
of
praying
and
fasting
,
and
of
the
good
success
thereof
in
such
a
case
as
that
of
our
City
,
I
say
what
better
examples
can
we
desire
than
are
afforded
us
in
those
two
famous
men
,
viz.
Ezra
and
Nehemiah
,
Ezra
8.21
.
Then
I
proclaimed
a
fast
that
we
might
afflict
our selves
before
our
God
,
to
seek
of
him
a
right
way
for
us
.
Namely
when
he
and
others
were
going
from
Babylon
to
Jerusalem
,
to
rebuild
the
Temple
of
God
there
,
v.
23.
So
we
fasted
and
besought
our
God
for
this
,
and
he
was
intreated
of
us
.
Se
also
Nehemiah
1.4
.
And
when
I
heard
these
words
I
sat
down
and
mourned
certain
daies
,
and
fasted
and
prayed
before
the
God
of
Heaven
,
viz.
when
he
heard
that
the
wall
of
Jerusalem
was
broken
down
and
the
gates
thereof
burnt
with
fire
,
v.
3.
The
thing
he
prayed
for
,
was
that
he
might
find
favour
in
the
Kings
eyes
;
to
go
up
to
Jerusalem
,
every
way
furnished
to
build
that
desolate
City
.
Now
v.
8.
it
is
said
,
And
the
King
granted
me
according
to
the
good
hand
of
my
God
upon
me
.
Now
I
wish
that
upon
all
that
I
have
said
,
the
resolution
of
men
may
be
to
keep
that
Anniversary
fast
,
which
the
Magistrate
hath
appointed
for
the
City
,
in
the
most
solemn
way
that
can
be
;
and
over
and
above
that
,
to
keep
as
many
more
such
dayes
in
private
(
though
in
publick
they
cannot
,
without
publick
leave
)
as
they
shall
have
opportunity
to
do
.
For
as
Israel
prevailed
against
Amaleck
as
much
by
Moses
lifting
up
his
hands
,
viz.
in
prayer
as
by
the
peoples
brandishing
their
swords
in
war
,
Exod.
17.11
.
(
for
when
he
let
down
his
hand
Amaleck
prevailed
)
so
it
is
a
real
truth
(
how
few
soever
do
believe
it
)
that
those
who
are
builders
,
in
the
common
acceptation
of
that
word
,
viz.
Carpenters
,
Bricklayers
and
other
artificers
,
do
not
more
truly
contribute
to
the
building
of
such
a
City
as
London
is
(
in
which
religion
,
as
having
been
long
known
and
professed
there
,
doth
claim
a
great
interest
)
than
they
do
,
who
with
tender
regard
to
its
recovery
,
do
earnestly
apply
themselves
to
prayer
,
and
fasting
.
The
bridegroom
of
England
(
as
in
a
civil
sense
I
may
call
London
)
though
in
a
spiritual
sense
Christ
himself
likewise
is
so
called
)
being
taken
away
,
fasting
is
now
in
season
,
for
saith
Christ
(
to
which
we
only
allude
)
when
the
bridegroom
shall
be
taken
from
them
,
then
shall
they
fast
.
As
the
mother
of
Augustin
comforted
her self
with
this
concerning
him
,
viz.
That
a
son
of
so
many
prayers
,
and
tears
,
should
not
miscarry
,
so
may
we
comfort
our selves
concerning
London
,
if
it
be
a
City
,
as
he
was
a
son
,
of
many
prayers
,
and
tears
,
that
it
shall
not
miscarry
,
but
go
out
its
full
time
,
and
be
brought
to
its
intended
perfection
.
DISCOURSE
XXXII
.
On
Ezra
6.14
.
And
the
elders
of
the
Jews
builded
,
and
they
prospered
through
the
prophesying
of
Haggai
the
Prophet
and
Zechariah
.
INtending
to
treat
of
all
the
helps
we
can
think
upon
,
as
for
the
rebuilding
of
London
,
that
of
good
Prophets
,
who
in
former
ages
have
been
very
serviceable
,
even
to
the
purposes
of
building
(
witness
the
text
above
mentioned
)
may
at
no
hand
be
omitted
:
I
have
shewed
before
,
that
good
Magistrates
may
contribute
very
much
to
such
a
work
,
as
is
in
hand
,
(
viz
the
restoring
of
the
City
)
and
now
I
shall
make
it
as
evident
,
that
good
Ministers
also
might
much
contribute
thereunto
.
It
is
said
in
express
terms
that
the
Jews
builded
,
and
prospered
through
the
prophesying
of
Haggai
.
It
is
like
,
that
Haggai
did
not
lay
one
stone
in
the
building
of
the
Temple
,
and
yet
all
things
considered
,
no
man
was
more
instrumental
in
that
work
than
he
,
for
he
it
was
,
who
in
the
name
of
God
put
them
upon
it
,
and
incouraged
them
in
it
,
Haggai
1.4
.
Then
came
the
word
of
the
Lord
by
Haggai
saying
,
is
it
time
for
you
O
yee
to
dwell
in
your
cieled
houses
,
and
this
house
lie
wast
?
v.
8.
Thus
saith
the
Lord
,
go
up
to
the
mountain
and
bring
wood
and
build
the
house
,
and
I
will
take
pleasure
in
it
.
v.
13.
Then
spake
Haggai
in
the
Lords
message
to
the
people
saying
,
I
am
with
you
saith
the
Lord
.
And
Haggai
2.4
.
Be
strong
O
Zerubbabel
saith
the
Lord
,
and
be
strong
O
Jeshua
the
high
priest
,
and
be
strong
all
ye
people
of
the
land
:
for
I
am
with
you
saith
the
Lord
.
In
like
manner
we
find
the
prophet
Zechariah
incouraging
the
people
Zech
8.
from
v.
7.
to
15.
and
Zech.
12.2
,
3.
Now
as
it
is
in
war
,
they
that
beat
the
drums
,
and
sound
the
trumpets
,
thereby
animating
those
that
ingage
in
the
battle
,
and
drowning
those
doleful
noises
of
shriekes
,
and
groans
,
which
would
otherwise
dishearten
the
Souldiers
,
do
,
or
may
do
as
much
service
,
though
themselves
do
not
strike
one
stroke
,
as
those
that
fight
most
skilfully
and
valiantly
,
yea
each
of
them
is
,
or
seemeth
to
be
,
of
greater
use
than
any
one
single
souldier
,
because
what
they
do
hath
an
influence
upon
the
whole
company
,
or
regiment
;
putting
heart
and
spirit
into
every
man
:
even
so
may
it
fall
out
in
building
(
and
every
other
undertaking
of
great
consequence
)
viz.
that
Gods
Prophets
,
or
Ministers
,
though
it
be
not
proper
for
them
to
be
mechannically
imployed
therein
,
yet
may
each
of
them
more
advance
,
and
promote
the
business
,
than
any
ten
men
that
are
so
imployed
.
They
(
if
I
may
so
allude
)
are
the
greatest
builders
of
all
,
who
(
as
is
said
of
God
)
do
build
without
hands
.
Tongues
may
either
help
or
hinder
more
than
hands
;
help
if
united
,
and
ingaged
for
the
work
:
but
hinder
,
if
divided
,
as
in
the
case
of
Babel
.
There
was
a
prophet
Jeremy
,
who
lived
a
great
while
since
Haggaies
time
,
and
much
nearer
to
ours
,
whose
influence
upon
the
people
was
so
great
,
for
the
exceeding
veneration
they
had
both
for
his
life
,
and
doctrine
,
that
I
verily
think
that
the
interest
of
ten
such
prophets
as
he
,
were
enough
to
build
such
a
City
as
London
,
if
all
England
could
but
afford
men
and
monies
,
wherewithall
to
do
it
.
Doubtless
Haggai
,
and
Zechariah
were
men
of
eminent
holiness
,
and
that
brought
them
into
so
much
esteem
with
the
people
.
It
was
not
meerely
as
they
were
prophets
,
nor
yet
as
men
of
good
abilities
,
that
they
were
so
much
had
in
honour
.
Hophni
and
Phineas
were
priests
,
and
able
men
,
it
is
like
being
the
sons
of
Eli
:
but
yet
the
people
had
no
respects
for
them
,
yea
for
the
greatness
of
their
sin
,
men
abherred
the
offering
of
the
Lord
,
1
Sam.
2.17
.
Sanctity
is
so
essential
to
a
prophet
,
to
a
minister
,
that
where
it
is
not
in
truth
,
or
in
appearance
,
at
leastwise
,
where
at
leastwise
it
is
not
thought
to
be
;
it
is
,
as
it
were
natural
to
men
to
withold
from
such
persons
that
veneration
,
and
esteem
,
which
as
prophets
is
fit
for
them
both
to
deserve
,
and
have
:
not
men
of
the
greatest
parts
,
and
abilities
,
but
men
of
the
greatest
zeal
,
and
holiness
,
or
reputed
for
such
,
are
generally
they
who
carry
the
greatest
stroke
with
the
people
,
as
if
they
thought
that
such
Elijah's
could
take
up
others
to
Heaven
in
the
same
chariot
with
themselves
:
or
that
the
Ship
in
which
those
Pauls
do
sail
,
must
needs
come
safe
to
land
,
at
leastwise
all
the
passengers
be
spared
,
and
therefore
would
chuse
to
imbarque
with
them
.
The
very
semblance
of
sanctimony
(
where
it
may
be
it
hath
not
been
in
truth
)
hath
made
a
greater
interest
for
some
men
,
and
made
them
greater
leaders
of
the
people
,
than
the
substance
,
and
manifest
reality
of
parts
,
and
gifts
,
could
ever
make
others
.
But
then
suppose
a
Minister
to
have
the
true
Thummim
the
truth
of
grace
and
holiness
,
I
mean
(
which
one
would
think
should
be
more
universally
owned
,
than
the
meer
shew
or
shadow
thereof
)
and
besides
that
to
have
the
Urim
also
,
I
mean
,
a
fair
proportion
of
parts
,
and
gifts
,
as
for
his
work
,
a
man
so
qualified
would
compel
a
very
Herod
to
pay
him
reverence
,
and
to
be
much
perswaded
by
him
,
as
he
was
by
John
the
Baptist
,
for
the
very
reason
,
Mark
6.20
.
For
Herod
feared
John
,
knowing
that
he
was
a
just
man
,
and
a
holy
,
and
observed
him
,
and
when
he
heard
him
he
did
many
things
,
and
heard
him
gladly
.
We
read
that
John
was
a
shining
light
,
as
well
as
a
burning
light
,
John
5.35
.
but
it
was
for
his
burning
,
and
not
so
much
for
his
shining
light
,
that
Herod
did
reverence
him
,
and
do
many
things
by
his
direction
.
Herod
was
no
less
than
a
Prince
,
John
but
a
mean
man
(
to
see
too
)
The
same
John
had
his
raiment
of
Camels
haire
and
a
leathern
girdle
about
his
loins
,
Mat.
3.4
.
Yet
,
for
that
he
was
a
just
,
and
a
holy
man
,
Herod
feared
him
,
who
doubtless
would
not
have
feared
a
loose
,
unholy
prophet
(
one
that
he
had
known
to
be
such
)
no
not
in
all
his
pontificalibus
,
if
for
the
gravity
,
majesty
and
glory
of
his
habit
,
he
had
outvied
the
most
reverend
Pope
.
A
holy
prophet
commands
more
respect
in
a
hairy
garment
,
and
a
leathern
girdle
,
and
his
word
shall
go
farther
,
than
shall
the
word
and
authority
of
an
unholy
one
,
were
his
habit
as
rich
as
a
very
Prince
,
and
his
titles
of
honour
,
more
than
are
the
grand
Seigniors
.
I
see
then
,
if
a
Zerubbabel
would
have
his
word
to
prosper
,
he
must
have
holy
prophets
about
him
,
as
was
Haggai
and
Zechariah
(
or
those
that
are
generally
esteemed
and
reputed
such
.
)
For
otherwise
it
is
little
service
that
can
be
done
for
Princes
,
by
those
that
serve
them
in
the
capacity
of
Ministers
,
or
Prophets
,
unless
those
prophets
of
theirs
are
generally
in
request
as
good
and
holy
men
,
whose
lips
the
people
are
willing
should
preserve
knowledg
for
them
,
and
to
receive
the
law
from
their
mouths
.
Now
every
such
prophet
as
Haggai
and
Zechariah
was
,
is
able
to
do
a
Prince
more
than
knight
service
,
whether
he
have
a
City
to
build
,
or
any
other
great
design
to
carry
on
.
The
hands
of
Moses
had
flagged
,
and
so
Amaleck
prevailed
,
if
Aaron
,
Exod.
17.12
.
had
not
held
them
up
,
and
what
is
Aaron
called
but
the
Saint
of
the
Lord
.
They
must
be
Aarons
,
or
such
as
he
in
point
of
repute
)
viz.
Saints
who
shall
be
found
able
to
bear
up
the
hand
of
Moses
whilst
he
is
conflicting
with
Amaleck
.
I
mean
with
any
great
opposition
,
or
difficulty
;
nor
can
our
Aaron
be
well
spared
whilst
Amaieck
is
yet
unabdued
.
No
persons
more
able
to
make
the
people
for
any
good
purpose
than
those
prophets
for
whom
they
have
great
respects
;
which
can
be
only
such
as
are
generally
owned
,
and
accounted
of
as
good
,
and
holy
men
.
Therefore
they
that
are
such
,
ought
in
Point
of
prudence
,
as
well
as
upon
other
considerations
,
to
be
obliged
,
and
incouraged
when
any
great
work
is
in
hand
;
that
by
their
means
,
and
by
virtue
of
their
interest
,
others
may
be
brought
in
,
even
the
body
of
a
nation
,
to
help
forward
with
it
.
Such
men
are
certainly
the
Chariots
of
a
Nation
and
the
horsemen
thereof
:
as
was
said
of
Elijah
.
They
that
have
a
great
interest
of
their
own
,
they
,
and
they
only
,
can
make
a
considerable
interest
for
others
also
,
if
obliged
thereunto
.
They
that
are
really
holy
can
do
much
with
God
,
and
men
,
they
that
have
but
a
great
name
to
live
,
or
for
holiness
,
can
do
much
with
men
:
they
that
can
do
either
,
are
or
may
be
of
great
use
to
them
that
shall
imploy
them
;
but
they
that
can
do
both
,
will
(
where
they
take
)
be
incomparably
serviceable
.
If
any
shall
object
,
and
say
,
that
they
of
all
men
are
most
dangerous
,
if
touched
with
the
least
dissatisfaction
,
who
for
their
piety
,
and
parts
,
are
had
in
great
veneration
with
the
people
;
and
that
ubi
mali
nemo
pejus
,
is
most
applicable
to
them
,
that
if
they
have
an
ill
resentment
of
things
,
none
can
do
worse
things
than
they
,
nor
yet
so
bad
:
to
that
objection
,
I
reply
.
We
ought
not
to
look
at
what
men
can
do
,
and
to
use
them
accordingly
,
but
at
what
men
will
,
or
are
inclined
to
do
.
Doubtless
God
himself
,
could
do
more
hurt
to
the
world
,
than
all
the
Devils
in
Hell
,
put
together
in
respect
of
his
omnipotency
,
but
because
of
his
unchangable
holiness
,
righteousness
,
and
goodness
,
he
can
do
the
world
no
injury
at
all
.
Good
men
will
not
dare
to
do
the
hurt
they
could
(
yet
neither
should
they
be
tempted
to
do
it
,
if
they
durst
)
Ministers
that
are
pious
,
and
capable
of
doing
worthy
service
,
should
be
treated
as
friends
,
and
to
be
sure
they
will
never
hurt
their
friends
,
who
are
taught
of
God
to
love
their
very
enemies
,
they
will
never
render
evil
for
good
,
who
make
conscience
of
rendring
good
for
evil
.
Paul
and
Apollo
and
Cephas
are
yours
,
if
you
be
Christs
:
use
them
as
your
own
,
and
you
will
never
have
cause
to
fear
them
,
nor
much
cause
to
do
it
howsoever
they
be
used
,
sith
they
have
learnt
to
pray
even
for
them
that
use
them
despightfully
.
Good
men
have
a
power
to
do
mischief
,
but
no
will
,
but
to
do
good
they
have
both
will
,
and
power
:
therefore
the
mischief
they
can
do
is
not
so
much
to
be
feared
,
as
the
good
they
are
able
to
do
,
is
to
be
hoped
for
and
incouraged
.
Surely
a
blessing
from
Heaven
is
wont
to
attend
the
labours
of
a
good
Ministry
,
and
the
incouraging
of
those
labours
,
(
as
well
as
a
curse
to
wait
upon
the
contrary
)
And
if
the
blessing
of
God
will
not
help
to
build
the
City
,
I
know
not
what
will
.
Time
was
,
that
David
himself
was
afraid
of
the
Ark
of
God
,
and
therefore
would
not
remove
it
unto
him
into
the
City
of
David
,
but
carried
it
aside
into
the
house
of
Obed-Edom
,
2
Sam.
6.10
.
but
in
three
months
time
he
saw
that
he
was
worse
scared
than
hurt
,
v.
11.
It
was
told
King
David
saying
,
the
Lord
hath
blessed
the
house
of
Obed-Edom
,
and
all
that
pertaineth
is
him
,
because
of
the
ark
of
God
.
So
David
went
and
brought
up
the
ark
of
God
,
from
the
house
of
Obed-Edom
into
the
City
of
David
with
gladness
.
He
concluded
that
that
which
had
blessed
the
house
of
Obed-Edom
would
bless
his
City
,
and
doubtless
so
it
did
.
That
building
work
may
be
promoted
by
good
prophets
,
or
ministers
,
I
shall
prove
by
one
text
more
,
and
so
conclude
this
Chapter
,
viz.
Ezra
5.2
.
Then
rose
up
Zerubbabel
and
Jeshuah
,
and
began
to
build
the
house
of
God
which
is
at
Jerusalem
,
and
with
them
●ere
the
prophets
of
God
helping
them
.
DISCOURSE
XXXIII
.
That
to
be
deeply
affected
with
the
hand
of
God
in
burning
the
City
is
one
good
way
to
have
it
built
again
.
TO
be
affected
with
the
burning
of
the
City
is
one
thing
,
and
to
be
affected
with
the
hand
of
God
in
burning
it
is
another
.
They
may
lament
the
City
with
a
great
lamentation
;
who
take
no
notice
at
all
of
the
hand
of
God
,
that
was
stretched
out
against
it
,
but
altogether
cry
out
upon
men
,
as
if
evil
instruments
could
have
burnt
such
a
City
,
without
the
great
God
concerning
himself
in
it
more
or
less
.
Whereas
the
truth
is
,
if
men
were
instruments
in
the
burning
of
it
(
which
for
me
shall
rest
upon
proof
)
yet
God
had
the
principle
hand
in
it
;
for
wicked
men
are
but
Gods
hand
,
and
sword
,
Ps.
17.14
.
Deliver
my
soul
from
the
wicked
which
are
thy
sword
,
from
men
which
are
thy
hand
.
Now
God
would
that
his
hand
should
be
taken
notice
of
,
for
he
loves
to
be
acknowledged
as
the
authour
of
those
judgments
that
are
inflicted
by
him
.
Who
gave
Jacob
for
a
spoil
,
and
Israel
to
the
robber
:
did
not
the
Lord
?
Isa.
42.24
.
Is
there
any
evil
in
the
City
and
the
Lord
hath
not
done
it
?
Amos
3.6
.
That
passage
Isa.
26.11
.
sheweth
us
that
God
cannot
indure
to
be
overlooked
when
he
smiteth
.
Lord
,
when
thy
hand
is
lifted
up
they
will
not
see
,
but
they
shall
see
,
and
be
ashamed
,
yea
the
fire
of
thine
enemies
shall
consume
them
.
That
we
may
be
duly
affected
with
the
burning
of
the
City
,
there
are
several
things
to
be
taken
notice
of
,
besides
that
which
I
have
suggested
in
the
first
place
,
viz.
that
God
did
it
.
Now
that
such
a
God
,
should
burn
such
a
City
,
a
God
slow
to
anger
,
gracious
,
merciful
,
long
suffering
,
abundant
in
goodness
,
I
say
that
such
a
God
,
should
burn
so
antient
,
so
famous
,
so
professing
a
City
,
is
a
very
affecting
consideration
.
Another
is
this
,
viz.
that
God
did
never
burn
any
City
but
when
he
was
greatly
angry
.
God
did
never
burn
a
City
in
cool
blood
(
if
I
may
so
speak
of
him
after
the
manner
of
men
.
)
Isa.
42.25
.
He
hath
poured
upon
him
the
fury
of
his
anger
,
and
it
hath
set
him
on
fire
round
about
,
yet
he
knew
not
,
and
it
burned
him
,
yet
he
laid
it
not
to
heart
.
I
knew
a
good
gentlewoman
,
who
beholding
the
flames
of
London
(
by
which
she
lost
not
one
pounds
worth
of
her
estate
,
did
thereby
receive
so
great
an
impression
of
the
wrath
of
God
against
he
City
,
(
as
her self
told
me
)
that
she
presently
fell
into
a
languishing
distemper
(
though
before
of
a
healthful
,
chearful
constitution
)
and
in
despight
of
all
the
remedies
which
her
loving
husband
,
one
of
the
most
eminent
Physicians
in
England
,
could
supply
her
withall
(
which
the
bills
I
have
seen
have
assured
me
to
have
been
as
effectual
as
could
be
used
)
she
out-ran
her
husband
to
the
grave
,
whose
many
infirmities
made
it
probable
he
would
have
arrived
there
many
years
before
her
.
If
she
were
too
much
affected
with
the
manifestation
of
Gods
wrath
,
I
doubt
that
most
others
are
but
too
little
.
Another
affecting
consideration
is
this
,
that
God
is
never
angry
without
a
cause
,
nor
yet
above
the
cause
given
,
or
more
than
he
hath
cause
for
.
There
is
never
anger
on
Gods
part
,
but
there
is
provocation
on
ours
,
and
provocation
proportionable
to
that
anger
,
Ps.
107.17
.
Fools
because
of
their
transgression
and
because
of
their
iniquity
are
afflicted
.
If
we
can
slight
their
anger
who
will
be
angry
for
nothing
,
and
they
know
not
why
themselves
?
to
be
sure
his
anger
is
not
to
be
slighted
,
who
is
never
displeased
but
there
is
a
just
cause
,
and
a
good
reason
for
it
.
God
would
that
we
should
be
more
affected
with
that
wrath
of
his
which
is
the
cause
of
judgments
,
than
with
those
judgments
which
are
the
effects
of
his
wrath
.
As
Joab
doubtless
was
not
so
much
troubled
for
the
loss
of
his
corn
,
as
for
the
displeasure
of
Absalom
,
which
was
intimated
thereby
.
Surely
David
was
grieved
at
Sauls
throwing
his
javelin
at
him
,
though
it
hit
him
not
,
because
it
did
betoken
the
displeasure
he
had
against
him
.
David
doth
not
deprecate
chastisement
,
but
anger
.
Ps.
6.1
.
Rebuke
me
not
in
thine
anger
,
chasten
me
not
in
thy
hot
displeasure
,
and
it
is
said
Be
ye
afraid
of
the
sword
for
wrath
bringeth
the
punishment
of
the
sword
,
Job
.
19.29
.
as
if
the
wrath
of
God
were
the
very
edge
of
the
sword
,
but
for
which
we
should
have
no
cause
to
fear
it
.
God
sendeth
judgments
on
purpose
to
make
his
anger
known
,
against
sin
,
and
sinners
,
therefore
saith
the
scrip
.
God
is
known
by
the
judgments
which
he
executeth
,
Ps.
9.16
.
and
Rom.
1.
it
is
said
,
The
wrath
of
God
is
revealed
from
Heaven
against
all
ungodliness
of
men
.
Judgments
are
the
revelations
of
Gods
wrath
,
and
as
such
they
are
most
of
all
to
be
taken
notice
of
.
How
angry
was
God
think
you
when
he
burnt
our
City
?
It
is
an
expression
that
importeth
much
wrath
,
when
the
anger
of
God
and
his
jealousy
is
said
but
to
smoke
against
a
man
,
Deut.
29.20
.
But
in
this
case
it
did
not
only
smoke
against
London
,
but
flamed
out
.
Now
to
be
sensible
of
the
fury
of
Gods
anger
,
which
hath
set
us
on
fire
round
about
,
and
to
lay
it
to
our
hearts
more
than
any
thing
else
,
(
like
ingenious
children
who
are
more
troubled
at
their
parents
frowns
;
than
at
the
smart
of
the
rod
,
)
I
say
thus
to
do
,
might
conduce
very
much
towards
the
building
of
our
City
.
For
saith
the
scripture
,
Humble
your selves
under
the
mighty
hand
of
God
that
he
may
exalt
you
in
due
time
,
1
Pet.
5.6
.
DISCOURSE
XXXIV
.
That
greatly
to
bewail
those
sins
,
both
of
our
own
,
and
others
which
helpt
to
burn
the
old
City
,
would
help
to
build
the
new
one
.
WHat
those
sins
were
I
have
shewed
at
large
in
my
Treatise
concerning
the
burning
of
London
,
whereunto
for
the
avoiding
of
Tautologies
,
I
refer
thee
.
Some
it
may
be
can
cry
not
guilty
,
in
their
own
persons
,
as
to
several
of
them
saying
as
he
,
I
thank
thee
O
God
I
am
not
so
nor
so
,
viz.
no
Idolater
,
no
Adulterer
,
&c.
but
who
can
wash
his
,
or
her
hands
,
in
innocency
,
as
to
every
of
them
,
or
throw
the
first
stone
at
another
,
as
being
himself
without
any
sin
therein
mentioned
.
As
the
Prophet
Oded
said
to
the
men
of
Israel
,
who
dealt
severely
with
their
brethren
of
Judah
,
whom
God
for
their
sins
had
delivered
into
their
hands
,
〈◊〉
Chron.
28.10
.
And
now
ye
purpose
to
keep
under
the
●●●●dren
of
Judah
,
and
of
Jerusalem
,
for
bondmen
●●d
bondwomen
to
you
:
but
are
there
not
with
you
,
〈◊〉
with
you
sins
against
the
Lord
your
God
?
so
say
I
〈◊〉
any
that
shall
think
themselves
so
righteous
as
●●t
they
need
no
repentance
:
But
are
there
not
●ith
you
,
even
with
you
sins
against
your
God
?
Let
us
then
in
the
first
place
bewail
our
own
sins
,
〈◊〉
David
did
(
that
man
after
Gods
own
heart
)
say●ng
as
he
,
Ps.
38.18
.
I
will
declare
mine
iniquity
,
I
●ill
be
sorry
for
my
sin
,
and
doing
as
he
,
Ps.
6.6
.
All
〈◊〉
night
make
I
my
bed
to
swim
,
I
water
my
couch
with
●●y
tears
,
viz.
of
repentance
,
for
his
sins
whereby
●e
had
provoked
that
anger
of
God
,
which
in
the
beginning
of
this
Psalm
he
deprecates
Let
us
in
the
next
place
bewail
the
sins
of
others
,
●●●ch
we
were
bound
to
do
,
though
we
had
none
of
●ur
own
:
much
more
being
as
it
were
brethren
〈◊〉
iniquity
with
other
men
,
having
been
partakers
in
the
sins
of
others
,
and
made
our selves
by
one
means
,
or
other
accessary
thereunto
.
This
did
not
●ot
,
yet
vexed
he
his
righteous
Soul
from
day
to
day
with
the
filthy
conversation
of
the
wicked
Sodomites
,
2
Pet.
2.
●
.
And
as
for
David
he
tells
us
that
he
beheld
the
transgress●rs
,
and
was
grieved
,
and
in
Ps.
119.136
.
he
saith
,
Rivers
of
waters
run
down
mine
eyes
,
because
they
keep
not
thy
law
.
Thus
Ezra
mourned
for
the
sin
of
the
people
in
marrying
Cananitish
wives
,
Ezra
.
9.1
.
(
though
he
had
done
no
such
thing
himself
.
)
And
thus
Nehemiah
bewailed
the
sins
of
all
sorts
of
men
,
Nehemiah
9.33
.
Thou
hast
done
right
but
we
have
done
wickedly
,
neither
have
our
Kings
,
our
Priests
,
nor
our
fathers
kept
thy
law
,
&c.
It
is
better
than
nothing
to
be
affected
with
the
judgments
of
God
themselves
(
not
to
be
as
if
we
were
seared
with
a
hot
Iron
,
or
past
feeling
)
it
is
better
than
that
to
be
affected
with
the
displeasure
of
God
manifested
in
,
and
by
those
judgments
;
but
it
is
best
of
all
,
to
be
grieved
at
the
causes
of
that
displeasure
,
whether
in
our selves
or
others
,
viz.
our
own
and
the
sins
of
other
men
.
It
is
some
ingenuity
in
a
Child
to
resent
a
correction
,
and
to
be
ashamed
,
when
his
Father
hath
as
it
were
spit
in
his
face
,
it
is
more
to
resent
his
parents
anger
,
and
frowns
,
but
it
is
most
of
all
,
to
be
troubled
for
his
faults
,
unless
it
be
more
than
that
,
to
be
troubled
even
for
the
faults
of
others
,
which
shall
never
be
laid
to
his
charge
.
A
child
may
be
sorry
his
father
is
offended
,
and
yet
not
be
sorry
for
the
fault
(
as
such
)
whereby
he
gave
him
the
offence
.
Therefore
to
lament
the
causes
of
Gods
anger
(
which
I
am
now
exhorting
to
)
is
more
than
to
lament
the
effects
,
or
the
anger
it self
.
But
the
question
is
,
how
the
doing
of
this
would
help
to
build
our
City
?
Now
to
that
I
answer
,
that
our
City
(
blessed
be
God
is
in
a
fair
way
to
be
built
,
if
our
sins
hinder
not
:
neither
shall
they
hinder
it
(
how
great
soever
our
former
provocations
have
been
)
if
our
hearts
do
but
serve
us
duly
to
lament
,
our
own
abominations
,
and
the
abominations
of
one
another
,
Ezek.
9.4
.
And
the
Lord
said
unto
him
,
viz.
unto
the
man
with
the
inkhorn
by
his
side
)
Go
through
the
midst
of
the
City
,
and
set
a
mark
upon
the
foreheads
of
the
men
that
sigh
,
and
that
cry
for
all
the
abominations
that
be
done
in
the
midst
thereof
.
This
mark
was
for
preservation
,
and
deliverance
,
whilst
others
were
devoted
to
ruin
and
destruction
;
like
that
bloud
which
was
sprinkled
upon
the
posts
of
the
Israelites
,
that
their
doors
might
be
passed
over
,
and
the
destroying
Angel
not
come
into
their
houses
,
Exod.
12.23
.
Lot
who
vexed
his
soul
with
the
●●thy
conversation
of
the
wicked
,
had
a
Zoar
,
a
●●●tle
City
provided
for
him
and
his
,
when
fire
●ame
down
upon
the
Zodomites
,
where
in
1
Pet.
2.9
.
●●e
Apostle
inferreth
,
The
Lord
knows
how
to
deliver
〈◊〉
godly
,
viz.
from
those
flames
and
calamities
,
●●ich
destroy
others
.
Though
the
houses
of
wicked
●en
,
like
these
in
Sodom
,
should
suffer
the
vengeance
●eternal
fire
,
that
is
,
be
condemned
by
God
,
al●ays
to
lye
in
the
dust
(
which
yet
is
more
distinction
●an
God
doth
ordinarily
make
in
this
world
)
yet
doubt
not
but
such
as
mourn
in
Zion
,
shall
have
●ave
to
build
the
wast
places
,
and
shall
have
beauty
〈◊〉
their
ashes
.
Now
is
Londons
seed
time
,
the
City
it self
is
to
●esown
.
Sow
in
tears
and
you
shall
reap
in
joy
.
He
〈◊〉
goeth
forth
and
weepeth
,
bearing
precious
seed
,
shall
●●●btless
come
again
with
rejoycing
,
bringing
his
sheaves
〈◊〉
him
,
Ps.
126.5
,
6.
DISCOURSE
XXXV
.
●●●t
to
reform
throughout
England
,
whatsoever
is
manifestly
amiss
,
and
can
be
reformed
,
would
admirably
promote
the
City
.
Have
discoursed
of
Humiliation
,
upon
several
〈◊〉
accounts
,
but
what
signifieth
Humiliation
,
with●●
Reformation
,
for
who
was
ever
truly
humbled
,
●●t
did
not
truly
reform
?
A
thorough
Reforma●●on
hath
been
a
work
so
long
spoken
off
,
and
so
●●ttle
perfected
,
that
some
may
be
apt
to
think
of
●at
,
as
of
the
Philosopher
stone
,
(
which
for
so
●●ny
ages
hath
baffled
the
most
ingenious
chymists
)
that
there
is
no
such
thing
attainable
.
I
say
of
Reformation
,
as
Divines
do
of
sanctification
.
Ther●
is
a
perfection
of
degrees
,
which
cannot
be
attained
in
this
life
,
but
then
there
is
a
perfection
of
parts
,
which
may
;
some
reformation
there
may
be
o●
all
things
or
kinds
of
things
that
are
amiss
,
all
o●
a
compleat
reformation
,
can
hardly
be
expected
in
this
life
,
of
any
one
thing
,
or
kind
of
things
which
is
not
as
it
should
be
.
Solomon
placeth
it
amongst
the
vanities
which
h●
had
seen
under
the
Sun
,
that
that
which
is
crooke●
cannot
be
made
streight
,
and
that
which
is
wanting
can
not
be
numbred
,
Eccles.
1.15
.
Seeming
thereby
t●
mean
,
that
there
are
some
evils
in
the
world
(
an●
those
not
a
few
)
that
will
never
be
mended
,
tha●
are
like
incurable
diseases
,
or
like
those
defects
i●
nature
,
which
can
none
be
supplied
.
Ex.
gr
.
if
a
man
be
born
blind
,
or
deaf
,
&c.
But
he
would
no●
have
us
to
think
,
that
none
of
all
those
things
tha●
are
amiss
in
the
world
can
be
rectified
,
or
reformed
.
There
are
a
great
many
moral
,
and
political
diseases
,
as
well
as
natural
,
that
may
be
cured
though
some
are
incurable
.
Some
bones
that
are
out
of
joynt
,
may
be
set
;
and
some
that
are
broken
may
be
made
whole
again
,
though
all
cannot
.
I
mention
that
all
and
every
thing
that
is
amis●
in
the
world
,
cannot
be
mended
,
to
the
end
people
may
not
be
discontented
,
and
say
with
Jona●
they
have
reason
to
be
angry
to
the
death
,
so
long
as
they
see
any
thing
in
Church
,
or
state
,
that
is
not
as
it
should
be
,
or
that
would
be
better
otherwise
.
For
they
that
live
by
that
principle
,
shall
be
always
,
and
in
all
times
,
restless
,
and
male-content
,
Men
must
be
more
than
mortal
men
,
before
they
cease
to
be
guilty
of
any
failings
,
and
oversights
:
or
of
turning
aside
,
more
,
or
less
;
either
to
the
right
hand
,
or
to
the
left
.
But
on
the
other
hand
,
it
is
as
certain
that
there
are
many
wilful
miscarriages
,
and
presumptuous
iniquities
in
the
world
,
which
men
might
avoid
,
as
well
as
unavoidable
infirmities
.
So
much
David
intimates
,
when
he
saith
,
keep
back
thy
servant
from
●esumptuous
sins
,
Many
things
are
left
unreformed
,
not
because
men
cannot
reform
them
,
or
do
think
they
ought
not
,
or
need
not
so
to
do
,
but
because
they
will
not
,
and
because
they
love
darkness
better
than
light
,
and
evil
more
than
that
which
is
good
.
Rom.
1.32
.
Who
knowing
the
judgment
of
God
,
that
they
which
commit
such
things
are
worthy
of
death
,
not
only
〈◊〉
the
same
but
have
pleasure
in
those
that
do
them
.
I
meddle
not
with
the
reforming
of
those
things
which
men
may
rationally
doubt
,
whether
they
be
amiss
or
no
;
or
with
those
peccadillos
,
which
are
like
smaller
faults
in
pointing
,
or
printing
,
which
no
ways
disturb
the
sense
,
or
make
it
unintelligible
,
but
with
the
greater
Errata's
that
are
committed
,
even
so
great
,
that
it
is
hard
to
be
understood
whether
they
that
do
such
things
have
any
thing
of
Christianity
,
besides
the
name
,
and
profession
.
Let
men
pluck
the
beams
out
of
their
eyes
first
,
and
then
they
will
see
to
pull
out
the
motes
afterwards
.
I
exhort
not
to
the
reforming
and
altering
of
every
thing
that
any
body
shall
find
fault
with
,
for
then
we
shall
never
have
done
,
then
we
sh●ll
make
as
●ald
a
business
of
our
reformation
,
as
befel
the
man
in
the
fable
,
whose
young
wife
pulled
out
all
his
grey
hairs
,
and
then
come
an
old
one
afterwards
,
and
pluck
of
all
that
were
not
grey
,
viz.
all
that
were
lest
:
or
as
a
Limner
,
who
having
hundreds
looking
on
,
as
he
is
drawing
a
picture
,
should
put
in
and
put
out
according
to
every
ones
fancy
,
and
suggestion
.
But
if
there
be
things
which
every
body
finds
fault
with
,
and
which
the
consciences
(
if
not
the
tongues
)
of
all
people
do
condemn
,
and
cry
out
upon
,
which
they
that
run
,
may
,
and
do
read
the
evil
of
,
and
the
iniquity
that
is
in
them
,
doubtless
such
things
ought
to
be
reformed
.
As
the
boy
said
to
his
Father
,
Father
is
that
true
that
every
body
saith
is
true
?
so
say
I
is
not
that
evil
which
every
body
confesseth
to
be
so
,
or
cannot
deny
so
to
be
?
and
ought
not
that
which
is
manifestly
evil
to
be
reformed
,
if
it
can
be
so
?
will
not
otherwise
our
sins
separate
between
God
and
us
,
and
hinder
good
things
from
us
?
will
not
those
Achans
,
our
wilful
unreformed
sins
)
trouble
us
continually
,
and
cause
God
to
say
,
as
to
Joshua
of
old
,
There
is
an
accursed
thing
in
the
midst
of
thee
:
therefore
ye
cannot
stand
,
Josh.
7.13
.
Neither
will
I
be
with
you
any
more
unless
you
destroy
the
accursed
.
As
for
the
persons
concerned
in
reforming
,
they
are
as
many
as
are
concerned
in
the
rebuilding
of
London
,
(
for
therein
is
its
rebuilding
concerned
)
or
as
many
of
them
,
as
have
any
thing
that
stands
in
need
of
being
reformed
,
and
who
hath
not
more
or
less
of
that
?
For
in
many
things
we
all
offend
.
Here
I
could
mention
divers
sorts
of
reformation
necessary
to
be
pressed
,
and
practised
,
viz
personal
,
and
that
both
internal
,
and
external
,
domestical
,
national
.
It
were
endless
to
point
at
all
things
which
it
were
needful
for
us
to
reform
.
But
first
of
all
,
if
men
declare
their
sins
like
Sodom
,
if
they
publish
them
in
the
face
of
the
Sun
(
as
did
Absalom
)
if
they
swear
and
curse
,
in
all
companies
,
and
in
the
open
street
,
not
caring
who
hears
them
:
if
men
,
women
,
and
children
,
do
grosely
and
notoriously
profane
the
Sabbath
,
by
working
or
playing
;
if
they
that
be
drunk
,
will
be
drunk
in
the
day
time
,
and
reel
along
the
streets
(
as
if
they
had
eaten
shame
and
drank
after
it
,
as
our
proverb
is
.
)
If
Atheists
will
speak
blasphemously
of
God
&
Christ
,
scornfully
of
Scriptures
,
contemptuously
of
all
religion
,
and
that
in
all
,
or
most
places
,
where
they
come
(
as
if
they
studied
to
make
proselytes
to
infidelity
,
and
to
draw
others
with
themselves
to
Hell
)
and
if
other
sins
put
on
a
whores
forehead
,
and
a
brow
of
brass
,
and
appear
with
broad
and
open
face
,
as
if
no
body
had
any
thing
to
say
to
them
,
or
as
men
might
do
that
were
recti
in
curia
,
I
say
when
sins
,
yea
the
worst
of
sins
,
shall
in
that
fashion
,
stare
all
Law
and
authority
in
the
face
,
it
is
high
time
to
reform
.
For
if
Laws
cannot
thrust
sinners
into
corners
,
and
make
them
like
Owls
to
fly
the
light
,
and
sins
to
become
the
hidden
works
of
darkness
(
as
they
are
called
)
the
adulterer
to
seek
the
twilight
,
and
to
act
si
non
tastè
tamen
cautè
,
cautiously
,
if
not
chastly
,
I
say
,
if
laws
cannot
confine
sin
to
those
regions
of
darkness
,
to
which
it
belongs
,
without
some
speedy
reformation
,
Laws
will
be
out
of
countenance
,
and
sin
will
give
Law
,
vertue
will
be
counted
a
vice
,
and
vice
a
vertue
,
drunkenness
,
and
whoredom
will
challenge
rewards
,
whilst
sobriety
,
and
chastity
shall
be
exposed
to
punishments
,
and
as
the
Prophet
complained
,
Mal.
3.15
.
Now
we
call
the
prond
happy
,
yea
they
that
work
wickedness
are
set
up
,
yea
they
that
tempt
God
are
even
delivered
.
So
it
will
be
again
,
if
the
impudency
of
sin
,
and
sinners
,
be
not
chastised
;
and
then
the
second
part
of
Phaetons
tragedy
will
be
acted
,
viz.
Sin
got
into
the
Chariot
of
the
sun
,
I
mean
to
be
visible
,
and
conspicuous
,
't
will
set
the
world
on
fire
.
Though
it
be
above
the
power
of
Humane
Laws
,
(
and
of
those
that
make
and
execute
them
)
and
destroy
the
being
of
sin
in
the
world
,
yet
not
the
visibleness
of
it
,
whereby
it
spreads
exceedingly
,
flows
in
like
a
Torrent
that
hath
broken
down
all
its
banks
and
bounds
,
bids
defiance
to
all
vertue
and
goodness
,
and
saith
in
effect
,
as
Adonijah
did
when
David
grew
old
,
I
will
be
King
,
1
King
.
1.5
.
I
say
,
Laws
can
smother
sin
,
and
fire
when
smothered
can
do
no
such
hurt
as
that
which
breaketh
out
,
and
hath
full
vent
.
Laws
can
make
sin
,
and
sinners
do
,
as
is
said
of
the
Beasts
of
the
Forrest
,
Psa.
104.22
.
The
Sun
ariseth
,
they
lay
them
down
in
their
dens
,
and
that
they
shall
do
at
most
,
but
as
is
said
of
them
;
v.
20.
Thou
makest
darkness
,
and
it
is
night
,
wherein
all
the
be●sts
of
the
Forrest
do
creep
forth
.
Laws
do
a
great
matter
in
restraining
the
publickness
and
openness
of
sin
,
because
private
sins
cannot
contract
publick
and
National
guilt
,
because
Authority
cannot
prevent
them
,
as
they
may
do
those
which
are
publick
;
neither
is
God
so
much
dishonoured
and
defied
,
or
Religion
so
much
brought
into
contempt
by
them
,
though
God
is
greatly
displeased
with
them
also
.
In
Judahs
daies
sin
sought
a
covering
,
or
was
made
to
seek
it
;
for
Tamar
intending
to
prostitute
her self
to
Judah
put
on
her
vail
;
and
it
is
said
.
Gen.
38.21
.
When
Judah
faw
her
,
he
thought
her
to
be
a
Harlot
,
because
she
had
covered
her
face
.
To
suffer
people
to
be
debauched
by
such
things
as
have
a
manifest
tendancy
thereunto
,
is
utterly
a
fault
,
and
it
is
plain
should
be
reformed
.
Our
corrupt
natures
need
no
incentives
to
sin
;
give
them
an
inch
of
that
,
and
they
will
take
an
Ell.
I
shall
here
mention
but
two
things
(
though
it
is
like
there
are
more
)
which
have
been
complained
of
as
great
irritamenta
malorum
,
great
provocations
to
sin
.
The
first
is
filthy
foolish
Balads
,
read
and
sung
up
and
down
,
whereby
(
it
is
said
)
the
meanest
and
younger
sort
of
people
,
who
cannot
go
to
the
price
of
any
higher
entertainments
,
have
their
minds
extremely
vitiated
and
corrupted
;
those
obscene
Sonnets
,
being
,
as
it
were
,
short
Catechismes
of
wickedness
,
whereby
children
are
trained
up
in
the
way
,
in
which
they
should
not
go
,
and
elder
persons
confirmed
therein
.
The
other
is
such
Plays
(
for
with
such
only
I
shall
meddle
)
which
contain
in
them
lascivious
,
or
otherwise
profane
passages
,
whereby
(
it
is
observed
)
that
persons
of
a
higher
quality
than
those
Catechumeni
of
the
Devils
,
who
receive
their
instruction
from
Balads
that
are
sung
to
them
free-cost
,
and
want
a
few
farthings
to
pay
for
them
)
are
notoriously
debauched
.
The
Ancients
were
so
sensible
of
the
great
mischief
that
did
accrew
by
Plays
stuffed
with
wantonness
and
impiety
,
that
(
as
Bishop
Ushen
hath
observed
)
they
have
inserted
a
passage
against
them
in
the
Baptismal
Vow
,
viz.
that
we
should
renounce
the
pomps
of
the
world
:
Now
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
said
he
)
did
of
old
signifie
Stage-Plays
,
which
having
been
found
(
as
they
were
mannaged
)
exceedingly
to
corrupt
the
hear's
and
lives
of
men
and
women
,
they
laid
an
ingagement
upon
children
at
their
Baptisme
,
to
shun
and
avoid
them
.
The
ill
living
,
and
ill
preaching
of
some
Ministers
(
I
say
of
some
,
for
blessed
be
God
all
are
not
such
,
but
alas
there
are
too
too
many
of
them
)
is
another
thing
that
calls
for
speedy
reformation
.
Those
blind
Sampsons
that
are
fit
for
nothing
but
to
grind
in
a
Mill
,
to
turn
round
and
round
,
where
they
cannot
go
out
of
their
way
(
blind
I
call
them
from
their
gross
ignorance
,
Sampsons
from
their
great
strength
(
yet
not
such
as
Sampsons
was
)
but
such
as
the
Prophet
denounceth
a
woe
against
,
Isa.
5.22
.
Woe
unto
them
that
are
mighty
to
drink
Wine
,
and
men
of
strength
to
mingle
strong
drink
.
)
I
say
,
those
blind
Sampsons
have
already
taken
hold
upon
the
Pillars
of
the
Church
,
and
will
(
if
not
prevented
)
go
nigh
to
tumble
it
down
upon
the
heads
of
themselves
and
others
.
It
hath
been
observed
of
the
Papacy
,
that
if
the
good
and
mortified
lives
of
some
few
of
their
Clergy
,
had
not
made
some
amends
for
the
great
pride
and
luxury
of
the
rest
of
them
,
that
Religion
had
never
been
able
to
stand
to
this
day
,
and
it
may
be
verified
amongst
us
;
neither
may
we
trust
to
that
alone
,
but
should
remember
what
the
Poet
saith
,
Immedicabile
vulnus
ense
recidendum
est
ne
pars
sincera
trahatur
;
that
is
,
gangreened
and
incurable
members
must
be
cut
off
,
or
else
those
that
are
sound
will
be
indangered
.
