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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	day_n	rest_n	sabbath_n	1,873	5	10.2726	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57597	Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Councels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...	Rolle, Samuel, fl. 1657-1678.; Rolle, Samuel, fl. 1657-1678. Preliminary discourses.; Rolle, Samuel, fl. 1657-1678. Physical contemplations.; Rolle, Samuel, fl. 1657-1678. Sixty one meditations.; Rolle, Samuel, fl. 1657-1678. Twenty seven meditations.	1667 (1667)	Wing R1877; Wing R1882_PARTIAL; Wing R1884_PARTIAL; ESTC R21820	301,379	534

sort can wash their hands in innocency as from finding their own pleasure and speaking their own words on Gods holy day which is forbidden Isa 58.13 or have called the Sabbath their delight holy and honourable of the Lord as became us Or with John have been in the Spirit so as we ought on the Lords day Few of us have kept any one Sabbath as a Sabbath should be kept Under pretence that we fear to act like Jews it is well if we forget not to act like Christians as to the Lords day We took Gods day from him and now he hath taken our City from us we robd him of the best day in the week for all daies are his but this more especially he hath deprived us of the best City in the three Kingdoms We committed Sacriledge in robbing God of his daies which he had set apart for himself and it prospered with us no better than that Coale did which the Eagle stole from the Altar and therewith fired her own Nest And now poor London if I may still call thee London thou enjoyest thy Sabbaths in that doleful sense as was threatned Levit. 26.34 Then shall the Land enjoy its Sabbaths as long as it lieth desolate And the same reason may be given now as then v. 35. As long as it lieth desolate it shall rest because it did not rest in your Sabbaths when ye dwelt upon it MEDITATION VI. Of Gods contending by Fire for the sins of Idolatry and Superstition I Dolatry is plainly and properly enough defined to be the worshipping of a false God one or more or else of the true God in a false manner The former is expresly forbidden in the first Commandment which is in these words Thou shalt have no other Gods before me but the latter in the second which saith Thou shalt not make to thy self any graven Image c. that is Thou shalt not worship or pretend to worship me in the use of Images or of any thing else which I my self have not instituted and appointed Now whereas some may think that the worshipping of graven Images for Gods or as if they were Gods themselves and not the worshipping of the true God in the use of them is the sin forbidden in the second Commandment because it is said Thou shalt not bow down to them nor worship them The contrary is evident enough For the worshipping of any other besides the true God is that which the first Commandment doth directly forbid and is the sum and substance of it now we must not make the first and second Commandments one and the same Therefore the sin forbidden in the second Commandment is the worshipping of God in or by the use of Images and other things which he never appointed as means methods and parts of his worship Now this latter branch of Idolatry is the same thing with that which is called Superstition which is as much as supra statutum or a being devout and religious or rather seeming to be so above what is written or was ever commanded by God Of the first sort of Idolatry which consists in professedly worshipping any other besides the true God I shall need to say nothing because that is the Idolatry of Heathen only all Christians profess to abhor it But alas how many calling themselves Christians are not ashamed to own and defend their worshipping of Images relatively as they term it though not absolutely mediately though not ultimately But if we can prove that this was all that many did whom God was pleased to charge with Idolatry and to punish grievously even with Fire for so doing that will be to the point in hand See for this Levit. 26.31 I will make your Cities waste a●d bring your Sanctuaries to desolation which was afterwards done by Fire when themselves were carried into captivity their City and Temple burnt Now in what case doth God threaten so to do viz. in case they should offer to set up any Images to bow down to them v. 1. and should not repent of their so doing after they had been warned by lesser judgments If so saith God I will make your Cities waste and so he did by Fire for that very sin Now the people thus threatned were the Israelites who had so much knowledge of the true God that it was impossible for them to think that those stocks and stones which they did bow to were God himself but only they made them as representations and memorials of God or little Temples for God to repair to if he pleased or as sures to draw God to them as one calleth them and yet for this they are charged with Idolatry for those very Images are called their Idols v. 1. Ye shall make ye no Idols or graven Images and by the greatness of that punishment which God inflicted for the same we may gather he reckoned it as Idolatrie for it was that ●in if any Moreover that they intended no more by their Images than only pictures and resemblances of God is intimated to us by those words Deut. 4.15 Take heed unto your selves for ye saw no manner of Similitude on the day that the Lord spake unto you in Horeb out of the midst of the Fire v. 16. Lest you make you an Image the similitude of any figure As if he had said that God did therefore forbear at that time to assume any visible shape because he would not have any representations made of him which to doe were Idolatrie at leastwise if done in order to religious worship Were not Aaron and the Israeli●es charged with Idolatrie for making and causing to be made a Golden call Exod. 32.4 and sacrificing to it v. 5. c. yet that people were far from thinking the Calf they had made to be the true God that brought them out of Egypt● No they had made it for a representation and a memorial of him For so they are to be understood v. 4. Could any of them so far renounce reason and common sense least of all could Aaron do so as to think that Image brought them out of Egypt which was no Image till after their comming out of Egypt which had not been what it was but that they made a Calf of it which they knew of its self was neither able to do good nor evil No surely their intent was to set up that only as a memorial of God and to worship God in and by it For this Moses was so angry with them and with the puppet which they had made that as we read v. 20. He took the Calf burnt it in the fire ground it to powder and strewed it upon the water and made them drink of it The Apostle calls them Idolaters 1 Cor. 10.6 Neither be ye Idolaters as were some of them which is quoted out of Exod. 32.6 If there were no Idolatry in the Golden-calf so intended why was Moses so angry with it yea why was God so angry with them as by Moses to give

used oppression and have vexed the poor and needy yea they have oppressed the stranger wrongfully vers 31. Therefore have I consumed them with the fire of my wrath And Amos 5.11 Forasmuch then as your treading is upon the poor and ye have taken from him burthens of wheat yee have built houses of hewen stone but ye shall not dwell in them c. And then for Theft see Ezek. 22.29 The people of the Land have exercised robbery and Zechary 5.4 The curse shall enter into the house of the thief and shall consume it with the timber thereof and with the stones thereof And lastly as for deceit and false ballances see Amos 8.5 Hear yee this that say when will the Sabbath be over that we may set forth wheat making the Ephah small and the Shekell great that we may falsify the ballances by deceit Take notice that the judgments denounced against that people are generally thus expressed I will send a fire c. Chap. 10.2 Now one cause was their deceit and false ballances Now were not the sins forementioned too too common in the Land and in the great City which is now ruined Did not many rich men oppress the poor by griping usury extorting brokage taking unmerciful forfeitures of pawns and pledges by ingrossing of commodities and selling them at unreasonable rates by vexatious suites by taking them at advantages by working upon their necessities by with-holding those debts and dues which poor men had not wherewithall to recover and several other wayes For I pretend not to know the one half of that mystery of iniquity Did not rich Lawayers oppress their poor Clients rich Physicians their poor Patients rich Landlords their poor Tenants raising and racking their rents Did they not grinde the faces of the poor as it were to powder and when time served and particularly when the fire was did not the poor shew their hearts served them to oppress the rich If theft did not abound why were so many condemned almost every Monethly