If
any
thing
,
but
what
is
of
absolute
necessity
,
doth
hinder
the
spreading
of
Soul-saving
knowledge
,
and
its
covering
the
Land
as
waters
cover
the
Sea
,
I
only
say
if
it
be
so
(
for
I
will
leave
it
to
others
to
judge
what
is
of
absolute
necessity
to
preserve
the
peace
and
safety
of
Church
and
State
)
we
may
be
sure
that
God
is
provoked
thereby
,
and
that
the
Reformation
thereof
is
indispensable
.
When
the
Jews
obstructed
the
Salvation
of
the
Gentiles
,
they
are
said
thereby
to
have
filled
up
their
sins
,
and
that
wrath
came
upon
them
to
the
uttermost
,
1
Thes.
2.16
.
I
am
loth
to
proceed
in
rehearsing
what
I
think
were
necessary
to
reform
,
and
shall
therefore
chuse
to
say
no
more
but
this
:
Let
those
that
have
power
in
their
hands
,
reform
but
all
those
things
which
they
think
in
their
consciences
ought
to
be
reformed
,
and
that
no
good
account
can
be
given
thereof
to
the
great
God
,
when
they
shall
stand
before
his
Tribunal
;
I
say
,
let
them
reform
but
so
much
,
(
which
is
also
certainly
within
the
verge
of
their
power
,
though
there
may
be
difficulty
in
it
)
and
when
they
have
so
done
,
that
both
London
,
England
,
and
all
the
three
Kingdomes
,
will
reap
the
happy
fruits
of
it
,
I
make
no
question
.
And
now
that
I
have
bespoken
a
Reformation
,
of
what
is
not
disputably
,
but
manifestly
amiss
,
that
God
may
bless
us
in
our
great
design
of
rebuilding
London
,
it
may
be
expected
,
I
should
express
whom
I
would
have
to
be
the
Reformers
.
If
then
the
question
be
put
concerning
the
reforming
not
of
a
person
,
or
family
,
but
of
a
Nation
,
and
of
such
abuses
as
are
National
:
I
profess
sincerely
that
I
am
utterly
an
enemy
to
a
popular
Reformation
(
further
than
of
their
own
persons
,
and
families
)
that
is
,
unto
the
people
,
or
body
of
the
people
,
or
any
party
from
amongst
them
,
rising
up
,
and
saying
,
This
and
that
is
amiss
either
in
Church
or
State
,
and
we
will
reform
it
:
As
our
Saviour
replied
,
Luke
12.14
.
Who
made
me
a
Judge
,
or
a
divider
of
you
?
So
may
I
say
to
the
people
,
who
made
them
Judges
?
or
who
hath
authorized
them
to
be
Reformers
?
If
those
waters
use
to
overflow
their
banks
,
instead
of
making
the
Land
fruitful
,
(
as
Nilus
did
Egypt
)
they
will
drown
and
swallow
up
all
:
The
Law
saith
,
a
mischief
ought
to
be
endured
,
rather
than
an
inconvenience
:
Now
for
the
common
people
to
have
a
power
of
judging
and
determining
what
is
amiss
,
and
altering
all
things
at
their
pleasure
,
were
an
inconvenience
,
in
the
sense
of
our
Law
,
viz.
a
standing
evil
,
and
principle
of
mis-rule
;
whereas
to
deny
them
that
power
,
is
a
rule
that
is
generally
good
and
safe
,
though
it
should
admit
of
some
exception
now
and
then
,
and
breed
what
they
call
a
mischief
.
As
the
Wisdom
of
God
hath
thought
fit
to
constitute
Husbands
to
be
the
Head
of
their
Wives
,
because
though
here
and
there
a
woman
(
one
of
a
thousand
)
may
have
more
wisdom
than
her
Husband
,
and
could
govern
the
family
better
than
he
,
and
to
such
it
is
a
mischief
;
(
though
but
what
they
deserve
,
for
chusing
Husbands
that
have
less
wit
than
themselves
)
yet
the
generality
of
women
being
not
so
fit
for
government
as
men
are
,
an
inconvenience
much
worse
than
that
mischief
is
avoided
thereby
,
viz.
by
placing
the
headship
of
the
family
in
the
Husband
.
The
like
may
be
said
of
Gods
placing
the
sole
power
of
publick
reformation
in
Magistrates
,
and
men
in
Authority
,
and
denying
any
such
power
to
the
common
people
;
because
though
the
community
of
the
people
might
now
and
then
do
better
things
than
are
done
by
persons
in
power
,
yet
generally
they
would
do
worse
,
and
be
the
Authors
not
of
better
order
,
but
of
more
confusion
:
People
may
humbly
represent
to
those
that
are
in
Authority
,
what
they
take
for
grievances
,
and
implore
the
redress
of
them
,
so
far
as
to
their
wisdom
shall
seem
fit
(
beseeching
God
to
incline
their
hearts
thereunto
)
but
that
is
all
they
can
do
.
This
Paragraph
I
have
added
as
a
grain
of
salt
wherewith
to
season
what
I
have
said
,
as
touching
some
things
which
seem
necessary
to
be
reformed
,
the
notice
whereof
taken
with
this
grain
of
salt
,
can
do
no
body
any
hurt
:
There
is
no
hurt
in
seeking
a
Reformation
of
what
is
manifestly
evil
,
but
only
in
seeking
it
from
the
peoples
hands
,
from
whom
it
is
not
to
be
sought
,
but
only
from
the
Magistrate
.
Could
we
whisper
in
the
ears
of
Magistrates
,
(
which
we
have
not
opportunity
to
do
)
what
we
suppose
doth
need
their
reforming
hand
,
by
my
consent
the
people
should
never
hear
of
it
,
their
Errata's
should
be
mended
(
if
it
were
possible
)
before
the
people
did
ever
so
much
as
know
of
them
,
nor
have
we
presumed
to
acquaint
them
with
any
thing
of
that
Nature
,
but
what
they
knew
too
well
before
,
and
do
ordinarily
complain
of
,
though
not
where
they
should
,
viz.
to
them
that
can
afford
them
relief
,
to
whom
this
Treatise
directeth
all
its
complaints
,
(
if
there
be
any
in
it
)
as
to
them
by
whom
it
is
most
fit
they
should
be
heard
.
Reformation
is
needful
in
two
cases
:
First
,
in
case
there
be
good
Laws
,
but
ill
observed
,
notoriously
broken
and
violated
:
There
are
not
better
Laws
in
the
World
,
than
many
,
if
not
most
of
ours
in
England
,
as
for
the
curbing
and
restraining
most
kinds
of
vices
,
drunkenness
,
swearing
,
whoredom
,
&c.
but
yet
alas
they
abound
,
as
if
the
Laws
were
rather
for
,
than
against
them
,
which
shews
one
Law
is
too
much
wanting
,
viz.
a
Law
to
put
the
rest
in
execution
.
And
verily
,
they
to
whom
the
execution
of
Laws
doth
appertain
,
are
the
persons
upon
whom
it
is
incumbent
,
and
whose
proper
work
it
is
to
see
those
miscarriages
,
which
are
contrary
to
good
Laws
,
regulated
and
reformed
.
But
secondly
,
It
is
possible
that
Laws
themselves
(
humane
Laws
I
mean
)
may
some
of
them
not
be
good
,
or
not
so
good
as
they
should
be
,
and
in
that
case
a
reformation
of
the
Law
it self
is
as
necessary
,
as
in
the
former
,
a
reformation
by
it
.
I
am
sure
that
Decree
of
Darius
,
Dan.
6.17
.
That
whosoever
shall
ask
a
Petition
of
any
God
or
Man
for
thirty
daies
,
save
of
the
King
,
shall
be
cast
into
the
Den
of
Lyons
,
was
a
sinful
Law
;
as
was
also
that
of
Nebuchadnezzar
,
That
every
man
shall
fall
down
and
worship
the
Golden
Image
,
Dan.
3.10
.
Magistrates
are
not
infallible
,
in
Cathedra
,
or
in
the
Seat
of
Judgment
;
(
as
the
Pope
pretends
himself
to
be
in
St.
Peters
Chair
)
nor
do
Protestant
Magistrates
pretend
,
that
they
who
sit
in
Moses
his
Chair
,
whilst
they
sit
there
,
cannot
erre
;
they
know
themselves
to
be
but
fallible
men
,
and
the
Laws
of
such
cannot
be
infallibly
good
.
I
confess
that
private
men
ought
to
be
very
tender
of
speaking
evil
of
the
Law
,
and
judging
the
Law
:
To
allude
to
James
4.11
.
yet
Laws
may
have
their
faults
as
well
as
men
,
and
when
they
have
so
,
there
are
but
two
remedies
I
can
think
of
;
and
the
first
is
,
that
those
who
are
Legislators
,
or
Law-makers
,
should
either
repeal
,
or
alter
them
;
as
Nebuchadnezzar
did
his
Decree
,
Dan.
3.29
.
and
Darius
his
,
Dan.
6.26
.
though
the
Laws
of
the
Medes
and
Persians
were
said
to
be
unalterable
:
or
if
that
be
not
done
,
that
those
who
have
power
to
suspend
the
execution
of
unwholesome
Laws
,
though
not
to
repeal
them
,
be
pleased
to
suspend
their
execution
.
I
have
only
shewed
how
an
evil
,
or
sinful
Law
,
may
be
reformed
,
and
by
whom
,
but
not
presumed
to
call
any
Law
evil
,
but
that
of
Darius
and
of
Nebuchadnezzar
,
which
themselves
by
recalling
did
acknowledge
as
such
.
But
for
fear
of
tediousness
,
I
would
press
hard
for
that
kind
of
Reformation
for
which
we
need
not
be
beholden
to
any
man
but
our selves
,
viz.
personal
and
domestical
Reformation
;
I
say
to
any
other
man
(
as
for
the
two
forementioned
we
must
be
)
for
the
Divine
assistance
must
at
no
hand
be
excluded
:
We
need
ask
no
man
leave
to
let
us
be
just
,
and
chast
,
and
sober
,
and
heavenly-minded
,
and
charitable
,
and
filled
with
all
the
fruits
of
righteousness
which
are
by
Christ
,
to
the
praise
and
glory
of
God
;
nor
yet
to
suffer
us
to
resolve
as
Joshua
did
,
and
to
hold
that
resolution
,
that
we
and
our
house
will
serve
the
Lord
.
Let
us
not
pull
down
that
City
with
our
feet
,
(
our
irregular
walking
I
mean
)
which
we
are
building
up
with
our
hands
.
By
what
I
have
said
,
not
only
the
way
of
reforming
,
but
the
feasibleness
of
reforming
in
such
a
way
,
is
evident
enough
:
Some
things
we
have
shewed
,
may
be
reformed
by
those
to
whom
the
making
of
Laws
doth
appertain
,
(
and
by
them
only
,
)
others
by
them
to
whom
it
belongeth
to
put
Laws
in
execution
,
and
many
others
by
every
private
person
.
Did
not
some
think
it
a
shame
to
reform
,
and
to
recede
from
what
they
have
once
done
:
I
should
have
more
hope
to
prevail
by
what
I
have
said
;
but
some
do
so
carry
it
,
as
if
perseverance
were
as
necessary
in
that
which
is
evil
,
as
in
good
.
I
am
sure
that
same
is
no
universal
rule
,
Quod
fieri
non
debuit
factum
valet
,
(
that
is
)
that
when
a
thing
is
done
,
it
should
be
persisted
in
,
though
it
were
such
as
ought
not
to
have
been
done
.
I
say
that
is
no
general
rule
:
For
then
might
Noah
have
persisted
in
his
drunkeness
,
Lot
in
his
incest
,
at
leastwise
Zacheus
might
have
kept
what
he
had
gotten
by
fraud
,
and
oppression
,
which
he
did
not
dare
to
do
,
but
offered
to
restore
fourfold
.
Pilate
did
well
to
answer
,
what
I
have
written
I
have
written
,
John
19.22
.
(
meaning
he
would
not
recede
from
it
)
because
he
had
written
as
became
him
,
viz.
Jesus
of
Nazareth
King
of
the
Jews
(
for
so
he
was
)
but
in
case
the
inscription
which
they
would
have
had
him
to
alter
,
had
not
been
true
,
and
good
,
he
had
been
much
to
blame
for
refusing
to
write
any
otherwise
.
Shall
men
not
be
ashamed
to
sin
,
and
yet
be
ashamed
to
repent
?
Is
it
beneath
us
to
cry
God
mercy
,
when
we
have
injur'd
him
?
Are
we
better
than
David
and
Solomon
,
and
all
other
great
and
good
Kings
,
whose
repentance
is
in
the
scripture
recorded
to
all
future
ages
?
Is
that
repentance
below
us
,
which
was
not
below
them
?
As
some
do
glory
in
their
shame
,
so
others
seem
to
be
ashamed
of
their
glory
,
I
mean
of
that
which
would
be
so
,
viz.
the
manifestation
of
hearty
repentance
,
which
is
the
best
thing
next
to
innocency
.
Prima
conditio
est
non
peccasse
,
secunda
vero
penituisse
.
It
is
best
not
to
sin
,
but
having
sinned
,
the
best
thing
we
can
do
is
to
repent
.
S.
Augustin
is
said
to
have
gotten
more
credit
by
his
Retractations
,
and
confessions
,
than
by
any
thing
else
:
Men
will
never
think
faults
to
be
no
faults
,
because
they
by
whom
they
were
committed
,
venture
to
persist
in
them
;
nor
yet
conclude
from
thence
that
they
who
persist
in
them
,
do
not
know
them
to
be
such
:
for
who
knows
not
drunkenness
,
and
whoredom
,
and
deceit
,
and
oppression
,
to
be
heinous
sins
,
and
yet
how
many
do
persist
therein
?
He
that
is
ashamed
to
recall
and
undo
what
he
hath
done
amiss
,
is
ashamed
to
repent
:
and
he
that
is
ashamed
to
repent
,
is
in
effect
ashamed
to
be
pardoned
,
and
to
be
saved
.
If
men
will
to
Hell
for
shamefacedness
who
can
help
it
?
How
conducing
a
thorough
reformation
of
what
is
manifestly
,
and
confessedly
amiss
,
would
be
to
the
rebuilding
of
our
City
,
were
easy
to
inform
our selves
from
many
texts
of
scripture
;
of
which
I
shall
name
some
few
,
and
so
conclude
this
Chapter
.
Who
contributed
more
(
if
so
much
,
)
to
the
building
of
Jerusalem
,
and
the
Temple
of
God
therein
,
than
did
Ezra
&
Nehemiah
?
and
they
two
were
great
reformers
,
in
their
time
,
Ezra
10.
Nehem.
chap.
5.
and
chap.
13.
How
did
Nehemiah
bestir
himself
to
reform
the
officers
of
the
house
of
God
,
and
the
violation
of
the
Sabbath
,
and
the
Jews
their
marrying
with
strange
wives
,
and
their
wicked
usury
?
Neh.
5.10
.
I
pray
you
(
said
he
)
leave
off
this
usury
.
Never
was
there
a
more
reformed
,
and
a
more
reforming
King
than
Hezekiah
,
After
him
was
none
like
him
amongst
all
the
Kings
of
Judah
,
neither
was
there
any
before
him
for
he
clave
to
the
Lord
,
and
departed
not
from
following
him
,
2
Kings
18.6
.
And
never
did
man
prosper
better
than
he
,
v.
7.
And
the
Lord
was
with
him
,
and
he
prospered
whithersoever
he
went
forth
.
See
a
promise
to
the
case
in
hand
,
2
Chron.
7.14
.
If
my
people
shall
turn
from
their
wicked
ways
(
and
what
is
that
but
reforming
?
)
I
will
forgive
their
sin
and
will
heal
their
land
.
The
sense
and
meaning
of
those
words
is
as
much
to
our
purpose
as
need
to
be
,
but
they
that
desire
a
promise
in
more
express
terms
(
which
may
be
as
well
applied
to
us
,
as
the
promise
made
by
God
to
Joshua
,
Josh.
11.5
.
was
by
the
Apostle
,
to
all
believers
,
(
Heb.
13.5
.
)
You
may
read
it
,
Jer.
24.6
.
where
God
having
said
of
the
Jews
,
They
shall
return
to
me
with
their
whole
heart
,
saith
this
also
,
I
will
build
them
,
and
not
pull
them
down
,
and
I
will
plant
them
and
not
pluck
them
〈◊〉
.
v.
4.
DISCOURSE
XXXVI
.
That
it
might
expedite
the
building
of
London
if
all
its
former
inhabitants
,
were
considerably
incouraged
,
to
replant
themselves
within
the
walls
.
I
Doubt
,
that
fire
which
brake
down
many
other
walls
,
will
its
self
prove
a
wall
of
partition
,
(
that
will
never
be
broken
down
)
between
many
Citizens
,
who
formerly
dwelt
together
,
I
mean
within
the
verg
,
and
compass
of
the
City
:
many
of
which
are
now
residing
in
the
suburbs
,
and
like
to
continue
there
.
But
should
the
number
of
those
that
shall
so
do
be
very
great
,
what
was
said
of
Ru●en
might
be
applied
to
London
upon
the
same
accompt
,
for
the
divisions
of
Reuben
Judg
5.15
.
(
and
so
of
London
)
great
thoughts
of
heart
.
The
Reubenites
there
dwelling
on
the
other
side
Jordan
(
as
Moses
had
agreed
they
should
,
so
soon
as
they
had
conducted
their
brethren
into
the
land
of
Canaan
)
which
they
promised
to
do
)
and
seen
them
quietly
possessed
of
their
inheritance
)
I
say
their
going
to
live
on
the
other
side
of
Jordan
,
and
not
on
the
same
side
with
their
brethren
,
made
that
division
,
or
rather
was
that
division
,
for
which
there
were
many
thoughts
and
searchings
of
heart
,
Numb.
32.
v.
16.
ad
22.
If
either
a
river
,
or
wall
should
part
those
Londoners
whom
one
City
held
before
,
so
as
the
division
should
be
great
,
and
the
numbers
of
excluded
or
secluded
members
,
(
if
I
may
so
call
them
)
considerable
,
it
would
be
very
sad
.
For
who
will
contribute
towards
the
rebuilding
,
and
reflourishing
of
London
,
that
hath
himself
forsaken
it
:
sine
animo
redeundi
,
without
any
purpose
of
returning
to
it
again
?
Nevertheless
,
justly
Londoners
cannot
be
compelled
to
plant
within
the
walls
again
,
neither
may
they
be
so
threatned
as
were
the
Merchants
and
sellers
of
ware
who
lodged
without
Jerusalem
,
to
whom
Nehemiah
said
,
Why
lodg
ye
about
the
wall
?
if
ye
do
so
again
I
will
lay
hands
on
you
,
Nehem.
13.21
.
(
I
say
it
were
harsh
to
compel
them
against
their
interest
,
to
replant
themselves
within
the
walls
,
sith
many
of
them
have
taken
long
leases
of
their
houses
in
the
suburbs
,
(
and
indeed
could
get
no
shorter
)
and
have
given
great
fines
,
and
know
not
how
to
put
off
the
houses
they
have
taken
,
and
to
reimburse
themselves
without
unsufferable
loss
,
and
diminution
.
And
possibly
here
and
there
one
,
is
well
scituated
for
his
business
,
hath
found
the
bees
to
come
swarming
over
to
his
new
hive
;
I
mean
hath
as
many
customers
,
and
as
good
a
trade
as
ever
.
Let
such
dwell
in
the
tabernacles
they
have
purchased
,
who
find
it
is
good
being
there
.
The
mean
time
let
all
prudent
wayes
be
thought
of
,
whereby
to
invite
,
and
intice
burnt-out
Citizens
,
to
come
back
to
their
old
stations
,
as
bees
that
have
taken
their
flight
,
are
by
such
noises
,
as
to
them
are
pleasant
musick
,
allured
to
come
back
to
their
hives
.
Here
I
cannot
but
observe
,
that
in
some
cases
men
ought
not
to
be
punished
for
not
doing
,
so
and
so
,
when
on
the
other
hand
,
for
so
doing
,
they
may
,
and
ought
to
be
rewarded
,
or
some
wayes
considered
:
or
that
several
things
may
be
incouraged
,
and
and
invited
to
by
hopes
of
reward
,
which
yet
may
not
be
imposed
with
punishments
,
or
threatnings
.
For
Saul
to
promise
unto
David
his
daughter
,
to
be
his
wife
,
in
case
he
did
bring
him
so
many
foreskins
of
the
Philistines
,
was
but
reasonable
,
but
had
he
commanded
him
,
upon
pain
of
death
,
or
otherwise
,
to
have
gone
upon
that
dangerous
service
,
he
had
been
a
cruel
taskmaster
.
As
to
the
case
in
hand
,
to
set
a
fine
upon
the
head
of
every
Citizen
,
that
would
not
come
back
to
live
in
London
,
would
be
very
severe
and
unjust
,
though
to
propose
some
considerable
immunities
,
and
priviledges
,
to
them
that
shall
return
,
might
be
a
point
of
interest
and
true
pollicy
.
It
is
one
of
the
false
measures
the
world
hath
been
deceived
by
,
and
hath
done
a
great
deal
of
mischief
,
viz.
that
some
men
have
thoughts
there
was
no
medium
to
be
used
,
between
rewarding
,
and
punishing
;
and
that
all
that
were
not
worthy
to
be
rewarded
for
what
they
do
,
ought
to
be
punished
,
and
that
if
they
who
did
so
,
and
so
were
worthy
of
reward
,
they
who
did
otherwise
,
or
did
not
as
they
,
ought
to
suffer
;
which
principle
is
clearly
overthrown
by
the
instances
which
I
have
given
.
If
the
Romans
did
confer
a
reward
upon
every
man
that
was
the
Father
of
so
many
Children
,
it
did
not
follow
that
he
whose
loins
had
not
been
so
fruitful
,
ought
therefore
to
have
been
punished
,
and
to
feel
the
weight
of
their
loins
,
or
so
much
as
of
their
little
fingers
;
in
point
of
mulct
,
and
infliction
.
Rewards
to
them
that
do
such
things
will
be
sufficient
in
many
cases
,
to
cause
the
generality
of
men
to
do
them
,
though
not
every
individual
person
,
though
no
punishment
(
farther
than
the
necessity
of
such
a
reward
)
be
assigned
for
them
that
do
them
not
.
A
double
guard
,
viz.
one
in
the
van
,
by
incouragements
,
to
them
that
shall
do
such
things
,
another
in
the
rear
,
by
inflictions
upon
them
that
shall
not
do
them
,
is
more
than
the
nature
of
some
things
will
bear
,
yea
more
than
is
either
necessary
,
or
just
;
as
in
the
case
before
us
,
in
the
exciting
of
Londoners
to
replant
themselves
within
the
walls
.
Such
as
have
no
mind
to
it
let
them
alone
;
but
such
as
shall
do
so
,
let
them
want
for
no
incouragement
,
make
it
as
advantagious
to
them
as
it
can
well
be
made
,
let
their
dignities
,
and
priviledges
be
multiplied
,
being
lookt
upon
as
publick
benefactors
,
and
by
that
means
the
most
will
be
brought
in
.
I
had
not
insisted
so
long
upon
this
notion
,
but
that
I
think
if
it
were
applied
,
and
made
use
of
where
,
and
in
whatsoever
cases
it
ought
to
be
,
it
might
be
of
great
use
.
I
shall
not
take
upon
me
,
to
tell
those
that
are
in
authority
,
what
particular
rewards
,
immunities
or
priviledges
,
should
,
or
might
be
confer'd
,
upon
those
who
have
,
or
shall
cast
their
bread
upon
the
waters
of
London
as
hoping
to
find
it
again
,
though
not
till
after
many
daies
:
I
mean
who
have
or
shall
build
upon
the
ruins
of
London
with
intention
to
return
thither
again
.
I
say
I
shall
not
presume
to
specifie
,
or
particularize
what
might
be
done
for
such
,
for
that
were
to
anticipate
the
wisdom
,
and
kindness
of
our
Rulers
,
and
Governours
,
which
can
better
both
direct
,
and
prompt
them
as
to
that
,
than
I
am
able
to
do
:
sure
I
am
that
persons
invested
with
supream
authority
,
do
seldom
want
rewards
,
and
priviledges
,
to
bestow
upon
them
whose
designs
they
have
a
mind
to
incourage
,
and
are
usually
conscious
to
themselves
wherewithall
they
can
do
it
.
When
the
Jews
went
back
to
their
own
land
,
many
of
them
were
unwilling
to
dwell
in
Jerusalem
,
fearing
(
as
is
supposed
)
least
the
City
should
be
besieged
again
,
and
brought
to
great
streights
,
Nehem.
7.4
.
Now
the
City
was
larg
,
and
great
,
but
the
people
were
few
therein
,
and
the
houses
were
not
builded
:
what
course
was
taken
to
rectifie
that
(
for
it
might
not
be
suffered
that
Jerusalem
should
be
but
slenderly
inhabited
)
we
read
,
Nehem.
11.1
.
The
Rulers
of
the
people
dwell
at
Jerusalem
,
the
rest
of
the
people
also
cast
lots
,
to
bring
one
of
ten
to
dwell
in
Jerusalem
,
and
nine
parts
(
viz.
of
the
whole
nation
)
to
dwell
in
other
Cities
.
What
was
done
amongst
them
by
lot
,
may
amongst
us
by
incouragement
;
viz.
the
City
be
planted
,
and
peopled
sufficiently
.
As
where
the
carcass
is
,
there
the
Eagles
will
be
gathered
together
;
so
where
priviledges
and
incouragements
do
abound
,
there
will
be
store
of
buildings
and
inhabitants
.
DISCOURSE
XXXVII
.
That
to
propound
to
our selves
the
best
of
ends
in
building
,
or
attempting
to
build
the
City
,
may
much
promote
the
work
.
WE
seek
another
City
,
a
new
London
,
we
ask
it
of
God
;
(
who
must
build
the
City
if
ever
it
be
built
;
)
but
as
we
hope
to
speed
,
we
must
look
to
our
ends
in
asking
it
,
James
4.3
.
Ye
ask
and
receive
not
,
because
ye
ask
amiss
,
that
you
may
consume
it
upon
your
lusts
.
Though
a
good
end
cannot
justifie
a
bad
action
,
or
any
more
than
excuse
it
a
tanto
,
or
in
part
,
yet
where
the
end
is
bad
,
the
action
cannot
be
good
.
It
is
a
rule
in
Morality
,
that
actiones
specificantur
a
fine
;
then
,
do
bad
ends
always
denominate
the
action
bad
,
how
good
soever
the
matter
of
that
action
be
;
as
what
is
better
than
prayer
and
fasting
?
yet
done
for
such
an
end
as
Ahab
did
it
,
viz.
to
take
away
the
life
of
Naboth
,
what
could
be
more
abominable
?
If
the
plowing
of
the
wicked
be
sin
,
as
it
is
said
,
Prov.
21.4
.
then
the
building
of
London
may
be
so
too
,
such
,
and
so
bad
as
the
ends
of
some
men
may
be
in
the
doing
of
it
;
for
bad
ends
,
mingled
with
good
actions
,
are
like
dead
flies
which
cause
the
oyntment
of
the
Apothecary
to
send
forth
a
stinking
savour
.
Yet
mistake
not
,
as
if
I
suspected
Londoners
to
have
any
such
ill
design
,
as
Sanballat
and
Tobich
did
insinuate
the
Jews
to
have
,
when
they
attempted
to
rebuild
Jerusalem
,
saying
,
Nehem.
2.19
.
What
is
this
ye
do
?
will
ye
rebel
against
the
King
?
I
dare
say
they
mean
nothing
less
;
yet
from
other
sinful
and
unworthy
ends
in
that
great
undertaking
I
cannot
excuse
all
of
them
,
I
wish
I
could
,
the
most
,
or
major
part
.
Some
may
design
nothing
but
their
own
honour
,
in
the
stately
houses
which
they
intend
to
build
,
as
he
that
said
Dan.
4.30
.
Is
not
this
great
Babylon
that
I
have
built
by
the
might
of
my
power
,
and
for
the
honor
of
my
Majesty
?
That
is
no
good
end
(
ultimate
end
I
mean
)
as
appeareth
by
what
befell
Nebuchadnezzar
v.
3.
Whilst
the
word
was
in
the
Kings
mouth
,
there
fell
a
voice
from
heaven
,
saying
,
O
King
Nebuchadnezzar
,
the
Kingdom
is
departed
from
thee
.
Others
may
aim
at
nothing
but
gain
,
and
profit
,
as
those
St.
James
speaketh
of
,
Jam.
4.13
.
Go
to
now
ye
that
say
,
we
will
go
into
such
a
City
,
and
buy
,
and
sell
,
and
get
gain
.
I
cannot
say
,
that
either
of
these
two
ends
are
unlawful
,
if
but
subordinate
;
but
if
sole
,
or
supreme
,
they
are
both
so
;
for
a
higher
end
than
either
of
them
ought
to
be
aimed
at
in
our
most
inferiour
actions
,
much
more
in
so
great
an
undertaking
,
witness
1
Cor.
10.31
.
Whether
ye
eat
or
drink
,
or
whatsoever
ye
do
,
do
all
to
the
glory
of
God
.
Should
the
glory
of
God
be
aimed
at
,
and
made
our
highest
end
,
even
in
our
common
eating
and
drinking
;
and
should
it
not
be
so
likewise
in
our
building
a
famous
City
?
shall
God
have
no
interest
in
that
more
solemn
work
,
or
tribute
of
glory
from
it
?
Some
it
may
be
would
be
resolved
how
the
rebuilding
of
London
can
make
for
the
glory
of
God
,
and
may
think
it
is
but
canting
,
to
speak
of
such
a
thing
:
But
they
are
much
mistaken
,
for
doubtless
God
may
have
a
great
deal
of
glory
from
such
a
City
as
that
,
if
the
Inhabitants
thereof
(
and
others
concerned
in
it
,
for
they
it
is
that
must
glorifie
God
)
be
but
careful
to
do
their
duty
,
and
to
improve
so
great
and
excellent
a
talent
,
as
a
City
of
London
is
,
for
the
honor
and
service
of
him
from
whom
they
shall
receive
it
.
As
the
Justice
of
God
was
glorified
in
the
destruction
of
London
,
so
may
his
great
mercy
be
in
the
restauration
thereof
:
It
is
the
burthen
of
Davids
Song
,
Psa.
107.8.15.21.31
.
Oh
that
men
would
praise
the
Lord
for
his
goodness
,
and
for
his
wonderful
works
to
the
children
of
men
.
Now
the
rebuilding
of
such
a
City
as
London
was
,
will
give
men
great
occasion
and
provocation
so
to
do
;
and
for
that
,
as
one
great
end
and
reason
,
it
should
be
desired
.
Doubtless
it
would
be
a
great
mercy
to
thousands
of
families
,
which
are
now
incommoded
in
their
dwellings
,
and
for
the
purposes
of
their
Trade
,
if
London
were
up
again
,
and
were
they
fixed
again
in
their
former
scituations
,
and
setled
in
their
respective
Trades
,
they
could
serve
God
much
more
without
distraction
,
and
with
much
more
chearfulness
than
n●w
they
can
,
whilst
they
lie
under
great
inconveniences
and
discouragements
:
Now
for
those
ends
also
(
which
are
pure
and
pious
ends
)
shall
we
desire
,
and
endeavour
that
London
may
be
restored
:
Now
the
thorns
of
care
spring
up
,
and
choak
the
good
seed
which
is
sown
amongst
Londoners
,
which
care
would
be
over
in
a
great
measure
,
if
their
houses
were
all
rebuilt
,
and
themselves
replanted
and
resetled
in
every
of
them
.
London
hath
been
as
great
a
bull-work
to
Religion
,
and
as
much
a
Nursing
Mother
to
it
,
as
almost
any
it
hath
had
,
at
leastwise
it
was
in
a
capacity
to
have
been
so
,
and
would
be
so
again
,
if
it
were
again
what
it
was
.
Now
that
is
another
Christian
end
which
we
should
propose
to
our selves
in
pursuing
the
restauration
of
London
,
viz.
that
it
may
be
a
Fortress
and
Fautrix
to
Religion
,
and
strengthen
the
hands
thereof
throughout
England
,
Scotland
,
and
Ireland
,
if
not
in
other
places
also
.
London
hath
been
that
to
Religion
,
that
Locks
and
Sluces
are
to
those
parts
of
the
Thames
where
the
water
is
but
low
and
shallow
,
which
by
lending
a
flush
of
waters
to
the
almost
exhausted
channels
,
make
way
for
Boats
and
Barges
to
pass
,
that
otherwise
could
not
.
Ask
Papists
if
the
Protestant
Religion
would
not
be
much
more
easily
conquerable
by
them
,
if
no
City
of
London
either
were
,
or
might
be
suffered
to
be
again
;
and
whether
that
hath
not
been
always
held
for
a
Maxim
amongst
the
Sages
of
their
Religion
?
one
reason
of
it
is
this
,
The
greatest
strength
of
a
Nation
doth
lye
in
that
part
of
it
,
in
which
is
far
the
greatest
number
,
and
gathering
together
of
people
,
where
it
may
be
there
are
five
to
one
of
them
,
that
dwell
together
in
any
other
City
:
I
say
(
caeteris
paribus
)
if
in
other
things
they
be
equally
strong
,
that
place
must
needs
be
strongest
,
and
consequently
most
able
to
assist
others
,
or
secure
it self
,
its
Religion
,
and
other
priviledges
,
in
which
are
most
people
,
and
those
of
good
rank
and
quality
,
cohabiting
and
imbodied
together
in
one
and
the
same
Corporation
;
for
vis
unita
fortior
,
the
main
Ocean
having
much
more
water
in
it
than
any
particular
River
,
which
do
all
run
into
it
,
must
needs
have
a
stronger
tide
,
and
more
forcible
stream
than
any
of
them
hath
:
So
in
this
case
.
I
would
have
no
lower
,
or
meaner
ends
,
than
those
which
I
have
now
named
,
to
be
highest
or
uppermost
with
me
,
or
with
any
others
,
as
in
reference
to
the
rebuilding
of
London
;
I
say
no
lower
to
be
our
ultimate
and
highest
ends
in
desiring
another
London
,
than
that
men
might
be
ravished
with
the
mercy
of
God
in
restoring
a
City
to
them
,
and
them
to
it
,
and
give
him
the
glory
of
it
;
and
that
Citizens
being
delivered
from
those
cares
and
perplexities
which
are
now
upon
them
,
might
serve
God
without
distraction
,
and
run
the
ways
of
his
Commands
with
chearfulness
,
that
undone
families
might
be
restored
to
some
good
way
of
livelihood
,
whereby
they
,
and
those
that
shall
succeed
them
,
might
be
not
only
maintained
,
but
encouraged
to
maintain
good
works
(
as
the
phrase
is
,
Tit.
3.8
.
)
and
be
more
intent
upon
their
general
,
as
they
have
less
trouble
from
their
particular
callings
,
and
worldly
circumstances
:
And
lastly
,
that
the
true
Protestant
Religion
(
having
the
Laws
of
England
on
its
side
)
might
have
also
an
able
Champion
to
stand
up
for
it
,
when
and
so
often
as
Goliah-like
Philistims
shall
bid
defiance
to
it
,
I
mean
a
City
able
with
the
blessing
of
God
,
to
secure
it self
and
the
Nation
from
the
violence
of
those
that
are
the
sworn
enemies
of
its
Religion
.
Now
what
do
I
promise
to
my self
would
be
the
fruit
and
issue
of
Londoners
propounding
to
themselves
such
ends
as
these
in
building
of
their
new
City
?
even
that
he
who
pondereth
the
heart
will
consider
it
,
Prov.
29.12
.
and
he
that
loveth
truth
in
the
inward
parts
(
which
truth
,
or
sincerity
,
consists
in
nothing
more
than
in
having
our
ultimate
ends
holy
and
good
)
will
reward
it
,
and
bless
their
enterprize
accordingly
;
that
if
they
ask
a
City
for
those
ends
,
they
shall
have
it
;
if
they
seek
it
,
for
those
reasons
,
they
shall
be
sure
to
find
it
;
whereas
others
ask
and
have
not
,
because
they
ask
amiss
,
that
they
may
consume
it
upon
their
lusts
.
How
did
God
reward
Solomon
,
and
give
him
more
than
his
desire
,
for
asking
what
might
better
conduce
to
a
good
end
,
than
most
other
things
,
viz.
wisdom
;
and
for
proposing
to
himself
that
good
end
in
the
asking
of
it
?
With
that
passage
I
shall
conclude
this
Chapter
,
2
Chron.
1.11
,
12.
And
God
said
to
Solomon
,
because
thou
hast
〈◊〉
asked
riches
,
or
honor
,
or
long
life
,
&c.
but
hast
asked
●isdom
and
knowledge
for
thy self
,
that
thou
mayest
judg
my
people
,
wisdom
is
granted
to
thee
;
and
I
will
give
the
riches
,
and
honor
,
such
as
none
of
the
Kings
have
〈◊〉
that
have
been
before
thee
,
neither
shall
any
after
●●ee
have
the
like
.
DISCOURSE
XXXVIII
.
That
for
all
men
to
consider
how
much
it
will
be
for
their
honor
who
shall
have
a
great
hand
in
rebuilding
the
City
,
would
promote
the
work
.
HOnor
to
our selves
(
as
I
said
before
)
must
in
no
case
be
our
ultimate
and
supreme
,
but
our
subordinate
end
it
may
be
:
Solomon
saith
,
A
good
name
is
better
than
precious
oyntment
,
(
Eccl.
7.1
.
)
and
that
a
good
name
is
rather
to
be
chosen
than
great
riches
,
Prov.
22.1
.
If
then
a
moderate
pursuit
of
riches
be
not
unlawful
,
neither
can
that
of
good
name
be
so
;
nor
shall
we
sin
in
looking
after
that
precious
oyntment
,
provided
we
do
not
anoint
our selves
therewith
;
as
that
Text
admonisheth
,
Let
another
man
praise
thee
,
and
not
thine
own
mouth
;
a
stranger
,
and
not
thine
own
lips
,
Prov.
27.2
.
But
it
is
best
of
all
when
mens
own
works
do
praise
them
in
the
gates
;
as
the
phrase
is
,
Prov.
31.31
.
And
now
I
have
proposed
a
work
to
men
(
men
of
wealth
and
estate
)
that
will
certainly
praise
them
in
the
gates
,
viz.
being
very
instrumental
in
rebuilding
of
the
City
:
He
that
shall
be
so
,
is
like
to
have
a
name
,
and
a
renown
upon
it
.
First
,
The
name
of
a
rich
man
,
which
some
are
not
a
little
ambitious
of
:
He
must
needs
be
rich
,
will
men
say
,
who
built
so
many
houses
at
his
own
charge
,
and
honestly
paid
for
them
when
he
had
done
:
How
few
do
know
,
or
take
notice
,
what
Lands
or
Demesnes
rich
men
have
in
the
Country
?
they
lye
out
of
sight
;
but
he
that
lays
out
his
money
upon
building
in
the
Metropolis
of
the
Nation
,
becomes
like
a
Beacon
set
upon
a
hill
,
so
conspicuous
,
that
his
wealthiness
cannot
be
hid
:
Now
wealth
is
more
an
honor
to
Citizens
and
Tradesmen
,
than
to
Country
Gentlemen
,
because
in
the
former
it
is
generally
presumed
to
be
all
,
or
most
of
it
,
of
their
own
getting
,
the
fruit
of
their
own
industry
and
ingenuity
,
which
are
things
worthy
of
praise
:
To
him
that
was
born
,
it
may
be
,
in
some
poor
thatched
Cottage
in
the
Country
,
to
be
the
owner
and
builder
of
many
goodly
houses
in
the
City
,
what
a
renown
is
it
?
To
be
a
great
builder
,
and
to
do
it
well
,
gives
a
man
the
reputation
,
as
of
wealth
,
so
of
wisdome
,
of
which
the
Scripture
saith
,
that
it
maketh
the
face
of
a
man
to
shine
.
Posterity
will
think
him
to
have
been
a
wise
man
,
who
hath
approved
himself
a
wise
builder
,
having
built
to
profit
,
pleasure
,
and
convenience
;
nay
,
at
such
a
time
as
this
,
he
that
shall
lay
out
a
good
part
of
a
fair
estate
upon
building
the
City
,
is
like
to
purchase
to
himself
the
name
of
a
Benefactor
,
who
is
one
of
those
good
men
the
Scripture
speaks
of
,
for
whom
some
would
even
dare
to
die
;
meaning
by
a
good
man
in
that
place
,
one
that
is
a
friend
to
others
,
a
lover
of
publick
good
;
one
that
hath
bowels
of
compassion
,
a
man
of
publick
spirit
(
as
others
call
him
)
a
Friend
and
Father
to
his
Country
,
&c.
A
builder
of
old
wast
places
,
a
repairer
of
the
breach
,
and
a
restorer
of
paths
to
dwell
in
;
which
are
mentioned
as
Titles
of
Honor
,
Isaiah
58.12
.
And
thou
shalt
be
called
the
Repairer
,
&c.
One
more
title
of
honor
will
seem
due
to
every
man
that
shall
imploy
a
great
part
of
his
estate
(
being
considerable
)
in
the
rebuilding
of
London
;
and
that
is
,
he
will
go
for
a
man
of
courage
,
a
man
of
a
gallant
and
an
undaunted
spirit
;
for
men
will
think
if
he
had
not
been
such
,
he
would
not
have
adventured
to
have
been
at
so
much
charge
in
rebuilding
part
of
a
City
,
almost
the
whole
whereof
(
but
a
little
before
)
was
burnt
down
in
four
daies
time
.
To
be
couragious
must
needs
be
honorable
,
for
fortitude
is
a
cardinal
vertue
.
Surely
he
will
be
thought
(
at
leastwise
by
posterity
)
to
have
been
a
generous
man
,
and
one
that
was
not
too
fond
of
the
world
;
a
man
that
was
far
from
making
the
world
his
God
(
as
too
many
do
,
for
covetousness
is
Idolatry
:
)
whosoever
he
be
that
shall
build
a
good
proportion
of
the
wast
of
London
,
for
had
he
idolized
his
gold
and
silver
,
he
had
never
exposed
so
much
of
it
to
the
hazard
of
fire
,
after
so
late
and
great
a
warning
,
but
rather
done
by
it
as
Jacob
did
by
those
Wives
and
children
which
he
best
loved
,
viz.
put
them
in
the
safest
place
,
(
in
the
rear
of
his
company
)
lest
he
should
chance
to
lose
them
.
Where
these
five
ingredients
do
compound
the
oyntment
of
a
mans
good
name
,
how
precious
and
how
fragrant
will
his
memory
be
?
a
wealthy
man
,
by
his
own
industry
,
and
more
than
that
,
a
wise
man
,
witness
both
his
well-built
houses
,
and
the
estate
he
got
to
build
them
,
a
compassionate
man
,
and
one
that
was
for
publick
good
;
a
man
of
an
undaunted
courage
,
a
man
that
could
brook
to
lose
the
estate
he
had
gotten
,
or
else
he
had
never
imployed
it
so
as
it
might
easily
be
lost
;
which
shews
,
that
though
the
world
had
smiled
upon
him
,
he
did
not
love
it
over
much
,
which
others
are
apt
to
do
though
it
frown
.
Who
is
not
ambitious
to
leave
such
a
name
as
this
behind
him
?
I
mean
who
of
all
those
that
are
capable
of
so
doing
,
that
have
wherewithal
,
Say
not
that
reputation
,
and
honour
,
are
but
meer
shadows
,
and
glittering
vanities
,
not
worthy
to
have
any
thing
done
for
their
sakes
.
For
may
not
the
same
thing
be
said
of
all
the
things
of
this
world
,
of
which
Solomon
pronounceth
All
is
vanity
and
vexation
of
spirit
,
that
is
,
partly
so
,
commixed
with
vanity
.
Now
all
the
use
we
are
to
make
of
that
consideration
is
to
take
heed
we
lose
not
the
things
which
are
not
vaine
,
and
which
have
no
vexation
in
them
,
whilst
we
overeagerly
catch
at
those
things
which
are
but
vanity
,
as
when
men
lose
Heaven
,
and
their
Souls
,
to
gain
the
world
,
but
amongst
earthly
things
some
are
more
eligible
(
and
consequently
less
vain
)
than
others
(
for
of
vanities
the
least
is
to
be
chosen
)
for
Solomon
saith
A
good
name
is
rather
to
be
chosen
than
great
riches
.
Now
all
we
call
upon
men
for
is
to
exchange
a
greater
vanity
,
for
a
less
;
or
to
purchase
that
which
is
less
vain
,
by
parting
with
that
which
is
more
so
;
that
is
to
purchase
a
good
name
,
which
is
the
less
vanity
of
the
two
,
by
parting
with
money
,
which
is
the
greater
.
Men
that
have
no
sense
of
honour
,
generally
do
nothing
that
is
worthy
of
it
,
yet
I
would
not
have
men
too
fond
of
it
neither
.
Est
modus
in
rebus
,
Some
feel
no
spur
like
that
of
honour
,
they
may
be
too
proud
,
and
ambitious
:
but
they
who
are
past
feeling
as
to
any
such
spur
,
are
commonly
sordid
,
and
as
much
forsaken
of
a
good
name
,
as
they
do
seem
to
slight
,
and
contemn
it
.
Say
not
that
the
houses
thou
shalt
build
may
soon
be
burned
again
,
and
there
will
be
an
end
of
thine
honour
.
Not
so
neither
(
I
hope
,
)
ten
to
one
but
they
will
stand
longer
than
you
shall
live
,
and
be
a
praise
and
a
renown
to
you
all
your
daies
.
If
such
a
thing
should
happen
when
you
are
dead
,
and
gone
,
it
would
never
trouble
you
,
for
as
we
read
,
Job
.
14.21
.
His
sons
come
to
honour
,
and
he
knows
it
not
,
and
they
are
brought
low
,
but
he
perceiveth
it
not
of
them
(
speaking
of
one
that
is
dead
,
)
the
like
may
be
said
of
houses
,
as
of
sons
.
But
for
ought
you
know
,
those
houses
which
you
now
build
may
stand
a
hundred
years
together
,
(
as
the
Royal
exchange
had
done
)
and
it
may
be
a
hundred
to
that
,
if
the
building
be
accordingly
:
But
should
they
be
burned
before
thy
face
(
as
one
lately
was
)
that
would
not
lay
thy
honour
in
the
dust
,
or
cause
the
houses
which
thou
hast
built
to
be
forgotten
,
but
rather
to
be
more
remembred
,
and
spoken
of
(
as
was
the
house
in
Mincing
Lane
,
and
its
owner
)
so
long
as
there
was
no
general
,
but
only
a
particular
conflagration
.
It
is
usual
to
call
their
houses
after
their
names
,
who
are
the
owners
of
much
building
;
as
Fullers
Rents
,
or
the
like
:
but
at
such
a
time
as
this
,
when
building
hath
so
much
need
to
be
incouraged
,
if
some
greater
respects
were
shewn
to
them
that
are
great
builders
,
as
if
their
statue
were
allowed
to
be
set
up
,
or
some
pillar
erected
in
memorial
of
what
they
had
done
,
I
think
it
were
not
amiss
.
The
Holy
Ghost
hath
erected
a
golden
pillar
(
for
so
I
may
call
it
)
to
the
perpetual
honour
of
many
persons
,
and
families
,
who
in
their
several
proportions
,
did
help
to
repair
Jerusalem
,
not
omitting
the
name
of
the
person
,
(
and
he
a
ruler
too
)
who
took
upon
him
to
repair
the
Dung-gate
,
Nehem.
3.14
.
But
the
dung-gate
repaired
Malchiah
the
son
of
Rechab
,
the
ruler
of
part
of
Beth-haccerem
:
he
built
it
and
set
up
the
doors
thereof
,
and
the
bars
thereof
.
DISCOURSE
XXXIX
.
That
if
the
pleasure
that
is
in
Building
,
were
understood
by
all
men
,
more
persons
of
estates
would
be
ingaged
in
the
reedifying
of
London
.
WEre
I
a
batchelor
I
should
be
prone
to
think
that
marriage
were
a
pleasant
estate
,
and
had
comforts
that
did
outweigh
the
troubles
of
it
,
observing
so
many
persons
to
enter
into
it
,
a
second
,
third
,
and
fourth
time
,
who
had
certainly
experimented
the
manifest
cares
,
and
circumstances
,
which
attend
it
.
In
like
manner
,
though
I
my self
be
no
builder
;
nor
ever
was
any
such
thing
personally
,
yet
do
I
conclude
there
is
a
great
deal
of
pleasure
in
it
(
to
them
that
have
wherewithal
)
because
there
are
so
many
who
seem
to
be
never
well
but
when
they
are
building
,
though
it
expose
them
to
a
thousand
cares
,
and
difficulties
,
and
turn
to
no
account
of
profit
,
nor
is
like
to
do
,
though
they
be
forced
to
do
it
with
borrowed
money
,
which
they
scarce
know
how
to
pay
,
&c.
Now
what
but
the
pleasure
they
find
in
building
should
make
them
amends
for
all
their
care
and
trouble
,
hazard
and
loss
,
which
they
have
sustained
by
it
,
time
after
time
?
notwithstanding
which
,
they
are
wedded
to
it
,
and
do
persevere
in
it
.
I
say
what
but
the
bait
of
pleasure
tempts
them
afresh
into
the
same
net
(
in
which
they
have
formerly
been
so
much
hampered
,
and
intangled
)
I
cannot
devize
.
Surely
that
pleasure
which
doth
or
seemeth
,
to
countervail
so
much
pain
and
vexation
,
as
building
must
needs
put
them
to
,
who
are
but
indigent
,
and
(
whose
bags
and
purses
have
too
much
room
within
,
whilst
they
are
building
more
without
)
I
say
that
pleasure
must
needs
be
very
great
.
And
yet
the
pleasure
which
some
men
have
,
in
and
by
building
,
having
so
great
an
allay
from
their
cares
,
and
fears
,
and
straits
,
cannot
be
half
so
much
as
others
might
have
,
whose
purses
and
estates
are
commensurate
with
their
undertakings
,
and
more
than
sufficient
to
build
what
they
take
in
●and
.
I
confess
I
would
incourage
such
,
and
none
but
such
to
meddle
with
building
,
otherwise
than
upon
necessity
.
For
if
the
spirit
of
building
fall
upon
others
(
those
I
mean
who
have
not
money
enough
to
answer
what
they
do
(
for
a
little
money
will
not
answer
all
things
,
though
a
great
deal
can
do
much
)
it
will
certainly
cast
them
one
while
into
the
fire
,
and
another
while
into
the
water
,
as
was
that
●●natick
man
of
whom
we
read
,
Mat.
17.15
.
I
mean
into
great
perplexities
,
as
is
said
of
him
,
that
●e
was
sore
vexed
,
&c.
If
the
pleasure
of
building
●e
to
them
so
refreshing
,
as
water
is
to
them
that
hath
therein
,
in
the
midst
of
summer
:
yet
the
difficulty
of
it
,
to
men
under
their
circumstances
,
will
torment
them
like
fire
.
But
to
them
that
have
money
enough
and
to
spare
,
building
is
little
else
but
a
meer
pleasure
,
greater
than
that
of
bathing
ones
self
in
a
clear
,
chrystal
river
,
in
a
scorching
day
.
Building
of
Cities
was
that
diversion
which
Cain
made
choise
of
,
when
he
was
most
perplexed
,
and
surely
he
chose
that
which
he
found
to
give
him
most
●ase
.
Many
know
not
what
the
pleasure
of
building
is
,
because
they
never
tried
it
;
who
should
they
●nce
try
it
would
find
as
much
pleasure
in
it
,
as
they
that
have
found
most
.
A
manly
,
noble
,
useful
retreation
it
is
,
to
those
that
have
a
genius
that
way
,
and
can
bear
the
prefent
charge
of
it
;
and
there
is
hardly
any
thing
which
may
be
called
,
or
made
a
recreation
,
that
is
comparable
to
it
.
As
for
chesse
draughts
,
tables
,
cards
,
and
dice
,
which
prove
to
many
as
expensive
(
if
not
more
)
than
building
it self
,
what
are
they
but
childrens
play
,
like
push-pin
and
shittlecock
in
comparison
of
building
?
and
being
such
can
afford
no
such
content
to
a
larg
heart
,
and
a
generous
mind
,
as
building
can
,
which
is
a
recreation
like
it self
.
Were
I
to
give
a
reason
of
that
vast
pleasure
which
many
men
do
take
in
building
(
and
more
would
,
if
they
did
but
try
it
)
I
should
chiefly
rely
upon
this
,
viz.
that
it
is
natural
to
men
to
take
delight
in
all
improvements
,
that
are
of
their
own
making
,
to
see
things
,
as
well
as
persons
,
that
do
(
as
it
were
)
call
them
father
:
to
see
a
handsom
,
thriving
off-spring
of
their
parts
,
pains
,
and
purses
,
as
well
as
of
their
bodies
,
to
behold
the
visible
fruit
of
their
minds
,
as
well
as
of
their
loins
,
ex
.
gr
.
goodly
houses
of
their
contriving
,
bespeaking
,
&c.
Humane
nature
(
as
one
observes
)
is
not
greatly
pleased
,
simply
,
and
only
,
with
our
having
much
,
if
we
make
no
more
of
it
than
it
was
at
first
,
(
as
if
a
man
were
born
to
a
thousand
a
year
,
and
should
make
no
more
of
it
to
his
dying
day
)
but
with
our
making
more
of
what
we
have
,
though
it
be
but
a
little
:
as
if
he
that
was
born
to
nothing
,
get
a
small
estate
about
him
,
that
he
can
make
shift
to
live
upon
.
To
bring
this
down
to
my
purpose
,
Houses
built
in
those
places
which
were
before
ruinous
heaps
,
are
a
visible
,
and
manifest
improvement
,
which
being
withal
of
a
mans
own
making
,
seems
to
be
an
honour
to
him
,
and
to
carry
some
image
,
and
superscription
of
his
worth
and
wisdom
,
by
whom
such
improvement
was
made
:
goodly
and
well
contrived
houses
,
are
(
as
it
were
)
so
many
looking
glasses
,
in
which
the
builders
of
them
seem
to
see
the
face
of
something
in
themselves
that
is
handsom
,
happy
and
excellent
:
they
do
as
it
were
stand
up
and
call
them
blessed
,
succesful
and
prudent
above
many
others
:
(
with
many
other
good
names
)
and
this
is
pleasing
to
men
,
as
it
is
to
beautiful
persons
to
be
often
looking
in
the
glass
.
If
it
be
a
huge
grief
,
and
vexation
to
men
(
as
it
is
)
to
see
,
and
reflect
upon
those
things
,
which
do
as
it
were
call
them
fools
,
(
as
if
they
have
been
notoriously
cheated
,
and
the
like
)
then
it
must
needs
be
as
delightful
on
the
other
hand
,
to
contemplate
those
things
which
are
,
or
are
like
to
be
,
great
demonstrations
,
and
lasting
monuments
of
their
owrth
,
and
wisdom
,
as
well-built
houses
,
are
commonly
thought
to
be
.
)
Good
men
have
other
,
and
higher
reasons
,
of
that
contentment
which
they
take
in
building
,
than
that
which
I
have
given
already
(
though
that
be
common
to
them
also
)
one
whereof
is
,
it
is
a
pleasure
to
them
to
set
poor
men
at
work
,
to
help
them
and
their
families
,
to
live
by
their
honest
labour
:
Another
is
,
it
is
for
the
advancement
of
a
publick
good
,
and
good
men
know
they
were
not
born
for
themselves
,
but
also
for
the
good
of
others
;
and
therefore
build
they
will
,
though
they
chance
to
lose
by
it
,
because
it
is
for
the
benefit
of
the
community
that
some
body
should
build
,
and
none
but
such
as
they
who
have
plentiful
estates
are
fit
to
do
it
:
What
worthy
person
that
hath
enough
,
and
to
spare
,
would
not
be
doing
something
(
though
himself
lost
by
it
,
in
point
of
estate
)
that
might
be
pleasurable
to
himself
,
profitable
to
others
,
and
serviceable
to
the
publick
?
None
are
upbraided
by
ungainful
buildings
,
but
those
that
built
for
gain
,
and
needed
what
they
built
for
;
but
others
are
perfectly
excused
by
this
,
they
built
for
their
own
pleasure
,
and
for
the
good
of
others
:
It
is
well
for
us
,
and
happy
for
others
,
when
we
make
that
our
own
private
pleasure
,
which
is
no
less
a
publick
good
.
DISCOURSE
XL.
That
men
of
estates
would
be
invited
to
build
in
London
,
if
the
advantage
which
may
probably
(
though
not
certainly
)
be
made
thereof
,
were
duly
considered
.
IT
is
not
for
a
Widow
,
that
hath
but
two
Mites
,
to
cast
them
into
the
treasury
of
building
;
I
mean
,
for
one
that
is
but
poor
,
and
hath
no
more
than
will
just
build
a
house
,
to
lay
out
all
that
way
;
because
though
the
profit
accrewing
thereby
may
be
great
,
(
if
no
casualty
fall
out
)
yet
casualties
lighting
upon
houses
are
so
frequent
,
that
it
can
be
no
mans
wisdom
to
venture
all
he
hath
in
the
world
in
that
one
dangerous
bottom
.
But
as
for
those
who
have
fair
estates
otherwise
,
upon
which
they
are
able
to
live
comfortably
if
the
fire
should
do
its
worst
to
all
they
have
,
or
mean
to
have
in
houses
,
they
are
the
persons
that
are
cut
out
for
builders
;
to
them
I
commend
this
Dilemma
,
to
invite
them
to
turn
builders
(
sith
some
body
must
build
,
and
no
body
is
so
fit
as
they
)
viz.
the
houses
you
shall
build
will
either
stand
or
fall
,
be
preserved
or
be
destroyed
by
fire
,
or
otherwise
;
if
they
stand
,
your
gain
will
be
exceeding
great
;
if
they
fall
,
you
are
able
to
bear
your
losses
;
if
they
be
preserved
,
you
are
more
than
made
(
as
they
say
;
)
if
they
be
destroyed
,
you
are
far
from
being
undone
.
Who
would
not
adventure
part
of
what
he
hath
to
make
a
great
deal
more
of
it
?
and
who
can
make
more
of
what
he
hath
,
but
by
adventuring
it
?
He
must
not
keep
his
money
lockt
up
in
his
Chest
,
that
would
have
interest
for
it
,
but
must
put
it
out
,
which
he
cannot
do
without
some
hazard
,
and
yet
who
doth
it
not
for
improvement
sake
?
Merchants
must
venture
their
goods
to
Sea
,
(
though
not
all
they
are
worth
at
once
)
if
they
will
get
great
estates
;
and
venture
they
do
,
though
they
know
that
Rents
of
Land
(
which
they
could
purchase
if
they
would
)
are
not
so
hazardous
as
goods
at
Sea
.
The
Plowman
will
not
sow
all
the
grain
he
hath
,
but
keep
a
part
to
sell
and
spend
;
but
neither
will
he
keep
in
all
out
of
the
ground
,
fearing
he
shall
never
see
it
again
,
but
allow
enough
for
his
seed
,
in
hope
of
a
sufficient
encrease
:
Who
trades
for
all
ready
money
,
and
trusteth
not
any
one
of
his
Customers
,
least
he
should
never
be
paid
?
or
who
trusts
Customers
,
&
makes
not
some
adventure
,
in
hope
that
it
will
turn
to
accompt
,
that
Proverb
is
as
true
as
it
is
trite
,
Nothing
venture
,
nothing
have
;
though
,
venture
all
,
and
lose
all
,
sometimes
proves
as
true
a
saying
;
therefore
the
middle
way
is
best
;
neither
venture
all
,
nor
venture
nothing
,
but
venture
something
,
though
not
all
:
And
if
you
will
venture
(
as
all
wise
men
think
fit
to
do
more
or
less
)
why
not
upon
building
;
if
you
have
time
and
money
wherewithall
to
do
it
?
Wo
be
to
us
if
no
body
would
venture
,
then
farewell
London
;
if
no
body
will
venture
their
dust
,
that
must
lye
in
its
dust
and
ashes
.
Possibly
you
may
make
a
less
adventure
in
laying
out
your
moneys
some
other
ways
,
as
upon
Land
,
&c.
which
is
not
obnoxious
to
fire
,
so
as
houses
are
,
but
then
your
profit
will
be
far
less
;
Land
may
yield
you
but
four
or
five
in
the
hundred
,
whereas
you
may
probably
enough
make
ten
in
every
hundred
,
that
you
shall
lay
out
in
building
within
the
City
.
Now
all
will
agree
,
that
the
hope
and
expectation
of
a
greater
profit
,
may
rationally
induce
men
to
make
an
adventure
,
that
is
proportionably
greater
.
So
they
say
when
interest
was
at
ten
in
the
hundred
,
money
had
wont
to
be
lent
upon
more
slender
security
than
now
it
is
,
when
it
yieldeth
but
six
per
cent
.
You
see
how
hard
David
ventured
to
be
the
Kings
son
in
law
,
even
upon
the
foreskins
of
two
hundred
Philistines
by
whose
hands
Saul
did
hope
to
have
made
him
fall
,
1
Sam.
18.25
.
but
doubtless
he
would
have
made
no
such
venture
to
have
been
son
in
law
,
to
an
ordinary
subject
,
where
the
advantage
had
not
been
so
great
,
though
he
had
liked
his
daughter
well
.
He
that
expects
a
great
return
from
beyond
the
seas
,
must
make
a
proportionable
adventure
.
Purchasing
of
lands
may
prove
more
dangerous
than
building
of
houses
in
London
,
for
the
title
of
lands
may
be
naught
,
and
so
all
may
be
lost
,
not
only
the
crop
,
but
the
soil
;
but
for
such
as
shall
build
in
London
,
at
this
time
,
all
titles
are
decided
,
all
controversies
determined
,
before
they
enter
upon
their
work
,
so
that
their
title
is
,
and
will
be
past
dispute
.
Moreover
if
fire
should
burn
these
houses
(
which
are
as
it
were
the
crop
upon
the
soil
)
to
the
ground
again
,
(
which
God
forbid
)
yet
the
soil
would
still
be
your
own
,
and
that
is
generally
said
to
be
a
third
,
so
that
your
thirds
(
as
I
may
call
them
)
in
London
,
the
fire
cannot
take
from
you
.
Now
admit
you
have
ten
in
the
hundred
for
all
you
lay
out
upon
building
in
London
,
if
that
City
,
or
your
houses
in
it
,
stand
but
ten
years
to
an
end
(
as
we
hope
with
the
blessing
of
God
they
may
,
ten
times
ten
)
you
will
in
that
short
time
be
repaied
your
principal
.
Then
as
for
Farms
in
the
country
,
how
frequently
are
they
thrown
up
upon
the
landlords
hands
?
and
no
body
can
be
found
to
hold
them
without
great
abatement
of
rents
,
so
that
they
often
stand
untenanted
,
and
unoccupied
.
But
houses
in
London
cannot
lightly
want
for
tenants
,
neither
is
their
rent
like
to
fall
,
but
rather
to
rise
,
as
the
City
riseth
and
as
trading
increaseth
.
There
have
been
often
whisperings
as
if
the
interest
of
money
were
like
to
be
brought
lower
(
and
motions
made
to
that
purpose
)
viz.
to
four
or
five
per
cent
.
If
it
should
do
so
,
money
would
yield
but
half
so
much
as
would
the
rent
of
houses
,
and
besides
the
principal
would
be
in
as
much
,
or
more
danger
,
of
being
lost
,
as
our
houses
could
be
of
being
fired
:
for
men
do
oftner
lose
their
principal
by
bad
debtors
,
than
their
houses
by
fire
.
The
necessariness
of
houses
within
the
walls
for
the
use
of
Citizens
is
a
consideration
outweighing
all
the
rest
as
to
matter
of
profit
,
for
that
amounts
to
so
much
as
cannot
be
well
computed
.
Having
then
proved
in
these
three
last
Chapters
,
that
the
building
of
London
,
is
Bonum
honestum
,
jucundum
,
&
utile
,
that
is
,
both
for
the
honour
,
pleasure
,
and
profit
of
those
that
have
wherewithal
to
assist
in
it
,
let
him
be
thought
a
person
that
understands
neither
one
nor
the
other
;
that
is
,
a
perfect
stranger
to
his
own
interest
in
every
kind
,
(
and
such
are
counted
none
of
the
wisest
)
who
having
estate
enough
otherwise
,
could
with
the
monies
which
lye
by
him
,
or
are
at
his
command
,
contribute
much
towards
the
rebuilding
of
London
,
and
purchase
to
himself
a
great
interest
there
,
and
yet
will
not
do
it
.
DISCOURSE
XLI
.
That
the
burning
of
a
new
and
stately
house
in
Mincing-Lane
,
should
not
deter
Londoners
from
going
on
with
their
building
,
but
admonish
them
to
build
whole
streets
together
,
&c.
LEt
me
take
things
as
they
come
to
hand
,
I
have
been
lately
advertised
(
and
was
but
yesterday
,
fully
satisfied
in
it
)
that
building
upon
the
ruines
of
London
doth
begin
to
slacken
,
and
that
for
several
weeks
past
,
scarce
a
fourth
part
so
many
have
entred
themselves
into
the
list
of
builders
,
as
have
done
formerly
,
which
some
impute
to
the
great
discouragement
taken
by
the
late
burning
of
a
merchants
house
in
Mincing
Lane
,
which
some
are
very
confident
was
done
on
purpose
,
and
merely
in
design
to
dishearten
,
and
discourage
builders
.
Whether
it
were
so
,
or
no
,
God
knows
,
and
time
will
discover
.
I
have
heard
the
reasons
of
that
conjecture
(
or
some
of
them
)
but
hearing
that
one
is
committed
upon
suspicion
of
having
been
an
actor
in
it
,
shall
not
presume
to
rehearse
them
,
or
to
interpose
my
private
sentiment
,
be
it
what
it
will
:
who
made
me
a
judg
,
or
a
determiner
in
the
case
?
But
admit
it
were
clearly
proved
(
as
ever
any
thing
was
)
that
,
that
new
and
noble
structure
,
did
receive
its
fatal
blow
from
treacherous
and
malicious
hands
,
I
see
no
reason
at
all
why
Londoners
should
be
so
far
affrighted
at
it
,
as
to
desist
from
building
,
taking
it
for
granted
if
they
did
proceed
,
their
houses
should
all
in
like
manner
perish
,
and
be
destroyed
by
fire
,
first
or
last
.
The
burning
of
that
house
(
howsoever
it
was
intended
,
if
it
were
intentional
)
was
(
as
it
proved
)
but
a
warning
piece
to
caution
others
(
not
against
building
,
but
against
the
occasions
,
and
opportunities
of
burning
)
and
may
(
for
ought
I
know
)
prevent
the
burning
of
many
more
.
Some
it
may
be
thought
that
a
new
house
could
secure
it self
,
and
was
like
green
wood
,
that
will
not
take
fire
,
and
(
if
I
mistake
not
)
the
remedies
against
another
burning
of
the
City
,
were
not
to
take
place
till
several
months
hence
,
as
if
for
present
we
had
been
out
of
all
danger
,
defying
all
that
fire
could
do
to
us
,
partly
with
our
bricks
,
and
partly
with
the
newness
of
our
buildings
.
But
those
things
we
have
found
to
be
a
refuge
of
lies
,
and
that
in
despight
of
them
,
we
were
more
secure
,
than
safe
.
When
men
find
that
robberies
are
committed
at
noon
day
(
which
they
expected
not
,
but
in
the
night
,
or
dusk
of
the
evening
)
they
will
soon
agree
to
keep
a
perpetual
watch
.
Supposing
that
house
to
have
been
wilfully
and
designedly
burnt
,
it
may
be
some
body
had
a
particular
grudg
at
the
owner
of
it
,
(
which
yet
is
more
than
I
know
)
and
seeing
it
stand
alone
,
thought
they
might
take
reveng
on
him
and
his
,
without
damage
to
any
body
else
:
and
if
that
were
the
cause
,
all
have
not
the
same
reason
to
fear
:
for
some
may
presume
they
have
no
enemy
in
the
world
so
malicious
,
at
least
so
desperate
,
as
to
set
fire
upon
their
houses
.
If
some
one
or
more
,
had
malice
enough
to
prompt
them
to
the
burning
of
that
goodly
house
,
yet
peradventure
they
had
never
made
the
attempt
,
if
it
had
not
stood
by
it self
,
partly
out
of
unwillingness
to
indanger
the
neighbourhood
against
whom
they
had
no
controversie
,
and
partly
from
an
apprehension
that
their
design
could
not
so
easily
have
taken
effect
,
by
reason
of
one
or
other
that
would
soon
have
espied
the
fire
,
and
given
notice
of
it
to
such
as
were
at
hand
to
aid
,
and
assist
,
the
extinguishing
it
.
And
now
fearing
I
have
not
said
enough
to
prevail
with
Londoners
to
build
whole
streets
together
(
upon
which
I
have
spent
one
Chapter
already
)
I
shall
take
this
occasion
to
supply
what
was
therein
omitted
.
Some
of
my
arguments
may
look
like
a
digression
from
what
the
title
of
this
Chapter
pretends
to
;
but
if
I
step
out
of
my
way
to
do
my
fellow
Citizens
a
kindness
,
it
is
I
hope
but
a
venial
fault
.
I
may
go
to
far
in
the
discourse
of
building
alone
,
but
I
am
sure
by
the
instance
forementioned
,
I
am
fairly
lead
into
it
.
How
much
easier
is
it
to
burn
those
houses
,
which
stand
scattering
here
and
there
,
and
which
may
be
past
quenching
ere
help
can
come
to
them
,
yea
burnt
to
the
ground
ere
any
body
discern
them
to
be
on
fire
,
than
to
do
like
execution
upon
those
houses
which
stand
in
the
midst
of
neighbours
?
one
or
other
of
which
will
probably
espy
the
danger
ere
it
be
past
remedy
,
and
all
of
them
be
ready
,
to
the
utmost
of
their
power
,
to
put
a
stop
to
it
.
If
that
be
not
argument
enough
for
building
whole
streets
together
,
I
could
easily
produce
many
more
.
That
it
were
so
agreed
upon
,
were
best
for
them
that
desire
to
sell
their
ground
,
best
for
them
that
resolve
to
build
,
and
best
for
them
that
would
fain
build
,
but
fear
their
money
will
not
hold
out
.
First
I
say
it
will
be
best
for
them
that
desire
to
sell
their
ground
,
and
have
no
thoughts
to
build
,
because
in
streets
that
are
intended
to
be
forthwith
built
,
intirely
(
and
consequently
soon
inhabited
,
and
customed
for
matter
of
trade
)
the
soil
is
like
to
yield
double
that
value
,
that
can
be
expected
for
it
,
in
such
places
,
where
those
few
houses
that
are
built
,
for
want
of
neighbours
,
are
like
to
stand
(
no
body
knows
how
long
)
without
tenants
or
(
which
is
almost
as
bad
)
without
a
trade
.
As
for
those
that
shall
build
,
where
a
whole
street
is
building
together
,
they
will
not
be
afraid
to
live
in
their
houses
when
they
have
done
(
as
others
are
that
have
built
in
solitary
places
)
nor
can
they
want
for
tenants
,
if
they
have
a
mind
to
let
them
,
of
better
quality
than
Victuallers
,
and
Alehouse-keepers
(
the
usual
seasoners
of
solitary
houses
,
with
smoak
,
and
what
is
worse
)
nor
is
it
like
they
should
want
a
trade
,
such
as
other
places
do
afford
,
whilst
solitary
houses
are
like
to
want
customers
,
as
much
as
neighbours
,
unless
the
powerful
attractive
of
good
liquor
,
or
the
desirableness
of
obscurity
for
works
of
darkness
,
shall
draw
them
thither
.
They
that
have
soil
of
their
own
,
in
places
that
are
,
out
of
hand
,
to
be
intirely
built
,
need
not
want
for
money
to
build
their
houses
,
though
they
have
but
little
of
their
own
.
For
surely
the
soil
it self
,
and
the
rent
of
such
houses
,
(
which
we
presume
will
presently
be
tenanted
)
will
be
a
sufficient
security
for
so
much
money
as
went
to
the
building
of
them
,
and
who
that
hath
money
to
spare
(
as
doubtless
there
are
some
such
)
will
not
lend
upon
good
security
,
and
upon
so
good
an
occasion
?
Whilest
men
build
successively
,
and
not
together
,
in
one
and
the
same
street
,
they
give
a
continual
annoyance
to
one
another
,
and
to
all
that
pass
by
,
like
them
,
that
would
be
in
an
house
,
in
which
were
several
families
,
and
one
or
other
of
them
,
were
washing
,
or
scouring
every
day
,
one
after
another
;
by
which
means
the
house
would
never
lie
clean
.
Now
the
streets
cannot
be
paved
,
the
wayes
cannot
be
made
good
,
filth
and
rubbish
cannot
be
all
removed
,
because
the
streets
are
yet
unfinished
.
We
can
hardly
come
at
those
that
have
built
in
some
places
,
for
the
lets
,
and
impediments
we
meet
with
from
them
that
are
yet
to
build
.
Houses
that
stand
alone
,
are
like
people
in
a
single
condition
,
from
whom
it
is
not
to
be
expected
they
should
multiply
:
but
where
whole
streets
are
built
together
,
there
is
as
it
were
a
numerous
family
of
married
persons
,
from
whom
we
may
look
for
a
second
,
and
third
generation
,
and
who
may
quickly
make
their
present
number
manifold
what
it
is
.
Hundreds
will
be
desirous
to
build
near
unto
those
streets
(
be
it
but
in
by-lanes
and
alleys
)
where
is
a
neighbourhood
,
and
a
trade
having
an
eye
to
safety
,
and
that
there
will
be
something
to
do
:
One
goodly
street
would
quickly
be
invironed
,
and
incircled
with
neighbouring
houses
,
on
every
side
of
it
;
as
if
that
were
the
mother
,
and
these
the
children
:
(
the
Olive
plants
round
about
her
table
)
that
the
hen
,
and
these
the
chickens
,
gathering
about
her
.
Who
cannot
easily
perswade
himself
,
that
if
the
building
of
any
whole
streets
together
,
and
at
once
,
(
one
or
more
)
were
agreed
upon
,
that
those
Honourable
persons
who
are
to
decide
all
controversies
betwixt
man
,
and
man
:
as
to
the
present
building
,
would
so
far
incourage
so
good
a
work
,
as
to
vouchsafe
those
whole
sale
Builders
,
(
if
I
may
so
call
them
)
the
first
hearing
and
determining
of
all
their
Titles
,
and
post
pone
the
retailers
,
till
they
had
done
with
them
.
Now
that
by
many
would
be
accounted
no
small
priviledg
,
viz.
To
have
the
precedency
of
build●ng
,
whilst
others
must
wait
several
moneths
longer
,
if
not
years
,
ere
they
can
begin
to
build
,
for
want
of
a
hearing
before
the
Commissioners
.
Now
these
five
last
paragraphs
you
may
call
a
digression
if
you
please
,
but
I
shall
never
repent
of
it
,
if
it
may
attain
its
end
,
viz.
to
prevail
with
Londoners
to
build
whole
streets
together
(
some
especially
that
are
of
most
consideration
(
and
are
the
greatest
roads
and
through-fares
)
which
till
it
be
done
,
London
will
neither
have
the
conntenance
,
nor
the
convenience
,
nor
the
credit
,
nor
the
cleanliness
,
nor
the
trade
,
nor
the
safety
of
a
City
;
neither
will
any
thing
(
or
very
little
)
be
done
to
those
inferiour
places
,
alleys
and
such
like
,
which
are
but
appendices
to
more
noble
streets
,
and
like
their
hand-maids
will
wait
to
see
them
go
up
first
.
But
to
return
to
what
I
spake
of
at
the
first
,
viz.
that
Citizens
should
not
desist
from
building
,
because
of
that
one
house
,
that
was
burnt
in
Mincing
Lane
.
First
what
will
all
the
houses
they
have
built
already
signifie
,
if
they
shall
build
no
more
?
Is
London
yet
any
thing
like
a
City
?
is
it
fit
for
the
purpose
of
trade
.
Though
possibly
more
than
a
thousand
houses
are
finished
:
and
three
times
so
many
foundations
laid
?
will
you
lose
all
the
cost
and
pains
which
you
have
been
at
hitherto
?
shall
your
new
houses
stand
untenanted
,
and
go
to
ruine
?
shall
they
have
leave
to
burn
them
that
will
,
because
no
body
will
dwell
in
them
?
(
for
want
of
neighbourhood
and
a
trade
)
Is
the
fine
City
you
had
begun
upon
come
to
this
,
or
is
this
all
it
is
like
to
come
to
?
here
a
fine
house
or
two
in
a
dirty
street
,
and
and
there
another
.
Think
of
that
text
Luke
14.30
.
Least
all
that
behold
it
begin
to
mock
him
saying
,
this
man
began
to
build
,
and
was
not
able
to
finish
.
What
is
a
mother
the
nearer
for
having
conceived
,
and
bred
,
with
much
sickness
,
and
sorrow
,
if
she
cannot
go
out
half
her
time
?
can
she
rejoyce
in
the
untimely
fruit
of
her
womb
?
such
a
thing
is
London
if
you
now
break
off
.
What
discouraged
by
the
burning
of
one
house
!
The
Israelites
when
by
Gods
command
they
went
to
fight
against
the
Benjamites
,
were
twice
defeated
,
and
lost
two
and
twenty
thousand
men
the
first
,
and
eighteen
thousand
the
second
time
,
Judg.
20.21
,
25.
and
yet
they
went
up
the
third
time
,
and
prospered
,
v.
30.
God
would
teach
us
an
humble
dependance
upon
himself
,
by
some
rebukes
at
first
,
when
yet
he
hath
kind
intentions
towards
us
afterwards
.
I
hear
the
Gentleman
whose
house
was
burnt
,
is
building
it
again
(
as
fast
as
he
can
)
and
he
is
to
be
commended
for
it
.
If
the
daughters
of
Sarah
be
not
afraid
of
any
amazement
,
as
it
is
,
1
Pet.
3.6
.
Why
should
they
,
who
profess
themselves
the
sons
of
Abraham
?
He
hath
been
twice
burnt
out
,
you
but
once
,
why
should
you
be
more
afraid
to
build
the
second
time
,
than
he
to
build
the
third
?
God
grant
him
success
answerable
to
his
courage
,
and
others
a
courage
as
good
as
his
.
Men
so
resolved
,
would
make
those
weary
of
burning
,
who
think
to
make
them
weary
of
building
.
Who
would
comply
with
the
design
of
an
enemy
,
and
gratifie
him
at
the
first
dash
?
So
do
they
who
are
so
far
discouraged
by
the
burning
of
that
one
house
,
as
to
desist
from
building
,
or
from
the
thoughts
of
it
;
for
they
give
them
what
they
desire
,
whom
they
presume
to
have
kindled
that
fire
for
no
other
end
but
to
discourage
those
who
had
an
intent
to
build
.
A
wise
man
will
not
seem
to
be
moved
at
those
things
which
are
done
,
or
spoken
,
on
purpose
to
make
him
angry
;
as
knowing
he
shall
vex
his
enemy
,
if
he
can
make
him
think
that
he
is
not
vexed
by
him
.
Mical
put
an
edge
upon
David
when
she
thought
to
make
him
leave
dancing
before
the
Ark
,
by
scoffing
at
him
,
as
if
he
made
himself
vile
,
causing
him
to
answer
her
,
2
Sam.
6.22
.
I
will
be
yet
●ore
vile
than
thus
,
&c.
It
were
better
for
us
to
resolve
that
for
every
house
they
burn
we
will
build
two
(
God
permitting
)
than
that
we
will
build
no
more
.
If
there
be
incendiaries
that
burn
houses
on
purpose
,
ten
to
one
but
they
will
be
taken
naping
(
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
they
say
)
one
time
or
other
,
and
when
the
actors
are
discovered
,
the
snare
will
be
broken
,
and
we
for
the
future
delivered
.
If
London
were
once
up
again
,
(
being
built
as
now
it
is
with
brick
,
&c.
)
It
would
not
be
so
easy
to
burn
it
,
as
it
was
before
,
(
though
God
could
melt
it
down
if
it
were
all
of
solid
Gold
.
)
I
say
in
an
ordinary
way
,
a
general
conflagration
would
be
with
much
more
difficulty
,
and
as
for
particular
burnings
,
men
did
always
venture
them
,
and
build
as
chearfully
,
as
if
they
had
been
liable
to
no
such
thing
.
The
excellent
way
of
blowing
up
houses
(
little
confided
in
,
but
rather
dreaded
before
)
having
gotten
into
use
,
and
credit
,
since
the
burning
of
London
,
is
I
am
perswaded
a
great
discouragement
to
the
masters
of
powder
plots
,
from
making
any
more
attempts
of
that
nature
,
with
hope
of
a
general
success
,
so
that
if
they
still
design
our
destruction
,
they
will
take
some
other
course
;
in
reference
to
which
,
either
to
build
,
or
not
to
build
,
may
be
all
a
case
,
(
I
mean
)
to
which
neither
building
will
expose
us
,
nor
yet
forbearing
to
build
will
from
thence
exempt
us
.
Not
to
rebuild
London
for
fear
of
enemies
and
their
new
attempts
,
is
no
better
pollicy
,
than
for
an
army
that
were
routed
to
refuse
to
rally
and
come
into
order
again
(
though
they
could
)
for
fear
of
a
fresh
onset
from
the
enemy
,
whom
they
are
in
no
capacity
to
withstand
,
or
to
defend
themselves
,
unless
they
rally
again
and
stand
to
order
.
My
humble
advice
upon
the
whole
matter
is
this
.
Be
not
terrified
at
a
probable
conjecture
,
so
as
if
it
were
an
absolute
certainty
.
It
is
yet
undemonstrated
how
that
house
came
burnt
,
though
much
feared
,
and
suspected
to
have
been
by
treachery
.
Bless
God
it
went
no
farther
.
Build
not
alone
but
get
as
many
as
you
can
to
build
near
,
and
about
you
.
Get
up
the
whole
City
as
fast
as
you
can
.
The
more
of
it
gets
up
,
the
harder
it
will
be
to
get
it
down
.
Buds
are
not
so
easily
destroyed
as
blossoms
,
or
ripe
fruit
as
either
of
them
.
DISCOURSE
XLII
.
That
the
due
exercise
of
mercy
and
charity
would
promote
the
building
of
the
City
.
AS
cruelty
is
a
desolating
sin
,
Mat.
23.37
.
Your
house
is
left
unto
you
desolate
,
said
Christ
to
Jerusalem
:
upon
that
account
,
so
mercy
on
the
other
hand
,
is
a
building
grace
.
It
was
an
act
of
mercy
in
the
Egyptian
midwives
,
and
that
contrary
to
a
command
(
but
a
cruel
one
)
with
respect
to
which
we
read
that
God
built
them
houses
,
viz.
For
saving
those
poor
infants
whom
Pharoah
had
appointed
them
to
drown
.
One
of
the
best
ways
to
prevail
with
God
for
whatsoever
mercy
we
desire
for
our selves
(
whereof
the
building
of
London
at
this
day
is
one
)
is
to
shew
mercy
to
others
.
With
the
merciful
thou
wilt
shew
thy self
merciful
,
saith
the
Psalmist
speaking
of
God
,
Ps.
18.25
.
We
find
a
bundle
of
promises
,
Ps.
41.1
,
2
,
3.
Made
to
him
that
considereth
the
poor
,
and
amongst
the
rest
these
two
,
viz.
That
God
will
deliver
him
in
the
time
of
trouble
,
and
that
we
shall
be
blessed
upon
the
earth
,
and
that
God
will
not
deliver
him
to
the
will
of
his
enemies
.
It
is
yet
a
time
of
trouble
with
London
,
it
lieth
still
as
upon
●●e
bed
of
sickness
,
or
languishing
the
will
of
its
●●emies
doubtless
is
that
it
should
never
be
rebuilt
:
Let
it
therefore
be
merciful
to
it self
,
in
being
●erciful
to
others
,
that
God
may
deliver
it
in
the
time
of
trouble
,
strengthen
it
upon
the
bed
of
languishing
,
and
not
deliver
it
into
the
will
of
his
enemies
.
It
is
one
of
Solomons
proverbs
,
That
the
merciful
●an
doeth
good
to
his
own
soul
,
Prov.
1.17
.
meaning
himself
.
In
being
charitable
to
others
,
we
are
most
of
all
so
to
our selves
.
One
of
the
Psalmists
characters
of
a
good
man
is
,
He
is
ever
merciful
and
●●ndeth
,
Ps.
37.26
.
his
counsel
is
,
Depart
from
evil
●nd
do
good
,
(
that
is
be
merciful
)
v.
27.
the
in●ouragement
followeth
,
and
dwell
for
evermore
:
Christ
his
counsel
is
,
Make
to
your selves
friends
of
the
Mammon
of
unrighteousness
,
that
when
ye
fail
they
may
●●ceive
you
into
everlasting
habitations
,
Luk.
16.9
.
and
●hall
they
want
temporal
habitations
,
who
make
to
●emselves
friends
of
that
Mammon
?
But
where
is
mercy
and
charity
to
be
found
?
may
we
not
cry
out
with
the
Psalmist
,
Ps.
12.1
.
Help
Lord
for
the
merciful
man
ceaseth
;
(
for
so
the
word
chasid
translated
godly
,
doth
signifie
:
)
May
we
not
say
as
the
Prophet
of
old
?
The
Lord
hath
a
con●●oversy
with
the
land
,
because
there
is
no
mercy
in
the
●and
,
Hoseah
.
4.1
.
that
is
,
there
is
none
in
compa●ison
of
that
which
ought
to
be
.
There
is
but
a
litle
of
that
which
looks
like
mercy
,
and
charity
;
and
part
of
●●at
which
looks
like
such
is
not
mercy
,
but
parti●lity
pride
,
and
self
love
,
as
I
shall
shew
hereafter
.
He
that
is
flattered
into
the
relief
of
those
whom
●e
doth
relieve
;
and
will
relieve
none
but
those
that
flatter
him
,
that
is
,
who
will
in
all
things
say
as
he
sayeth
,
and
do
as
he
doth
,
and
seem
to
think
as
he
thinks
,
and
not
swerve
from
him
to
the
right
hand
,
or
to
the
left
,
which
must
needs
be
flattery
(
for
it
can
scarce
be
,
that
two
men
should
not
be
sometimes
of
two
minds
)
he
that
hath
no
kindness
for
any
person
(
though
an
honest
Jonathan
)
the
arrows
of
whose
opinions
,
or
practises
,
either
fly
beyond
him
,
or
fall
short
of
him
:
he
I
say
is
no
merciful
man
,
for
he
seeketh
his
own
things
,
and
not
the
things
of
others
,
he
regardeth
his
own
likeness
in
other
men
,
but
not
their
wants
,
and
necessities
,
he
doth
not
good
to
all
that
are
of
the
houshold
of
faith
,
much
less
to
all
men
whatsoever
,
as
he
hath
opportunity
,
whereto
the
Apostle
●xhorteth
.
Solomon
tells
us
that
the
borrower
is
servant
to
the
lender
,
and
some-think
it
but
reason
they
should
be
their
slaves
,
to
whom
they
not
only
lend
but
give
,
and
will
give
to
none
but
them
that
will
be
their
Slaves
,
or
their
Apes
rather
,
like
vain
persons
that
are
in
love
with
Parasites
,
and
none
but
such
or
like
children
that
kiss
the
glass
in
which
they
see
their
own
faces
.
But
I
like
the
spaniel
better
that
loves
his
master
for
beating
him
(
when
he
deserves
it
)
than
that
masters
humour
who
loves
his
spaniel
for
fawning
upon
him
,
and
slabbering
him
.
We
are
commanded
not
to
have
the
faith
of
our
Lord
Jesus
Christ
,
with
respect
of
persons
,
James
2.1
.
But
too
many
have
the
love
of
Jesus
Christ
with
that
respect
.
One
said
,
he
did
love
Christ
dwelling
in
Augustin
,
but
such
men
love
themselves
dwelling
in
others
,
but
not
Jesus
Christ
,
and
his
image
.
They
relieve
not
a
Disciple
in
the
name
of
a
Disciple
,
or
a
Prophet
in
the
name
of
a
Prophet
,
to
which
the
reward
is
promised
,
but
in
the
name
of
a
fellow
Disciple
of
theirs
,
not
under
Christ
,
but
under
Paul
,
or
Apollos
,
or
Cephas
.
Go
thou
partial
lover
to
the
good
Samaritan
,
and
●earn
his
ways
,
who
finding
a
naked
and
wounded
●an
in
his
way
,
as
he
was
journeying
,
never
stood
〈◊〉
ask
him
what
opinion
he
was
of
,
but
when
he
saw
〈◊〉
had
compassion
on
him
and
went
to
him
and
bound
up
●s
wounds
powring
in
Oile
and
Wine
,
&c.
Luke
10.33
.
〈◊〉
Paul
tells
us
Acts
28.2
.
The
Barbarous
people
shew●●
us
no
little
kindness
,
and
yet
Paul
and
his
compa●ions
were
meer
strangers
to
them
,
only
because
〈◊〉
the
rain
,
and
the
cold
,
they
received
them
.
Serve
your
own
bodies
in
that
fashion
,
as
you
serve
the
mystical
body
of
Christ
:
Cloath
your
●acks
,
but
starve
your
bellies
,
be
kind
to
one
part
●●d
unkind
to
another
,
and
see
how
it
will
pro●er
with
you
.
Is
charity
an
evil
spirit
,
that
you
●●us
confine
it
to
a
circle
,
and
that
a
very
narrow
●ne
,
and
fear
to
let
it
come
out
?
nay
,
God
himself
●love
:
whom
the
Heaven
of
Heavens
cannot
cir●mscribe
.
Give
not
the
world
to
think
that
mer●●
and
charity
is
become
nothing
else
,
but
oyl
pow●ed
in
to
feed
the
Lamp
of
a
party
,
and
to
keep
●●at
bright
and
burning
,
but
let
your
compassion
be
●●ffused
like
so
much
blood
,
throughout
all
the
●eines
of
Christ
his
mystical
,
and
suffering
body
,
●●d
assure
your selves
he
loves
no
Saint
(
as
such
)
●ho
loves
not
every
Saint
,
and
relieves
no
man
●●th
true
compassion
,
who
is
not
ready
in
proportion
,
and
to
his
power
,
to
relieve
every
man
,
that
●ands
in
need
thereof
.
But
as
there
is
little
kindly
,
and
genuine
mercy
,
〈◊〉
charity
,
in
this
part
of
the
world
,
so
indeed
●●ere
is
but
little
of
any
kind
;
as
there
is
little
reall
so
there
is
not
much
in
appearance
,
unless
it
be
●ere
and
there
.
Men
lend
to
God
(
for
so
they
are
●aid
to
do
,
who
give
to
the
poor
)
as
if
they
looked
for
nothing
again
,
as
men
use
to
lend
to
those
who
they
think
never
can
,
nor
never
will
repay
them
,
viz.
no
more
than
they
need
not
care
,
if
they
throw
away
,
or
never
see
again
.
Charity
(
so
called
)
is
usually
but
the
paring
of
rich
mens
nails
,
or
the
crums
that
fall
from
their
tables
:
and
children
have
no
more
from
them
than
dogs
may
lay
claim
to
,
(
I
mean
the
children
of
their
heavenly
Father
,
than
wicked
people
(
if
indigent
)
might
expect
.
Many
may
be
ashamed
to
sound
a
trumpet
when
they
give
their
alms
,
or
so
much
as
to
let
their
left
hand
know
,
what
their
right
hand
hath
done
.
Should
I
serve
up
this
indictment
against
all
Englishmen
,
or
Londoners
,
I
might
well
reflect
upon
my self
;
as
David
did
upon
himself
,
Ps.
73.15
.
If
I
say
I
will
speak
thus
,
behold
I
should
●ffend
against
the
generation
of
thy
children
.
For
of
some
I
could
say
as
S.
Paul
of
the
Churches
of
Macedonia
,
2
Cor.
8.3
.
To
their
power
(
I
bear
record
)
yea
and
beyond
,
they
are
willing
of
themselves
.
There
are
that
are
ready
to
every
good
work
.
But
alas
how
few
are
they
in
comparison
of
them
that
are
otherwise
!
As
Solomon
saith
,
Prov.
30.13
.
There
is
a
generation
,
O
how
lofty
are
their
eyes
,
and
their
eye-lids
lifted
up
?
so
may
I
of
some
others
,
there
is
a
generation
,
O
how
low
and
sordid
are
their
spirits
?
how
much
harder
are
their
bearts
than
is
the
neather
milstone
?
Too
many
can
say
to
a
brother
or
sister
that
is
naked
and
destitute
of
daily
food
,
Depart
in
peace
,
be
ye
warmed
and
filled
,
notwithstanding
he
giveth
them
not
those
things
which
are
needful
to
the
body
.
Men
that
have
more
than
heart
can
wish
,
of
this
worlds
goods
;
how
often
do
they
shake
their
heads
,
and
say
,
alas
such
a
man
,
or
woman
hath
a
great
charge
,
and
little
or
nothing
to
maintain
it
with
;
here
their
bowels
seem
to
open
,
but
they
presently
shut
again
:
and
when
they
have
given
them
their
blessing
,
which
is
a
short
ejaculation
,
that
God
would
provide
for
them
,
and
theirs
;
they
seem
to
think
it
is
enough
,
as
if
their
blessing
,
like
as
is
said
of
the
blessing
of
the
Lord
could
make
men
rich
,
or
supply
all
their
wants
!
How
vast
is
the
disproportion
betwixt
the
good
which
some
men
are
able
,
and
that
which
they
do
?
they
give
in
forma
pauperis
,
as
some
are
said
to
sue
,
and
as
if
they
had
more
need
to
receive
than
to
give
,
as
if
they
were
poor
Widows
they
come
with
their
mites
.
They
seem
to
expect
a
reward
for
a
cup
of
cold
water
(
or
what
is
next
to
that
)
and
should
not
fail
of
it
,
if
they
had
nothing
better
to
give
;
but
as
the
case
stands
with
them
,
Christ
will
never
return
them
wine
for
that
water
,
and
they
will
find
as
cold
comfort
in
giving
,
as
others
in
receiving
it
.
Go
offer
it
to
thy
Governour
,
said
God
by
Malachy
to
those
that
brought
the
blind
,
and
the
same
for
sacrifice
,
for
I
am
a
great
King
,
so
to
them
who
bring
to
this
great
King
such
despicable
loans
(
for
to
him
it
is
lent
)
we
may
say
go
offer
it
to
some
person
of
quality
,
and
see
if
he
will
accept
it
.
Some
have
thought
that
a
tenth
part
of
a
mans
annual
revenue
(
that
was
able
to
spare
it
)
was
a
good
proportion
to
be
set
apart
for
pious
,
and
charitable
uses
;
and
I
have
heard
of
a
worthy
Minister
of
London
,
who
did
impose
it
upon
himself
to
give
away
so
much
yearly
and
found
those
words
made
good
,
there
is
that
scattereth
,
and
yet
increaseth
.
But
how
far
are
many
from
decimating
themselves
upon
any
such
account
.
Possibly
not
the
hundreth
part
of
their
yearly
revenue
,
not
the
tithe
of
their
tenth
,
is
put
to
any
charitable
use
,
though
they
read
of
holy
Jacob
,
who
made
this
voluntary
vow
to
God
,
Of
all
that
thou
shalt
give
me
I
will
give
the
tenth
to
thee
,
Gen.
28.22
.
Of
many
it
may
be
said
,
freely
they
have
received
,
but
how
unfreely
do
they
give
?
The
rule
is
,
He
that
giveth
with
simplicity
,
he
that
sheweth
mercy
with
chearfulness
,
Rom.
12.8
.
But
how
many
give
as
if
they
gave
with
an
ill
will
,
as
if
it
were
rather
to
save
their
credit
,
or
to
stop
the
mouth
of
their
consciences
,
than
to
relieve
their
needy
brethren
?
nor
can
they
handsomly
wish
that
may
do
them
much
good
,
which
is
of
it self
so
little
.
If
I
might
coin
an
odd
expression
,
or
two
,
for
an
odd
thing
,
I
would
say
the
world
were
full
of
scrapkindness
,
and
fragmentall
charity
,
a
few
gleanings
,
but
nothing
of
the
sheaves
,
a
few
heat-drops
as
it
were
,
that
never
soak
to
the
root
.
Here
and
there
is
a
Dives
,
a
rich
man
that
hath
never
a
child
,
or
but
one
or
two
,
&c.
who
if
he
had
ten
could
have
made
a
liberal
provision
for
every
one
of
them
,
yet
scarce
any
body
is
the
better
for
him
,
worth
the
speaking
;
nor
would
he
grudg
to
spend
upon
every
one
of
his
children
(
if
he
had
twenty
)
annually
more
,
than
now
he
yearly
expendeth
upon
all
that
which
he
calleth
his
charity
.
Compare
the
bounty
of
many
to
their
meer
lusts
,
and
humours
,
consider
how
much
they
spend
yearly
,
only
to
please
their
phantasies
,
in
their
most
wanton
and
unaccountable
desires
,
so
much
for
such
a
picture
,
so
much
for
such
a
flower
,
so
much
extraordinary
for
a
horse
of
such
a
shape
,
and
colour
:
(
and
money
so
laid
out
they
never
grudg
to
part
with
though
it
might
as
well
have
been
spared
)
I
say
compare
their
bounty
to
their
childish
insatiable
fantasies
(
always
prompting
them
to
superfluities
and
costly
vanities
)
with
their
liberality
to
good
uses
,
and
you
wil
find
the
former
hath
a
Benjamins
portion
in
comparison
of
the
latter
,
double
at
least
,
that
cost
,
and
charg
,
bestowed
upon
it
,
and
with
more
chearfulness
.
If
rich
men
are
but
stewards
,
and
not
Lords
of
the
estates
which
they
possess
,
having
enough
amongst
them
for
the
relief
of
those
that
are
their
fellow
servants
,
made
poor
by
the
providence
of
God
,
partly
on
purpose
to
try
and
exercise
their
faithfulness
and
compassion
(
who
bear
the
purse
as
well
for
others
,
as
for
themselves
)
I
wonder
what
account
they
either
will
or
expect
to
give
of
that
their
flewardship
!
Some
think
to
avoid
that
charg
at
the
great
day
Mat.
25.
Ye
saw
me
hungry
and
fed
me
not
,
maked
and
cloathed
me
not
(
meaning
by
Christ
the
members
of
Christ
)
who
will
not
avoid
it
,
for
that
they
fed
Christ
but
with
scraps
,
and
cloathed
him
but
with
rags
.
Other
nations
(
as
they
say
)
do
far
surpasse
and
quite
shame
us
in
point
of
charity
.
In
Holland
(
they
say
none
are
suffered
to
begg
,
and
yet
none
are
suffered
to
want
,
all
their
poor
are
provided
for
,
but
in
this
part
of
the
world
,
poor
people
must
beg
or
want
,
yea
may
beg
and
want
too
.
It
is
a
rule
which
admits
of
some
exceptions
,
but
is
too
generally
true
,
that
they
who
have
most
,
are
willing
to
part
with
least
,
those
that
have
many
children
,
and
but
midling
estates
,
do
more
good
many
times
than
they
who
have
great
est●●es
,
and
few
,
or
no
Children
:
They
that
have
but
two
talents
,
are
generally
more
bountiful
then
those
that
have
five
,
as
vessels
that
are
not
so
full
have
better
vent
than
others
have
,
that
are
as
full
as
they
can
hold
.
Good
uses
must
needs
be
ill
supplied
,
whilst
all
the
burthen
,
or
the
greatest
part
of
it
,
lieth
upon
weaker
shoulders
;
as
water
must
needs
be
scarce
,
whilst
fountains
are
stopt
,
though
cisterns
run
;
and
it
must
needs
be
night
in
the
hemisphere
,
when
the
sun
is
withdrawn
,
though
the
stars
be
kind
,
and
hang
out
all
their
●●ghts
.
Now
understand
what
I
have
said
,
as
a
plea
for
charity
not
so
much
from
Londoners
,
or
the
generality
of
them
,
(
who
have
been
greatly
exhausted
,
and
are
rather
objects
of
charity
,
than
fit
to
be
the
subjects
of
it
)
but
for
,
and
towards
them
,
or
so
many
of
them
as
are
brought
into
a
low
condition
,
whose
necessities
cry
aloud
to
all
rich
men
,
especially
of
the
same
body
,
as
that
man
of
Macedonia
did
to
Paul
,
Acts
16.9
.
Come
over
and
help
us
.
As
the
Apostle
saith
in
another
case
,
They
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
and
not
to
please
themselves
,
so
say
I
in
this
,
the
strong
in
purse
should
help
the
weak
,
and
not
please
themselves
,
with
thinking
that
they
have
a
redundancy
,
whilst
others
want
a
sufficiency
:
but
as
the
Apostle
saith
,
that
now
at
this
time
your
abundance
may
be
a
supply
for
their
want
,
2
Cor.
8.14
.
You
may
need
them
another
time
,
as
the
Apostle
addeth
,
That
their
abundance
also
,
may
be
a
supply
for
their
want
,
that
there
may
be
equality
.
There
could
not
want
money
to
build
this
ruinated
City
,
if
all
men
of
considerable
estates
would
concern
themselves
in
it
,
and
do
as
the
Jews
did
by
the
wall
of
Jerusalem
,
every
one
that
was
able
taking
his
part
,
Eliashib
the
High
Priest
with
his
brethren
the
Priests
,
built
the
sheep
gate
,
and
next
unto
them
builded
the
men
of
Joricho
,
and
next
to
them
builded
Zaccur
the
son
of
Imri
,
Nehem.
3.1
,
2.
&c.
Say
there
were
fourteen
,
or
fifteen
thousand
houses
burnt
in
London
:
are
there
not
as
many
thousand
rich
men
in
City
and
country
,
some
of
which
were
able
to
build
many
houses
,
and
do
themselves
no
hurt
,
and
all
were
able
to
build
some
?
which
being
so
;
methinks
it
were
a
stark
shame
that
London
should
lie
in
the
dust
,
or
hang
long
in
hand
,
as
if
all
England
could
not
spare
money
wherewithal
to
rebuild
it
.
Methinks
it
is
not
handsome
,
it
is
not
kind
,
(
I
had
almost
said
it
is
unnatural
)
for
a
rich
Englishman
,
a
rich
Londoner
especially
,
to
dye
and
bequeath
nothing
to
London
(
in
the
case
it
now
is
)
in
his
last
will
and
testament
.
Where
can
you
find
a
better
friend
,
or
one
that
more
needs
it
to
receive
part
of
your
last
kindness
,
and
of
that
estate
which
you
cannot
carry
out
of
the
world
with
you
,
than
is
your
dear
mother
the
City
of
London
,
who
now
fits
as
a
widow
,
who
now
cries
out
to
them
that
go
by
pity
me
,
pity
me
all
ye
that
pass
by
,
is
there
any
sorrow
like
to
mine
?
Is
it
nothing
to
you
all
ye
that
pass
by
?
behold
and
see
if
there
be
any
sorrow
like
unto
my
sorrow
which
is
done
unto
me
,
wherewith
the
Lord
hath
afflicted
me
in
the
day
of
his
fiery
anger
?
Lam.
1.12
.
A
sacrifice
well
pleasing
to
God
,
might
do
much
for
the
poor
desolate
City
,
and
what
is
such
the
author
of
the
Epistle
to
the
Hebrews
tells
us
,
Heb.
13.16
.
To
do
good
,
and
to
communicate
,
forget
not
,
for
with
such
sacrifices
God
is
well-pleased
.
DISCOURSE
XLIII
.
That
the
promoting
of
Love
,
and
Amity
throughout
the
whole
nation
,
would
much
conduce
to
the
rebuilding
of
the
City
.
IF
England
were
at
unity
with
it self
,
if
all
the
inhabitants
thereof
were
in
charity
with
one
another
,
if
fellow
subjects
had
that
love
,
each
for
other
,
that
fellow
members
of
the
same
body
should
,
and
use
to
have
,
or
which
the
members
of
each
body
use
to
have
for
their
head
,
(
for
so
is
London
to
the
other
Cities
and
Towns
of
England
)
then
might
we
confidently
expect
to
see
London
up
again
in
a
very
short
time
,
and
like
a
bridegroom
coming
out
of
his
chamber
,
deckt
,
and
trimmed
.
Whilst
our
heats
,
and
animosities
continue
,
whilst
we
bite
,
and
devour
one
another
,
methinks
the
fire
of
London
is
not
quite
out
,
but
it
doth
reak
,
and
smoke
still
,
so
far
is
it
from
being
perfectly
restored
,
and
compleatly
rebuilt
.
But
were
we
all
of
one
heart
(
though
not
of
one
mind
)
could
we
hit
upon
it
to
love
as
brethren
from
Dan
to
Bersheba
,
(
I
mean
from
one
end
of
England
to
the
other
)
were
all
Englishmen
compassionately
affected
with
the
loss
of
London
,
and
passionately
desirous
of
its
restauration
,
London
would
spring
up
again
like
Jonah's
gourd
(
as
it
withered
like
that
)
I
mean
in
as
short
a
time
,
for
a
great
City
to
spring
up
in
,
as
one
night
was
for
a
gourd
.
No
grace
like
that
of
love
for
matter
of
building
,
it
builds
up
the
body
of
Christ
(
the
best
of
fabricks
)
From
whom
the
whole
body
fitly
joyned
together
,
and
compacted
by
that
which
every
joynt
supplieth
,
maketh
increase
of
the
body
,
unto
the
edifying
of
it self
is
love
.
Eph.
4.16
.
and
sith
it
doth
do
so
,
what
building
is
there
that
love
cannot
promote
?
How
much
concerned
were
the
Israelites
to
restore
the
tribe
of
Benjamin
,
Judg.
23.6
.
They
repented
them
●●r
Benjamin
and
said
,
there
is
one
tribe
cut
of
from
Israel
this
day
.
They
destroyed
the
inhabitants
of
J●besh-gilead
,
for
not
coming
up
to
Mizpeh
,
and
gave
them
their
daughters
to
wives
:
to
the
number
of
four
hundred
,
which
proving
not
to
be
enough
,
they
put
them
upon
taking
every
man
of
them
a
wife
of
the
daughters
of
Shiloh
,
when
they
came
out
to
dance
;
practices
which
I
know
not
how
to
justifie
,
and
therefore
propose
to
imitation
no
more
but
this
,
that
others
would
be
as
earnest
for
the
restauration
of
London
,
as
they
for
the
restauration
of
Benjamin
,
(
though
not
in
the
use
of
indirect
means
)
and
so
it
will
be
,
if
that
love
be
found
amongst
English
men
that
ought
to
be
.
They
said
(
There
must
be
an
inheritance
for
them
that
are
escaped
of
Benjamin
,
that
a
tribe
be
not
destroyed
out
of
Israel
,
Judg.
23
,
17.
So
would
hearty
,
and
universal
love
,
each
to
others
,
make
all
Englishmen
to
say
,
there
must
be
houses
built
for
them
that
were
burnt
out
of
London
;
there
must
be
another
London
,
that
a
tribe
(
or
what
is
more
than
so
)
may
not
be
destroyed
out
of
England
,
the
utter
destruction
whereof
we
will
labour
to
prevent
with
our
heads
,
and
hands
,
and
purses
,
and
prayers
,
and
with
whatsoever
else
we
can
use
and
improve
for
that
purpose
.
Now
if
the
whole
nation
would
ingage
it self
,
one
way
or
other
,
in
the
restauration
of
London
,
and
put
to
its
helping
hand
,
how
quick
a
dispatch
would
be
made
,
as
if
Orpheus
with
his
harp
had
made
the
timber
and
bricks
,
and
stones
to
come
leaping
together
,
and
orderly
to
dispose
of
themselves
one
by
another
,
as
the
Poets
fained
,
that
he
made
the
woods
,
and
mountains
to
dance
after
him
.
But
the
great
difficulty
will
be
to
shew
how
,
and
by
what
means
,
the
people
of
England
which
are
now
so
much
at
variance
,
and
enmity
,
with
one
another
,
may
be
brought
first
not
to
hate
(
for
that
must
be
the
first
step
)
and
then
to
love
,
and
affect
one
another
.
Loving
parents
cannot
indure
to
see
feuds
,
and
fallings
out
amongst
their
children
,
to
hear
them
wrangle
one
with
another
,
much
less
to
see
them
fight
:
nor
if
there
be
none
of
all
that
betwixt
them
,
are
they
sufficiently
pleased
,
unless
they
observe
them
to
have
a
hearty
kindness
each
for
other
,
and
to
love
one
another
,
as
brethren
and
sisters
ought
to
do
,
who
sprang
from
the
same
loyns
,
and
lodged
in
the
same
womb
:
and
when
they
see
that
,
how
great
is
their
joy
!
But
(
as
I
said
before
)
the
first
step
must
be
to
take
men
off
from
hating
one
another
(
a
disease
to
epidemical
in
England
at
this
day
)
for
which
I
would
to
God
I
could
propound
a
sure
,
&
certain
remedy
.
How
and
by
what
means
,
the
father
of
a
private
family
,
may
keep
his
children
from
hating
,
and
maligning
one
another
;
from
fighting
or
falling
out
each
with
other
,
is
within
my
sphere
to
discourse
of
,
and
may
be
no
presumption
in
one
who
hath
been
,
and
is
the
father
of
so
many
children
as
God
hath
made
my self
,
to
pretend
experience
in
.
I
shall
therefore
make
bold
to
direct
in
that
case
(
though
not
to
say
what
would
destroy
all
,
or
the
most
of
that
enmity
,
which
is
between
fellow
subjects
,
who
have
all
one
common
and
political
Father
,
and
in
that
sence
are
brethren
.
If
parents
would
not
have
their
children
to
hate
one
another
,
they
must
carry
an
even
hand
towards
them
,
not
manifesting
much
more
of
love
,
and
respect
to
one
of
them
,
than
to
another
,
least
of
all
so
carrying
themselves
as
if
some
of
them
had
all
their
love
,
and
they
had
none
at
all
for
the
rest
.
Parents
should
temper
their
love
and
respect
to
their
children
,
(
or
the
expressions
of
either
)
though
not
,
ad
pondus
yet
ad
justitiam
,
that
is
,
though
not
to
shew
so
much
respect
to
those
that
are
but
boies
,
and
girles
,
as
to
those
of
them
,
that
are
Men
and
Women
,
yet
as
much
to
the
younger
,
in
proportion
to
their
years
,
as
to
the
elder
in
proportion
to
theirs
,
and
so
to
those
that
are
of
meaner
rank
and
quality
,
and
apparently
of
less
desert
,
ought
they
according
to
their
quality
,
and
desert
,
to
give
a
respect
proportionable
,
to
what
they
give
to
the
rest
.
If
this
be
not
done
,
and
if
some
children
of
the
same
parents
,
be
used
by
them
with
too
much
respect
,
and
tenderness
,
others
with
too
much
neglect
,
and
hardship
,
the
latter
of
these
will
certainly
envy
the
former
,
as
Joseph's
brethren
envied
him
,
because
his
Father
had
made
him
a
parti-coloured
coat
,
which
he
had
done
for
none
of
the
rest
:
especially
if
parents
do
respect
those
children
most
,
which
seem
to
deserve
least
,
it
will
create
a
world
of
envy
,
witness
that
passage
of
the
prodigals
brother
,
who
when
he
saw
,
how
his
broster
was
treated
beyond
what
himself
had
ever
been
,
said
to
his
Father
,
Loe
these
many
years
do
I
serve
thee
,
neither
transgressed
I
at
any
time
thy
commandments
,
and
yet
thou
never
gavest
me
a
Kid
,
that
I
might
make
merry
with
my
friends
,
Luk.
15.29
.
Brethren
and
sisters
must
not
be
suffered
to
father
odious
,
and
invidious
names
upon
one
another
,
least
thereby
they
be
exposed
to
each
others
hatred
.
We
read
of
Josephs
brethren
,
that
,
They
said
one
to
another
,
behold
this
dreamer
,
(
or
master
of
dreams
)
cometh
,
Gen.
37.19
.
and
the
next
words
are
,
Come
now
therefore
and
let
us
slay
him
,
and
cast
him
into
the
pit
.
It
was
not
for
nothing
that
Christ
was
pleased
to
say
,
Whosoever
shall
say
to
his
brother
Raca
,
shall
be
in
danger
of
the
councel
,
but
whosoever
shall
say
thou
fool
shall
be
in
danger
of
Hell
fire
,
Mat.
5.22
.
Our
Saviour
well
knowing
the
provoking
nature
of
disgraceful
names
.
Brethren
must
not
be
suffered
to
put
ensnaring
questions
to
one
another
,
like
that
riddle
which
Sampson
put
to
the
Philistines
,
merely
to
insnare
,
and
take
an
occasion
against
them
,
Judg.
14.12
.
And
Sampson
said
,
I
will
now
put
forth
a
riddle
,
if
ye
cannot
declare
it
me
,
ye
shall
give
me
thirty
sheets
,
and
thirty
chang
of
garments
:
but
what
came
of
it
?
see
,
v.
15.
It
came
to
pass
on
the
seventh
day
that
they
said
unto
Sampsons
wife
,
entice
thy
husband
that
he
may
declare
unto
us
the
riddle
least
we
burn
thee
,
and
thy
Fathers
house
with
fire
,
have
ye
called
us
to
take
what
we
have
?
is
it
not
so
?
What
did
it
end
in
but
wrangling
,
when
they
saw
themselves
insnared
?
Therefore
I
say
parents
must
not
suffer
their
children
,
to
pore
and
puzzle
one
another
,
with
hard
and
unnecessary
questions
,
to
ingage
one
another
in
intricate
disputes
(
upon
great
penalties
,
to
the
loosing
side
)
for
certain
it
is
that
will
end
in
quarrelling
,
and
that
quarrelling
in
hatred
and
detestation
.
Parents
must
not
put
their
children
upon
doing
ill
offices
one
to
another
(
though
they
are
such
as
are
necessary
to
be
done
by
some
other
hand
)
for
that
will
make
them
hate
one
another
.
What
wise
Father
if
he
had
a
Sergant
to
his
son
,
would
imploy
him
to
arrest
his
own
brother
?
(
though
for
ever
so
great
and
just
a
debt
)
as
knowing
it
would
be
worse
taken
from
him
,
than
from
a
stranger
,
and
that
it
is
an
office
ill
taken
from
whomsoever
doth
it
.
How
angry
were
Davids
brethren
with
him
when
they
did
but
suspect
him
to
have
come
towards
them
in
the
nature
of
a
spy
?
It
would
be
unseemly
for
one
brother
to
be
made
to
scourg
another
(
whatsoever
his
fault
were
)
a
Father
would
not
be
hated
for
doing
it
himself
;
upon
a
just
occasion
,
but
so
would
a
brother
.
Parents
must
not
incourage
their
children
to
complain
of
one
another
,
and
to
tell
tales
of
one
another
,
unless
the
fault
committed
be
manifest
,
and
considerable
.
It
is
said
that
Joseph
brought
to
his
father
their
evil
report
,
viz.
The
evil
report
of
his
brethren
,
with
whom
he
fed
sheep
:
but
did
he
not
lose
their
love
by
so
doing
?
is
it
not
probable
that
was
one
reason
for
which
they
hated
him
?
viz.
for
that
they
lookt
upon
him
as
a
tell-tale
,
and
an
informer
,
which
sort
of
people
are
always
odious
(
especially
where
the
thing
informed
against
is
not
universally
odious
)
and
therefore
(
saving
in
great
cases
)
had
need
to
be
taken
up
by
none
,
but
those
whose
office
it
is
,
and
they
had
need
be
well
paid
for
it
.
Greatly
discountenance
that
hatred
,
and
disaffection
which
doth
at
any
time
discover
it self
,
in
brethren
or
sisters
one
against
another
,
and
let
them
see
you
cannot
bear
it
,
especially
if
you
discern
one
to
hate
another
,
for
that
for
which
they
should
love
them
,
viz.
for
their
goodness
,
for
being
better
than
themselves
.
The
spirit
of
Cain
is
in
too
many
families
,
of
whom
we
read
that
he
was
of
that
wicked
one
,
and
slew
his
brother
,
and
wherefore
slew
be
him
?
because
his
own
works
were
evil
,
and
his
brothers
righteous
,
1
John
3.12
.
There
are
that
speak
evil
of
others
,
because
they
run
not
with
them
into
the
same
excess
of
riot
.
Let
all
superfluous
occasions
of
wrangling
,
be
taken
out
of
the
way
.
Saul
adjured
the
people
,
that
when
the
Israelites
were
in
pursuit
of
the
Philistines
,
that
no
body
should
eat
any
food
,
that
day
till
the
evening
:
now
suppose
that
hundreds
of
the
people
,
being
faint
,
and
weary
had
done
as
Jonathan
did
,
and
thereupon
Saul
had
caused
the
rest
to
have
informed
against
them
that
had
so
done
,
what
a
deal
of
hatred
,
and
heart-burning
had
that
procured
?
and
how
much
better
had
it
been
that
the
people
had
never
been
so
adjured
?
Some
humoursome
schoolmasters
have
made
such
useless
rules
,
and
orders
for
their
schollars
to
observe
as
have
procured
nothing
but
perpetual
trouble
to
themselves
,
from
the
complaints
of
boies
given
to
tell
tales
,
and
hatred
to
those
boies
that
were
so
given
.
The
like
it
may
be
have
some
parents
done
amongst
their
own
children
,
who
afterwards
have
seen
their
errour
.
If
any
differences
arise
amongst
your
children
,
take
notice
of
them
,
interpose
,
and
compromise
them
presently
,
least
the
wound
of
anger
,
and
dissension
,
not
taken
in
time
should
fester
into
hatred
.
As
soon
as
they
begin
to
be
foes
,
make
them
friends
again
,
for
as
Solomon
saith
The
beginning
of
strife
,
is
as
when
one
letteth
out
water
,
therefore
leave
of
contention
before
it
be
medled
with
.
Clap
down
the
slluce
presently
,
remembring
that
proverb
,
Prov.
13.19
.
brother
offended
(
viz.
so
long
,
as
till
he
hath
fortified
himself
in
the
Castle
of
his
anger
)
is
harder
to
be
moon
than
a
strong
City
,
and
their
contentions
are
like
the
bars
of
a
Castle
.
Small
heats
and
differences
in
the
Church
(
I
mean
that
were
such
at
first
)
,
when
no
course
hath
been
taken
for
reconciliation
,
have
in
several
ages
broke
out
into
a
great
flame
,
which
hath
made
woful
havock
.
How
much
more
may
a
particular
family
be
ruined
by
an
unregarded
difference
,
which
was
but
small
at
the
first
?
Lastly
,
as
you
would
not
that
your
children
should
hate
one
another
,
never
suffer
them
to
aveng
themselves
,
how
much
soever
they
be
,
or
think
themselves
to
be
wronged
,
I
say
let
them
never
be
their
own
judges
,
and
avengers
,
but
submit
themselves
to
the
determination
of
their
parents
.
He
upon
whom
wrong
is
taken
for
the
present
,
will
seek
to
be
revenged
again
of
him
that
took
it
,
for
though
persons
will
acquiesce
in
the
decision
of
a
lawful
judg
(
as
a
Father
is
amongst
his
children
)
yet
they
will
never
admit
of
him
for
a
judg
,
whom
they
know
to
be
a
party
.
Duels
are
seldom
the
end
of
strife
,
and
boies
that
fight
,
and
are
beaten
one
day
,
will
try
to
recover
their
credit
another
,
not
taking
the
victory
before
obtained
against
them
,
as
any
lawful
determination
.
Let
parents
when
appealed
to
,
always
do
their
children
right
,
though
they
have
more
affection
for
one
than
for
another
,
let
them
never
humour
that
child
which
they
love
more
,
by
wronging
that
child
which
they
love
less
:
for
justice
is
as
due
to
one
as
to
the
other
,
and
besides
that
,
the
child
whose
injury
is
confirmed
upon
him
,
by
the
partiality
of
his
parents
,
will
be
tempted
to
bear
a
greater
grudg
to
the
injurer
,
whose
part
is
taken
against
him
,
than
ever
he
did
before
,
whereas
he
could
easily
have
forgiven
the
wrong
which
his
brother
did
him
,
if
his
Father
would
but
have
done
him
right
.
These
rules
may
do
service
in
a
family
,
and
how
much
farther
they
are
capable
of
being
extended
,
or
now
far
forth
the
practise
of
them
may
take
of
a
publick
and
national
enmity
,
I
leave
to
others
to
judg
.
It
was
needful
to
shew
how
hatred
might
be
removed
,
or
prevented
,
because
without
that
be
done
,
there
can
be
no
love
,
but
yet
the
meer
absence
of
a
publick
hatred
,
and
enmity
will
not
build
our
City
,
without
the
presence
of
love
.
They
that
have
no
hatred
to
London
,
will
not
hinder
the
building
of
it
,
but
enither
will
they
help
it
,
who
have
no
love
thereto
.
But
what
can
be
done
to
make
men
love
one
another
?
what
philtrum
may
be
used
in
the
case
?
I
am
resolved
,
as
I
am
a
Father
what
to
do
:
my
children
shall
see
,
that
next
unto
the
expressing
of
their
love
to
God
,
I
am
not
better
pleased
with
any
thing
than
with
the
expressions
of
their
love
to
one
another
.
If
they
speak
kindly
to
one
another
,
I
will
give
them
two
good
words
for
one
,
if
they
signifie
their
love
by
any
handsome
guift
,
or
,
token
,
I
will
take
a
time
to
give
them
twice
the
worth
of
it
,
if
they
incourage
one
another
in
any
thing
that
is
good
,
I
will
give
them
double
incouragement
when
they
do
well
.
Let
children
but
observe
that
their
parents
are
greatly
delighted
with
their
loving
one
another
,
and
that
they
with
the
hearts
of
their
parents
by
it
(
who
cannot
indure
to
see
them
morose
,
and
churlish
to
one
another
,
harsh
and
unkind
,
and
are
sure
to
meet
with
them
for
it
,
as
oft
as
they
observe
them
in
such
an
humour
,
they
constantly
fare
the
worse
for
it
,
and
with
them
when
they
are
froward
one
to
another
,
their
parents
shew
themselves
froward
(
as
God
is
said
to
do
)
I
say
when
children
shall
come
to
understand
and
experiment
this
,
those
sparks
of
love
to
one
another
which
they
had
before
,
will
hereby
be
blown
up
into
a
flame
.
Call
upon
children
to
condescend
to
one
another
,
and
cause
them
to
bear
with
one
another
,
if
you
would
have
them
to
love
one
another
.
Condescention
may
as
well
make
way
for
love
,
as
love
for
condescension
:
it
may
as
well
be
the
cause
,
as
the
effect
of
love
.
Where
there
is
no
yielding
but
each
party
stands
upon
his
punctillio's
,
there
can
be
no
agreement
,
and
where
there
is
no
agreement
how
can
there
be
love
?
Persons
that
are
in
treaty
of
marriage
have
sometimes
a
mutual
,
and
reciprocal
love
,
but
some
things
there
are
which
both
parties
stand
upon
,
and
neither
will
condescend
to
,
and
so
the
match
breaks
off
;
whereas
if
any
third
person
could
have
over-ruled
them
,
as
to
the
punctillio's
they
stood
upon
,
and
made
them
mutually
condescend
,
the
match
had
gone
on
,
and
their
love
had
daily
increased
.
I
remember
the
time
when
a
certain
colledg
,
at
that
time
full
of
factions
and
divisions
,
of
alsenations
,
and
estrangments
,
betwixt
party
and
party
,
did
at
last
condescend
to
one
thing
,
viz.
To
have
a
publick
common
chamber
,
to
which
it
should
be
free
for
all
the
sellows
of
that
house
to
resort
,
every
day
,
and
converse
together
,
as
much
and
as
often
as
they
pleased
.
This
one
condescention
put
in
practice
,
brought
them
to
a
right
understanding
each
of
other
,
and
made
them
(
so
far
as
I
could
observe
)
to
love
one
another
ever
after
:
which
instance
I
bring
to
shew
that
a
little
condescention
may
make
way
for
a
great
deal
of
love
.
The
use
of
a
moderator
(
as
such
)
what
is
it
but
to
make
each
party
remit
of
its
extreams
,
and
condescend
unto
the
other
so
far
as
is
just
and
fit
?
that
at
last
they
may
come
to
a
good
comprimise
;
and
by
that
name
his
sacred
Majesty
is
sometimes
called
,
being
stiled
supreme
moderator
.
Pride
is
a
great
obstruction
of
love
and
peace
,
for
only
of
pride
cometh
contention
,
saith
the
scripture
,
now
condescention
is
some
abatement
of
pride
,
and
therefore
must
needs
tend
to
the
advancement
of
love
.
Another
course
I
would
take
to
promote
love
amongst
my
children
,
should
be
this
.
I
would
hainously
resent
it
,
if
I
knew
of
any
body
that
went
about
to
set
them
together
by
the
ears
,
to
breed
quarrels
,
and
differences
amongst
them
:
had
I
a
servant
so
given
,
he
should
never
stay
in
my
house
;
on
the
other
hand
,
I
would
call
upon
those
that
are
about
me
,
my
Wife
,
my
friends
,
my
servants
to
exhort
and
admonish
my
children
,
to
love
one
another
,
to
let
them
know
how
great
a
duty
it
is
,
how
pleasing
to
God
,
how
delightful
to
parents
,
and
to
press
it
much
upon
them
:
and
but
that
I
would
not
presume
to
speak
like
Absalom
,
saying
were
I
a
great
Magistrate
,
&c.
I
would
say
,
were
I
such
a
one
,
I
would
recommend
it
to
Ministers
every
where
to
press
the
great
duty
of
love
to
our
neighbour
,
which
is
a
moity
,
or
the
one
half
of
the
Law
of
God
,
and
hath
as
great
a
tendency
to
establish
a
Kingdom
,
and
to
make
it
flourish
,
as
any
thing
that
I
know
,
and
to
farther
each
particular
grand
design
,
such
as
is
the
building
of
London
.
I
think
of
another
honest
policy
I
would
use
to
make
my
children
love
one
another
,
viz.
I
would
put
them
upon
doing
good
offices
one
for
another
,
unbeknown
to
them
that
they
were
instigated
thereto
,
any
otherwise
than
by
their
own
love
,
and
good
will
.
If
I
threaten
to
correct
one
child
,
I
would
get
another
brother
or
sister
to
beg
his
pardon
,
with
as
much
earnestness
,
as
if
it
were
for
himself
.
I
would
now
and
then
put
a
token
into
one
childs
hand
,
to
present
his
brother
,
or
sister
with
,
as
if
it
were
of
his
own
cost
and
charg
,
that
what
he
hath
sown
at
my
cost
,
he
may
reap
in
an
increase
of
love
to
himself
,
as
if
it
had
been
at
his
own
.
I
know
as
my
employing
them
in
bad
,
and
thankless
offices
one
towards
another
,
would
purchase
their
mutual
hatred
to
one
another
,
so
my
putting
them
upon
offices
of
love
,
and
kindness
each
to
other
,
would
ingratiate
them
with
one
another
,
and
increase
their
love
,
as
being
mutual
benefactors
,
and
promoters
of
each
others
good
.
Did
I
see
a
child
that
were
of
a
better
humour
than
the
rest
,
who
both
by
his
example
,
and
counsel
,
did
most
promote
peace
,
and
love
amongst
the
rest
of
my
children
,
I
would
let
that
child
know
that
no
natural
,
or
moral
excellency
whatsoever
,
could
more
have
indeared
him
to
me
than
that
hath
done
;
and
on
the
other
hand
,
that
the
greatest
excellency
of
wit
,
and
beauty
would
not
with
me
expiate
,
and
compensate
that
vice
,
or
ill
temper
,
which
is
contrary
thereunto
,
viz.
a
disobliging
,
provoking
carriage
,
a
harsh
and
unkind
disposition
.
Now
what
I
have
said
touching
the
way
and
means
of
promoting
love
in
a
particular
family
,
will
appear
more
pertinent
to
the
title
of
this
Chapter
,
if
an
expression
which
St.
Paul
useth
,
1
Cor.
4.6
.
be
here
considered
of
,
these
things
I
have
in
a
figure
transferred
to
my self
and
to
Apollos
.
Having
propounded
divers
other
means
for
the
promoting
of
an
universal
love
(
though
not
every
where
under
that
name
)
that
of
prayer
to
God
(
that
universal
remedy
)
ought
by
no
means
to
be
passed
over
in
silence
with
which
I
shall
close
this
Chapter
.
O
God
thou
art
stiled
love
it self
,
for
we
read
,
1
John
.
4.16
.
that
God
is
love
,
and
he
that
dwelleth
in
love
dwelleth
in
God
,
and
God
in
him
.
Gal.
5.21
.
We
are
variance
emulations
,
wrath
,
strife
,
envyings
,
&c.
These
are
the
works
of
our
flesh
which
are
manifest
,
howbeit
thou
hast
said
,
He
that
loveth
not
his
brother
,
abideth
in
death
,
and
whosoever
hateth
his
brother
is
a
murtherer
,
1
John
.
3.15
.
We
pray
thee
do
thou
cause
brotherly
love
to
be
,
and
to
continue
amongst
us
,
give
us
to
be
kindly
affectioned
one
to
another
,
then
shall
we
experiment
what
thou
hast
said
,
viz.
How
good
and
how
pleasant
it
is
for
brethren
to
dwell
together
in
unity
,
as
the
dew
of
Hermon
,
and
as
the
dew
that
descended
upon
the
mountains
of
Zion
,
for
there
the
Lord
commanded
his
blessing
,
even
life
for
evermore
,
Ps.
133.
DISCOURSE
XLIV
.
That
the
grace
of
Humility
,
and
the
exercise
thereof
might
conduce
much
to
the
rebuilding
of
the
City
.
CAn
London
be
lifted
up
after
it
hath
been
so
much
cast
down
?
can
there
be
Pride
in
London
,
after
it
hath
been
so
much
humbled
by
so
great
a
Plague
,
so
great
a
fire
,
so
great
a
dearth
of
trade
?
you
may
as
well
ask
whether
it
were
possible
for
the
heart
of
Pharach
to
be
hardned
after
so
many
Plagues
?
and
yet
the
last
left
it
rather
more
hard
than
the
first
sound
it
.
How
proud
are
the
fallen
Angels
themselves
,
though
God
hath
laid
them
as
low
as
Hell
?
insomuch
that
the
Devil
tempted
our
Saviour
to
fall
down
and
worship
him
.
Alas
how
many
lives
hath
pride
?
after
it
hath
been
in
deaths
often
(
as
one
would
think
)
I
say
after
it
hath
been
exposed
to
many
deaths
,
yet
said
behold
it
lives
.
Pride
is
one
of
the
sponte
nascentia
,
one
of
those
weeds
which
spring
up
of
its
own
accord
,
and
never
need
to
be
sown
.
We
find
these
expressions
,
Job
.
8.11
.
Can
the
rush
grow
up
without
mire
?
can
the
flag
grow
without
water
?
the
meaning
is
they
cannot
rise
up
;
(
or
pride
themselves
,
as
one
rendreth
it
,
the
word
being
the
same
as
is
used
for
pride
,
Prov.
15.25
.
and
Isa.
16.6
.
)
unless
the
rush
have
mire
to
cherish
it
,
and
the
flag
have
water
▪
but
Pride
in
men
and
women
,
is
such
a
thing
,
that
it
will
spring
up
where
one
would
think
there
were
no
water
to
cherish
it
,
it
will
blaze
out
where
one
would
think
there
were
no
fewel
to
feed
that
fire
,
men
will
be
proud
of
any
thing
,
rather
than
be
proud
of
nothing
,
proud
of
their
shame
(
glorying
in
that
as
the
Apostle
speaks
)
before
they
will
be
ashamed
of
their
pride
.
To
be
humble
is
one
thing
,
and
to
have
cause
for
it
is
another
.
Pride
was
a
sin
that
crept
into
Paradise
,
and
ever
since
it
hath
crept
in
every
where
,
and
discovers
it self
to
be
in
every
heart
more
or
less
.
Surely
the
fire
(
as
great
as
it
was
)
hath
not
consumed
all
dross
.
I
doubt
such
demonstrations
as
the
Prophet
gave
of
the
Israelites
their
pride
,
Isa.
3.16
.
may
be
given
of
ours
,
after
all
that
we
have
suffered
The
daughters
of
Zion
are
haughty
and
walk
with
stretched
forth
necks
,
walking
and
mincing
(
or
tripping
softly
as
it
is
in
the
margent
)
as
they
go
,
and
making
a
tinkling
with
their
feet
.
If
lofty
eyes
,
if
eye-lids
lifted
up
,
(
Prov.
30.13
.
)
if
a
proud
look
be
signs
of
pride
(
as
Solomon
doth
intimate
that
they
are
)
if
a
haughty
supercilious
countenance
,
if
a
stately
disdainful
carriage
be
demonstrations
of
pride
,
there
is
still
to
great
a
remainder
of
that
sin
even
in
London
it self
:
if
an
affection
in
persons
to
live
above
the
rate
of
their
condition
,
to
habit
themselves
as
if
they
were
richer
than
they
are
(
out
of
a
desire
to
be
thought
so
,
mearly
for
the
honour
of
being
accounted
rich
.
)
If
exercising
mens
selves
in
things
that
are
too
high
for
them
,
if
an
unwillingness
in
men
,
and
women
to
leave
of
their
ornaments
,
as
did
the
Israelites
,
when
God
threatned
to
depart
from
them
,
Exod.
33.4
.
Do
shew
a
want
of
humility
,
then
I
am
sure
humility
is
wanting
.
When
God
did
but
threaten
to
come
down
in
the
midst
of
the
Israelites
,
and
consume
them
,
he
said
by
Moses
therefore
now
put
off
thine
ornaments
from
thee
,
that
I
may
know
what
to
do
unto
thee
,
Exod.
33.14
.
God
hath
actually
consumed
us
,
and
yet
we
have
refused
to
put
off
our
ornaments
,
I
mean
such
,
and
so
many
,
as
so
great
a
judgment
did
call
upon
us
to
lay
aside
.
Do
not
some
live
at
the
same
height
in
all
respects
as
they
did
before
the
City
was
burned
?
(
though
they
themselves
were
great
sufferers
thereby
)
as
if
they
were
resolved
not
to
chang
countenance
,
or
to
seem
moved
in
the
least
at
any
thing
that
God
had
done
against
them
,
like
sturdy
boyes
that
will
not
shed
a
tear
,
though
they
are
whipt
till
the
bloud
come
.
If
we
for
our
parts
be
not
throughly
convinced
,
that
we
were
worthy
of
so
great
a
punishment
as
to
have
our
City
burnt
,
and
to
sustain
all
that
loss
which
any
of
us
,
for
our
own
particular
,
did
sustain
thereby
and
that
we
really
deserve
never
to
see
our
own
houses
built
again
,
much
less
the
whole
City
together
with
them
,
if
we
think
it
was
for
other
mens
sins
only
,
and
not
for
ours
amongst
the
rest
,
that
God
gave
London
to
the
flames
,
or
that
it
was
not
from
any
controversie
that
God
had
with
London
,
that
it
was
burnt
,
or
from
any
controversy
that
God
had
with
us
,
that
our
particular
houses
were
burnt
,
but
meerly
from
the
malice
and
treachery
of
men
.
I
say
if
we
so
think
,
we
are
unhumbled
to
this
time
,
then
do
we
in
our
hearts
contend
with
God
,
and
charg
him
foolishly
,
and
sure
I
am
,
that
,
only
of
pride
c●meth
that
contention
.
If
to
this
day
we
are
seeking
great
things
for
our selves
,
viz.
a
great
renown
by
the
houses
we
have
built
,
or
do
intend
to
build
(
which
is
more
than
a
convenient
memorial
:
)
if
we
are
ambitious
of
vast
trades
(
as
great
or
greater
than
ever
)
hoping
by
that
means
to
run
through
all
the
signes
in
the
Zodiack
of
that
honour
which
London
can
confer
(
not
content
with
a
reasonable
trade
,
such
as
may
be
sufficient
for
us
,
)
if
we
aspire
to
have
London
after
the
fire
,
forthwith
excel
it self
in
all
other
worldly
things
,
as
much
as
it
is
like
to
do
in
the
magnifitence
of
its
buildings
,
and
cannot
be
satisfied
in
the
thoughts
of
its
doing
otherwise
:
(
as
a
man
whose
profession
obligeth
him
to
wear
good
cloaths
,
ought
to
be
content
if
he
cannot
purchase
every
thing
accordingly
)
I
say
if
we
be
conscious
to
our selves
of
all
,
or
of
any
of
these
things
,
certainly
we
are
proud
,
and
that
in
such
a
kind
,
and
to
such
a
degree
;
as
may
hinder
the
building
of
our
City
,
viz.
by
provoking
God
to
blast
that
worthy
undertaking
:
for
the
scripture
saith
,
Prov.
29.23
.
A
wans
pride
shall
bring
him
low
,
and
Prov.
16.18
.
Pride
goeth
before
destruction
,
and
a
haughty
spirit
befire
a
fall
,
and
Prov.
11.2
.
When
pride
cometh
then
●●meth
shame
,
all
which
passages
do
shew
,
that
pride
may
contribute
much
to
the
pulling
down
of
a
City
,
but
never
to
the
building
it
up
.
Therefore
in
order
to
the
building
up
of
London
I
commend
the
grace
of
Humility
,
for
contrariorum
contraria
est
ratio
,
contraries
have
contrary
effects
;
If
a
mans
pride
will
bring
him
low
,
then
as
Solo●on
addeth
in
the
same
verse
honour
shall
uphold
the
humble
in
spirit
,
Prov.
29.23
.
If
pride
goes
before
destruction
,
humility
goeth
before
exaltation
,
and
if
a
haughty
spirit
before
a
fall
,
then
a
lowly
spirit
before
a
rise
,
and
if
with
pride
cometh
shame
then
where
humility
is
,
mens
hopes
and
designs
do
usually
not
make
them
ashamed
,
that
is
,
do
prosper
and
take
effect
.
Here
I
expect
to
be
asked
what
is
humility
?
as
Pilate
put
the
question
,
what
is
truth
?
The
answer
is
at
hand
,
humility
is
that
grace
,
whereby
we
are
inclined
,
not
to
think
of
our selves
more
highly
than
we
ought
to
think
,
but
to
think
soberly
,
according
to
the
measure
which
God
hath
dealt
to
every
one
.
That
description
I
gather
out
of
Rom.
12.3
.
Humility
is
radically
seated
in
that
faculty
of
the
soul
which
is
called
the
Judgment
or
understanding
,
in
that
faculty
is
the
root
of
that
matter
.
It
is
true
there
are
several
branches
of
it
,
but
they
do
manifestly
spring
from
that
root
,
viz.
from
sober
thoughts
of
our selves
,
or
not
thinking
of
a
mans
self
above
what
he
ought
.
A
man
may
think
himself
as
good
as
he
is
to
the
full
,
and
yet
not
be
proud
,
provided
he
do
not
think
himself
to
be
better
than
he
is
,
or
stretch
himself
beyond
his
line
.
He
that
thinks
himself
to
be
no
better
than
indeed
he
is
,
(
all
things
confidered
)
cannot
but
be
numble
.
David
professeth
his
humility
,
Ps.
131.1
,
2.
Lord
my
heart
is
not
haughty
,
nor
my
eyes
lofty
:
neither
do
I
exercise
my self
in
great
matters
,
or
in
things
to
high
for
me
,
surely
I
have
behaved
and
quieted
my self
,
as
a
child
that
is
weaned
of
his
mother
,
my
sould
is
even
as
a
weaned
child
.
From
those
words
I
gather
,
that
though
Humility
be
first
(
at
least
in
order
of
nature
)
in
the
intelect
or
judgment
,
as
the
ointment
was
poured
out
first
upon
the
head
of
Aaron
,
yet
as
that
precious
ointment
ran
down
upon
Aarons
beard
,
and
upon
the
skirts
of
his
garment
.
So
this
grace
diffuseth
it self
into
the
affections
of
men
,
and
into
the
course
of
their
lives
,
which
I
collect
from
two
expressions
used
in
that
profession
of
Humility
which
David
there
maketh
:
first
(
saith
he
)
I
have
quieted
my self
as
a
child
that
is
weaned
of
his
mother
,
that
passage
seemeth
to
relate
to
his
affections
,
which
are
the
tumultuating
,
raging
part
of
the
soul
,
and
therefore
are
called
the
ebbings
,
and
flowings
,
or
the
tide
of
the
will
,
and
therefore
quieting
is
most
properly
to
be
refer'd
to
them
.
His
meaning
seemeth
to
be
,
that
whereas
before
he
had
strong
,
and
impetuous
defires
,
(
a
great
ambition
)
to
some
things
which
God
saw
were
yet
to
high
for
him
,
as
namely
to
come
to
the
throne
,
which
God
had
promised
him
,
I
say
whereas
before
he
longed
to
be
in
possession
of
that
earthly
Kingdom
,
which
was
promised
him
(
as
a
child
might
long
for
the
breast
)
yet
now
God
had
humbled
him
,
for
so
he
saith
,
my
heart
is
not
haughty
,
he
had
no
more
desire
to
it
(
till
the
time
that
God
had
appointed
should
be
fulfilled
)
than
a
child
hath
to
that
breast
,
from
which
it
hath
been
fully
weaned
.
A
mean
and
modest
opinion
,
and
judgment
of
a
mans
self
,
killeth
ambition
at
the
very
root
,
and
mortifieth
our
desires
to
those
things
that
are
too
high
for
us
,
as
being
sensible
they
would
not
become
us
;
as
a
poor
labouring
man
is
not
ambitious
to
ride
up
and
down
in
a
Coach
continually
,
as
knowing
it
would
no
ways
suit
his
birth
,
and
breeding
,
and
poor
condition
.
He
then
is
an
humble
man
,
who
desires
not
any
thing
that
is
too
great
for
him
(
as
too
great
an
esteem
,
&c.
)
and
therefore
desires
it
not
because
he
is
sensible
he
doth
not
deserve
it
,
it
would
not
become
him
as
Solomon
saith
,
Excellent
speech
becometh
not
a
fool
,
Prov.
17.7
.
And
honour
is
not
seemly
for
a
fool
,
Prov.
26.1
.
It
would
ill
become
him
,
as
a
Crown
and
Scepter
,
would
do
the
head
,
and
hand
,
of
one
that
is
but
a
mean
subject
.
Men
are
not
ambitious
of
those
things
that
are
extreamly
above
them
,
because
they
cannot
but
see
,
and
known
that
they
are
above
them
,
but
of
such
things
as
are
not
very
much
too
high
for
them
,
proud
men
are
ambitious
,
because
their
pride
and
self-love
causeth
them
to
think
they
may
and
do
deserve
them
.
Now
an
humble
man
not
thinking
of
himself
above
what
is
meet
,
knows
what
he
deserves
not
,
and
thereupon
desireth
no
more
than
what
he
doth
really
deserve
,
and
consequently
is
not
ambitious
,
for
ambition
is
the
desire
of
things
that
are
too
high
for
us
.
Then
from
those
words
of
David
,
nor
my
eyes
are
not
lofty
,
neither
do
I
exercise
my self
in
things
too
high
for
me
.
I
say
from
thence
may
be
collected
that
the
grace
of
Humility
,
as
it
is
poured
into
the
affections
,
so
it
is
poured
out
upon
the
life
,
as
it
is
impressed
upon
the
whole
inward
man
,
so
it
is
expressed
in
the
outward
;
an
humble
inside
and
a
proud
outside
,
are
inconsistent
:
an
humble
heart
,
and
a
haughty
look
,
a
heart
cast
down
with
true
humility
,
and
eyes
mean
time
lifted
up
with
pride
,
and
a
person
exercising
himself
generally
in
things
that
are
too
high
for
him
,
are
incompatible
.
Now
the
two
latter
,
viz.
The
not
exercising
himself
in
things
that
are
too
high
for
him
,
and
the
quieting
of
himself
as
a
weaned
child
,
did
proceed
from
the
first
,
viz.
that
his
heart
was
not
haughty
,
that
is
,
that
he
had
no
high
conceit
of
himself
,
and
of
his
own
deserts
.
Nor
do
I
remember
any
one
expression
whereby
humility
is
set
forth
,
and
recommended
,
that
is
not
reducible
unto
mean
thoughts
of
a
mans
self
,
or
not
thinking
of
our selves
more
highly
than
we
ought
,
as
the
root
and
original
of
it
.
One
phrase
whereby
the
Apostle
expresseth
Humility
is
this
;
In
lowliness
of
mind
let
each
esteem
other
better
than
themselves
,
Phil.
2.3
.
And
to
like
purpose
with
that
,
are
those
words
,
Rom.
12.10
.
In
honor
preferring
one
another
.
What
but
mean
thoughts
of
a
mans
self
doth
make
him
,
in
honor
to
prefer
others
,
and
to
esteem
them
better
than
himself
?
neither
need
any
man
to
misconceive
of
himself
,
or
think
of
himself
worse
than
he
is
,
that
he
may
think
others
better
than
himself
:
that
is
,
secundum
quid
,
I
mean
so
in
one
respect
,
or
other
.
For
they
that
in
most
things
excel
others
,
are
usually
in
some
things
excelled
by
them
.
1
Cor.
12.8
.
For
to
one
is
given
by
the
spirit
the
word
of
wisdom
,
to
another
the
word
of
knowledg
,
to
another
faith
,
to
another
the
gifts
of
healing
,
to
another
prophecy
,
to
another
divers
kinds
of
tongues
,
to
another
the
interpretation
of
tongues
.
Humility
gives
a
man
to
see
,
and
own
what
gift
another
man
hath
,
which
he
hath
not
,
or
not
in
so
eminent
a
degree
,
and
measure
,
as
another
hath
it
.
So
when
the
Apostle
saith
as
it
is
,
Rom.
12.16
.
Mind
not
high
things
but
condescend
to
men
of
low
estate
(
or
be
contented
with
mean
things
,
as
it
is
in
the
margent
)
he
adds
that
which
if
practised
,
will
cause
men
to
condescend
,
and
that
is
,
Be
not
wise
in
your
own
conceits
,
or
have
low
thoughts
of
your selves
.
Humble
looks
,
humble
gestures
,
humble
speeches
and
expressions
,
an
humble
,
modest
,
plain
garb
,
and
habit
,
and
self-abasing
equipage
(
as
was
that
of
Christ
when
he
rode
upon
an
asse
,
the
foal
of
an
Asse
)
so
far
as
there
is
fincerity
in
those
external
appearances
(
which
I
add
because
some
in
such
things
may
but
,
induere
personam
;
that
is
,
may
but
act
a
part
)
do
all
spring
from
lowly
thoughts
of
our selves
:
as
did
the
meek
carriage
of
the
Publican
Luk.
18.10
.
And
the
publican
standing
afar
off
would
not
lift
up
so
much
as
his
eyes
to
Heaven
but
smote
upon
his
breast
saying
God
be
merciful
to
me
a
sinner
,
which
last
words
give
an
account
of
all
the
former
,
he
was
cast
down
with
the
thoughts
of
his
being
a
great
sinner
,
and
that
made
him
do
as
he
did
.
Every
man
would
think
meanly
of
himself
,
and
be
little
in
his
own
eyes
,
if
he
did
think
soberly
of
himself
,
and
not
more
highly
than
he
ought
,
or
hath
reason
to
think
,
for
the
scripture
saith
that
every
man
at
his
best
estate
is
altogether
vanity
,
Ps.
39.5
.
and
surely
men
of
low
degree
are
vanity
,
and
men
of
high
degree
are
a
lye
,
to
be
laid
in
the
ballance
they
are
altogether
lighter
than
vanity
,
Ps.
62.9
.
We
say
of
proud
people
that
they
do
not
know
themselves
,
and
when
we
promise
to
humble
them
,
we
say
we
will
make
them
know
themselves
,
and
most
certain
it
is
if
the
best
,
and
worthiest
and
happiest
of
men
and
women
,
did
throughly
know
themselves
they
could
not
be
proud
.
For
how
can
he
be
proud
who
knoweth
,
and
is
convinced
,
that
he
hath
many
things
to
cast
him
down
;
but
no
one
thing
that
may
justly
lift
him
up
,
all
things
considered
?
Now
that
is
every
mans
case
.
Who
laboureth
not
under
natural
defects
,
finful
defilements
,
and
Divine
rebukes
?
and
all
of
these
are
just
occasions
of
being
cast
down
.
Doth
the
wise
man
glory
in
his
wisdom
,
alas
how
defective
is
it
?
how
little
do
the
best
Philosophers
know
of
the
true
reasons
of
any
thing
in
nature
?
We
know
the
use
of
things
but
litle
of
their
causes
,
our
knowledg
both
of
God
and
of
the
creatures
,
is
not
so
much
by
a
thousand
parts
as
is
our
ignorance
.
Job
speaking
of
God
saith
,
Lo
these
are
parts
of
his
wayes
but
how
little
a
portion
is
heard
of
him
.
Job
26.24
.
Our
wisdom
in
comparison
of
the
wisdom
of
God
is
but
foolishness
;
yea
compared
with
the
wisdom
of
Angels
,
yea
of
fallen
Angels
,
is
but
weakness
.
He
spake
as
truly
,
as
modestly
,
who
said
,
This
only
do
I
know
,
that
I
know
nothing
(
Hoc
tantum
scio
me
nihil
scire
)
viz.
In
comparison
of
the
many
things
which
he
was
ignorant
of
,
and
yet
he
was
one
of
the
wisest
men
in
the
world
that
said
it
.
If
the
strong
man
glory
in
his
strength
,
how
defective
is
that
strength
wherein
he
glorieth
?
and
how
much
more
doth
he
partake
of
weakness
?
How
soon
were
Sampsons
locks
cut
off
,
and
when
that
was
done
,
what
became
of
his
strength
?
How
easily
can
a
disease
(
such
as
it
may
be
)
take
hold
upon
the
pillars
of
his
house
(
who
thinks
his
body
to
be
as
it
were
an
impregnable
Castle
)
and
pull
it
presently
about
his
ears
?
as
Sampson
served
the
Philistines
.
How
defective
must
they
needs
be
otherwise
,
and
in
other
respects
,
who
have
so
much
of
defect
in
their
greatest
excellencies
,
and
perfections
?
few
men
excel
in
many
things
,
none
in
all
,
and
if
such
be
the
imperfection
of
mens
greatest
perfections
,
how
many
defects
and
imperfections
have
all
men
to
keep
them
humble
?
Besides
natural
defects
there
are
sinful
defilements
,
which
is
yet
a
more
humbling
consideration
,
Ps.
19.12
.
Who
can
understand
his
errors
?
viz.
the
vast
number
the
haynous
nature
of
them
.
Had
we
all
kind
of
natural
excellencies
,
viz.
wisdom
,
strength
,
beauty
,
yet
ought
we
to
abhor
our selves
as
in
dust
,
and
ashes
;
for
our
moral
pollutions
.
Devils
want
not
for
natural
excellencies
,
they
have
strength
and
wisdom
far
beyond
any
man
in
the
world
,
but
being
abominably
wicked
(
in
spight
of
all
that
where
in
they
excell
)
we
count
them
odious
,
and
despicable
creatures
.
S.
Paul
though
an
Apostle
of
extraordinary
indowments
,
both
acquired
,
natural
and
supernatural
,
yet
cried
out
(
as
one
that
was
vile
in
his
own
account
)
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
.
He
that
shall
set
his
guilt
against
his
gifts
,
will
find
the
former
exceedingly
to
outweigh
the
latter
,
and
to
minister
to
him
much
more
cause
of
humility
,
than
the
other
can
do
of
pride
to
have
:
a
heart
deceitful
above
measure
,
and
desperately
wicked
,
(
as
who
hath
not
)
and
together
with
that
a
life
defiled
with
thousands
of
actual
transgressions
,
how
much
greater
a
cause
of
self
abasement
is
it
,
than
to
have
a
great
deal
of
wealth
,
power
and
wisdom
,
can
be
of
self
exaltation
?
One
would
think
,
that
Naamans
leprosy
should
keep
him
humble
,
though
he
were
a
great
commander
,
and
is
there
not
reason
for
us
so
to
be
upon
every
one
of
whom
there
is
a
worse
leprosy
:
(
though
more
invisible
)
than
was
that
of
Naamans
;
the
leprosy
of
sin
I
mean
.
Think
but
of
sin
under
the
notion
of
folly
,
as
both
scripture
,
and
reason
do
represent
it
,
and
sinners
as
fools
,
and
it
will
help
to
humble
thee
,
for
who
is
not
vile
in
his
own
eyes
,
when
he
is
conscious
to
himself
,
that
he
hath
notoriously
plaied
the
fool
,
as
Tamar
said
to
Amnon
,
2
Sam.
13.13
.
And
thou
shalt
be
as
one
of
the
fools
in
Israel
:
and
when
he
had
committed
that
folly
,
and
came
to
reflect
upon
it
,
how
out
of
countenance
was
he
?
how
mad
with
her
,
and
surely
more
with
himself
,
for
the
fault
was
not
hers
,
but
his
.
If
sinners
have
not
done
foolishly
,
why
do
they
repent
when
their
eyes
are
opened
?
Or
why
is
repentance
called
by
the
latines
Resipiscentia
,
that
is
,
a
return
to
wisdom
,
and
by
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
who
should
say
an
after
wisdom
?
Awakened
sinners
have
plaied
the
fools
,
themselves
being
judges
,
and
having
so
done
have
great
cause
to
be
humbled
,
and
as
it
were
to
lay
their
mouths
in
the
dust
,
or
cover
their
faces
.
He
that
can
view
his
sins
,
and
not
be
humbled
at
the
sight
thereof
,
can
see
his
Saviour
pierced
and
not
mourn
.
To
bring
down
the
pride
of
man
besides
natural
defects
,
and
moral
defilements
(
which
he
that
knoweth
himself
cannot
be
ignorant
of
)
there
are
Divine
Rebukes
which
most
men
have
fallen
under
,
one
time
or
other
.
Now
the
chastisements
of
God
are
intended
for
the
hiding
of
pride
from
man
,
Job
33.17
,
19.
As
God
said
to
Moses
concerning
Miriam
,
If
her
father
had
but
spit
in
her
face
,
should
she
not
be
ashamed
seven
dayes
?
Numb.
12.14
.
So
it
is
intended
,
that
when
God
by
his
Judgments
doth
as
it
were
spit
in
the
faces
of
men
,
it
should
put
them
to
shame
,
and
shame
is
an
humbling
passion
.
So
good
a
Father
had
never
beaten
us
with
so
many
stripes
,
had
never
fetcht
the
bloud
on
us
(
as
he
hath
sometimes
done
)
if
we
had
been
good
children
;
yea
,
if
we
had
not
bin
very
bad
.
Our
sufferings
may
therefore
humble
us
,
because
in
them
we
may
read
our
sins
,
as
comming
from
his
hand
who
doth
not
willingly
,
or
without
cause
afflict
the
children
of
men
,
but
if
the
living
man
complain
,
it
is
for
the
punishment
of
his
sin
.
Hath
God
smitten
us
;
yea
,
is
he
smiting
,
and
shall
we
mean
time
be
supercilious
?
shall
we
knit
our
brows
in
pride
,
whilst
he
bends
his
brows
in
anger
?
shall
we
nourish
haughtiness
under
Gods
frowns
?
Say
unto
God
how
terrible
art
thou
in
thy
works
?
Psal.
66.3
.
God
is
terrible
in
his
doing
toward
the
children
of
men
,
v.
5.
it
followeth
v.
7.
Let
not
the
Rebellious
exalt
themselves
.
Fear
is
an
humbling
affection
,
Put
them
in
fear
,
saith
the
Psalmist
,
that
they
may
know
themselves
to
be
but
men
.
Now
when
the
Lion
roar●th
,
who
will
not
fear
?
Amos
3.8
.
That
is
,
when
God
displaieth
his
anger
,
ought
not
every
one
to
tremble
at
it
?
Notable
is
that
passage
,
Job
9.13
.
If
God
will
not
withdraw
his
anger
,
the
proud
helpers
do
stoop
under
him
.
So
far
are
men
from
swelling
with
pride
,
when
they
take
notice
of
Gods
rebukes
,
that
David
saith
,
When
thou
(
that
is
God
)
dost
correct
man
for
iniquity
,
thou
makest
his
beauty
to
consume
away
like
a
moth
,
Psal.
39.11
.
He
that
shall
often
look
his
face
in
that
glass
which
shall
represent
to
him
those
three
things
which
I
last
mentioned
,
viz.
his
natural
and
spiritual
defects
(
which
are
many
and
great
in
themselves
,
though
not
in
comparison
of
other
men
)
his
moral
defilements
,
and
pollutions
;
that
is
,
his
innumerable
sins
:
and
lastly
,
those
many
rebukes
wherewith
God
hath
corrected
him
for
sin
:
I
say
,
he
who
in
the
mirror
of
serious
●ontemplation
shall
frequently
behold
these
three
things
,
and
whilst
he
layeth
all
his
endowments
and
enjoyments
in
one
scale
,
shall
lay
these
in
the
other
,
cannot
easily
be
lifted
up
,
or
think
of
himself
more
highly
than
he
ought
.
I
have
evinced
that
every
man
hath
much
to
be
humbled
for
,
and
under
:
If
I
can
also
prove
that
no
man
hath
any
thing
to
be
proud
of
,
or
cause
to
be
proud
of
any
thing
;
when
that
is
made
good
,
I
shall
then
have
demonstrated
that
he
must
needs
be
humble
that
doth
but
throughly
know
himself
,
and
that
doth
judg
himself
no
better
,
though
no
worse
neither
than
indeed
he
is
.
There
are
but
four
sorts
of
things
that
any
man
in
the
world
can
take
a
pride
in
,
viz.
What
he
is
,
what
he
hath
,
what
he
hath
done
;
And
lastly
,
What
he
hath
suffered
upon
a
good
account
.
As
for
the
first
of
these
,
a
man
may
know
what
he
is
(
as
that
he
is
a
child
of
God
,
&c.
)
and
yet
not
be
proud
of
it
,
John
3.14
.
We
know
that
we
have
passed
from
death
to
life
,
&c.
1
Joh.
5.19
.
We
know
that
we
are
of
God
,
&c.
For
why
should
a
man
be
proud
of
what
he
is
by
the
meer
grace
and
favor
of
God
?
It
was
no
pride
in
St.
Paul
to
say
,
By
the
grace
of
God
I
am
what
I
am
(
viz.
a
Saint
,
an
Apostle
,
who
was
before
a
Persecutor
)
1
Cor.
15.10
.
He
that
seeth
that
there
is
some
good
thing
in
him
towards
the
Lord
,
but
yet
more
evil
than
good
,
more
flesh
than
spirit
,
more
dross
than
silver
,
more
sin
than
grace
,
hath
no
more
cause
to
be
proud
of
that
little
Grace
and
holiness
which
he
hath
,
than
a
man
cause
to
be
proud
of
beauty
,
who
hath
only
a
white
hand
,
or
a
handsom
leg
,
all
the
rest
of
his
body
being
ill
favoured
and
deformed
.
If
our
sins
preponderate
our
graces
(
I
mean
,
if
they
be
more
and
greater
than
they
(
as
in
this
life
they
alwaies
are
)
if
there
be
in
us
a
more
general
indisposedness
,
than
there
is
promptness
,
and
readiness
to
what
is
good
;
more
earthly
than
heavenly
mindedness
;
more
self-seeking
than
self-denyal
;
more
bad
thoughts
than
good
;
more
unruly
than
well
governed
desires
and
affections
(
as
who
can
say
there
is
not
)
then
have
we
more
cause
to
be
humble
,
than
to
be
proud
,
yea
to
be
humble
and
not
proud
.
If
that
grace
wherein
we
most
excel
(
be
it
patience
,
or
whatsoever
else
)
be
more
deficient
than
it
is
perfect
,
more
remote
from
perfection
than
it
is
near
to
it
,
then
we
who
have
but
as
it
were
put
on
our
harness
,
have
no
cause
to
boast
,
which
is
for
them
only
who
have
put
it
off
.
How
imperfect
are
those
graces
in
which
we
are
most
defective
,
if
that
grace
be
so
defective
in
which
we
are
most
perfect
.
Neither
have
we
cause
to
be
proud
of
what
we
have
or
possess
,
any
more
than
of
what
we
are
,
for
if
we
might
be
proud
of
either
,
we
might
with
more
reason
be
proud
of
what
we
are
than
of
what
we
have
.
(
I
mean
of
those
good
things
which
are
within
us
(
and
are
as
it
were
part
of
our selves
)
than
of
those
which
are
without
us
.
A
good
descent
,
a
good
estate
,
a
good
report
,
a
great
and
good
office
,
doth
constitute
no
man
good
,
that
is
possessed
of
any
,
or
all
of
them
(
for
a
bad
man
may
happen
to
have
them
all
)
and
seeing
such
things
do
not
make
,
or
denominate
men
good
,
they
cannot
redound
so
much
to
any
mans
praise
as
inward
goodness
doth
,
and
therefore
no
man
can
pretend
so
much
reason
to
be
proud
of
those
things
;
for
it
is
less
honourable
to
injoy
what
is
good
(
which
the
worst
of
men
may
do
)
than
to
be
good
our selves
.
He
that
is
proud
of
what
he
hath
,
let
me
put
the
Apostles
question
to
him
,
1
Cor.
4.7
.
Who
maketh
thee
to
differ
from
another
?
and
what
hast
thou
,
that
thou
didst
not
receive
?
now
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
it
?
He
that
gave
thee
any
good
thing
which
thou
injoyest
,
could
have
with-held
it
from
thee
,
&
given
it
to
him
from
whom
it
is
with-held
,
Prov.
22.2
.
The
rich
and
poor
meet
together
,
the
Lord
is
the
maker
of
them
all
.
If
thou
art
a
rich
man
,
he
that
made
thee
a
man
,
made
thee
rich
;
and
he
that
made
thee
rich
,
and
thy
neighbour
poor
,
could
(
and
yet
can
)
have
made
thee
poor
and
him
rich
.
I
suppose
thou
hast
received
evil
things
from
the
hands
of
God
,
as
well
as
good
;
the
evil
thou
hast
received
was
deserved
,
so
was
not
the
good
,
why
then
should
undeserved
good
make
thee
proud
,
and
not
deserved
evil
rather
keep
thee
humble
?
Art
thou
proud
of
the
good
and
worthy
things
which
thou
hast
done
(
in
one
kind
and
in
another
?
)
no
reason
for
that
,
because
it
was
not
thou
that
didst
them
(
as
it
is
not
the
young
scribler
that
writes
a
fair
copy
,
but
his
master
that
guideth
his
hand
,
)
but
God
who
performeth
all
things
for
thee
,
heare
S.
Paul
,
1
Cor.
15.10
.
I
laboured
more
abundantly
than
they
all
(
saith
he
)
yet
not
I
but
the
grace
of
God
that
was
with
me
.
And
Phil.
2.13
.
It
is
God
which
worketh
in
you
both
to
will
and
to
do
of
his
good
pleasure
.
If
we
instance
but
in
temporal
things
,
see
Deut.
8.18
.
The
Lord
thy
God
,
it
is
he
that
giveth
thee
power
to
get
wealth
.
If
thy
good
deeds
(
which
yet
are
not
properly
thine
)
be
apt
to
lift
thee
up
,
think
of
thy
evil
doings
and
of
thy
wayes
which
have
not
been
good
.
Thy
good
deeds
,
may
be
like
the
basons
and
ewers
which
are
sometimes
drawn
in
lotteries
,
but
very
sew
of
them
,
but
they
evil
ones
like
the
small
plate
,
or
rather
like
the
meer
blanks
there
drawn
,
which
are
far
the
greater
number
.
Some
hours
thou
hast
spent
well
,
but
how
many
more
hast
thou
mispent
?
some
warm
and
affectionate
prayers
thou
hast
poured
out
to
God
,
but
how
many
more
that
were
cold
and
heartless
?
set
one
against
the
other
and
see
how
little
cause
thou
hast
to
be
proud
?
any
more
than
a
miser
of
his
liberality
,
who
makes
a
great
feast
,
but
once
,
or
twice
a
year
;
and
pincheth
his
family
all
the
time
besides
.
Think
but
of
the
good
thou
hast
left
undone
(
that
is
,
which
thou
mightest
have
done
and
hast
not
)
and
then
(
if
thou
canst
)
be
proud
of
the
good
which
thou
hast
done
;
or
shew
cause
why
thou
shouldst
be
so
.
Some
good
thou
hast
done
with
thy
time
,
parts
,
estate
,
power
,
&c.
But
possibly
thou
couldst
have
done
ten
times
more
,
if
thy
heart
had
serv'd
thee
:
Is
not
then
boasting
excluded
?
if
thou
hast
done
but
the
tithe
of
that
good
which
thou
hadst
power
to
do
,
whose
evil
deeds
besides
are
like
the
stars
of
Heaven
,
which
cannot
be
numbred
.
Neither
hast
thou
just
cause
to
boast
of
thy
sufferings
,
if
thou
hast
been
a
great
sufferer
even
for
righteousness
sake
,
considering
first
,
what
the
Apostle
speaketh
,
Phil.
1.29
.
To
you
it
is
given
in
the
behalf
of
Christ
not
only
to
believe
on
him
,
but
also
to
suffer
for
his
sake
.
We
should
not
take
the
honour
of
our
sufferings
to
our selves
,
or
be
proud
thereof
,
sith
God
hath
given
us
the
grace
whereby
we
suffer
.
It
is
he
that
hath
made
us
sufferers
for
his
name
sake
.
(
I
mean
willing
to
be
such
)
and
not
we
our selves
.
We
should
never
have
been
called
to
honor
God
by
suffering
(
any
more
than
glorious
Saints
and
Angels
)
had
we
not
dishonoured
him
by
sinning
.
What
any
of
us
suffer
for
Christ
,
is
no
ways
comparable
to
what
he
hath
suffered
for
us
,
nay
it
is
far
short
of
what
we
have
suffered
for
sin
,
or
upon
the
account
of
sin
;
for
upon
that
accompt
are
all
,
or
the
most
of
our
other
sufferings
,
and
afflictions
which
are
generally
more
than
those
,
that
go
by
the
name
of
persecutions
,
what
we
suffer
for
the
truth
is
usually
much
less
than
what
the
truth
hath
suffered
by
us
:
viz.
by
our
uneven
,
and
uncircumspect
walking
;
so
that
our
sufferings
may
be
lookt
upon
as
meer
restitution
made
to
the
truth
,
and
that
but
in
part
.
All
which
things
considered
,
I
see
no
cause
any
man
hath
to
be
proud
of
his
sufferings
,
and
if
not
of
what
he
hath
suffered
,
nor
of
what
he
hath
done
,
nor
of
what
he
hath
,
nor
of
what
he
is
(
as
I
have
proved
particularly
)
then
no
man
hath
cause
to
be
proud
of
any
thing
whatsoever
.
Admit
then
a
man
should
take
himself
to
be
much
better
than
he
is
,
every
way
better
,
yet
from
thence
no
just
cause
would
be
ministred
to
him
,
to
sacrifice
to
his
own
net
(
which
all
proud
men
do
)
Sith
the
best
man
in
the
world
is
indebted
to
God
,
for
all
that
good
which
he
either
is
,
or
hath
,
or
hath
done
,
or
hath
suffered
;
and
it
is
thought
an
unreasonable
thing
for
a
man
to
be
proud
of
his
debts
especially
when
he
hath
not
wherewithall
to
make
satisfaction
.
Having
then
proved
that
every
man
hath
great
cause
to
be
humble
,
and
no
man
hath
any
cause
to
be
proud
from
those
premises
,
I
draw
this
conclusion
,
viz.
That
he
who
thinks
soberly
of
himself
,
and
not
more
highly
than
he
ought
to
think
,
must
needs
be
an
humble
person
,
and
that
the
formalis
ratio
,
or
essence
of
humility
doth
consist
in
knowing
,
and
owning
our selves
to
be
as
mean
,
vile
,
and
unworthy
as
indeed
we
are
;
and
that
from
that
fountain
do
issue
all
those
streams
,
which
are
commonly
,
and
properly
counted
the
expressions
of
Humility
.
I
may
but
assign
the
reasons
why
God
may
build
a
City
for
those
that
are
humble
,
rather
than
for
those
that
are
proud
,
and
so
pass
on
to
another
Chapter
.
It
may
well
be
expected
that
God
should
do
more
for
those
whom
he
loves
,
than
for
those
whom
he
hates
.
Now
the
text
saith
,
Every
one
that
is
proud
in
heart
,
is
an
abomination
to
the
Lord
,
Prov.
16.5
.
and
Prov.
8.15
.
Pride
and
arrogancy
do
I
hate
:
Six
things
doth
the
Lord
hate
,
yea
,
seven
are
an
abomination
to
him
,
and
the
first
of
them
is
a
proud
look
.
God
hath
put
a
strang
enmity
into
men
against
the
sin
of
pride
,
so
far
as
it
discovers
it self
in
others
,
in
so
much
that
the
real
worth
,
of
a
proud
person
is
seldom
owned
,
and
others
do
what
they
can
to
eclipse
him
,
just
as
neighbouring
Princes
do
to
weaken
any
Kingdom
or
State
that
grows
too
great
,
and
threatens
to
overtop
them
.
Some
bigger
stars
to
us
appear
less
because
of
their
great
height
and
distance
from
us
,
and
those
that
are
less
than
they
(
as
the
Moon
for
one
)
to
us
appear
bigger
because
they
are
lower
seated
,
and
come
nearer
to
us
.
The
proud
person
is
as
the
former
,
who
keeping
too
great
a
distance
from
others
,
is
less
accounted
of
,
and
the
humble
person
as
the
latter
,
who
shineth
more
with
the
raies
of
other
mens
commendation
,
than
a
proud
man
that
hath
more
brightness
of
his
own
.
Many
kinds
of
sinners
do
love
one
another
,
as
such
,
viz.
Fellow-drunkards
,
fellow-gamesters
,
fellow-whoremasters
;
but
proud
persons
are
great
haters
of
their
own
order
:
I
mean
one
of
another
,
all
hate
pride
in
others
,
but
none
hate
it
so
much
,
as
they
that
have
most
in
themselves
.
We
have
heard
of
the
family
of
love
,
(
a
sect
so
called
)
but
proud
persons
may
go
by
the
name
of
the
family
of
hatred
,
God
having
signified
his
hatred
to
them
by
leaving
them
above
all
other
sorts
of
men
to
hate
one
another
.
Proud
men
(
so
far
as
such
)
will
not
suffer
God
to
dwell
with
them
,
and
in
them
;
and
therefore
may
not
presume
that
God
will
as
much
concern
himself
for
them
,
and
for
their
dwellings
,
as
for
those
who
invite
God
to
dwell
in
them
,
(
for
so
by
their
humility
they
do
)
and
in
whom
God
himself
delights
to
dwell
.
Two
texts
will
fully
prove
the
several
branches
of
this
second
reason
,
viz.
Ps.
10.3
.
The
wicked
through
the
pride
of
his
countenance
will
not
seek
after
God
:
God
is
not
in
all
his
thoughts
.
Therefore
I
say
proud
persons
will
not
let
God
dwell
with
them
.
But
as
to
others
God
saith
,
I
dwell
with
him
that
is
of
an
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
Isa.
57.15
.
God
will
provide
dwellings
for
them
,
with
whom
himself
delights
to
dwell
,
whilst
others
it
may
be
shall
go
without
.
God
knows
how
little
thanks
himself
shall
have
for
building
a
City
,
or
any
thing
else
he
shall
do
,
for
proud
persons
who
will
certainly
overlook
his
hand
,
and
power
,
and
goodness
,
and
ascribe
all
to
their
own
,
Deut.
8.12
,
14
,
17.
Beware
least
when
thou
art
full
,
and
hast
built
goodly
houses
,
and
dwelt
therein
,
then
thy
heart
be
lifted
up
,
and
thou
forget
the
Lord
thy
God
,
and
thou
say
in
thine
heart
my
power
,
and
the
might
of
mine
hand
hath
given
me
this
wealth
.
When
their
hearts
were
lifted
up
,
then
were
they
in
danger
to
overlook
the
power
of
God
;
and
surely
his
goodness
no
less
,
for
what
the
Jews
said
to
Christ
touching
the
Centurion
,
viz.
That
he
was
worthy
for
whom
he
should
do
this
,
so
proud
persons
are
apt
to
think
that
they
themselves
are
worthy
of
all
that
is
done
for
them
,
either
by
God
,
or
men
;
and
who
will
be
so
thankful
for
what
he
takes
as
a
due
,
as
for
what
he
takes
as
a
curtesy
,
and
meer
benevolence
?
To
do
great
things
for
proud
men
(
as
to
build
a
City
for
them
)
were
to
increase
their
pride
,
and
to
make
them
greater
in
their
own
eyes
who
are
too
great
already
,
therefore
the
text
saith
,
Beware
least
when
thou
hast
built
goodly
houses
and
dwelt
in
them
,
thine
heart
be
lifted
up
,
Deut.
8.
When
God
hath
made
men
humble
,
then
(
and
not
till
then
)
he
hath
had
his
design
in
ruining
them
;
and
therefore
then
it
may
be
hoped
he
will
go
about
to
restore
them
,
Deut.
8.15
.
Who
led
thee
through
the
great
and
terrible
wilderness
,
that
he
might
humble
thee
and
do
thee
good
at
thy
latter
end
,
(
but
first
humble
thee
.
)
What
should
proud
men
do
with
goodly
Cities
?
set
them
on
fire
with
contention
(
for
of
pride
commeth
contention
)
and
make
them
less
desirable
than
a
wilderness
?
as
Solomon
,
Prov.
21.9
.
It
is
better
to
dwell
,
in
a
corner
of
the
house
top
,
than
with
a
brawling
woman
in
a
wide
house
.
Both
from
the
promises
and
threatnings
of
God
,
may
humble
men
collect
,
that
they
shall
fare
better
than
those
that
are
proud
.
The
threatning
saith
,
that
God
resisteth
the
proud
,
and
he
whom
God
resisteth
is
but
in
an
ill
case
,
and
unlike
to
prosper
:
God
seems
to
delight
in
crossing
,
and
carrying
headlong
the
designs
of
proud
persons
,
as
of
those
that
went
about
to
build
the
tower
of
Babel
,
of
Pharaoh
,
and
of
Nebuchadnezar
:
and
it
is
the
temper
of
not
a
few
men
and
women
to
love
to
cross
and
set
themselves
against
those
persons
,
whom
they
judg
exceeding
proud
.
The
word
of
promise
is
that
the
meek
shall
inherit
the
earth
:
and
therefore
they
have
most
reason
to
expect
that
God
will
build
a
City
for
them
,
and
for
their
sakes
.
Why
should
proud
men
be
more
adorned
?
they
make
too
great
a
shew
already
,
and
are
like
meat
that
is
stuck
with
many
scuers
,
fairer
to
the
eye
,
but
worse
for
spending
,
and
most
apt
to
be
fly-blown
.
Pride
,
and
self
confidence
,
or
confidence
in
those
things
which
men
are
proud
of
)
usually
go
together
.
Therefore
the
Apostle
saith
,
Charg
them
that
are
rich
in
this
world
,
that
they
be
not
high
minded
,
nor
trust
in
uncertain
riches
:
and
Solomon
warns
men
not
to
lean
to
their
own
understanding
(
viz.
Such
as
are
apt
to
be
proud
thereof
)
now
God
delights
to
frustrate
the
designs
,
and
enterprises
of
those
persons
who
trust
in
themselves
,
or
in
any
other
creature
,
and
to
shew
them
the
weakness
of
an
arm
of
flesh
,
Jer.
17.5
.
Cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arm
,
for
he
shall
be
like
the
heath
in
the
desert
,
and
shall
not
see
when
good
cometh
,
but
shall
inhabit
the
parched
places
in
the
wilderness
,
in
a
salt
land
and
not
inhabited
.
Proud
men
are
apt
to
affront
God
,
and
therefore
it
is
not
to
be
wondred
at
,
that
God
should
not
do
as
much
for
them
,
as
for
those
that
are
humble
:
Give
me
not
riches
(
said
Agur
)
least
I
be
ful
and
deny
thee
,
and
say
who
is
the
Lord
?
Prov.
30.4
.
How
can
men
affront
God
more
,
than
in
saying
who
is
the
Lord
?
and
so
said
Pharaoh
in
the
pride
of
his
heart
,
who
is
the
Lord
that
I
should
obey
him
?
Proud
men
must
be
crossed
,
and
frustrated
,
least
they
should
think
themselves
to
be
more
than
men
,
Ps.
9.20
.
Put
them
in
fear
O
Lord
,
that
the
nations
may
know
themselves
to
be
but
men
.
Considering
then
how
many
wayes
God
is
obliged
(
as
it
were
)
to
resist
those
that
are
proud
,
them
and
their
designs
,
and
how
he
hath
obliged
himself
by
promise
to
do
great
things
for
them
that
are
●●mble
,
viz.
To
teach
them
,
to
dwell
with
them
,
〈◊〉
revive
and
comfort
them
,
&c.
These
things
●●sidered
,
if
you
would
up
with
your
City
,
down
●ith
your
pride
,
proud
looks
,
words
,
habits
,
ge●res
,
manner
of
living
,
and
above
all
proud
hearts
●hich
are
the
cause
of
all
the
rest
.
Consider
those
●ords
,
Lam.
3.29
.
He
putteth
his
mouth
in
the
dust
;
〈◊〉
so
be
there
may
be
hope
,
and
that
in
James
4.10
.
Humble
your selves
in
the
sight
of
the
Lord
,
and
he
shall
●●ft
you
up
.
No
misery
but
Hell
(
nor
that
neither
)
●ill
humble
that
person
,
that
is
not
humbled
by
the
●urning
of
such
a
City
as
London
was
,
himself
being
greatly
concerned
in
it
.
Till
God
have
made
us
kiss
his
rod
,
and
so
far
forth
accept
the
punishment
of
our
iniquity
as
to
acknowledg
that
he
was
righteous
in
burning
so
great
a
part
of
our
City
,
and
had
been
so
if
he
had
burnt
it
all
;
and
would
be
so
if
he
should
never
suffer
it
to
be
built
again
,
and
till
he
have
made
us
see
,
that
except
the
Lord-build
the
house
and
so
the
City
,
they
labour
in
vain
that
build
it
,
Psal.
127.1
.
That
it
is
impossible
for
us
by
our
own
power
and
strength
,
to
build
us
another
City
;
unless
he
who
is
the
maker
and
builder
of
all
things
,
shall
consent
to
and
concur
in
it
:
I
say
till
God
have
so
far
humbled
us
,
though
we
may
build
through
his
permission
,
we
shall
not
build
with
his
blessing
,
and
if
we
continue
in
the
hateful
sin
of
pride
,
he
can
give
us
a
City
in
his
wrath
,
and
take
it
away
again
in
his
wrath
.
As
therefore
our
City
goes
up
,
let
our
pride
go
down
.
It
is
too
much
for
such
worthless
creatures
as
we
all
are
to
think
our selves
to
be
any
thing
,
but
as
God
influenceth
and
inspireth
us
(
as
a
Trumpet
can
give
no
sound
,
but
as
the
trumpiter
breaths
into
it
)
and
therefore
he
said
well
,
who
said
,
that
no
man
is
any
thing
more
(
meaning
that
good
is
)
than
what
God
makes
him
daily
and
hourly
.
Paul
saith
himself
,
though
I
preach
the
Gospel
I
have
nothing
to
glory
of
,
1
Cor.
9.16
.
It
is
a
very
significant
phrase
both
in
our
native
tongue
,
that
when
we
would
say
a
man
is
proud
,
we
say
he
thinks
himself
to
be
some
body
,
as
if
every
man
were
nothing
,
and
those
words
were
applicable
to
every
proud
man
,
he
that
thinks
himself
to
be
something
,
when
he
is
nothing
,
deceiveth
himself
,
Gal.
6.3
.
I
find
the
same
phrase
in
the
Greek
Testament
,
for
we
read
of
Theudas
boasting
himself
to
be
some
body
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
methinks
is
a
fuller
expression
than
is
used
of
Simon
Magus
,
of
whom
it
is
said
that
he
gave
out
,
that
himself
was
some
great
one
,
Acts
8.9
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
the
former
implieth
,
that
for
any
man
to
think
himself
to
be
any
thing
,
in
and
of
himself
is
a
point
of
pride
,
and
such
a
kind
of
mistake
,
as
if
one
should
think
a
meere
shadow
to
be
a
real
body
or
substance
,
Ps.
144.4
.
Man
is
like
vanity
,
his
dayes
are
as
a
shadow
that
passeth
away
.
When
I
observe
how
men
do
treat
those
that
are
notoriously
proud
,
I
fancy
them
to
be
like
the
picture
we
see
in
some
Almanacks
,
viz.
A
man
every
where
pierced
with
arrows
from
head
to
foot
,
because
every
body
is
ready
to
wound
the
reputation
of
a
proud
man
,
and
to
make
his
name
to
bleed
:
and
be
confident
that
the
great
God
hath
as
much
displeasure
against
him
as
men
can
have
.
I
say
therefore
once
again
,
as
you
love
your selves
,
and
as
you
love
your
City
,
be
humble
,
be
lowly
minded
,
take
heed
of
lifting
up
your selves
after
that
God
hath
cast
you
down
.
Conquer
pride
,
and
you
conquer
a
third
part
of
the
world
,
for
S.
John
speaketh
of
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
life
,
as
if
they
three
were
all
that
is
in
the
world
,
1
John
2.16
.
Conquer
pride
,
and
take
the
comfort
of
that
excellent
,
and
incouraging
passage
,
Joh
22.29
.
When
men
are
cast
down
,
then
thou
shalt
say
there
is
lifting
up
:
and
he
shall
save
the
humble
●erson
.
DISCOURSE
XLV
.
That
to
seek
the
Kingdom
of
God
,
and
the
righteousness
thereof
,
in
the
first
place
(
for
Londoners
generally
so
to
do
)
were
one
of
the
best
ways
to
obtain
a
new
City
.
HE
that
reads
the
title
of
this
Chapter
will
presently
reflect
upon
,
Mat.
6.33
.
But
seek
ye
first
the
Kingdom
of
God
and
his
righteousness
and
all
these
things
shall
be
added
to
you
,
and
in
reflecting
upon
those
words
,
will
see
a
plain
proof
of
that
proposition
,
whereof
the
title
doth
consist
,
taking
it
for
granted
that
though
meat
,
and
drink
,
and
cloathing
,
be
the
only
things
expressed
in
that
place
,
of
which
it
is
said
they
shall
be
added
to
them
,
that
seek
the
kingdom
God
,
yet
all
other
needful
things
for
this
life
,
are
there
implied
,
and
intended
,
as
by
a
parity
of
reason
(
which
is
a
good
sort
of
argument
)
may
be
concluded
.
The
foregoing
words
are
,
your
heavenly
Father
knoweth
that
ye
have
need
of
all
these
things
,
v.
32.
From
whence
we
may
infer
,
that
all
such
things
as
our
heavenly
Father
knows
we
have
need
,
or
necessity
of
in
this
life
,
shall
be
added
to
them
who
seek
his
Kingdom
in
the
first
place
.
Our
ultimate
,
or
last
end
,
(
so
far
as
we
foresee
it
our selves
)
is
always
first
thought
of
;
it
is
first
in
intention
,
though
it
be
last
in
execution
.
We
think
of
the
end
of
our
journey
(
or
that
which
for
the
present
,
we
intend
shall
be
so
)
before
we
se●
out
,
or
enterprize
the
beginning
thereof
.
In
this
sense
ought
the
Kingdom
of
God
and
the
righteousness
thereof
to
be
sought
by
us
in
the
first
place
,
that
is
,
to
be
made
our
highest
end
,
our
ultimate
design
,
to
which
all
other
designs
are
to
be
referred
,
and
subordinated
,
as
for
example
:
If
your
ends
and
aims
be
regular
they
are
in
this
order
:
you
would
have
a
City
that
you
might
buy
and
sell
,
and
get
gain
(
that
is
the
lowest
round
of
the
ladder
)
you
would
do
that
,
that
you
and
yours
might
live
,
and
comfortably
subsist
,
you
would
have
a
comfortable
subsistence
that
you
might
attend
upon
God
,
without
distraction
,
and
serve
him
with
chearfulness
in
the
midst
of
all
the
good
things
which
he
shall
give
you
to
injoy
:
and
you
would
serve
God
on
earth
,
in
righteousness
and
holiness
before
him
,
that
you
might
for
ever
injoy
him
in
Heaven
,
and
arrive
to
that
glorious
Kingdom
,
which
he
hath
provided
for
them
that
love
and
serve
him
.
This
is
your
highest
end
,
and
thus
doing
,
thus
aiming
,
you
seek
the
Kingdom
of
God
in
the
first
place
.
For
though
that
end
be
the
last
thing
in
order
of
time
,
and
of
attainment
yet
it
is
first
in
order
of
nature
,
for
all
causes
are
before
their
effects
,
now
ends
are
causes
,
(
as
the
final
cause
is
often
spoken
of
)
and
the
highest
ends
of
any
action
is
the
first
cause
thereof
,
that
is
,
within
our selves
,
and
consequently
it
is
the
first
thing
that
is
in
our
thoughts
,
it
is
the
first
mover
,
the
great
wheel
or
spring
that
sets
all
the
rest
a
going
.
Now
I
say
,
in
this
manner
to
seek
the
kingdom
of
God
,
and
the
righteousness
of
it
,
if
that
were
generally
done
by
those
that
are
concerned
in
London
,
would
make
that
desolate
City
to
spring
up
as
tender
grass
springing
out
of
the
earth
,
by
clear
shining
after
rain
,
and
cause
the
blessing
of
God
to
come
down
upon
it
,
like
rain
upon
the
women
grass
.
Religion
(
all
things
considered
)
was
never
a
hinderance
to
any
great
and
worthy
undertaking
,
but
always
a
help
and
furtherance
.
The
prophesying
of
Haggai
,
and
Zechariah
(
as
I
shewed
before
)
made
the
building
of
the
Temple
to
prosper
.
A
religious
standing
still
(
to
allude
to
those
words
of
Moses
,
Exod.
14.13
.
stand
still
and
see
the
salvation
of
the
Lord
)
Will
make
the
City
go
forward
,
when
a
prophane
activity
would
but
hinder
it
.
Suppose
the
City
should
require
seven
years
time
to
build
it
again
,
some
may
think
that
doing
nothing
to
it
upon
the
Sabbath
day
,
is
a
great
hinderance
,
and
would
be
the
loss
,
of
no
less
than
one
whole
year
in
seven
,
but
if
we
consider
the
curse
which
it
prevents
,
and
the
blessing
which
it
procureth
,
it
will
be
found
to
be
no
loss
at
all
,
and
that
the
City
in
effect
,
and
in
due
construction
,
goes
up
as
fast
or
faster
on
the
Sabbath-day
,
than
on
any
day
in
the
week
.
Whilst
we
are
seeking
Gods
Kingdom
,
and
the
righteousness
thereof
,
God
(
though
in
an
invisible
way
)
is
adding
to
us
,
Jer.
17.24
.
It
shall
come
to
pass
if
ye
hallow
the
Sabbath-day
,
to
do
no
work
therein
,
then
shall
there
enter
into
the
gate
of
this
City
,
Kings
and
Princes
,
and
the
inhabitants
of
Jerusalem
,
and
this
City
shall
remain
for
ever
.
God
who
had
set
apart
a
tenth
for
his
own
use
,
gave
the
Jews
assurance
they
should
be
nothing
the
poorer
,
but
much
the
richer
for
paying
of
it
,
Mal.
3.10
.
Bring
ye
all
the
tithes
into
the
store-house
that
there
may
be
meat
in
my
house
,
and
prove
me
now
herewith
saith
the
Lord
of
Hosts
,
if
I
will
not
open
the
windows
of
Heaven
,
and
pour
you
out
a
blessing
,
that
there
shall
not
be
room
enough
to
receive
it
.
The
Israelites
when
they
were
before
Jericho
,
besieging
it
,
lost
no
time
by
carrying
about
the
Ark
,
and
sounding
the
Trumpets
as
was
appointed
them
,
for
it
is
said
,
It
shall
come
to
pass
when
ye
hear
the
sound
of
the
Trumpet
,
all
the
people
shall
shout
with
a
great
shout
,
and
the
wall
of
the
City
,
shall
fall
down
flat
,
Joshua
6.5
.
The
Prophet
was
angry
with
the
King
of
Israel
for
smiting
the
ground
but
thrice
,
2
Kings
.
13.19
.
Thou
shouldst
have
smitten
five
or
six
times
(
said
he
)
then
hadst
thou
smitten
Syria
,
till
thou
hadst
consumed
it
:
whereas
now
thou
shalt
smite
Syria
but
thrice
.
Alluding
to
that
story
,
I
would
say
,
if
we
smote
the
ground
oftner
,
if
we
were
more
clothed
with
the
Sun
,
and
did
more
frequently
trample
the
earth
under
our
feet
,
my
meaning
is
,
if
we
were
more
abundant
in
the
duties
,
and
exercises
of
Religion
,
than
most
of
us
are
,
it
would
be
no
hindrance
to
our
worldly
concerns
,
and
particularly
to
that
of
building
our
City
,
but
rather
a
help
and
furtherance
.
The
practise
of
Religion
,
both
in
refraining
what
is
evil
,
and
doing
what
is
good
,
is
never
more
necessary
than
when
some
great
undertaking
is
in
hand
,
Deut.
23.9
.
When
the
host
goes
forth
against
thine
enemies
then
keep
thee
from
every
wicked
thing
;
and
are
we
not
as
much
concerned
so
to
do
,
when
we
have
a
City
to
build
,
as
at
this
day
.
Our
way
to
have
another
City
even
upon
earth
,
is
to
imitate
those
worthies
we
read
of
,
Heb.
11.16
.
But
now
they
desire
a
better
country
,
that
is
,
an
heavenly
:
wherefore
God
is
not
ashamed
to
be
called
their
God
:
for
he
hath
prepared
for
them
a
City
.
When
Saul
went
to
seek
his
Fathers
Asses
,
he
unexpectedly
found
a
Kingdom
,
but
it
is
to
be
feared
that
many
will
lose
a
Kingdom
,
whilst
they
seek
for
Asses
,
I
mean
for
poor
trifles
,
an
earthly
house
,
or
City
,
which
are
no
better
,
in
comparison
of
a
heavenly
Kingdom
.
It
is
incident
to
us
to
invert
Gods
method
,
we
would
seek
other
things
either
in
the
first
place
,
or
altogether
,
and
have
the
Kingdom
of
God
added
to
us
,
we
would
seek
earth
,
and
find
Heaven
,
but
God
will
not
alter
his
method
,
and
men
by
going
about
to
do
it
,
do
indanger
the
loss
,
of
Heaven
,
and
earth
both
,
both
of
their
interest
,
(
if
I
may
so
call
the
world
which
they
live
upon
for
the
present
)
and
of
their
principal
which
they
expect
hereafter
.
How
unreasonable
a
presumption
is
it
that
God
should
mind
our
concerns
,
and
we
not
mind
his
?
that
God
should
regard
our
houses
,
if
we
will
not
regard
his
Kingdom
,
the
beginning
,
increase
,
and
perfecting
thereof
,
both
in
our selves
and
others
?
By
the
Kingdom
of
God
,
I
mean
the
Kingdom
of
Grace
which
is
glory
begun
,
and
the
kingdom
of
glory
which
is
grace
perfected
.
Which
being
but
gradually
distinct
,
(
as
the
same
person
in
infancy
and
at
full
age
)
I
may
speak
of
as
one
kingdom
,
(
viz.
specifically
so
,
I
speak
of
that
kingdom
as
Gods
concern
,
because
his
glory
is
as
truly
concerned
in
it
,
as
our
good
,
his
honor
as
our
happiness
,
And
thence
it
is
that
they
who
refuse
to
be
subjects
of
that
kingdom
,
are
so
severely
threatned
.
Those
mine
enemies
who
would
not
that
I
should
raign
over
them
,
bring
them
hither
and
slay
them
before
me
.
It
is
said
of
the
Hebrew
Midwives
,
that
because
they
feared
God
he
made
them
houses
,
Exod.
1.21
.
But
will
God
build
houses
and
Cities
for
them
that
fear
him
not
,
yea
for
his
enemies
whom
he
hath
threatned
to
slay
?
at
leastwise
can
they
promise
themselves
he
will
do
so
?
or
hath
he
any
where
promised
so
to
do
?
nay
in
Prov.
14.11
.
it
is
said
The
house
of
the
wicked
shall
be
overthrown
,
but
the
tabernacle
of
the
righteous
shall
flourish
.
The
children
of
rich
and
noble
persons
,
need
take
no
care
for
houses
to
dwell
in
,
let
them
but
study
to
please
their
parents
,
and
they
shall
want
neither
houses
nor
any
thing
else
;
let
them
be
good
,
and
their
parents
will
be
as
good
to
them
,
as
they
can
wish
:
and
shall
not
his
children
whose
name
is
El-shaddai
,
God
alsufficient
expect
as
much
from
their
heavenly
Father
?
But
ere
I
proceed
in
speaking
to
men
,
let
me
speak
a
few
words
to
God
,
on
behalf
of
my self
and
others
,
Lord
give
me
more
faith
in
this
promise
,
this
double
promise
,
(
for
so
I
understand
it
)
that
they
who
seek
thy
Kingdom
,
and
the
righteousness
thereof
,
in
the
first
place
shall
have
it
,
and
all
other
needful
things
with
it
,
for
so
the
phrase
of
adding
,
or
superadding
seemeth
to
imply
.
And
Lord
give
the
same
faith
to
others
,
for
hundreds
need
it
at
this
day
,
who
till
of
late
never
knew
they
needed
it
,
or
went
about
to
make
experiment
of
it
.
O
Lord
!
how
fearful
are
most
men
to
swim
,
when
they
are
above
their
depth
?
when
they
can
feel
no
ground
,
under
them
,
that
meer
sense
and
reason
can
stand
upon
.
We
would
fain
be
always
in
those
shallows
where
lambs
may
wade
,
but
never
cast
into
those
depths
,
where
Elephants
must
swim
,
but
thou
Lord
dost
sometimes
try
us
with
the
latter
of
those
;
give
us
but
faith
enough
in
that
conditional
promise
,
that
they
who
seek
thy
kingdom
,
&c.
shall
have
all
things
added
,
and
together
with
that
faith
,
give
us
but
the
condition
of
that
promise
,
viz.
hearts
to
seek
thy
kingdom
,
as
we
ought
to
seek
it
,
and
having
those
two
,
we
shall
not
doubt
but
to
arrive
at
whatsoever
is
,
and
shall
be
necessary
,
both
for
the
life
that
is
,
and
that
which
is
to
come
!
To
me
it
seemeth
a
little
strang
,
that
the
great
God
having
made
the
promise
of
a
Kingdom
to
such
as
seek
it
in
the
first
place
(
and
by
patient
continuance
in
well
doing
,
for
that
I
must
adde
out
of
Rom.
2.
)
Should
adde
any
promise
of
things
so
much
inferiour
to
it
,
as
are
the
good
things
of
this
life
,
the
giving
whereof
might
so
easily
have
been
inferred
,
and
concluded
from
the
promise
of
that
kingdom
,
with
a
quanto
magis
,
as
the
Apostle
in
another
case
,
If
when
we
were
enemies
,
we
were
reconciled
to
God
by
the
death
of
his
Son
,
much
more
being
reconciled
,
we
shall
be
saved
by
his
life
,
Rom.
5.10
.
He
that
hath
assured
us
of
an
heavenly
kingdom
,
if
we
seek
it
,
and
the
righteousness
thereof
,
will
certainly
in
that
case
,
not
deny
us
an
earthly
City
,
or
any
thing
of
that
nature
,
seeing
it
to
be
good
for
us
.
But
as
young
Virgins
can
hardly
perswade
themselves
their
suitors
do
love
them
,
unless
they
ever
and
anon
,
present
them
with
one
thing
or
another
,
that
might
be
spared
,
over
and
above
the
solid
offers
they
make
of
setling
great
and
liberal
joyntures
upon
them
:
So
the
great
God
by
way
of
condescention
to
our
(
weakness
,
knowing
us
to
be
much
what
of
the
same
temper
,
)
hath
promised
us
the
little
things
of
this
life
,
(
for
so
they
are
comparatively
)
over
and
above
his
kingdom
,
if
we
will
but
seek
his
kingdom
,
and
the
righteousness
thereof
in
the
first
place
.
It
is
too
apparent
that
the
generality
of
men
have
a
jealousy
they
shall
lose
other
things
,
whilst
they
seek
the
kingdom
of
God
,
and
the
righteousness
thereof
:
therefore
when
men
have
any
great
and
important
work
in
hand
,
the
generality
do
borrow
more
time
from
religion
,
for
and
towards
it
than
from
any
thing
else
(
I
mean
proportionably
to
the
time
they
had
wont
to
spend
in
it
)
ex
.
gr
.
when
they
have
building
work
in
hand
,
possibly
they
will
pray
but
half
so
long
,
or
so
often
,
read
but
half
so
much
,
meditate
of
good
things
but
a
fourth
part
so
much
,
as
at
other
times
;
so
that
the
great
tax
towards
such
occasions
lieth
generally
upon
Religion
,
as
if
that
could
best
admit
of
a
defalcation
of
any
thing
else
,
for
few
men
content
themselves
with
but
half
so
much
sleep
,
half
so
much
recreation
as
they
had
wont
to
use
at
other
times
.
But
say
I
,
never
pinch
thy
general
calling
to
promote
thy
particular
calling
,
but
rather
hope
to
promote
thy
particular
calling
,
by
giving
full
scope
to
thy
general
,
for
in
this
as
in
other
senses
,
the
lesse
is
blessed
of
the
greater
.
Borrow
time
for
thy
building
from
thy
rest
or
recreation
,
not
from
thy
devotion
:
Prayer
and
other
duties
are
a
help
to
building
,
but
so
is
not
superfluous
sleep
,
or
needless
recreation
.
Don't
build
first
and
pray
afterwards
,
but
pray
first
from
day
to
day
,
and
fall
to
building
afterwards
,
neither
ask
the
first
blessing
upon
thy
temporal
building
,
be
it
an
house
or
City
,
but
upon
the
building
up
of
thy
Soul
in
thy
most
holy
faith
:
First
that
thy
Soul
may
prosper
,
and
be
a
habitation
for
God
through
his
spirit
,
and
after
that
thy
house
.
It
was
a
bitter
Irony
of
him
that
said
,
O
cives
,
cives
,
querenda
pecunia
primum
est
,
virtus
post
nummos
!
that
is
,
that
the
Citizens
of
his
time
sought
money
in
the
first
place
,
and
virtue
afterwards
.
The
kingdom
of
God
,
at
this
day
,
I
mean
the
state
of
religion
in
the
world
,
and
in
the
hearts
of
most
professors
,
is
much
what
in
such
a
condition
as
is
the
City
of
London
,
viz.
low
and
ruinous
,
and
very
imperfect
to
what
it
shall
be
when
the
seventh
Angel
shall
sound
,
saying
the
kingdoms
of
this
world
are
become
the
kingdoms
of
our
Lord
,
and
of
his
Christ
,
Rev.
11.15
.
Let
us
labour
in
our
several
capacities
to
advance
the
kingdom
of
God
,
and
if
another
London
be
needful
for
us
,
(
as
who
thinks
it
is
not
?
)
he
will
certainly
advance
our
City
.
DISCOURSE
XLVI
.
Upon
the
observation
of
that
full
imployment
,
which
Carpenters
,
Bricklayers
,
and
all
other
Artificers
,
who
relate
to
building
,
have
at
this
day
,
compared
with
the
condition
of
scholars
,
under
various
revolutions
.
IT
is
an
ill
wind
(
saith
our
proverb
)
that
bloweth
no
body
good
.
Artificers
who
relate
to
building
have
,
at
this
day
,
more
work
than
they
can
turn
their
hands
to
.
Surely
Aristotle
saith
true
,
viz.
that
Privation
is
a
principle
,
and
that
the
corruption
or
destruction
of
one
thing
is
the
generation
or
production
of
another
.
The
burning
of
London
hath
made
way
for
all
or
most
,
poor
trades
to
live
;
but
not
for
Scholars
,
they
are
the
Camelions
,
that
must
live
upon
the
●aire
(
if
they
know
how
)
unless
they
can
be
Camelions
in
another
sense
,
viz.
assume
the
colour
of
all
things
which
they
come
near
.
Water-men
tell
us
they
can
earn
twenty
shillings
a
week
with
ease
,
(
if
they
be
good
husbands
,
)
that
many
excellent
scholars
cannot
do
,
nor
half
so
much
,
though
they
ply
their
learned
oars
ever
so
hard
.
They
are
the
only
men
,
who
under
several
revolutions
have
bin
forced
to
stand
idle
in
the
market
place
,
for
that
none
would
hire
them
or
set
them
at
work
.
If
poverty
and
necessity
(
that
ingens
telum
)
may
be
compared
to
Lions
(
as
by
the
fright
some
have
taken
at
the
very
roaring
of
them
,
at
a
great
distance
,
one
would
think
they
might
)
they
and
their
families
,
have
time
after
time
been
consigned
to
the
Lions
Den
,
and
erruditos
instead
of
Christianos
ad
Leones
,
that
is
,
away
with
Scholars
,
as
heretofore
with
Christians
to
the
Lions
,
hath
bin
the
great
out-cry
under
several
changes
.
They
have
bin
the
only
men
,
who
did
they
live
ever
so
soberly
,
peacably
,
piously
,
and
might
they
have
lived
ever
so
usefully
,
and
for
publick
good
,
if
not
otherwise
qualified
,
have
not
been
thought
worthy
to
live
.
They
might
not
eat
,
because
they
might
not
work
,
nor
might
have
leave
to
work
least
they
should
eat
.
They
might
not
tread
out
the
corn
,
because
if
they
did
do
so
,
their
mouths
must
be
unmuzled
,
and
they
have
leave
to
feed
.
It
was
no
matter
what
their
talents
were
(
though
the
talents
of
a
Holdsworth
a
Featly
,
&c.
)
Talents
of
lead
will
give
some
men
as
good
content
(
if
not
better
)
than
talents
of
gold
.
The
world
hath
thought
that
Scholars
pains
might
best
be
spared
,
which
is
such
a
paradox
,
as
if
they
should
tell
us
that
Souls
are
less
worth
than
any
thing
else
,
which
Christ
tells
us
are
more
worth
than
the
whole
world
,
for
saith
he
what
shall
it
profit
a
man
,
&c.
It
is
incredible
what
shifts
Scholars
,
under
several
changes
,
have
been
put
to
:
one
while
because
they
would
not
take
the
Ingagement
,
forsooth
,
out
they
must
.
Let
it
be
no
more
a
proverb
,
that
Quaevis
terra
alit
artes
,
that
is
,
every
country
cherisheth
learning
,
for
there
is
no
truth
in
it
.
Musculus
was
an
excellent
Scholar
,
and
yet
forced
to
dig
in
the
town
ditch
,
as
some
others
of
his
profession
have
bin
in
Cole-pits
,
and
Tin-mines
.
Alas
,
how
many
Schollars
have
bin
tempted
to
wish
themselves
poor
mechanicks
,
or
handicrafts-men
;
and
that
when
their
parents
sent
them
to
the
University
,
they
had
bound
them
to
some
sorry
trade
,
by
which
they
might
have
been
able
to
have
got
their
bread
,
and
to
have
lived
like
themselves
.
Surely
Scholars
would
as
fain
live
as
other
men
,
they
love
themselves
and
their
Families
as
well
as
others
do
,
the
light
of
learning
in
them
,
hath
not
extinguished
the
light
of
nature
.
If
they
have
not
lived
as
well
,
and
as
plentifully
as
other
men
,
it
was
because
they
did
not
dare
to
do
so
,
or
as
Nehemiah
said
,
So
did
not
I
,
because
of
the
fear
of
God
,
Neh.
5.15
.
Three
Apprentiships
at
the
University
,
with
three
degrees
on
a
mans
back
,
well
deserved
,
have
not
turned
to
so
good
an
account
to
many
,
as
one
Apprentiship
to
a
mean
Shop-keeper
hath
done
to
many
others
.
Tradesmen
can
live
upon
their
Callings
,
but
Schollars
have
bin
put
to
live
upon
their
friends
(
if
they
had
any
)
.
Many
excellent
Schollars
put
out
of
the
way
of
Learning
,
know
not
how
to
earn
a
penny
(
as
they
say
)
if
their
lives
did
depend
upon
it
.
In
times
of
many
Revolutions
,
Schollars
are
of
all
men
most
miserable
,
unless
they
be
men
of
such
volatile
wits
,
that
they
can
turn
every
way
,
unless
they
be
perfect
weather-cocks
,
or
unless
together
with
their
wisdome
they
have
an
Inheritance
.
It
is
expected
that
Schollars
should
be
Commonwealths-men
,
Protectorians
,
Presbyterians
,
Independants
,
and
every
thing
else
that
is
uppermost
,
and
the
way
of
their
times
,
as
if
in
that
sense
it
were
true
,
That
every
thing
is
good
in
its
season
.
A
Schollar
must
be
every
thing
successively
,
or
he
must
be
nothing
,
or
rather
no-body
.
He
must
change
his
shape
as
oft
as
doth
the
Silk-worm
,
if
he
would
be
clad
as
he
is
,
that
is
,
clothed
with
soft
,
and
costly
raiment
.
He
must
be
like
a
door
turning
upon
the
hinges
,
that
is
,
this
way
,
and
the
other
way
,
if
he
will
come
to
any
thing
,
though
that
be
the
comparison
that
Solomon
useth
for
a
sluggard
.
He
must
either
be
materia
prima
,
or
he
must
be
reduced
to
it
;
that
is
,
either
susceptible
of
all
forms
,
or
stript
of
all
enjoyments
.
I
write
not
this
to
blame
the
policy
or
reason
of
state
that
hath
thought
fit
it
should
be
so
,
(
though
he
that
will
,
may
censure
those
times
whence
I
have
taken
the
instances
of
this
kind
of
severity
)
but
to
condole
the
misery
of
Schollars
in
regard
it
hath
bin
so
.
Many
do
distrust
that
saying
which
hath
bin
applyed
to
learning
,
viz.
that
Emollit
mores
nec
sinit
esse
feros
:
that
is
,
that
it
softens
the
manners
of
men
,
and
suffers
them
not
to
be
fierce
.
For
who
have
bin
more
profound
to
destroy
one
another
than
Schollars
?
If
homo
homini
lupus
be
a
Proverb
,
it
hath
bin
no
no where
more
verified
than
amongst
Schollars
,
who
have
bin
lupi
in
fabula
one
to
another
,
and
devoured
one
anothers
maintenance
,
and
livelyhoods
,
by
the
imposition
of
Ingagements
,
and
such
like
Artifices
,
instructing
after-times
in
methods
of
policy
,
which
the
depraved
nature
of
man
is
but
too
prone
to
follow
.
Hath
it
signified
any
thing
to
a
livelyhood
in
some
times
and
places
,
for
a
Schollar
to
be
excellent
at
his
Profession
,
and
very
vertuous
besides
?
if
weighed
in
other
scales
,
he
hath
bin
found
too
light
,
his
little
kingdom
,
I
mean
his
work
and
wages
have
both
bin
taken
from
him
.
He
that
would
not
provide
for
his
Family
by
going
beyond
the
line
of
his
Principles
(
if
dissenting
)
hath
bin
so
dealt
with
,
as
if
he
had
bin
worse
than
an
infidel
,
and
had
denyed
the
Faith
.
For
whilst
Jews
and
other
Infidels
have
bin
permitted
to
live
,
and
provide
for
their
Families
,
so
might
not
he
.
He
is
a
Cavalier
,
an
Episcopal
man
,
or
,
&c.
Sequester
him
,
&c.
A
waggish
Inn-keeper
was
once
(
in
my
hearing
)
commending
an
officious
lye
,
(
it
may
be
himself
had
sometime
tryed
the
sweetness
of
it
)
but
what
if
all
Schollars
be
not
of
his
mind
?
yea
,
what
if
none
that
are
conscientious
be
?
what
if
some
could
not
,
or
durst
not
tell
such
alye
if
it
might
save
their
lives
?
must
they
turn
out
upon
it
?
as
if
lying
were
a
gift
essential
to
a
Minister
whose
work
it
is
to
Preach
the
truth
,
at
leastwise
as
if
the
Apostle
Paul
his
becoming
all
things
〈◊〉
all
,
were
his
professing
himself
to
be
of
every
other
mans
mind
,
and
his
saying
,
and
doing
whatsoever
others
would
have
him
;
the
contrary
whereof
doth
plainly
appear
from
Gal.
2.11
.
where
speaking
of
Peter
,
he
saith
,
That
he
withstood
him
to
the
ve●y
face
,
because
he
was
to
be
blamed
,
&c.
If
a
man
had
written
as
many
books
as
ever
Gro●●us
did
,
and
to
as
good
purpose
,
to
have
bin
able
to
have
underwritten
his
name
to
a
small
Script
(
an
Ingagement
or
such
like
thing
)
might
when
time
was
,
have
done
him
more
service
;
yea
,
the
other
it
may
be
,
none
at
all
.
An
excellent
Artificer
,
Lim●er
,
or
such
like
,
of
what
Nation
or
Religion
soever
whether
Jew
,
or
Turk
,
shall
be
set
at
work
by
every
body
,
rather
than
a
bungler
,
of
whatsoever
Judgment
,
but
it
useth
not
to
be
so
amongst
Schollars
.
Though
Shibboleth
and
Sibboleth
differ
but
by
one
letter
,
and
that
near
in
sound
,
yet
the
right
pronouncing
and
due
distinguishing
of
them
,
useth
,
as
to
Schollars
,
to
signify
more
than
their
knowledg
of
all
the
letters
in
the
Alphabet
besides
,
and
of
all
the
words
made
out
of
those
Letters
,
and
things
that
are
signified
by
those
words
.
Why
doth
our
Mother
,
the
University
,
put
such
respect
upon
her
sons
,
that
are
Fellows
of
Colledges
?
why
will
she
have
them
capt
as
far
as
they
can
be
discerned
?
are
they
there
lifted
up
that
they
may
take
the
greater
fall
?
(
Tolluntur
in
altum
,
ut
lapsu
graviore
ruant
.
)
Are
they
there
so
honoured
,
that
they
may
be
elswhere
more
despicable
?
there
they
sit
with
the
sons
of
Nobles
,
but
how
soon
do
many
of
them
come
to
sit
as
it
were
with
the
dogs
of
their
flock
?
if
there
they
be
cloathed
in
Scarlet
,
they
quickly
come
as
it
were
to
imbrace
dung-hills
.
Some
Schollars
that
have
had
excellent
Libraries
,
could
neither
sell
their
books
without
great
loss
,
nor
keep
them
without
great
vanity
.
For
what
should
they
do
with
books
that
can
make
no
use
of
their
learning
?
any
more
than
a
Musician
with
a
great
many
Lutes
and
Viols
,
who
is
not
permitted
to
play
one
Lesson
upon
any
of
them
?
Some
have
even
idolized
their
Books
,
their
Books
have
bin
as
it
were
their
God
,
and
yet
those
very
persons
have
bin
forced
to
an
unhappy
Transubstantiation
,
viz.
to
turn
that
their
God
into
bread
.
If
Schollars
continue
Batchelors
,
(
as
few
of
them
do
in
that
sense
)
make
themselves
Eunuchs
for
the
Kingdom
of
Heavens
sake
(
alluding
to
Mat.
19.12
.
)
possibly
they
may
be
received
into
some
good
Family
,
and
be
there
entertained
,
so
as
the
Prophet
was
by
the
Shunamite
,
2
Kings
4.10
.
Let
us
make
a
little
Chamber
in
the
Wall
,
and
let
us
set
for
him
there
,
a
bed
,
and
a
Table
,
and
a
stool
,
and
a
Candlestick
,
and
it
shall
be
when
he
commeth
to
us
,
he
shall
turn
in
thither
.
I
can
but
think
what
hard
shift
the
Sons
of
the
Prophets
made
in
Elisha's
time
,
The
place
where
we
dwell
,
said
they
to
Elisha
,
is
too
strait
for
us
,
Let
us
go
unto
Jordan
,
and
take
thence
every
man
a
beam
,
and
let
us
make
us
a
place
where
we
may
dwell
.
Surely
it
was
but
a
sorry
house
that
those
young
Prophets
could
build
,
and
with
no
more
materials
than
every
man
his
beam
;
it
seemeth
to
have
bin
no
other
than
a
Booth
,
or
Bower
,
or
Tent
,
built
by
the
water
side
;
yet
that
was
as
good
a
dwelling
as
the
Sons
or
Pupils
of
the
Prophets
did
at
that
time
expect
.
But
if
Schollars
happen
to
marry
(
as
most
of
them
do
)
and
after
they
have
so
done
,
come
to
have
their
Olive
plants
sit
round
about
their
Table
,
and
then
an
●our
of
temptation
come
(
an
Ingagement
is
ten●ered
,
or
some
such
thing
)
they
must
take
it
,
or
turn
●ut
;
how
miserable
then
is
the
case
of
these
poor
tenants
at
will
?
against
whom
an
Order
of
Ejectment
presently
commenced
,
and
forthwith
they
and
●eirs
exposed
to
beggary
,
or
what
is
next
to
that
.
Schollars
are
generally
more
Prolifical
than
other
●en
.
Aarons
Rod
blossomed
when
none
of
the
●est
did
,
Numb.
17.5
.
I
know
one
at
this
day
that
●ath
no
less
than
ten
sons
all
alive
,
besides
a
sample
of
the
other
sex
:
by
the
fulness
of
his
Quiver
,
he
may
seem
to
be
an
Archer
,
but
he
is
no
other
than
a
mark
,
though
the
greatness
both
of
his
charge
,
and
of
his
worth
(
in
the
main
)
considered
,
it
were
heartily
to
be
wished
,
that
all
Arrows
shot
towards
him
,
might
be
like
those
which
Jonathan
shot
towards
David
,
all
of
which
either
went
beyond
,
or
fell
short
of
him
.
Schollars
,
though
the
Fathers
of
many
sweet
children
,
do
often
lye
at
their
mercy
who
were
never
Fathers
themselves
,
and
therefore
know
not
what
the
heart
,
or
care
of
a
Father
doth
mean
!
When
ever
it
is
so
that
the
condition
of
Schollars
is
so
deplorable
,
I
know
no
remedy
in
the
case
,
but
Prayers
and
tears
,
Faith
and
patience
in
the
use
of
humble
perswasions
,
and
petitionings
,
and
if
they
will
not
prevail
,
each
of
them
must
sit
down
and
say
as
did
the
Prophet
Jerem.
10.19
.
Wo
is
me
for
my
hurt
,
my
wound
is
grievous
.
Truly
this
is
a
grief
,
and
I
must
bear
it
.
Surely
when
God
shall
do
good
in
his
good
pleasure
to
Sion
,
and
build
the
Walls
of
Jerusalem
then
all
such
workmen
as
need
not
to
be
ashamed
,
shall
be
employed
and
encouraged
:
Mean
time
let
Patience
have
her
perfect
work
,
that
ye
may
be
perfect
and
entire
,
wanting
nothing
(
even
whilst
you
seem
to
want
every
thing
)
,
James
1.4
.
May
it
not
consist
with
patience
for
Scholars
to
give
their
grief
some
modest
vent
,
to
prevent
the
breaking
of
their
hearts
,
and
that
loosers
take
leave
to
speak
,
which
our
proverb
saith
should
be
given
them
:
then
we
will
proceed
a
little
.
Scholars
must
not
be
pitied
because
having
wit
,
and
learning
,
it
is
supposed
they
can
shift
,
(
though
indeed
none
are
more
shiftless
for
the
world
than
they
)
none
more
like
to
sheep
than
they
,
of
which
it
is
reported
,
that
if
they
have
once
lost
their
ways
,
they
can
never
find
it
again
.
Scholars
under
hatches
,
must
keep
a
perpetual
fast
,
or
at
leastwise
disfigure
their
faces
,
as
if
they
did
do
so
,
or
else
it
will
be
taken
for
granted
,
that
because
they
smile
upon
the
world
,
the
world
doth
not
frown
upon
them
.
Scholars
must
generally
live
either
in
the
torrid
zone
of
a
polemical
zeal
,
I
mean
a
zeal
for
polemical
,
and
disputable
matters
(
which
the
light
and
temper
,
and
ingenuity
of
some
men
,
will
not
permit
them
to
do
)
or
else
they
must
live
in
the
frigid
zone
of
a
cold
,
and
almost
starving
charity
.
If
Scholars
be
not
honest
,
and
conscientious
,
it
is
not
fit
they
should
be
Ministers
,
and
if
they
be
conscientious
,
they
run
a
great
adventure
?
For
was
it
not
one
while
contriving
(
and
who
can
secure
after
ages
from
the
like
snares
)
that
Schollars
shall
be
put
to
abjure
that
family
,
and
government
,
to
which
the
body
of
the
nation
had
sworn
allegiance
;
as
if
they
could
do
all
things
by
an
omnipotency
of
distinctions
,
or
as
if
they
were
never
to
be
trusted
,
till
they
had
taken
Achitophels
councel
viz.
to
be
with
their
Fathers
Concubines
,
in
the
face
of
the
Sun
,
I
mean
to
do
some
horrid
,
and
odious
thing
.
It
is
one
of
the
unhappinesses
,
of
Scholars
,
that
their
pains
of
all
mens
,
are
most
undervalued
,
so
●hat
if
it
were
left
to
peoples
liberty
,
always
and
●n
all
cases
,
to
reward
them
as
little
as
they
please
,
●f
there
were
no
dues
of
theirs
demandable
by
law
,
●eally
I
think
the
major
part
of
them
would
be
the
●oorest
of
all
people
,
that
do
not
beg
about
the
●reets
.
It
was
a
great
truth
though
ill-favouredly
applyed
by
him
that
said
,
He
could
have
the
pains
of
Scholars
good-cheap
.
If
ever
the
maintenance
of
Ministers
,
should
become
arbitrary
(
which
the
world
hath
long
been
strugling
for
)
but
for
the
pleasure
of
knowledg
,
and
the
hopes
of
saving
Souls
,
were
I
to
begin
the
world
,
I
had
rather
be
a
Cobler
,
than
a
Scholar
,
and
one
I
have
heard
of
,
that
was
forced
together
with
his
preaching
,
to
apply
himself
to
the
work
of
a
Cobler
,
(
to
eake
out
his
maintenance
)
as
if
the
Souls
of
men
,
and
the
soles
of
shoes
,
had
both
belonged
to
the
same
function
.
Let
Scholars
live
single
if
they
can
,
for
if
they
have
not
the
gift
of
continency
,
all
their
other
gifts
in
point
of
livelihood
,
may
amount
to
little
.
Compositors
they
say
may
earn
their
twenty
shillings
a
week
,
whereas
composers
of
books
(
unless
it
be
here
and
there
one
)
may
have
their
labour
for
their
pains
.
Who
are
so
much
the
objects
of
wonder
,
and
of
envy
,
as
Scholars
if
they
do
arrive
but
to
a
mediocrity
of
estate
?
as
namely
to
have
two
or
three
hundred
pounds
a
year
of
their
own
,
yea
but
a
living
of
some
such
value
,
which
is
theirs
but
for
life
,
how
much
notice
is
taken
of
it
?
whereas
if
a
tradesman
arrive
to
an
estate
of
eight
or
ten
thousand
pounds
,
it
makes
no
great
noise
,
or
if
a
country
Gentleman
be
born
to
a
thousand
,
or
fifteen
hundred
pounds
a
year
,
(
be
he
one
whose
wit
,
and
worth
,
is
as
little
as
his
wealth
is
great
)
it
is
not
so
much
observed
,
as
if
a
Minister
,
though
of
excellent
gifts
,
and
graces
,
have
but
a
fifth
part
so
much
.
Such
are
commonly
counted
covetous
because
rich
,
unless
they
prevent
that
infamy
by
being
more
liberal
than
they
can
well
afford
,
I
had
almost
said
prodigal
.
I
was
about
to
say
in
some
heat
,
pull
down
Universities
,
breed
up
Scholars
in
hospitals
,
they
are
reserved
for
alms
.
Some
who
draw
at
that
lottery
,
may
have
Basons
and
Ewers
,
but
the
most
of
them
have
but
blanks
.
If
Scholars
will
marry
,
let
them
marry
Chamber-maids
,
if
they
must
to
service
again
,
they
can
better
do
it
than
they
who
never
knew
what
it
meant
.
It
is
the
Scholars
path
which
usually
is
spread
with
most
snares
,
they
must
be
spoken
to
in
parables
,
that
seeing
,
they
may
not
see
,
nor
understand
,
least
they
should
be
healed
(
if
I
may
so
allude
)
smooth
Jacob
(
or
what
is
said
to
be
as
smooth
,
and
plain
as
he
)
must
apply
himself
to
Scholars
,
with
having
skins
about
his
neck
,
and
hands
,
that
being
taken
for
rough
Esau
he
may
get
the
blessing
from
them
.
If
the
kernel
they
are
to
swallow
be
soft
and
easy
(
or
said
so
to
be
)
yet
the
shell
is
made
so
hard
,
that
it
shall
even
break
their
teeth
,
ere
they
can
come
at
it
.
Take
one
instance
for
all
,
viz.
in
the
forementioned
Ingagement
we
know
it
was
so
worded
,
that
many
good
men
left
their
places
,
were
they
livings
,
or
fellowships
,
or
headships
,
rather
than
they
would
meddle
with
it
,
and
yet
whosoever
he
was
that
commented
upon
it
,
represented
the
sense
and
meaning
thereof
,
as
so
just
and
fair
,
and
harmless
,
that
if
it
had
sounded
no
worse
in
the
text
,
than
it
was
sensed
in
the
comment
(
and
why
mens
words
should
not
be
as
plain
as
their
meaning
I
know
not
,
or
why
things
to
be
subscribed
should
be
so
phrased
as
to
need
a
comment
,
and
that
comment
not
to
be
allowed
neither
,
I
know
not
,
)
it
is
like
that
many
more
had
taken
it
.
It
is
vain
for
Scholars
to
be
conjurers
,
(
as
they
say
)
if
they
want
money
,
●nd
if
they
have
money
enough
,
they
need
be
no
●onjurers
(
that
is
no
very
good
Scholars
)
Simon
●an
do
without
Magus
.
The
world
is
no
no where
more
unequally
dealt
●●en
amongst
Scholars
,
Captains
and
Colonels
,
●nd
some
gown-men
,
almost
as
illiterate
as
they
,
●ave
in
dayes
of
yore
bin
admitted
to
the
highest
●egree
that
Universities
can
confer
;
as
if
learning
were
no
ways
essential
to
those
degrees
,
or
as
if
〈◊〉
were
no
affront
to
salute
a
man
Salve
Doctor
sine
●●ctrinâ
:
whereas
on
the
other
hand
,
the
time
hath
●in
when
persons
of
as
great
learning
,
parts
,
and
pregnancy
as
any
of
their
standing
,
have
stuck
in
●●e
birth
of
their
first
,
and
meanest
degree
.
Those
words
of
Solomon
are
no
no where
more
verified
,
than
amongst
Scholars
.
Eccles.
9.11
.
The
race
is
not
to
the
swift
,
nor
the
battel
to
the
strong
,
neither
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
understanding
,
nor
yet
favour
to
men
of
skill
,
but
time
and
chance
hapneth
to
them
all
.
As
if
the
word
Clergy
,
did
belong
to
men
of
that
name
,
because
of
their
preferments
falling
to
them
as
it
were
by
meer
lot
,
or
chance
,
without
perceding
election
of
fit
persons
,
amongst
whom
it
should
fall
,
and
could
not
fall
amiss
;
as
in
the
Apostles
case
,
Acts
1.23
.
Masters
of
learning
often
go
a
foot
,
whilst
those
that
are
not
worthy
to
be
their
servants
,
or
to
carry
their
books
after
them
(
for
matter
of
learning
)
ride
on
horseback
,
what
he
said
of
Heaven
,
I
may
say
of
earth
.
Surgunt
indocti
&
terram
rapiunt
,
dum
alii
cum
doctrinâ
in
abyssum
paupertatis
detruduntur
.
Nay
more
than
so
,
learned
men
under
hatches
,
are
scarce
owned
to
be
learned
.
They
censure
them
at
pleasure
,
for
poor
Scholars
,
who
make
and
keep
them
poor
men
.
Ingenious
Wild
gives
us
a
second
part
to
the
same
tune
with
thy
Ah
Poor
Schollar
,
whither
wilt
thou
go
?
Were
Schollars
bred
up
in
Universities
to
learn
the
illiberal
Sciences
of
Cutting
Tobacco
,
selling
Tallow
Candles
,
Carding
,
and
Spinning
,
they
and
theirs
for
bread
(
whilst
others
Card
and
Dice
for
their
pleasure
)
.
Are
these
the
Arts
in
which
they
have
commenced
Batchelors
and
Masters
?
or
were
they
trained
up
to
live
by
breaking
Laws
?
or
not
to
know
which
way
to
get
food
and
raiment
for
them
and
theirs
without
doing
it
?
for
no
Pater-noster
,
no
Penny
is
as
true
a
rule
,
as
no
Penny
,
no
Pater-noster
.
In
the
dayes
of
his
Majesties
exile
,
and
about
twelve
years
since
(
as
near
as
I
can
guess
it
)
there
was
a
Proclamation
set
forth
by
those
that
were
then
in
power
,
that
no
Cavalier
(
as
they
then
called
them
)
should
teach
any
School
,
&c.
I
confess
that
Proclamation
did
vanish
like
an
ignis
fatuus
,
and
came
to
little
or
nothing
(
for
Middlesex
,
I
am
sure
,
was
full
of
such
Schools
at
,
and
after
that
time
)
:
but
suppose
it
had
bin
insisted
upon
,
how
many
Schollars
must
have
bin
starved
,
that
had
no
other
way
to
live
?
or
must
have
broke
the
Law
(
if
that
could
have
bin
called
a
Law
)
to
have
kept
themselves
and
their
Families
from
starving
?
If
Laws
be
stone
walls
,
hunger
will
break
through
them
,
as
our
Proverb
is
,
Hunger
will
break
through
stone
walls
.
If
those
Walls
be
built
as
high
as
the
Tower
of
Babel
was
intended
,
hunger
will
scale
them
,
as
the
Poet
tells
us
,
Graeculus
esuriens
in
coelum
si
jusseris
ibit
.
The
hungry
Greeks
would
climb
Heaven
for
bread
,
before
they
would
go
without
it
.
If
those
be
stolen
waters
which
men
come
by
against
Law
,
how
often
have
Schollars
bin
fain
to
bear
up
themselves
with
those
words
of
Solomon
,
Prov.
6.30
.
Men
do
not
despise
a
Thief
if
he
steal
to
satisfy
his
Soul
when
he
is
bungry
.
There
is
one
shift
more
that
some
good
Schollars
●ave
bin
put
to
,
and
that
is
to
beg
their
bread
,
not
●ut
that
they
would
rather
have
stolen
imployment
(
if
that
be
theft
)
had
not
the
Laws
of
that
time
bin
●oo
hard
for
them
,
than
have
so
done
,
but
being
too
strictly
observed
to
get
any
sufficient
employment
for
the
purpose
of
a
livelyhood
,
they
have
rather
●eg'd
than
starv'd
.
I
my self
have
bin
sought
to
for
some
relief
,
in
as
good
Latine
as
I
would
wish
to
●ear
,
or
as
any
man
need
to
speak
,
and
found
the
party
in
other
discourse
,
Learned
and
fluent
to
admiration
,
O
tempora
,
O
mores
,
Tell
it
not
in
Gath.
He
that
can
speak
Latine
but
so
as
not
to
break
Priscians
●ead
,
makes
my
bowels
yearn
towards
him
,
if
he
come
a
begging
;
but
if
I
meet
with
a
Terence
,
or
Cicero
,
or
Erasmus
,
that
is
forced
to
turn
Friar
Menlicant
,
it
almost
breaks
my
heart
,
and
the
money
burns
in
my
purse
till
I
have
relieved
him
.
I
can
but
think
how
much
it
addeth
to
the
misery
of
Schollars
brought
to
want
,
to
see
how
some
rich
●●rmugians
,
who
are
as
defective
in
wit
and
inge●uity
,
as
Schollars
can
be
in
money
,
do
seem
to
●irn
at
them
,
and
to
laugh
in
their
sleeves
,
and
to
●less
themselves
,
as
if
they
had
all
the
wit
,
because
they
have
all
the
mony
,
or
if
they
are
sensible
of
their
weakness
,
how
it
pleaseth
them
to
think
that
they
have
the
staff
in
their
hands
,
and
will
make
Schollars
smart
under
the
want
of
money
,
as
much
●s
themselves
have
done
under
the
want
of
wit
and
Learning
.
Nil
habet
in
sese
paupertas
durius
istis
quam
quod
ridiculos
homines
facit
.
Methinks
it
is
a
sore
disease
that
I
have
seen
under
the
Sun
,
for
Schollars
to
be
made
as
it
were
the
oft-scouring
of
all
things
and
some
of
them
such
too
,
●s
they
of
whom
the
Apostle
saith
the
World
was
not
worthy
.
Oh
that
I
knew
an
effectual
Antidote
against
that
Pest
,
that
cruel
Plague
which
first
and
last
,
hath
slain
so
many
hundreds
,
if
not
thousands
of
Learned
and
useful
men
.
My
mind
gives
me
I
could
say
something
which
would
signify
very
much
(
though
not
all
I
would
have
it
)
towards
the
prevention
of
it
.
It
grieves
me
that
any
honest
Schollars
(
truly
so
called
)
should
at
any
time
want
the
favor
and
countenance
of
Rulers
,
or
that
Rulers
should
want
their
service
.
One
while
I
think
if
Covetousness
had
never
bin
in
the
World
,
if
it
had
not
bin
for
certain
Ahabs
who
thirsted
after
Naboths
Vineyard
,
it
had
never
fared
so
ill
with
Schollars
;
whilst
some
have
contrived
to
add
house
to
house
,
and
land
to
land
(
to
heap
Pelion
upon
Ossa
)
as
if
they
would
dwell
alone
in
the
earth
:
others
as
worthy
as
themselves
,
by
vertue
of
those
contrivances
,
have
bin
brought
to
great
exigencies
;
for
if
some
will
have
all
,
others
must
have
nothing
.
Otherwhile
I
think
a
great
deal
of
Pride
and
Self-conceit
hath
bin
the
cause
of
this
,
some
having
thought
so
well
of
themselves
,
as
if
nothing
could
be
too
much
,
or
too
good
for
them
;
and
so
meanly
of
others
,
as
if
no
condition
were
too
bad
for
them
,
or
as
if
they
could
never
be
filled
with
poverty
and
contempt
enough
,
though
God
knows
that
the
persons
whom
they
have
so
contemned
,
and
blasted
with
some
ugly
name
as
might
be
,
Disaffected
,
Malignant
,
&c.
have
some
of
them
bin
no
wayes
inferiour
to
them
,
if
not
much
their
betters
upon
a
true
accompt
.
Somtimes
I
ascribe
it
to
the
Disingenuity
of
those
men
who
have
trampled
others
under
their
feet
,
and
devoured
them
,
as
the
greater
Fishes
do
the
less
.
I
have
thought
they
could
not
but
know
that
some
of
those
whom
they
have
ill
intreated
,
and
pluckt
the
bread
out
of
their
mouths
,
were
more
righteous
●●an
they
;
yea
,
more
able
,
learned
,
painful
,
use●ul
than
themselves
were
,
or
could
ever
expect
to
●e
;
I
say
that
they
who
have
heaped
to
themselves
●●perfluities
,
by
multiplying
those
places
,
which
●●ngly
enjoyed
,
did
but
supply
the
necessities
of
bet●er
men
than
themselves
;
I
say
,
I
have
somtimes
●hought
they
knew
all
this
,
and
yet
had
the
Conscience
(
as
they
say
)
or
rather
the
disingenuity
to
per●st
in
it
,
as
if
all
were
lawfully
their
fish
that
came
●o
their
net
(
though
drained
out
of
other
mens
(
ponds
)
and
all
theirs
de
jure
,
or
of
right
,
that
were
so
de
facto
,
or
by
actual
possession
,
though
they
star●ed
mean
time
whose
right
it
was
.
Places
of
grea●er
preferment
,
seemed
ill
to
become
other
men
,
whilst
the
famous
Bishop
Usher
(
that
unparallel'd
Oracle
of
Learning
)
stript
of
his
other
enjoyments
,
was
but
only
Minister
of
Lincolns-Inne
?
If
then
notorious
Pride
and
Covetousness
and
disingenuity
,
be
●ut
reformed
by
mens
selves
,
or
restrained
by
others
,
the
undoing
of
Schollars
,
that
are
worthy
and
peaceable
men
,
is
a
mischief
that
will
not
return
upon
the
World
,
nor
will
the
loud
cry
of
so
horrible
and
unchristian
an
oppression
as
that
hath
bin
,
ever
pierce
the
Heavens
,
and
pull
down
the
Judgments
of
God
as
formerly
it
hath
done
.
There
is
not
a
Schollar
(
truly
so
called
)
that
is
,
who
hath
true
Learning
,
and
knows
how
to
use
it
)
but
might
do
good
service
in
Church
or
State
,
or
both
,
if
due
care
be
but
taken
that
his
Talents
be
not
misimployed
,
and
himself
be
incapacitated
to
do
disservice
(
though
his
Principles
may
not
in
all
things
be
commensurate
with
the
Publick
standard
.
)
That
a
Church
or
State
may
be
sufficiently
secured
,
that
service
,
and
no
dis-service
,
shall
be
done
them
,
by
those
that
somewhat
differ
from
them
in
Judgment
,
and
practice
,
is
evident
enough
,
by
that
great
trust
,
which
hath
time
after
time
,
bin
reposed
in
men
of
skill
in
Military
,
and
Naval
Affairs
,
who
have
bin
fully
understood
to
have
had
differing
sentiments
as
to
some
points
of
Religion
,
and
yet
have
bin
intrusted
with
those
Offices
and
Places
of
Command
,
which
have
,
and
do
capacitate
them
to
do
an
hundred
fold
more
mischief
,
undiscerned
,
and
not
to
be
prevented
(
if
they
were
disposed
to
it
)
than
Ministers
and
School-Masters
in
their
Sphears
can
do
.
Let
as
high
assurances
of
peaceableness
under
the
Government
be
given
by
Ministers
,
as
are
required
of
Officers
who
have
the
greatest
Commands
either
at
Sea
or
Land
,
and
what
is
lookt
upon
as
Security
enough
for
a
greater
trust
,
may
in
reason
be
thought
not
insufficient
for
a
less
.
When
the
work
of
Schollars
is
publick
,
and
themselves
set
as
lights
upon
a
Hill
,
their
miscarriages
cannot
be
hid
,
and
there
will
be
many
Witnesses
and
Judges
of
what
they
say
,
and
do
amiss
.
If
they
shine
well
there
,
they
need
not
to
be
undone
,
and
if
they
burn
,
but
shine
not
,
it
is
easy
to
put
them
out
,
and
to
prevent
their
undoing
others
.
It
is
hard
for
a
Candle
to
shine
under
a
Bushel
,
and
not
burn
the
bushel
under
which
it
shineth
;
but
there
is
no
danger
of
a
Candle
that
shineth
in
an
open
place
.
If
Schollars
will
abuse
that
publick
Liberty
whereby
they
are
enabled
to
live
,
and
to
do
good
to
others
,
let
their
penalty
be
great
:
He
deserves
no
Pulpit
that
cannot
use
it
peaceably
,
and
without
giving
just
offence
.
But
on
the
other
hand
,
let
them
Preach
the
Gospel
,
and
live
upon
the
Gospel
,
whose
work
it
is
(
and
whose
character
,
for
that
work
is
said
to
be
indelible
)
if
they
will
but
manage
it
as
a
Gospel
of
peace
,
and
as
the
Gospel
of
mens
Salvation
.
Let
not
former
Offences
be
remembred
against
Schollars
,
more
than
against
other
men
,
especially
those
of
which
themselves
were
never
personally
guilty
.
If
their
Fathers
(
I
mean
persons
more
aged
and
eminent
than
themselves
)
are
thought
to
have
eaten
sowr
Grapes
,
let
not
their
teeth
be
set
on
edg
,
their
bands
made
stronger
,
or
their
yoke
made
heavier
,
because
of
that
,
for
that
were
to
perpetuate
wrong
to
the
end
of
the
world
,
and
to
make
it
boil
higher
and
higher
under
every
Change
.
It
were
no
difficult
matter
to
lay
competent
obligations
upon
all
men
of
Learning
and
worth
,
(
especially
such
whose
expectations
are
not
high
,
and
who
would
be
thankful
for
that
which
were
really
but
a
competency
)
which
being
done
,
it
would
become
their
Interest
to
save
that
vessel
in
which
themselves
were
Imbarqued
,
and
to
endeavor
the
Peace
of
them
in
whose
Peace
they
themselves
should
have
Peace
,
as
it
is
Jer.
29.
To
secure
themselves
against
Learned
men
(
or
some
of
them
)
as
real
or
supposed
enemies
,
hath
bin
the
trite
Policy
of
every
age
,
but
to
secure
them
to
themselves
as
cordial
friends
,
and
to
oblige
them
to
be
such
,
were
I
think
,
a
Policy
beyond
that
;
for
then
might
they
not
only
avoid
the
hurt
,
but
receive
all
the
good
that
all
the
Learned
men
of
their
time
could
do
them
.
All
this
have
I
discoursed
in
a
very
earnest
,
but
innocent
passion
,
for
the
good
of
Schollars
,
as
many
of
them
as
are
also
good
,
and
peaceable
men
,
and
in
true
compassion
towards
the
interchangeable
and
alternate
miseries
which
I
have
seen
upon
Schollars
of
several
perswasions
,
who
are
,
and
alwayes
were
dear
to
my self
,
as
good
Schollars
and
good
men
.
Let
Artificers
not
take
it
unkindly
,
that
I
took
occasion
by
their
being
in
so
much
employment
,
to
bewail
Schollars
that
are
,
or
have
bin
out
for
a
long
time
together
,
and
by
the
riches
they
may
hope
to
get
,
to
bewail
the
deep
poverty
of
many
Learned
and
pious
men
:
We
envy
you
not
,
go
on
and
prosper
,
Do
worthily
in
Ephratah
,
and
be
famous
in
Bethlehem
,
and
build
the
City
(
though
in
another
sense
)
as
Rachel
and
Leah
did
build
the
house
of
Israel
,
that
is
,
a
great
and
renowned
City
,
as
that
was
a
Family
;
Build
up
your
own
Estates
so
far
as
justly
you
may
whilst
you
Build
other
mens
Houses
;
But
oh
that
my
head
were
Waters
,
and
mine
eyes
a
Fountain
of
tears
,
that
I
might
weep
day
and
night
for
the
slain
of
the
Daughter
of
my
People
.
I
mean
over
the
condition
of
Schollars
,
Learned
and
worthy
men
(
or
many
of
them
)
who
under
most
Changes
and
Revolutions
,
have
bin
,
and
are
like
to
be
undone
.
DISCOURSE
XLVII
.
Of
the
rebuilding
of
Churches
.
HOw
earnestly
were
it
to
be
wished
,
that
men
,
and
women
of
Estates
,
would
apply
their
charity
to
the
building
of
Churches
?
Did
I
call
it
charity
?
surely
that
word
is
beneath
the
thing
:
for
what
is
given
to
Gods
use
immediately
,
or
to
the
use
of
his
worship
,
and
service
,
is
not
Charity
(
strictly
so
called
)
but
Piety
.
Our
charity
extends
not
to
God
,
but
to
the
Saints
that
are
upon
the
earth
:
for
God
receives
no
alms
for
his
own
use
,
but
tribute
,
as
do
Princes
.
Yet
I
have
let
the
word
Charity
slip
,
because
whatsoever
is
given
without
constraint
,
and
of
a
willing
mind
,
is
vulgarly
called
by
that
name
,
(
and
loquendum
cumvulgo
is
no
ill
rule
)
at
leastwise
when
it
is
given
to
those
that
want
it
:
now
though
the
great
God
do
not
want
Churches
,
(
Acts
17.25
.
God
dwelleth
not
in
Temples
made
with
hands
,
neither
is
worshipped
with
mens
hands
,
as
though
he
needed
any
thing
,
seeing
he
giveth
to
all
life
,
and
all
things
.
)
Yet
his
servants
do
want
them
,
yea
and
money
too
(
many
of
them
)
wherewith
to
contribute
any
thing
towards
the
building
of
them
,
and
Churches
are
given
as
to
God
,
in
one
sense
,
viz.
as
places
dedicated
to
his
worship
,
so
in
another
sense
to
men
,
as
good
accommodations
,
and
conveniences
,
for
that
publick
worship
which
they
should
tender
unto
God
;
now
upon
this
latter
account
it
is
perfect
charity
to
build
Churches
,
though
in
respect
of
the
former
it
was
piety
,
now
where
piety
and
charity
go
hand
in
hand
,
where
they
greet
and
kiss
each
other
,
they
speak
the
work
excellent
,
in
which
they
two
concur
,
and
give
great
hopes
of
good
success
to
them
that
shall
take
it
in
hand
,
as
the
appearance
of
Castor
and
Pollux
both
at
once
,
had
wont
to
be
construed
by
Mariners
as
a
good
presage
of
a
prosperous
voyage
to
insue
.
As
needful
a
work
as
I
do
apprehend
it
,
to
rebuild
Churches
,
I
would
not
say
one
word
of
it
,
if
I
did
not
think
there
were
persons
enough
in
England
,
to
bear
the
charg
of
it
:
and
do
themselves
no
great
hurt
.
There
are
,
whose
cups
are
full
,
and
do
overflow
,
who
have
enough
,
and
to
spare
,
who
have
more
than
heart
can
wish
,
that
is
,
need
to
wish
,
for
matter
of
estate
,
&c.
Many
wealthy
persons
have
no
heirs
of
their
own
bodies
,
nor
can
expect
any
,
nor
kindred
it
may
be
that
are
very
near
,
and
dear
to
them
:
others
have
heirs
of
their
own
bodies
,
but
not
fit
to
be
made
heirs
of
their
whole
estates
(
or
haeredes
ex
asse
)
because
they
can
expect
no
other
,
but
that
they
will
quickly
run
out
all
,
and
bring
themselves
to
husks
,
as
did
the
prodigal
,
Luk.
15.
Or
as
that
great
Lawyer
prophesyed
of
his
eldest
son
;
to
whom
he
said
in
his
last
Will
and
Testament
,
that
he
left
his
estate
to
be
scambled
away
,
and
imbezled
,
for
he
could
hope
no
better
.
(
neque
enim
de
illo
melius
spero
)
Have
such
persons
as
these
nothing
to
spare
towards
the
rebuilding
of
Churches
.
If
God
had
given
them
many
children
,
(
whom
he
hath
been
pleased
to
write
childless
)
they
could
have
given
every
child
a
fair
portion
,
and
made
them
all
rich
;
and
will
not
their
hearts
serve
them
to
give
the
value
of
one
childs
portion
,
or
of
what
they
could
have
given
to
one
,
if
they
had
had
seven
,
or
ten
children
(
as
they
have
none
)
towards
building
up
convenient
places
for
the
worship
of
God
?
would
such
a
proportion
undo
them
?
yea
would
they
so
much
as
feel
it
?
what
if
the
wealthy
parents
of
hopeless
children
,
did
say
to
them
as
David
said
to
Mephibosheth
?
Thou
and
Zibah
divide
the
inheritance
,
so
in
this
case
,
thou
and
the
desolate
Churches
,
and
other
pious
uses
,
shall
even
divide
my
estate
betwixt
you
;
surely
in
this
case
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
half
is
more
than
the
whole
,
is
as
true
as
in
any
,
viz.
that
half
a
fathers
estate
,
is
more
to
be
given
to
a
hopeless
child
,
than
the
whole
of
it
,
to
one
that
is
good
and
hopeful
.
Others
(
it
may
be
)
have
a
child
or
two
not
unhopeful
,
(
but
that
is
all
they
have
)
and
the
estate
is
so
great
as
would
have
richly
provided
for
many
more
;
if
such
shall
pretend
that
they
have
nothing
to
spare
to
good
uses
,
neither
would
they
have
had
,
by
the
rule
they
go
upon
,
if
the
whole
world
had
bin
theirs
,
for
their
rule
is
this
,
that
whatsoever
they
have
,
be
it
ever
so
much
they
must
leave
it
,
intirely
to
their
Children
,
be
they
ever
so
few
:
yea
though
they
have
but
one
,
he
or
she
must
have
all
,
and
by
that
means
they
load
them
with
thick
clay
,
till
they
break
their
backs
again
,
they
tempt
some
loose
persons
to
steal
them
,
if
they
be
daughters
,
or
to
inveagle
them
if
they
be
sons
,
they
make
them
see
so
great
an
estate
before
them
,
that
they
think
they
shall
never
come
to
the
end
of
it
,
they
begin
to
think
of
dividing
it
,
as
the
mother
of
Sisera
and
her
wise
ladies
spake
of
his
dividing
the
spoil
,
To
every
man
a
damsel
or
two
(
Judg.
5.30
.
)
a
prey
of
divers
colours
of
needle
work
,
on
both
sides
meet
for
the
necks
of
them
that
take
the
spoil
,
I
say
they
begin
to
think
of
dividing
,
or
dedicating
it
,
so
much
to
Bacchus
,
and
so
much
more
to
Venus
,
and
so
much
to
other
heathenish
Gods
,
and
Goddesses
of
pleasure
.
Thus
some
destroy
their
children
as
that
Tarpeian
Virgin
was
destroyed
,
by
overwhelming
them
with
bracelets
,
I
mean
with
riches
more
than
they
know
what
to
do
withall
.
Were
it
not
better
that
some
part
of
such
an
estate
were
given
to
good
uses
?
went
to
build
Churches
?
A
private
mans
estate
may
be
too
great
,
as
well
as
to
little
,
as
some
Kingdoms
have
been
,
which
have
sunk
with
their
own
weight
(
mole
ruerunt
sua
,
)
A
ship
may
have
too
much
ballast
,
as
well
as
too
little
,
and
a
boat
may
be
overset
by
too
great
a
sail
.
When
those
that
have
more
than
enough
for
them
and
theirs
,
have
so
much
wisdom
as
to
hear
,
and
so
much
grace
as
to
confess
it
,
it
will
appear
that
England
doth
not
want
for
money
,
sufficient
for
the
rebuilding
of
Churches
.
I
doubt
not
but
some
who
have
but
midling
estates
,
and
many
Children
will
contribute
freely
to
the
building
of
Churches
,
and
should
not
they
much
more
who
have
great
estates
,
and
no
great
charg
,
but
few
children
,
or
all
bad
,
or
none
at
all
?
If
this
be
not
a
reasonable
motion
(
themselves
being
Judges
)
let
it
be
refused
.
Many
are
at
great
expences
every
year
,
upon
things
of
far
less
consequence
than
is
the
building
of
Churches
:
I
would
beg
but
a
year
or
two's
revenue
,
such
and
so
great
,
as
some
men
spend
upon
their
lusts
,
be
they
the
lusts
of
the
flesh
,
or
the
pride
of
life
,
I
say
no
more
,
as
from
them
,
for
and
towards
the
re-edifiing
of
demolished
Churches
.
Alas
that
men
should
be
more
free
,
and
bountiful
to
their
sins
,
than
to
their
Souls
,
to
works
of
darkness
,
than
to
works
of
piety
,
to
damn
their
Souls
,
than
to
promote
the
means
of
saving
them
.
Synagogues
of
State
swarm
every
where
,
and
are
carefully
provided
for
.
There
are
Temples
to
Bacchus
,
and
Venus
almost
innumerable
,
and
much
frequented
.
Men
are
about
to
build
for
themselves
better
houses
than
they
had
before
,
and
while
they
they
so
do
,
would
it
not
be
a
great
shame
if
they
should
build
no
house
for
God
?
must
God
be
but
as
it
were
a
sojourner
,
whilst
we
dwell
in
ceiled
houses
?
must
the
Ark
remain
as
it
were
in
tents
?
must
religion
be
but
a
tenant
at
will
having
here
and
there
a
room
afforded
it
,
upon
meer
courtesy
?
There
are
(
for
ought
I
hear
)
but
a
moity
of
Churches
to
what
were
formerly
intended
to
be
built
,
though
the
inhabitants
of
London
,
are
like
to
be
as
many
as
ever
:
if
the
piety
of
this
time
will
not
extend
to
that
moity
,
it
will
be
thought
to
be
not
half
so
much
,
as
was
the
piety
of
former
ages
.
How
gladly
would
the
Hugonites
in
France
rebuild
their
Churches
,
which
were
wilfully
pulled
down
;
if
they
might
have
leave
to
do
it
?
we
have
leave
and
incouragement
,
and
shall
we
not
build
ours
?
How
much
more
decent
,
how
much
more
convenient
,
how
much
more
publick
,
(
generally
)
how
much
more
unsuspected
,
and
unliable
to
cavils
,
and
exceptions
from
the
world
,
is
the
exercise
of
religion
in
Churches
than
in
private
houses
?
How
did
Infidels
take
occasion
(
though
most
unjustly
)
by
the
primitive
Christians
,
their
assembling
in
private
,
to
charg
those
horrid
things
upon
them
,
which
they
could
never
have
done
,
if
they
had
met
in
publick
?
What
religion
is
there
in
the
world
,
that
hath
not
publick
temples
erected
for
the
exercise
of
it
(
whether
Jewish
,
or
Mahumetan
,
(
if
it
be
but
permitted
.
)
What
noble
Temples
have
been
erected
to
idol
Gods
,
which
are
no
Gods
,
as
that
at
Ephesus
to
Diana
?
It
hath
been
a
custome
amongst
the
Jews
to
throw
down
the
book
of
Esther
upon
the
ground
,
because
the
name
of
God
is
not
found
in
all
that
book
:
I
do
no
more
commend
them
for
it
,
than
Moses
for
throwing
down
the
two
tables
of
the
Law
:
but
this
I
'le
say
,
God
may
justly
do
so
by
London
viz.
throw
it
to
the
ground
again
,
if
his
name
be
not
so
far
regarded
,
and
recorded
there
,
as
by
building
up
places
for
his
publick
worship
.
Do
you
build
Churches
,
and
then
trust
God
to
provide
good
Ministers
,
provide
you
candlesticks
,
and
God
will
take
ca●e
for
burning
and
shining
lights
,
as
when
Isaac
said
Behold
the
fire
and
the
wood
,
but
where
is
the
lamb
,
&c.
And
Abraham
said
God
will
provide
a
lamb
for
a
burnt
offering
,
Gen.
22.7
.
The
people
found
beasts
to
sacrifice
,
the
priests
presented
them
to
God
,
and
God
found
fire
from
Heaven
to
consume
them
,
in
token
of
acceptance
,
Ps.
20.3
.
The
Lord
remember
all
thy
offerings
,
and
accept
,
(
turn
to
ashes
it
is
in
the
original
)
all
thy
burnt
sacrifice
,
for
that
God
did
shew
he
was
willing
to
eat
of
that
meat
which
they
had
provided
for
him
.
The
widdow
spoken
of
,
2
Kings
4.4
.
She
found
vessels
,
and
God
found
oyle
to
fill
them
.
Shall
Papists
build
many
and
magnificent
Churches
,
for
the
purposes
of
their
Idolatry
,
and
shall
we
build
none
,
or
none
in
comparison
,
for
the
true
worship
of
God
?
They
will
go
nigh
to
say
that
protestants
in
England
had
never
had
any
Churches
worth
the
speaking
of
,
but
that
men
of
their
religion
built
them
.
How
kindly
did
God
take
it
,
that
David
did
but
purpose
to
build
him
a
house
(
though
he
were
prevented
)
and
from
Solomon
that
he
did
it
?
How
great
incouragements
were
given
to
building
of
the
Temple
,
Haggai
1.4
,
8.
Build
the
house
,
and
I
will
take
pleasure
in
it
,
and
be
glorified
saith
the
Lord
.
What
if
there
were
a
more
visible
presence
of
God
in
the
temple
at
Jerusalem
,
where
he
dwelt
in
the
thick
cloud
,
and
in
many
sensible
tokens
of
his
presence
?
yet
there
is
as
real
(
though
invisible
)
yea
sometimes
as
comfortable
a
presence
of
God
in
the
places
where
his
people
now
do
or
may
assemble
to
worship
him
,
and
God
in
such
Churches
as
ours
,
is
or
may
be
served
in
as
pure
ordinances
,
and
in
as
acceptable
a
manner
,
as
he
had
wont
to
be
in
the
temple
at
Jerusalem
.
There
was
indeed
a
ceremonial
holiness
in
that
temple
,
and
in
the
utensils
belonging
to
it
,
which
is
not
in
our
Churches
,
and
in
the
utensils
thereof
,
that
is
to
say
,
that
temple
,
and
the
apurtenances
thereof
,
were
so
peculiarly
,
and
intirely
dedicated
to
God
,
and
to
his
service
,
that
they
could
not
without
prophaness
be
put
to
any
other
use
,
neither
at
one
time
nor
at
another
.
Therefore
our
Saviour
whipt
the
buyers
and
sellers
out
of
the
temple
,
telling
them
it
was
a
house
of
prayer
,
and
we
read
of
the
shew-bread
that
it
was
not
lawful
for
any
to
eat
,
but
only
for
the
Priests
,
Mat.
12.14
.
Doubtless
Belshazzar
,
and
his
company
,
were
profane
in
drinking
their
wine
,
out
of
the
vessels
of
the
temple
,
Dan.
5.2
.
and
that
was
counted
as
part
of
their
sin
:
but
we
challeng
not
to
our
Churches
,
and
the
utensils
thereof
,
such
a
holiness
as
this
,
viz.
of
being
appropriated
to
the
use
of
Religion
,
and
to
no
other
use
,
at
any
time
and
upon
any
occasion
whatsoever
,
witness
the
liberty
given
in
many
parts
of
England
,
to
teach
school
in
publick
Churches
,
though
consecrated
;
implying
that
the
exercise
of
that
civil
imployment
there
,
is
no
ways
opposite
to
that
which
is
meant
by
the
consecration
of
Churches
.
Like
instance
might
be
given
in
the
performance
of
academical
exercises
,
such
as
are
making
of
speeches
,
managing
of
philosophical
disputes
,
not
only
in
private
Chappels
,
but
in
the
most
publick
and
eminent
Churches
,
belonging
to
both
our
universities
.
Now
they
that
allow
such
things
,
do
thereby
intimate
that
they
attribute
no
such
ceremonial
holiness
to
our
Churches
,
as
did
belong
to
the
temple
at
Jerusalem
,
which
to
have
so
imployed
had
been
great
profaneness
,
but
that
they
conceive
that
all
civil
,
and
secular
uses
,
and
imployments
are
there
,
and
then
only
,
to
be
banished
from
our
Churches
,
when
the
service
of
God
is
there
celebrating
,
or
to
be
celebrated
.
Just
as
we
look
upon
the
bread
,
and
wine
that
is
brought
to
the
Communion
Table
,
to
be
holy
,
only
so
far
forth
as
it
is
made
use
of
in
,
and
for
the
purpose
of
the
Lords
Supper
,
and
during
the
time
of
that
administration
,
but
when
that
is
over
,
what
remaineth
may
be
used
as
common
bread
,
sopt
into
wine
crum'd
into
milk
,
or
otherwise
which
may
not
be
done
to
it
,
whilst
the
Lords
Supper
is
celebrating
:
so
in
this
case
,
when
,
and
so
long
,
as
there
is
any
occasion
,
or
opportunity
of
religious
service
to
be
performed
in
our
Churches
,
they
must
be
wholly
at
the
service
of
Religion
,
and
all
things
else
must
avoid
,
and
give
way
:
but
when
religion
hath
no
present
use
,
or
occasion
for
them
,
at
all
such
times
,
they
may
be
for
the
use
of
those
civil
,
and
secular
affairs
,
which
have
need
of
them
,
and
cannot
be
elsewhere
so
well
accommodated
.
This
notion
may
(
for
ought
I
know
)
remove
a
stumbling
block
out
of
some
mens
way
,
which
would
have
kept
them
from
the
contributing
to
the
building
of
Churches
,
as
thinking
that
Churches
,
by
virtue
of
that
which
is
called
the
consecrating
of
them
,
were
lookt
upon
to
be
as
holy
as
ever
the
temple
at
Jerusalem
was
,
and
in
the
same
kind
,
viz.
of
ceremonial
holiness
;
whereas
indeed
there
is
no
such
thing
intended
,
as
appeareth
by
the
allowance
given
to
put
them
to
common
uses
,
as
to
teach
school
in
them
,
&c.
but
only
as
a
religious
man
would
dedicate
his
own
house
to
God
,
as
resolving
to
serve
,
and
worship
God
in
it
,
though
not
to
use
it
only
for
the
purposes
of
Religion
,
so
are
Churches
dedicated
to
the
uses
of
Religion
,
primarily
,
and
principally
,
and
for
as
often
as
Religion
hath
occasion
for
them
,
but
so
as
not
to
be
to
those
purposes
solely
,
and
only
to
them
,
and
to
no
other
,
in
which
peculiarity
,
and
entireness
of
Dedication
,
did
consist
that
Ceremonial
holiness
which
was
in
the
Temple
of
Jerusalem
.
The
places
in
which
we
worship
God
,
for
,
and
during
the
time
we
are
actually
worshipping
,
are
,
or
should
be
as
holy
as
the
Temple
was
;
that
is
to
say
,
wholy
devoted
to
the
service
of
God
,
and
to
no
other
use
for
that
time
(
as
I
said
of
the
bread
and
wine
in
the
Communion
)
though
afterwards
,
they
are
free
for
other
uses
.
Melchisedeck
who
was
both
King
and
Priest
,
was
not
the
less
holy
as
a
Priest
,
because
he
had
also
the
secular
employment
of
a
King
,
neither
are
our
Churches
any
wayes
prophaned
,
by
being
somtimes
put
to
uses
that
are
but
civil
,
and
not
Sacred
.
Moral
Holiness
there
was
none
in
the
Temple
of
Jerusalem
,
for
places
are
not
capable
of
such
holiness
as
persons
are
,
viz.
that
which
consists
in
genere
morum
,
as
in
loving
of
God
,
and
delighting
in
God
,
&c.
for
that
only
reasonable
creatures
are
capable
of
:
neither
was
there
any
intrinsecal
and
innate
holiness
in
the
Temple
,
such
as
is
in
part
of
that
which
we
call
the
Moral
Law
,
which
was
good
,
and
holy
in
it self
(
quaedam
Deus
voluit
quia
in
se
bona
)
but
the
Temple
was
holy
only
by
Divine
Institution
and
separation
to
Gods
Service
,
which
otherwise
had
bin
no
more
holy
than
another
place
.
Lastly
,
A
Relative
holiness
(
or
what
may
be
so
called
)
was
all
that
could
be
attributed
to
the
Temple
,
for
it
was
holy
,
only
in
relation
to
those
holy
uses
it
was
set
apart
for
,
and
those
holy
Ordinances
and
Priviledges
,
and
manifestations
of
God
,
which
were
there
to
be
enjoyed
,
only
because
it
was
by
Gods
appointment
separated
from
all
common
uses
,
at
all
times
,
and
appointed
to
relate
wholly
,
and
only
to
the
service
of
God
,
therefore
we
call
it
Ceremonially
Holy
.
As
it
were
matter
of
meer
Ceremony
to
bow
towards
a
Chair
of
State
,
as
well
when
it
is
empty
,
as
when
the
King
is
in
it
.
So
if
our
Churches
ought
alwayes
to
be
used
with
the
same
Reverence
,
and
Sequestration
from
all
things
of
a
Secular
nature
,
when
the
service
of
God
is
not
actually
performing
there
,
as
when
it
is
,
then
were
they
Ceremonially
holy
,
but
it
is
not
so
,
as
I
have
shewed
,
therefore
in
the
case
of
our
Churches
,
what
was
said
of
the
Altar
may
be
inverted
,
viz.
it
was
said
of
old
that
the
Altar
did
sanctify
the
Gift
;
but
in
this
case
,
the
Gift
sanctifieth
the
Altar
,
that
is
to
say
,
the
holiness
of
our
Churches
being
nothing
else
,
but
their
relation
to
holy
things
,
when
those
holy
things
are
not
present
,
when
no
Ordinance
is
administring
,
for
that
time
they
may
be
put
to
other
uses
,
because
the
special
presence
of
God
in
our
Churches
,
is
only
then
,
when
his
Name
is
there
Recorded
,
and
his
people
met
together
in
his
Name
;
whereas
God
was
alwaies
specially
present
in
the
Temple
,
by
the
visible
manifestations
of
his
Presence
,
as
namely
,
by
the
Cloud
in
which
he
dwelt
,
&c.
Our
Churches
do
relate
to
as
holy
things
,
and
as
holy
Ordinances
,
as
the
Temple
did
,
only
those
holy
things
are
not
so
constantly
in
it
,
as
was
the
presence
of
God
in
that
Temple
,
where
he
constantly
dwelt
.
I
have
beaten
out
this
notion
,
to
let
you
see
that
there
is
no
such
great
odds
betwixt
the
Temple
at
Jerusalem
and
other
places
built
for
the
service
of
God
(
neither
of
them
being
morally
holy
,
and
both
of
them
being
relatively
holy
,
only
the
Temple
was
so
continually
,
and
our
Churches
are
so
but
pro
die
&
nunc
,
or
during
the
time
of
Religious
administrations
)
I
say
the
odds
between
them
is
not
so
great
,
but
that
an
Argument
may
very
well
be
drawn
from
Gods
approbation
of
what
was
intended
by
David
,
and
done
by
Solomon
towards
the
building
of
that
Temple
,
to
evince
what
acceptance
they
are
like
to
meet
with
,
who
for
sincere
aims
and
ends
,
do
,
or
shall
contribute
their
assistance
to
the
building
of
Churches
.
I
could
easily
multiply
reasons
why
,
though
it
is
good
to
draw
nigh
to
God
any
where
,
and
to
worship
him
though
it
were
in
Mountains
,
and
dens
,
and
Caves
of
the
Earth
,
as
the
Primitive
Christians
were
forced
to
do
,
yet
it
is
most
expedient
,
and
of
great
use
,
that
publick
places
,
such
as
those
we
call
Churches
,
should
be
erected
for
the
Worship
and
Service
of
God
.
For
first
of
all
,
no
man
knows
how
soon
the
door
may
be
shut
against
the
exercise
of
Religion
in
any
private
place
,
I
mean
by
them
that
first
opened
it
,
or
by
those
that
shall
come
after
them
.
Where
Religion
dwels
but
precatiously
,
or
upon
meer
sufferance
(
and
not
by
the
sanction
of
Law
)
it
may
soon
be
cast
out
(
like
Agar
and
her
son
)
because
there
she
is
not
Mistress
,
she
cannot
call
the
house
her
own
.
If
the
Landlord
,
or
Landlords
shall
take
pet
at
any
thing
,
then
out
she
must
,
and
so
be
hunted
from
place
to
place
,
as
often
as
offence
is
taken
,
which
to
take
,
is
the
commonest
thing
in
the
world
.
I
am
mistaken
if
private
and
small
Assemblies
will
not
necessarily
multiply
in
infinitum
,
if
places
for
publick
Worship
be
not
built
.
If
a
great
Family
were
crowded
into
a
house
,
in
which
every
room
were
very
small
(
like
Cabins
in
a
ship
)
it
were
impossible
that
whole
Family
should
eat
,
and
drink
,
and
converse
all
together
,
but
every
one
must
eat
and
drink
by
himself
,
or
only
some
few
in
a
company
,
which
would
be
very
uncomfortable
,
and
a
great
disorder
.
Some
may
think
that
the
variety
of
Opinions
which
are
in
England
at
this
day
,
would
cause
as
great
multiplicity
of
Assemblies
as
now
is
,
though
there
were
ever
so
many
publick
Churches
:
but
I
am
not
of
their
mind
,
for
that
I
have
taken
notice
,
that
where
men
of
good
lives
,
and
of
good
abilities
,
have
Preached
,
the
Congregation
hath
consisted
of
sober
persons
,
of
very
different
perswasions
,
whoout
of
a
respect
to
publick
Ordinances
,
have
there
presented
themselves
,
though
it
may
be
scarce
two
of
them
of
a
different
sort
,
are
ordinarily
found
together
at
the
same
private
Meeting
.
I
do
not
at
all
despair
,
but
that
some
little
prejudices
which
now
keep
good
men
asunder
,
will
in
time
wear
off
,
and
that
(
with
the
blessing
of
God
)
what
I
have
written
in
this
book
,
will
somewhat
contribute
to
it
,
or
they
themselves
,
by
degrees
,
will
see
the
vanity
,
groundlesness
,
and
ill
consequence
of
their
divisions
,
and
when
that
is
done
,
one
Church
will
hold
them
,
whom
now
a
few
cannot
.
The
inconvenience
and
ill
consequence
of
having
many
divisions
,
and
sub-divisions
of
Christian
Societies
,
more
than
is
needful
,
or
than
use
to
be
,
is
greater
than
can
easily
be
foreseen
.
If
one
and
the
same
Church
or
Society
break
into
ten
,
or
twenty
distinct
Churches
,
or
Societies
,
every
one
of
them
under
several
Teachers
,
and
going
their
own
way
,
will
they
not
have
less
love
for
one
another
,
less
converse
together
,
less
of
Majesty
and
Authority
,
less
strength
and
power
to
withstand
those
that
shall
oppose
and
set
themselves
against
them
,
than
they
had
when
they
were
all
together
?
Who
had
not
rather
have
any
thing
whole
than
in
small
pieces
?
who
will
give
so
much
for
parcels
,
and
remnants
,
as
for
that
cloth
,
or
stuff
,
which
is
cut
out
of
the
whole
piece
?
Bread
that
is
cut
,
drieth
and
spoils
presently
,
and
they
say
that
beer
drinks
smaller
,
and
dies
sooner
,
when
there
is
but
a
little
of
it
,
than
when
a
great
quantity
is
put
up
together
.
Should
an
army
be
divided
into
as
many
regiments
,
as
there
are
companies
in
it
,
and
into
as
many
companies
,
as
there
are
squadrons
,
it
would
be
nothing
like
so
able
to
deal
with
an
enemy
,
nor
would
it
be
half
so
capable
,
as
now
it
is
,
of
good
government
,
and
discipline
.
Surely
a
good
government
in
the
Church
were
better
than
none
at
all
;
nor
can
the
Church
well
subsist
without
some
government
,
any
more
than
a
State
can
do
:
but
certainly
the
Church
can
at
no
time
admit
of
any
government
,
either
of
one
sort
,
or
of
another
,
in
case
it
were
so
,
there
were
no
publick
Churches
,
or
publick
congregations
:
for
if
it
happen
there
be
ten
,
or
twenty
societies
,
for
one
that
use
to
be
,
that
have
no
relation
to
one
another
,
nor
no
certain
places
of
meeting
,
who
can
take
an
account
of
them
,
or
have
a
due
inspection
over
them
?
If
a
master
that
hath
two
hundred
scholars
,
should
divide
them
into
fifty
several
forms
,
or
Classes
,
reading
distinct
Authors
,
how
impossible
would
it
be
for
him
to
teach
them
all
?
whereas
if
he
reduce
them
all
to
five
or
six
forms
,
with
the
help
of
an
usher
,
or
two
,
he
may
teach
them
well
enough
.
Let
there
be
no
government
in
the
Church
and
then
all
will
be
Prophets
,
all
will
be
teachers
,
or
as
many
as
please
to
make
themselves
so
,
and
as
can
gain
a
few
people
to
hear
them
,
the
people
will
make
to
themselves
Prophets
of
the
lowest
of
the
people
,
as
did
Jeroboam
:
(
now
it
is
a
great
evil
to
make
teachers
of
them
that
are
none
,
as
well
as
to
make
no
teachers
of
them
that
are
,
or
ought
to
be
such
)
and
they
that
preach
will
preach
what
they
list
,
none
controlling
them
)
and
practise
how
they
list
and
the
end
of
that
will
be
woful
ignorance
,
error
,
dissention
and
confusion
,
which
cannot
be
prevented
,
unless
the
Church
(
that
great
school
of
Christ
)
do
consist
of
larg
forms
or
Classes
,
I
mean
publick
Churches
and
congregations
,
to
which
the
masters
of
assemblies
may
have
an
eye
,
be
those
masters
of
assemblies
of
one
judgment
,
or
of
another
.
If
scholars
repair
to
their
schools
at
school
time
,
and
there
receive
the
instruction
of
honest
and
able
masters
,
(
if
it
be
their
happiness
to
have
such
)
they
may
better
be
trusted
as
to
what
they
shal
do
at
other
hours
,
either
in
their
closets
or
chambers
,
when
they
are
by
themselves
,
or
in
company
,
and
consultation
one
with
another
.
Publick
Churches
will
make
way
for
Christians
to
testifie
their
union
,
and
communion
with
one
another
,
by
joyning
there
together
(
whatsoever
opportunities
over
and
above
those
,
they
shall
make
use
of
in
private
.
Solomon
tels
us
,
that
the
borrower
is
servant
to
the
lender
,
Prov.
22.7
.
If
there
be
publick
places
erected
,
primarily
,
for
religious
worship
,
then
religion
will
be
in
a
condition
to
lend
:
(
as
when
Churches
are
lent
,
at
such
times
as
they
can
be
spared
,
to
such
as
teach
school
,
and
cannot
be
otherwise
provided
)
but
if
there
be
no
such
,
Religion
must
borrow
,
and
so
become
a
servant
,
which
ought
to
be
every
ones
master
.
Private
places
of
worship
frequented
by
those
who
altogether
refrain
the
publick
,
are
ordinarily
called
by
some
name
of
distinction
,
and
appropriation
,
as
namely
the
place
where
the
Quakers
meet
,
or
the
Anabaptists
meeting-house
,
or
such
like
,
whereas
publick
Churches
carry
no
such
names
of
distinction
with
them
,
nor
pretend
to
any
other
,
than
to
keep
open
house
for
all
comers
,
that
have
a
desire
to
wait
upon
God
,
in
his
ordinances
,
(
be
they
of
twenty
several
judgments
)
and
that
methinks
is
much
better
:
for
till
names
of
distinction
cease
divisions
will
continue
,
and
I
see
no
reason
why
they
who
agree
in
the
fundamental
doctrines
,
and
practises
of
Christianity
,
should
not
be
willing
to
pray
and
hear
,
and
sing
Psalms
together
,
(
where
those
duties
are
piously
and
solemnly
performed
)
though
they
differ
about
twenty
little
things
.
Even
infidels
should
be
admitted
to
publick
prayer
,
and
preaching
,
how
else
should
they
believe
in
him
of
whom
they
have
not
heard
?
or
how
should
they
be
converted
?
and
as
for
those
who
in
the
judgment
of
charity
are
true
believers
though
varying
from
us
,
in
some
small
opinions
,
and
practises
,
I
know
not
why
we
should
exclude
them
from
fellowship
with
us
in
the
Lords
Supper
,
which
is
to
raile
in
the
Communion
Table
in
the
worst
of
senses
.
To
have
no
publick
Churches
would
carry
such
a
face
with
it
,
as
if
no
Religion
were
owned
,
established
,
and
countenanced
,
or
any
thing
more
than
tollerated
,
and
connived
at
(
like
a
tollerable
evil
,
rather
than
an
indispensable
good
)
or
rather
as
if
all
Religion
were
persecuted
,
and
driven
into
corners
.
If
Religion
be
exercised
only
in
private
places
,
vice
hath
as
much
liberty
as
that
comes
to
:
drunkenness
,
and
whoredom
take
their
freedom
in
private
houses
,
and
shall
Religion
appear
no
more
publickly
than
they
?
as
if
it
also
were
a
work
of
darkness
,
and
ashamed
to
shew
it's
head
.
If
I
thought
that
all
the
reasons
I
have
alledged
,
would
not
prevail
with
men
of
estates
to
contribute
freely
towards
the
building
of
Churches
:
I
could
upbraid
them
,
by
telling
them
that
which
is
no
news
(
for
were
it
news
I
would
not
tell
it
them
,
)
viz.
that
several
places
of
good
capacity
,
have
been
erected
by
a
sort
of
people
that
are
generally
none
of
the
richest
,
and
who
when
they
did
it
,
had
cause
to
fear
least
some
creature
or
other
,
would
cause
their
ground
to
wither
,
and
expose
them
to
the
scorching
Sun
.
I
say
some
persons
have
adventured
under
those
perillous
circumstances
,
to
build
larg
places
for
the
exercise
of
their
Religion
,
all
their
discouragements
notwithstanding
:
if
then
the
people
who
are
richer
than
they
,
who
have
leave
and
incouragement
,
to
build
publick
Churches
,
and
may
have
many
thanks
for
their
labour
,
who
have
the
law
of
the
land
on
their
side
,
and
all
the
power
of
the
nation
divided
amongst
them
,
whose
Churches
are
as
like
to
stand
as
the
City
it self
is
,
or
will
be
,
when
rebuilt
;
I
say
if
they
have
not
so
much
love
for
the
nation
,
for
themselves
,
and
for
Religion
,
as
to
build
us
more
Synagogues
in
lieu
of
those
that
were
burnt
,
the
Chappels
of
ease
I
spake
of
,
or
shrines
(
what
shall
I
call
them
)
will
rise
up
in
judgment
against
you
.
If
you
will
not
build
publick
Churches
,
who
are
like
to
have
the
greatest
interest
in
them
,
when
they
are
built
,
I
was
about
to
say
those
poor
people
I
mentioned
but
now
,
(
as
hardly
as
they
are
thought
of
)
would
(
I
am
perswaded
spare
money
from
their
backs
and
bellies
,
to
build
more
Churches
,
if
they
might
be
sure
they
should
be
theirs
,
as
much
as
yours
when
they
are
built
again
:
nay
,
be
it
how
it
will
be
,
such
is
the
love
,
the
soberer
sort
of
them
do
bear
to
publick
ordinances
,
that
I
question
not
but
they
will
bear
their
full
proportion
;
whensoever
trial
shall
be
made
,
what
every
man
will
freely
contribute
to
the
building
of
publick
Churches
.
If
those
that
speak
little
of
the
Church
,
should
do
more
for
it
than
some
that
have
the
Church
,
the
Church
,
ever
in
their
mouths
(
as
the
Jews
of
old
,
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
Jer.
7.4
.
)
it
would
be
a
woful
shame
.
But
why
should
I
seem
to
mistrust
,
or
doubt
of
the
piety
,
and
bounty
,
of
the
true
sons
and
daughters
of
the
Church
,
towards
their
distressed
mother
?
who
hath
not
heard
of
that
noble
Lady
(
whether
now
living
,
or
dead
I
know
not
)
who
out
of
her
own
estate
hath
given
some
thousands
of
pounds
towards
the
rebuilding
,
of
the
Church
of
S.
Dunstans
in
the
East
,
(
now
in
a
good
forwardness
)
and
of
what
the
liberal
Minister
of
that
place
,
is
said
himself
to
have
given
towards
that
good
work
?
even
more
than
many
good
Ministers
have
in
all
the
world
.
Their
zeal
(
I
hope
)
will
provoke
many
.
I
hope
it
will
,
and
I
do
earnestly
desire
it
may
:
for
a
sad
climax
runs
in
my
thoughts
,
and
I
am
much
perswaded
if
it
should
come
to
be
tried
,
it
would
prove
to
true
,
viz.
no
publick
Churches
,
no
legal
maintenance
;
no
legal
maintenance
,
in
time
no
able
Ministers
,
(
for
who
will
study
to
be
starved
?
)
no
good
ministry
,
no
good
preaching
,
no
good
preaching
,
no
conversion
,
no
conversion
,
no
salvation
.
But
I
hope
beter
things
than
that
the
Churches
which
are
demolished
should
not
be
rebuilt
,
much
less
the
Churches
that
now
stand
should
be
demolishe●
.
That
sun
of
charity
(
or
piety
rather
)
which
hath
begun
to
rise
in
the
East
,
will
I
hope
,
visit
all
the
dark
and
desolate
corners
of
Londons
hemisphere
(
for
that
I
take
to
be
the
figure
of
it
)
and
not
give
over
its
circuit
,
till
having
refreshed
every
dolesome
and
gloomy
place
,
at
length
it
set
in
the
west
:
where
the
other
Church
of
that
name
of
(
S.
Dunstans
I
mean
)
is
standing
at
this
day
.
I
am
loath
to
say
that
the
rebuilding
of
Churches
in
London
,
if
it
be
not
done
by
voluntary
contribution
,
and
by
way
of
free-will
offerings
,
it
will
certainly
be
done
by
constraint
,
and
compulsion
from
authority
:
and
if
authority
be
forced
to
interpose
,
in
a
matter
of
this
nature
,
it
will
be
no
small
shame
and
reproach
to
us
,
and
seem
to
signifie
that
we
would
not
be
religious
but
upon
force
,
which
is
to
be
no
more
religious
,
than
they
may
be
said
to
be
honest
,
who
never
pay
their
creditors
,
but
when
they
strain
upon
them
(
or
make
distress
)
which
is
indeed
for
creditors
to
pay
themselves
.
Time
was
when
the
bounty
of
men
towards
the
Church
was
such
,
and
so
great
,
that
Laws
were
made
to
limit
,
and
restrain
it
,
for
that
men
were
ready
to
say
to
a
father
or
to
a
mother
,
as
the
Pharisees
did
,
Mat.
15.5
.
It
is
a
gift
,
(
Corban
)
viz.
to
the
Church
by
whatsoever
thou
mightest
be
profited
by
me
:
and
we
find
Moses
was
fain
to
set
bounds
to
the
sea
of
the
peoples
liberality
towards
the
tabernacle
in
his
time
,
saying
hitherto
should
it
go
,
and
no
farther
,
Exod.
36.5
.
And
they
spake
unto
Moses
saying
,
the
people
bring
much
more
than
enough
,
and
Moses
gave
commandment
,
and
they
caused
it
to
be
proclaimed
throughout
the
camp
saying
,
let
neither
man
nor
woman
make
any
more
work
,
for
the
offering
of
the
sanctuary
,
so
the
people
were
restrained
from
bringing
.
I
wish
that
at
this
day
there
were
an
overplus
of
liberallity
towards
the
demolished
Churches
,
I
mean
more
contributed
,
than
would
serve
to
rebuild
them
,
that
like
as
the
oinment
which
was
poured
upon
the
head
of
Aaron
ran
down
upon
his
beard
,
and
upon
the
skirts
of
his
garment
,
so
that
what
is
more
than
enough
for
the
re-edifying
of
Churches
,
might
go
to
the
rebuilding
of
Hospitals
,
and
publick
Schools
,
and
of
one
place
more
,
viz.
the
late
famous
,
but
now
desolate
foundation
of
Sion
Colledge
.
DISCOURSE
XLVIII
.
That
the
people
of
England
are
most
unworthy
to
see
another
London
.
THe
rebuilding
of
London
would
be
a
national
mercy
:
but
how
unworthy
is
this
nation
of
it
?
Never
did
people
more
justly
sorfeit
a
City
,
and
every
other
mercy
,
than
we
have
done
.
As
Africa
is
full
of
monsters
in
nature
,
so
is
England
in
manners
.
As
if
we
had
traded
for
vice
,
instead
of
other
commodities
,
with
all
forreign
parts
:
we
have
amongst
us
the
drunkenness
of
Germany
,
the
pride
of
Spain
,
(
but
not
so
grave
)
the
levity
and
lasciviousness
of
France
,
the
atheism
,
hypocrisy
,
reveng
,
and
the
unnatural
lusts
of
Italy
.
We
have
much
of
the
Indian
disease
amongst
us
(
for
so
some
say
it
was
at
first
)
and
are
forced
to
spend
a
great
deal
of
their
commodity
,
I
mean
their
Lignum
vitae
,
that
is
,
their
guaiacum
,
using
that
tree
of
Life
(
as
they
call
it
)
as
an
antidote
against
the
poison
of
that
forbidden
fruit
,
which
is
too
commonly
tasted
of
.
England
hath
done
wickedness
as
it
could
,
that
is
,
with
all
its
might
.
Profanness
is
come
in
upon
us
like
a
flood
:
men
glory
now
a
daies
in
their
shame
,
and
seem
ashamed
of
that
wherein
they
should
glory
.
I
hear
that
some
are
ambitious
to
be
thought
more
wicked
than
they
have
been
,
or
could
be
.
There
are
(
they
say
)
that
will
boast
of
those
sins
which
they
never
did
,
or
had
opportunity
to
commit
.
There
are
that
strive
to
bring
vertue
into
disgrace
,
and
vice
into
request
.
If
men
would
learn
to
sin
,
we
can
teach
other
nations
those
oaths
,
and
execrations
,
which
possibly
they
never
heard
else-where
,
and
will
be
afraid
at
first
to
make
use
of
,
such
as
Dam
them
,
ram
them
,
sink
them
into
Hell
,
body
and
soul
:
with
several
others
,
yea
we
could
teach
them
such
profound
blasphemy
as
would
even
astonish
them
at
the
first
hearing
,
and
make
their
hair
stand
an
end
,
yea
such
as
I
dare
not
here
recite
.
Englishmen
declare
their
sins
like
Sodom
:
They
that
are
drunk
,
are
drunk
in
the
day
time
,
as
well
as
in
the
night
(
some
are
seldom
sober
night
or
day
:
)
they
sin
with
a
whores
forehead
,
and
with
a
brow
of
brass
.
We
have
many
Absaloms
now
a
daies
,
that
do
as
it
were
spread
a
tent
in
the
face
of
the
Sun
,
and
there
display
their
wickedness
.
England
hath
all
the
sins
of
the
seven
Churches
of
Asia
,
for
which
God
hath
long
since
destroyed
them
,
and
given
their
land
to
the
Turk
;
Ephesus
left
its
first
love
to
God
and
Religion
,
Rev.
2.4
.
and
so
hath
England
done
.
Were
there
those
in
Smyrna
who
blasphemed
saying
they
were
Jews
,
when
they
were
of
the
Synagogue
of
Satan
?
and
are
there
not
many
such
in
England
?
were
there
those
in
Pergamos
,
who
taught
the
doctrine
of
Balaam
,
who
taught
Balaac
to
cast
a
stumbling
block
before
the
children
of
Israel
,
viz.
By
setting
fair
women
on
work
to
tempt
them
to
commit
both
fleshly
and
spiritual
whoredom
,
both
Adultery
,
and
Idolatry
:
Numb.
25.1
.
And
are
there
not
such
in
England
?
and
as
some
in
Pergamos
held
the
doctrine
of
the
Nicolaitans
)
which
thing
(
saith
God
)
I
hate
,
(
namely
the
doctrine
of
wives
being
common
,
for
that
is
said
to
have
bin
the
doct.
of
the
Nicolaitans
)
and
have
we
none
that
pretend
it
to
be
their
opinion
,
as
well
as
make
it
their
practise
so
to
do
?
Was
Thyatira
charged
with
suffering
the
woman
Jezebel
,
●o
seduce
others
to
fornication
,
and
idolatry
?
Rev.
●
.
20
.
And
have
we
no
Jezebels
amongst
us
,
that
do
●e
same
thing
?
had
many
in
Sardis
but
a
name
to
●ive
,
whilst
they
were
dead
,
and
is
not
that
the
case
of
many
in
England
at
this
day
?
Was
Laodicea
charged
with
lukewarmness
,
That
she
was
neither
●●ld
nor
hot
,
Rev.
3.14
.
and
doth
not
that
sin
exceedingly
abound
amongst
us
?
Did
the
Laodiceans
think
themselves
spiritually
rich
,
and
to
have
need
of
nothing
,
when
they
were
poor
and
miserable
,
&c.
And
do
not
many
amongst
us
do
the
same
thing
?
I
find
but
one
of
all
the
seven
Churches
that
did
escape
reproof
,
and
that
was
Philadelphia
,
but
it
is
scarce
to
be
discerned
,
that
there
is
any
such
Church
amongst
us
,
that
from
its
love
of
the
brethren
,
or
brotherhood
,
or
whole
fraternity
of
Christians
,
deserves
the
name
of
Philadelphia
:
for
as
iniquity
aboundeth
,
so
is
the
love
of
most
men
waxen
cold
.
I
could
proceed
to
higher
things
,
and
say
,
we
have
learnt
to
bring
serious
preaching
,
and
preachers
upon
the
stage
,
and
to
bring
some
thing
like
stage-plaiers
,
now
and
then
into
the
pulpit
.
Had
not
his
Majesty
by
his
most
excellent
Proclamation
against
profanness
,
discountenanced
the
attempt
some
were
going
about
(
as
one
would
think
)
to
make
Religion
the
mark
of
a
Rebel
,
and
profanness
the
test
of
loyalty
;
vilifying
such
persons
,
as
no
good
subjects
,
who
would
not
swear
,
and
curse
,
and
health
it
,
and
drink
themselves
drunk
,
&c.
Now
we
have
Hectors
for
Atheism
,
for
Popery
,
and
what
not
?
that
is
,
there
are
that
will
undertake
openly
to
justifie
,
and
patronize
,
atheism
,
popery
,
&c.
Our
land
is
full
of
blood
,
violence
,
fraud
,
oppression
.
May
it
not
be
said
O
England
,
England
,
as
of
old
O
Jerusalem
,
Jerusalem
,
&c.
We
are
disjoynted
,
both
as
to
spirituals
,
and
temporals
like
one
that
is
newly
come
off
from
the
rack
?
we
have
been
smitten
,
and
yet
have
revolted
more
and
more
.
Hell
is
broke
loose
upon
us
,
I
scarce
forbear
that
homely
proverb
we
have
,
even
raked
Hell
and
scummed
the
Devil
.
All
flesh
amongst
us
hath
corrupted
it self
,
we
have
exceeded
the
line
of
the
wicked
.
Will
God
build
a
new
City
for
us
?
why
should
he
?
our
sins
are
out
of
measure
sinful
.
Some
of
us
are
an
incouragement
to
evil
doers
,
and
a
terrour
to
them
that
do
well
.
We
speak
evil
of
those
that
run
not
with
us
into
the
same
excess
of
riot
:
he
that
departeth
from
evil
maketh
himself
a
prey
amongst
some
men
.
We
are
full
of
envy
and
strife
,
from
whence
cometh
confusion
and
every
evil
work
.
We
love
the
worst
men
and
things
best
,
and
the
best
worst
.
Some
of
us
will
neither
be
good
our selves
,
nor
suffer
others
to
be
so
:
as
Christ
said
to
the
Scribes
and
Pharisees
,
Ye
shut
up
the
kingdom
of
Heaven
against
men
,
for
ye
neither
go
in
your selves
,
neither
suffer
ye
them
that
are
entering
to
go
in
,
Mat.
23.13
.
The
people
of
England
are
generally
in
extreams
at
this
day
,
some
are
almost
mad
with
mirth
,
and
others
almost
dead
with
melancholy
.
Some
are
all
of
a
foam
with
anger
,
and
others
all
of
a
froth
with
lightness
and
drollery
.
Atheism
,
Idolatry
,
Profane
swearing
,
Sabbath-breaking
,
ill
carriage
in
and
towards
relations
,
Murther
,
Adultery
,
Theft
,
Fals-witness
,
Covetousness
;
are
the
ten
great
sins
,
(
the
ten
predicaments
as
I
may
call
them
which
all
sins
are
reduced
to
)
and
these
our
land
doth
wofully
abound
with
.
For
matter
of
robbery
,
we
are
even
a
den
of
Thieves
,
for
filthiness
a
cage
of
unclean
birds
,
for
strife
a
Meribah
,
or
as
Meshec
,
and
the
tents
of
Kedar
,
for
blood
an
Aceldama
:
Our
Mosesses
many
of
them
break
both
the
Tables
of
the
Law
,
of
which
by
office
they
are
keepers
.
Our
Aarons
too
often
make
Golden
Calves
,
there
are
many
Achans
that
trouble
us
sore
,
some
by
stealing
the
babylonish
garment
,
I
mean
by
their
propensions
,
and
stealing
on
towards
Popery
,
witness
their
own
suspicious
expressions
in
publick
,
(
if
not
more
than
suspicious
)
others
again
by
stealing
the
shekels
of
silver
and
the
wedg
of
gold
,
(
alluding
to
Josh.
7.21
.
)
I
mean
by
their
deceit
and
oppression
,
both
of
which
are
perfect
theft
.
We
are
many
of
us
more
brutish
,
than
was
Balaams
Asse
,
who
seeing
a
sword
drawn
against
him
would
not
go
forward
,
and
as
bruitish
as
the
Prophet
his
rider
,
whose
madness
was
rebated
by
the
Asse
,
for
that
he
would
switch
and
spur
on
nevertheless
:
that
is
,
we
will
not
see
the
hand
of
God
,
which
hath
time
after
time
,
been
lifted
up
against
us
,
but
go
on
still
as
Pharaoh
did
towards
the
red-sea
,
though
we
(
as
he
of
old
)
have
met
with
many
rebukes
and
strivings
of
God
,
with
and
against
us
.
We
have
many
Jonasses
who
sent
by
God
to
Nineveh
,
will
go
for
Tarshish
,
that
is
,
many
that
are
found
fighters
against
God
,
as
if
they
were
stronger
than
he
:
many
of
us
live
,
as
if
we
had
no
sence
at
all
of
Heaven
,
or
Hell
,
or
could
demonstrate
that
our
Souls
were
not
immortal
,
or
were
by
profession
Sadducees
,
and
not
Christians
.
Now
as
to
this
whole
charg
,
I
would
say
as
Job
doth
,
Job
24.25
.
And
if
it
be
not
so
now
who
will
make
me
a
liar
,
and
make
my
speech
nothing
worth
?
Will
God
build
a
City
for
us
,
or
for
such
as
we
?
why
was
not
Sodom
and
Gomorrah
built
again
?
why
was
the
building
of
Jericho
prohibited
?
and
not
the
rebuilding
of
London
?
might
we
not
rather
think
that
if
there
were
no
Hell
,
(
as
certainly
there
is
)
God
would
make
a
Hell
on
purpose
for
such
as
we
?
DISCOURSE
XLIX
.
On
Gods
being
the
maker
and
builder
of
all
things
.
THe
less
and
greater
world
are
both
of
Gods
making
,
as
the
Apostle
declareth
,
Heb.
5.6
.
But
he
that
built
all
things
is
God
.
He
made
us
(
saith
the
Psalmist
)
and
not
we
our selves
.
The
upper
and
lower
world
are
both
of
them
Gods
workmanship
.
He
made
a
Chaos
out
of
nothing
,
and
out
of
that
Chaos
all
things
.
How
fitly
is
the
world
compared
to
a
building
?
what
a
stately
roof
is
the
Heaven
over
our
heads
?
what
a
goodly
floor
is
the
earth
under
our
feet
?
certain
it
is
these
could
not
make
themselves
,
nor
could
any
thing
else
that
was
made
,
make
it self
:
For
whatsoever
was
made
,
sometimes
was
not
,
and
and
that
which
sometimes
was
not
,
or
was
nothing
,
could
never
have
been
,
but
for
him
who
always
was
,
or
who
did
exist
from
eternity
,
who
calleth
himself
by
the
name
of
I
am
,
I
never
knew
that
creature
yet
that
could
create
any
thing
,
that
is
,
that
could
make
any
thing
out
of
nothing
,
were
it
but
a
mote
in
the
sun
,
or
if
there
be
any
thing
more
mean
,
and
inconsiderable
then
that
.
Who
can
make
a
building
to
stand
as
the
world
doth
stand
,
hanging
upon
nothing
,
but
poised
as
it
were
with
its
own
weight
?
By
the
work
of
creation
,
or
building
a
world
of
nothing
;
doth
the
true
,
and
the
living
God
,
distinguish
himself
from
all
that
are
but
called
Gods
,
and
particularly
from
Idols
,
Jer.
10.11
.
The
Gods
that
have
not
made
the
Heavens
,
and
the
earth
,
they
shall
perish
from
the
earth
,
and
from
under
these
Heavens
.
Men
and
Angels
,
can
no
more
make
a
worm
,
than
they
can
make
a
world
.
How
fearfully
and
wonderfully
are
we
our selves
made
?
what
a
curious
house
is
the
body
of
man
?
what
chrystal
windows
are
his
eyes
?
How
full
of
rare
workmanship
?
how
many
doors
are
in
that
building
,
some
greater
some
less
,
by
which
to
let
in
and
to
let
out
:
every
pore
in
the
body
being
as
it
were
a
several
door
,
which
when
they
are
all
shut
,
we
find
the
house
so
hot
,
there
is
no
induring
it
,
till
we
can
open
them
again
.
What
strong
and
firm
timber
are
our
bones
,
compared
to
such
a
building
as
the
body
is
?
what
pretty
hinges
are
the
Vertebrae
,
or
turning
joynts
?
what
neat
rafters
are
the
ribs
?
what
strong
pillars
,
and
supporters
are
our
leggs
?
what
wonderful
contrivances
are
there
,
that
man
,
though
a
walking
dunghill
,
I
mean
though
he
always
carry
about
with
him
a
great
deal
of
filth
,
and
excrement
,
of
several
kinds
,
yet
should
be
no
offence
to
himself
,
or
others
,
though
that
be
many
times
hard
to
prevent
,
even
in
great
houses
,
many
of
which
have
unavoidable
nucencies
.
What
a
kitchin
is
the
stomack
?
what
dairies
are
the
breasts
of
Women
?
what
delicate
thatch
is
the
hair
upon
our
heads
,
what
drains
are
the
glandules
,
and
emuncteries
of
the
body
?
what
cunduit
pipes
are
the
veins
,
and
arteries
?
what
chimneyes
are
our
mouthes
;
always
letting
out
smoke
as
we
experiment
in
frosty
weather
,
when
our
breath
can
be
discerned
,
as
being
by
the
cold
condensated
?
What
handsome
lattices
are
the
pores
of
our
bodies
to
let
in
air
by
?
what
spouts
are
the
nostrils
?
I
stand
upon
no
order
,
but
only
design
to
enumerate
most
things
in
the
body
,
which
bear
a
proportion
to
building
,
or
to
a
house
,
taking
them
as
they
come
to
hand
.
To
proceed
then
,
what
a
roof
is
the
head
?
what
window-shutters
are
the
eye-lids
?
what
little
wickets
are
the
valves
?
what
locks
,
and
keyes
are
the
sphincteral
muscles
?
what
props
,
and
shores
,
are
our
hands
,
and
armes
to
keep
those
houses
from
falling
to
the
ground
,
when
they
are
in
danger
so
to
do
?
Whither
might
I
not
pursue
this
allegory
?
methinks
I
am
in
a
kind
of
meander
wandring
backwards
and
forwards
,
and
cannot
find
the
way
out
.
What
pretty
closets
and
butteries
,
are
the
several
ventricles
of
the
head
,
and
heart
,
&c.
what
partition
walls
are
the
midriffe
,
and
the
mediastinum
?
what
a
long
entry
is
the
throat
,
and
meat-pipe
?
what
bloody
slaughter-houses
are
the
liver
and
spleen
?
(
and
yet
without
annoyance
)
what
a
cistern
is
the
bladder
?
what
a
stove
is
the
heart
,
heating
the
whole
body
by
certain
pipes
without
any
visible
fire
?
how
are
pipes
and
small
vessels
conveying
such
nourishing
juices
as
the
body
stands
in
need
of
,
laid
into
every
part
of
it
?
what
neat
plaistring
is
our
flesh
?
what
curious
painting
,
or
colouring
is
the
blood
that
is
in
the
faces
of
sanguine
,
and
ruddy
persons
?
how
is
every
man
built
three
stories
high
,
for
so
I
call
the
three
venters
,
as
Anatomists
do
stile
them
,
viz.
the
head
,
breast
,
and
belly
:
)
and
how
many
good
,
and
necessary
rooms
are
there
in
every
one
of
those
stories
?
what
a
house
within
a
house
,
is
a
child
within
the
womb
?
and
how
little
ground
doth
one
(
yea
sometimes
two
or
three
together
)
stand
upon
?
Thus
have
I
taken
a
short
,
and
a
confused
Survey
of
the
little
world
(
our
bodies
I
mean
)
the
maker
and
builder
whereof
is
God
.
Well
may
I
cry
out
with
the
Psalmist
,
Ps.
104.24
.
O
Lord
how
manifold
are
thy
works
,
in
wisdom
hast
thou
made
them
all
.
How
many
artificers
and
labourers
go
to
the
building
of
one
house
,
where
men
are
the
builders
?
Carpenters
,
Bricklaiers
,
Plaisterers
,
Smiths
,
Joy●ers
,
Glaziers
,
&c.
each
of
these
ordinarily
have
their
several
imployments
about
one
house
,
ere
it
be
brought
to
perfection
,
besides
a
Surveyor
to
supervise
the
work
,
and
poor
labouring
men
to
be
subservient
thereunto
:
God
had
no
such
trouble
in
making
the
whole
world
,
he
did
but
speak
and
it
was
done
,
he
made
all
things
by
the
word
of
his
power
.
The
building
of
one
house
by
men
,
requireth
a
great
deal
more
time
,
than
God
took
to
make
the
whole
world
in
,
that
is
,
than
six
daies
,
and
he
whose
pleasure
it
was
to
be
six
daies
in
making
it
,
could
●ave
made
it
in
one
minute
,
or
moment
of
time
.
Must
we
attribute
to
God
only
the
building
of
●e
world
at
first
?
or
must
we
not
also
acknowledg
●im
,
the
author
of
all
the
buildings
which
have
been
●●er
since
,
whether
Cities
,
Towns
,
Villages
,
or
particular
houses
?
It
is
said
we
are
Gods
off-spring
,
Acts
17.28
.
and
why
,
but
because
we
are
the
children
of
Adam
who
was
the
Son
of
God
,
Luk.
3.38
.
The
●ause
of
the
cause
,
is
the
cause
of
the
effects
.
By
●he
same
reason
,
God
having
made
men
,
by
whom
●ouses
are
built
(
for
every
house
is
builded
by
some
●an
,
Heb.
3.4
.
)
and
given
unto
men
all
that
wisdom
which
they
have
for
building
(
as
for
every
other
purpose
)
(
Exod.
33.35
.
)
it
being
he
that
gives
men
leave
to
build
,
when
he
could
hinder
it
,
●nd
opportunity
to
build
which
he
could
easily
with-hold
,
and
strength
to
build
,
which
he
could
●ave
denied
,
and
success
in
building
,
which
none
●ut
himself
could
give
,
these
things
considered
,
we
see
great
reason
for
what
the
Psalmist
saith
,
Psal.
127.1
.
Except
the
Lord
build
the
●●●se
they
labour
in
vain
that
build
it
.
DISCOURSE
L.
Of
the
rebuilding
of
those
houses
of
clay
,
wherein
we
now
dwell
,
or
of
the
Resurrection
of
our
bodies
.
OUr
bodies
are
houses
that
must
be
demolished
,
and
it
is
as
probable
by
fire
,
as
any
how
:
for
feavers
are
a
kind
of
fire
,
and
they
destroy
a
great
,
if
not
the
greatest
part
of
mankind
.
Howsoever
dust
they
are
,
and
to
dust
they
must
return
.
Yet
so
surely
as
they
shall
fall
,
so
certain
it
is
that
they
shall
rise
again
;
there
shall
be
a
resurrection
of
the
dead
,
both
of
those
just
and
unjust
,
Acts
24.15
.
I
doubt
not
of
the
possibility
of
a
Resurrection
,
sith
I
am
sure
of
the
truth
of
a
Creation
,
and
to
raise
the
bodies
of
men
out
of
dust
,
is
not
of
more
difficulty
,
than
to
raise
a
world
out
of
a
Chaos
,
and
that
Chaos
out
of
nothing
.
To
say
though
such
a
thing
as
a
Resurrection
be
possible
,
yet
it
shall
never
be
,
were
to
deny
that
principle
which
is
common
to
most
Religions
in
the
world
,
and
which
is
the
main
foundation
they
are
built
upon
,
viz.
the
doctrine
of
a
future
estate
,
or
of
a
life
after
this
.
Christ
told
the
Jewes
,
that
if
they
destroyed
the
temple
of
his
body
,
he
would
raise
it
up
again
in
three
daies
,
and
so
he
did
,
and
that
he
did
so
,
I
say
the
evidence
,
and
assurance
we
have
that
he
did
do
so
,
is
the
great
prop
and
pillar
of
our
Christian
faith
:
therefore
the
scripture
saith
of
Christ
,
that
he
was
declared
to
be
the
son
of
God
with
power
,
by
the
resurrection
from
the
dead
,
Rom.
1.4
.
If
Christ
had
not
risen
again
the
third
day
(
according
to
his
promise
)
his
disciples
had
certainly
renounced
all
confidence
in
him
,
and
taken
him
for
an
impostor
,
and
not
for
the
Son
of
God
,
and
Saviour
of
the
world
:
but
we
are
well
assured
that
both
they
,
and
many
hundreds
of
others
,
who
lived
about
the
same
time
,
or
not
long
after
them
,
did
strenuously
assert
that
Christ
did
rise
from
the
dead
,
and
did
seal
that
truth
with
their
blood
,
that
being
the
main
article
against
them
,
that
they
did
so
believe
:
as
S.
Paul
saith
,
Act.
13.6
.
Of
the
hope
and
resurrection
of
the
dead
,
I
am
●alled
in
question
,
and
Acts
25.19
.
They
had
certain
●uestions
against
him
,
of
one
Jesus
which
was
dead
whom
Paul
affirmed
to
be
alive
.
But
if
there
be
no
resurrection
of
be
dead
,
then
is
Christ
not
risen
,
(
as
the
Apostle
argu●th
,
1
Cor.
15.13
.
)
but
that
Christ
is
risen
,
the
suffeings
of
so
many
,
near
unto
Christ
his
time
,
I
say
●eir
suffering
unto
death
,
for
the
seal
of
Christ
,
●hom
they
had
not
known
to
have
been
the
true
Messiah
,
if
he
had
not
risen
again
(
according
to
his
●romise
)
do
abundantly
witness
.
Canst
thou
believe
that
all
mankind
must
perish
?
〈◊〉
it
must
be
,
if
Christ
be
not
risen
,
for
saith
the
Apostle
,
v.
17.
If
Christ
be
not
raised
,
your
faith
is
●ain
,
ye
are
yet
in
your
sins
.
Canst
thou
believe
that
God
will
suffer
the
best
●en
in
the
world
to
be
of
all
men
most
miserable
from
first
to
last
?
Surely
such
as
have
hope
in
Christ
,
are
men
of
the
best
l●ves
of
any
in
the
●orld
:
But
if
Christ
be
not
risen
,
then
they
that
●●ve
hope
in
Christ
are
of
all
men
most
miserable
.
The
●ive
arguments
which
I
have
given
,
may
convince
●ny
man
(
that
is
not
obstinate
)
both
of
the
possi●ility
,
and
futurity
of
a
resurrection
,
that
is
,
both
that
〈◊〉
may
,
and
shall
be
.
But
some
will
say
,
how
are
the
dead
raised
up
?
and
●ith
what
body
do
they
come
?
To
which
objection
,
or
●estion
,
(
stated
by
the
Apostle
in
those
very
words
,
1
Cor.
15.35
.
)
I
answer
,
that
it
doth
not
appear
that
the
houses
of
wicked
men
,
(
their
bodies
I
mean
)
shall
be
any
thing
more
beautiful
,
at
the
resurrection
than
they
were
before
,
or
freed
from
those
deformities
which
they
carried
to
the
grave
with
them
,
(
but
as
those
trees
fall
,
so
they
shall
rise
)
or
if
they
should
,
what
would
it
signifie
?
when
neither
they
,
nor
others
could
see
it
for
want
of
light
?
Did
goodly
houses
,
or
Churches
,
look
beautifully
,
in
the
midst
of
flames
?
when
nothing
but
the
wall
of
fire
,
that
was
round
about
them
could
be
seen
?
but
sure
I
am
,
the
houses
of
good
men
(
that
is
their
bodies
)
shall
all
,
and
every
of
them
be
beautified
at
the
resurrection
,
and
whereas
some
of
them
were
like
houses
that
are
low
built
,
others
like
rooms
that
are
shelving
(
or
garret-wise
,
)
others
dark
,
like
dungeons
,
others
slight
and
thin
,
like
paper-walled
houses
,
those
and
all
other
inconveniences
,
shall
be
removed
,
for
then
shall
their
vile
bodies
,
be
changed
,
and
fashioned
like
unto
Christ
his
glorious
body
according
to
the
working
whereby
he
is
able
to
subdue
all
things
to
himself
,
Phil.
3.21
.
Now
the
souls
of
men
go
about
like
snails
,
carrying
their
shels
upon
their
backs
,
(
which
maketh
their
motion
slow
)
but
their
houses
,
or
bodies
,
after
the
Resurrection
,
shall
be
no
more
clogs
,
or
impediments
to
their
souls
,
than
wings
are
to
the
flight
of
birds
.
Here
our
earthly
houses
(
that
is
our
bodies
)
do
soil
,
and
stain
the
souls
that
inhabit
them
,
as
the
bare
walls
of
new
buildings
,
use
to
do
the
garments
of
those
that
dwell
in
them
,
but
at
the
resurrection
they
shall
no
more
do
that
,
than
those
rooms
defile
our
cloaths
,
which
are
hung
with
the
newest
,
and
neatest
tapistry
.
Those
houses
which
have
no
filthiness
in
themselves
(
and
such
will
our
bodies
then
be
)
can
convey
none
to
others
.
How
glad
would
the
wicked
be
that
these
their
houses
of
clay
might
never
be
rebuilt
?
how
much
rather
could
they
wish
they
might
be
annihilated
?
For
in
these
very
houses
must
they
dwell
with
consuming
fire
,
and
everlasting
burnings
.
Consider
the
bodies
of
good
men
as
the
Temple
of
God
(
for
so
they
are
called
,
1
Cor.
3.16
.
)
and
as
the
members
of
Christ
,
1
Cor.
6.15
.
Know
ye
not
that
your
bodies
are
the
members
of
Christ
?
consider
them
as
sleeping
in
Jesus
,
for
so
the
expression
is
1
Thes.
4.14
.
(
as
if
the
bosome
of
Christ
were
the
Urne
in
which
those
ashes
were
laid
up
)
I
say
consider
them
under
that
threefold
notion
,
and
you
will
see
no
cause
to
wonder
,
that
so
much
care
should
be
taken
of
those
demolished
Temples
,
as
to
rebuild
them
,
of
those
lost
members
,
as
to
restore
them
,
and
of
those
scattered
ashes
,
and
dispersed
dust
,
as
to
gather
them
together
again
.
Most
houses
of
note
(
as
publick
Halls
,
&c.
)
and
wherein
persons
of
considerable
quality
were
concerned
,
that
were
lately
burnt
down
,
are
like
to
be
built
again
,
and
the
owners
thereof
do
think
,
that
in
point
of
honour
,
they
can
do
no
less
,
and
shall
not
the
Temples
of
God
,
which
are
the
bodies
of
his
Saints
,
I
say
,
shall
not
they
be
rebuilt
?
is
it
not
for
the
honour
of
the
great
God
that
it
should
be
so
?
I
have
shewed
how
much
more
glorious
the
new
houses
of
the
Saints
,
I
mean
their
new
bodies
,
will
be
,
than
were
their
old
ones
,
oh
then
how
glorious
a
City
will
the
new
Jerusalem
(
that
is
,
Heaven
)
be
,
which
shall
consist
of
all
such
stately
houses
,
as
the
bodies
of
the
Saints
are
designed
to
be
?
even
so
glorious
as
the
firmament
would
be
,
if
every
Star
therein
were
as
big
,
and
as
bright
,
as
is
the
Sun
it self
.
Mat.
13.43
.
Then
shall
the
righteous
shine
●orth
,
as
the
Sun
in
the
kingdom
〈…〉
fathe●
〈◊〉
.
I
question
whether
at
that
time
,
when
Christ
was
transfigured
,
before
some
of
his
Disciples
,
his
body
did
appear
so
glorious
as
it
doth
in
Heaven
,
and
yet
we
read
,
Mat.
17.2
.
That
then
his
face
did
shine
as
the
Sun
,
and
his
raiment
was
white
as
the
light
.
The
glory
of
the
body
of
Christ
in
Heaven
,
may
be
more
than
that
which
is
there
described
,
if
cannot
be
less
,
and
what
saith
the
Scripture
,
1
John
3.2
.
When
he
shall
appear
,
we
shall
be
like
him
:
and
our
vile
bodies
fashioned
like
his
glorious
body
.
Who
would
be
able
to
know
the
bodies
and
visages
of
those
Saints
,
that
he
shall
meet
in
Heaven
,
or
any
one
of
them
,
(
unless
it
shall
be
revealed
to
him
)
being
so
much
changed
for
the
better
as
then
they
will
be
?
Abraham
will
not
,
of
himself
discern
,
that
that
was
the
house
in
which
Isaac
dwelt
,
or
that
the
materials
thereof
are
the
same
,
nor
Isaac
that
his
Father
Abraham
(
when
upon
the
earth
,
)
dwelt
in
that
house
;
I
mean
in
that
very
body
(
for
doubtless
for
substance
,
it
will
be
the
same
,
Job
.
19.27
.
whom
mine
eyes
shall
behold
,
and
not
another
)
which
will
then
appear
as
much
more
magnificent
,
than
it
was
in
the
world
,
as
is
the
pallace
of
a
Prince
,
than
the
cottage
of
a
poor
peasant
.
We
know
what
manner
of
house
Lazarus
dwelt
in
,
when
he
was
in
the
world
,
so
patcht
,
so
leprous
,
that
I
had
almost
said
,
the
very
dogs
began
to
pity
him
,
(
of
whom
it
is
said
that
they
lickt
his
sores
)
yet
that
despicable
house
of
his
,
will
at
the
Resurrection
,
be
metamorphosed
into
so
stately
a
dwelling
,
as
would
even
dazle
Dives
,
or
the
rich
mans
eyes
,
if
he
should
have
leave
to
behold
it
.
What
matter
is
it
,
if
the
souls
of
divers
good
men
dwell
but
meanly
,
and
ill-favouredly
in
this
world
〈◊〉
is
,
〈◊〉
●andsom
and
deformed
bodies
●ith
〈◊〉
they
do
〈◊〉
sojourn
,
as
it
were
in
te●●
and
what
if
they
be
black
as
the
tents
of
Kedar
?
)
what
〈◊〉
the
houses
which
they
now
live
in
,
be
scarce
wind-tide
,
or
water-tide
,
will
scarce
keep
them
●arm
,
or
dry
?
What
if
the
keepers
of
the
house
do
●remble
,
and
the
strong
men
bow
themselves
?
What
if
the
●lver
cord
be
loosened
,
or
the
golden
bowl
be
broken
,
or
the
itcher
be
broken
at
the
fountain
,
or
the
wheel
be
broken
●t
the
cistern
.
(
which
are
Solomons
expressions
to
set
forth
bodily
infirmities
)
what
if
their
present
●wellings
be
ever
so
homely
,
si●h
they
are
not
their
●ome
?
these
their
earthly
tabernacles
will
soon
be
●estroyed
,
and
when
they
come
to
be
built
again
,
●hey
shall
be
as
the
pallaces
of
Princes
,
fit
for
them
who
must
live
,
and
raign
with
Christ
for
ever
.
Had
●ur
Soveraign
then
been
sure
to
possesse
h●s
throne
as
now
he
doth
)
it
would
but
little
have
troubled
●m
,
that
he
was
forced
to
hide
for
a
time
in
a
hol●ow
tree
(
since
called
the
Royal
Oak
)
and
as
lit●le
should
the
inconvenient
habitation
of
Christians
●ouble
them
(
I
mean
the
weakness
or
uncomli●ess
of
their
bodies
for
the
present
)
sith
these
●ld
houses
of
theirs
shall
quickly
be
pulled
down
,
●nd
the
new
ones
which
shall
be
provided
for
them
,
●t
the
Resurrection
of
the
dead
will
be
past
all
ex●eptions
.
I
see
no
reason
,
on
the
other
hand
,
why
ungodly
●en
and
women
,
should
pride
themselves
in
those
lately
houses
,
in
which
their
Souls
do
now
dwell
I
mean
in
the
amiableness
,
and
beautifulness
of
●heir
bodies
.
)
sith
those
houses
must
shortly
be
●abitations
for
worms
,
where
they
will
breed
,
and
●ed
and
boord
,
and
dye
and
rot
,
and
be
buried
,
even
●n
those
fine
bodies
which
they
are
now
so
proud
●f
,
and
when
those
houses
come
to
be
built
again
(
I
mean
those
bodies
to
be
raised
from
the
dead
)
then
will
they
be
in
worse
condition
then
ever
,
that
is
eternally
hanted
and
possessed
by
Devils
(
worse
than
vermine
)
for
what
less
can
those
children
of
disobedience
expect
,
in
whom
Satan
now
ruleth
?
It
is
a
consideration
which
may
greatly
comfort
good
men
,
that
at
the
Resurrection
,
they
shall
not
only
have
better
houses
then
ever
they
had
before
,
but
those
houses
shall
have
far
better
inhabitants
than
they
formerly
had
,
even
the
Souls
of
just
men
made
perfect
,
whereas
their
former
houses
were
inhabited
by
the
Souls
(
though
of
just
men
)
yet
full
of
imperfections
.
It
will
then
be
their
happiness
to
have
Sanam
mentem
in
corpore
Sano
,
Souls
and
bodies
prospering
both
alike
.
What
troublesome
houses
are
our
present
bodies
which
need
repairing
every
day
by
meat
and
drink
,
and
every
night
by
rest
and
sleep
;
which
are
in
continual
danger
of
being
thrown
down
by
one
means
,
and
by
another
;
but
those
new
houses
,
(
or
bodies
)
which
believers
shall
enter
into
at
the
Resurrection
,
will
need
no
meats
or
drinks
,
wherewith
to
repair
them
,
for
then
shall
they
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
as
the
Angels
of
God
,
Mat.
22.30
.
shall
be
obnoxious
to
no
element
(
whether
fire
or
water
)
or
to
any
other
creature
,
shall
be
uncapable
of
being
destroyed
for
they
shall
be
raised
incorruptible
,
1
Cor.
15.52
.
and
Luk.
20.36
.
Neither
can
they
dye
any
more
.
How
strange
is
it
then
that
we
should
read
of
any
which
shall
be
accounted
worthy
to
obtain
that
world
,
and
that
resurrection
from
the
dead
,
the
state
of
the
resurrection
being
so
glorious
as
it
is
?
well
may
it
be
said
they
are
children
of
God
being
the
children
of
the
resurrection
,
for
so
the
better
resurrection
is
called
,
the
resurrection
,
by
way
of
eminency
,
though
besides
the
resurrection
of
life
,
there
is
also
a
resurrection
of
condemnation
,
John
5.29
.
Two
extreams
there
are
which
may
prejudice
the
Doctrine
of
the
Resurrection
;
One
is
a
vein
of
allegorising
every
thing
.
We
read
of
some
who
erred
saying
,
The
Resurrection
is
past
already
,
2
Tim.
2.18
.
and
they
must
needs
be
such
as
took
the
Resurrection
for
some
other
thing
than
the
raising
of
all
men
from
the
dead
,
viz.
in
some
mystical
sense
.
Others
will
allow
of
no
figurative
expressions
,
and
such
,
if
you
tell
them
of
a
Resurrection
,
may
(
according
to
their
Principles
)
tell
you
that
Christ
is
the
only
Resurrection
,
because
of
what
is
said
John
.
11.25
.
I
am
the
Resurrection
(
meaning
causally
&c.
)
But
whilst
we
speak
of
the
ra●sing
or
rebuilding
of
our
bodies
,
O
the
admirable
power
and
wisdom
of
God
,
that
is
able
to
build
with
such
Materials
,
some
part
whereof
must
be
fetcht
out
of
the
bottom
of
the
Sea
,
other
parts
out
of
the
bowells
of
living
Creatures
,
out
of
the
entrails
of
Worms
and
Fishes
(
and
such
like
)
which
have
fed
upon
them
.
Who
but
he
that
is
omniscient
,
could
tell
where
to
find
that
broken
,
scattered
,
and
dispersed
stuff
,
wherewith
the
bodies
of
men
shall
be
rebuilt
?
or
if
they
knew
where
it
were
,
who
but
he
(
whose
Arm
is
not
to
short
for
any
purpose
)
were
able
to
come
at
it
?
Where
is
that
Artificer
that
can
distinguish
betwixt
dust
and
dust
?
the
dust
of
one
house
and
of
another
,
if
the
dust
of
twenty
houses
were
mixed
together
and
laid
in
one
heap
?
or
who
can
build
a
house
of
meer
dust
?
I
say
,
who
but
the
great
God
can
do
either
of
these
?
and
he
will
do
both
.
Neither
is
the
condescension
of
God
,
appearing
in
the
Resurrection
of
his
servants
,
less
admirable
than
are
the
demonstrations
of
his
power
and
wisdom
,
in
that
he
sheweth
himself
mindful
of
his
people
,
in
the
lowest
condition
they
can
be
in
,
even
when
he
hath
brought
them
into
the
dust
of
death
,
as
the
phrase
is
,
Psal.
22.15
.
The
peculiar
respects
which
God
beareth
to
them
that
fear
him
,
will
be
most
conspicuous
at
the
Resurrection
,
for
then
the
houses
of
his
servants
shall
overtop
the
houses
of
all
wicked
men
,
the
Mountain
of
their
houses
shall
be
established
in
the
top
of
the
Mountains
,
and
shall
be
exalted
above
the
Hills
of
others
(
alluding
to
Isa.
2.2
.
)
For
the
upright
shall
have
dominion
over
the
wicked
in
the
morning
,
Psal.
49.14
.
I
can
but
think
how
the
Souls
of
just
men
,
when
they
have
put
off
these
earthly
Tabernacles
,
will
long
to
be
possessed
of
their
new
houses
,
Rom.
8.23
.
We
our selves
groan
,
waiting
for
the
adoption
,
to
wit
,
the
redemption
of
our
body
:
And
well
then
may
we
long
for
that
time
,
considering
that
he
who
hath
called
the
bodies
of
his
Saints
the
Temples
of
the
Holy
Ghost
,
1
Cor.
6.19
.
will
be
much
more
graciously
and
visibly
present
in
those
Temples
so
refined
,
as
they
will
be
at
the
Resurrection
,
than
in
those
we
carry
about
with
us
,
so
defiled
and
polluted
as
they
are
at
the
present
.
It
is
the
least
thing
I
can
say
of
the
Resurrection
of
the
just
,
that
when
that
time
shall
come
,
all
their
defects
,
and
deformities
of
body
shall
then
be
done
away
for
ever
;
and
yet
what
would
not
some
men
give
to
be
cured
of
one
bodily
defect
?
be
it
blindness
,
or
deafness
,
or
lameness
,
and
to
be
restored
to
any
limb
or
sense
they
want
but
for
that
little
time
they
have
to
live
?
But
alas
how
many
defects
and
deformities
are
there
which
no
Art
of
man
can
cure
?
To
such
as
labour
under
any
of
them
,
I
would
say
,
Have
patience
but
a
little
while
,
get
part
in
the
first
Resurrection
,
that
you
may
have
interest
in
the
second
,
viz.
the
Resurrection
of
life
,
lay
up
a
good
Foundation
for
the
time
to
come
that
thou
mayest
be
recompensed
at
the
Resurrection
of
the
just
,
Luke
14.14
.
Make
shift
for
the
present
;
for
a
short
season
,
a
sorry
house
may
serve
the
turn
,
when
death
and
the
Grave
,
which
must
swallow
thee
down
for
a
while
,
shall
deliver
thee
up
again
(
as
the
Whale
did
Jonah
)
thy
next
house
shall
be
a
Pallace
,
that
is
,
the
body
which
thou
shalt
receive
at
the
Resurrection
,
or
which
thou
shalt
rise
with
,
shall
be
as
free
from
defects
,
and
deformities
,
as
is
the
glorious
body
of
Christ
himself
.
I
cannot
sufficiently
admire
the
happiness
of
those
persons
who
live
under
the
strong
and
comfortable
expectations
of
a
better
Resurrection
,
Heb.
11.35
.
that
is
,
of
a
better
condition
after
death
,
than
ever
they
had
before
it
.
Lord
fill
my
soul
,
and
the
Souls
of
all
thy
children
,
with
that
blessed
expectation
,
and
do
thou
inable
me
and
them
to
say
,
with
thy
holy
Apostle
Paul
,
and
those
whom
he
there
joyneth
with
himself
,
We
know
that
if
our
earthly
house
of
this
Tabernacle
were
dissolved
,
we
have
a
building
of
God
,
a
house
not
made
with
hands
,
eternal
in
the
Heavens
,
2
Cor.
5.1
.
FINIS
.
Books
to
be
sold
by
Thomas
Parkhurst
,
at
the
Golden
Bible
on
London-Bridge
.
MR.
Sedgwick's
Bowels
of
Mercy
.
fol.
Tho.
Taylor's
Works
,
the
first
vol.
fol.
2.
An
Exposition
of
Temptation
,
on
Matth.
4.
verse
1.
to
the
end
of
the
eleventh
.
3.
A
Commentary
on
Titus
.
4.
Davids
Learning
:
A
Comment
upon
Psal.
32.
5.
The
Parable
of
the
Sower
,
and
of
the
Seed
,
upon
Luke
8.
and
4.
Divine
Characters
in
two
parts
,
distinguishing
the
Hypocrite
in
his
best
dress
,
by
Sam.
Crook
.
B.D.
A
Learned
Commentary
or
Exposition
on
the
first
Chapter
of
the
second
Epistle
to
the
Corinthians
,
by
Richard
Sibbs
,
D.
D.
fol.
A
Commentary
on
the
whole
Epistle
of
St.
Paul
to
the
Ephesians
,
by
Mr.
Paul
Bain
,
fol.
A
practical
Exposition
on
the
third
Chapter
of
the
first
Epistle
of
St.
Paul
to
the
Corinthians
,
with
the
Godly
Mans
Choice
,
on
Psal.
4.
ver.
6
,
7
,
8.
By
Anthony
Burgess
,
fol.
The
dead
Saint
,
speaking
to
Saints
and
sinners
living
,
in
several
Treatises
.
The
first
on
2
Sam.
24.10
.
The
second
on
Cant.
4.9
.
The
third
on
John
1.50
.
The
fourth
on
Isa.
58.2
.
The
filth
on
Exod.
15.11
.
By
Samuel
Bolton
,
D.D.
fol.
Colloquia
Mensalia
,
or
Dr.
Martin
Luthers
Divine
Discourses
at
his
Table
with
Melancthon
,
and
several
others
.
Translated
by
Henry
Bell
,
fol.
The
view
of
the
Holy
Scriptures
.
By
Hugh
Broughton
,
fol.
Christianographia
,
or
a
Description
of
the
multitude
,
and
sundry
sorts
of
Christians
in
the
world
,
not
subject
to
the
Pope
.
By
Eph.
Pagitt
.
fol.
These
six
Treatises
following
,
are
written
by
Mr.
George
Swinnock
.
1.
The
Christian
Mans
Calling
;
or
a
Treatise
of
making
Religion
ones
business
,
in
Religious
Duties
,
Natural
Actions
,
his
Particular
Vocation
,
his
Family
Directions
,
and
his
own
Recreation
;
to
be
read
in
Families
for
their
Instruction
and
Edification
.
The
first
Part.
2.
Likewise
a
second
Part
;
wherein
Christians
are
directed
to
perform
their
Duties
,
as
Husbands
and
Wives
,
Parents
and
Children
,
Masters
and
Servants
,
in
the
conditions
of
Prosperity
and
Adversity
.
3.
The
third
and
last
part
of
the
Christian
Mans
Calling
,
Wherein
the
Christian
is
directed
how
to
make
Religion
his
business
,
in
his
dealings
with
all
Men
,
in
the
Choice
of
his
Companions
,
in
his
carriage
in
good
Company
,
in
bad
Company
,
in
solitariness
,
or
when
he
is
alone
,
on
a
Week-day
from
morning
to
night
,
in
visiting
the
sick
on
a
Dying-bed
;
as
also
the
means
how
a
Christian
may
do
this
,
and
some
motives
to
it
.
4.
The
Door
of
Salvation
opened
,
by
the
Key
of
Regeneration
.
5.
Heaven
and
Hell
Epitomized
:
and
the
True
Christan
Characterized
.
6.
The
Fading
of
the
Flesh
,
and
the
flourishing
of
Faith
:
Or
,
One
cast
for
Eternity
,
with
the
only
way
to
throw
it
well
;
all
these
by
George
Swinnock
M.
A.
Large
Octavo's
.
A
learned
Commentary
on
the
fourth
Chapter
of
the
second
Epistle
of
St.
Paul
to
the
Corinthians
,
to
which
is
added
,
First
,
A
Conference
between
Christ
and
Mary
.
Second
.
the
Spiritual
Mans
Aim
.
Third
:
Emanuel
,
or
Miracle
of
Miracles
,
by
Richard
Sibbs
,
D.
D.
4
to
.
An
Exposition
of
the
five
first
Chapters
of
Ezekiel
,
with
useful
observations
thereupon
,
by
Will
.
Greenhil
,
4
to
.
The
Gospel-Covenant
,
or
the
Covenant
of
Grace
opened
:
Preached
in
New
-
England
,
by
Peter
Bulkeley
,
4
to
.
Gods
Holy
Mind
touching
Matters
Moral
;
which
himself
uttered
in
ten
words
,
or
ten
Commandments
;
Also
an
Exposition
on
the
Lords
Prayer
,
by
Edward
Elton
,
B.
D.
4
to
.
A
plain
and
familiar
Exposition
of
the
ten
Commandments
,
by
John
Dod
,
4
to
.
Fiery
Jesuite
,
or
an
Historical
Collection
of
the
Rise
,
Increase
,
Doctrines
,
and
Deeds
of
the
Jesuites
.
Exposed
to
view
for
the
sake
of
London
,
4
to
.
Horologiographia
Optica
;
Dialing
Universal
and
Particular
,
Speculative
and
Practical
;
together
with
the
Description
of
the
Court
of
Arts
,
by
a
new
Method
,
by
Sylvanus
Morgan
,
4
to
.
Praxis
Medicinae
,
or
the
Physicians
Practice
,
wherein
are
contained
all
inward
diseases
from
the
head
to
the
foot
,
by
Walter
Bruel
.
Regimen
Sanitatis
Salerni
,
or
the
School
of
Salerns
Regiment
of
Health
,
containing
Directions
and
Instructions
for
the
guide
and
government
of
Mans
Life
,
4
to
.
Christ
and
the
Covenant
,
the
work
and
way
of
Meditation
;
Delivered
in
ten
Sermons
,
Large
Octavo's
.
By
William
Bridge
,
late
of
great
Yarmouth
.
Heart-treasure
:
or
a
Treatise
tending
to
fill
and
furnish
the
head
and
heart
of
every
Christian
,
with
soul-inriching
treasure
of
truths
,
graces
,
experiences
and
comforts
,
to
help
him
in
Meditation
,
Conference
,
Religious
Performances
,
Spiritual
Actions
,
Enduring
Afflictions
,
and
to
fit
him
for
all
conditions
,
that
he
may
live
Holily
,
dye
Happily
,
and
go
to
Heaven
Triumphantly
,
by
O.
H.
with
an
Epistle
prefixed
,
by
John
Chester
,
Large
Octavo
.
A
Glimpse
of
Eternity
,
by
A.
Caley
.
A
Practical
Discourse
of
Prayer
,
wherein
is
handled
the
Nature
and
Duty
of
Prayer
,
by
Tho.
Cobbet
.
Of
Quenching
the
Spirit
,
the
evil
of
it
in
respect
both
of
its
causes
and
effects
,
discovered
,
by
Theophilus
Polwheile
.
Wells
of
Salvation
opened
,
or
Words
whereby
we
may
be
saved
:
with
advice
to
Young
Men
:
by
Tho.
Vincent
.
The
sure
way
to
Salvation
:
or
a
Treatise
of
the
Saints
Mystical
Union
with
Christ
;
wherein
that
great
Mystery
and
Priviledge
is
opened
in
the
nature
,
properties
and
the
necessity
of
it
by
R.
Stedman
,
M.
A.
The
greatest
loss
,
upon
Matth.
16.26
.
By
James
Livesey
,
small
Octavo's
.
Moses
unvailed
,
by
William
Guild
.
The
Protestants
Triumph
,
being
an
exact
answer
to
all
the
sophistical
Arguments
of
Papists
:
By
Ch.
Drelincourt
.
A
Defence
against
the
fear
of
Death
.
By
Z.
Crofton
.
Gods
Soveraignty
displayed
.
By
William
Geering
.
A
sober
Discourse
concerning
the
Interest
of
words
in
Prayer
.
The
Godly
Mans
Ark
:
or
City
of
refuge
in
the
day
of
his
distress
,
in
five
Sermons
;
with
Mistriss
Moores
Evidences
for
Heaven
By
Ed.
Calamy
.
The
Almost
Christian
Discovered
;
or
the
false
Professor
tryed
and
cast
.
By
Mr.
Mead.
Spiritual
Wisdom
improved
against
temptation
,
by
Mr.
Mead.
A
Divine
Cordial
.
A
word
of
comfort
for
the
Church
of
God
.
A
Plea
for
Alms
,
in
a
Sermon
at
the
Spittle
.
The
Godly
Mans
Picture
,
drawn
with
a
Scripture-pensil
.
These
four
last
were
written
by
Tho.
Watson
.
The
Doctrine
of
Repentance
useful
for
these
times
,
with
two
Sermons
against
Popery
,
by
Thomas
Watson
.
The
True
bounds
of
Christian
freedom
;
or
a
Discourse
shewing
the
extents
and
restraints
of
Christian
liberty
,
wherein
the
truth
is
setled
,
many
errors
confuted
;
out
of
John
8.
ver.
36.
A
Treatise
of
the
Sacrament
,
shewing
a
Christians
Priviledge
in
approaching
to
God
in
Ordinances
,
duty
in
his
Sacramental
approaches
,
danger
if
he
do
not
sanctifie
God
in
them
;
both
by
Sam.
Bolton
,
D.
D.
The
Lords
Day
enlivened
,
or
a
Treatise
of
the
Sabbath
,
by
Philip
Goodwin
.
The
sinfulness
of
Sin
,
and
the
Fulness
of
Christ
,
two
Sermons
;
by
W.
Bridge
.
A
serious
Exhortation
to
a
Holy
Life
,
by
Tho.
Wadsworth
.
Ovid's
Metamorphosis
Translated
Grammatically
,
by
J.
Brinsley
.
Comfortable
Crumbs
of
refreshment
,
by
Prayers
,
Meditations
,
Consolations
and
Ejaculations
;
with
a
Confession
of
Faith
,
and
summ
of
the
Bible
.
Aurifodina
Linguae
Gallicae
,
or
the
Golden
Mine
of
the
French
Language
opened
,
by
Ed.
Gostlin
.
Gent.
The
difference
between
the
spots
of
the
Godly
and
Wicked
,
in
four
Sermons
;
by
Jer.
Burroughs
.
Four
Centuries
of
Select
Hymns
,
collected
out
of
Scripture
,
by
Will
.
Barton
.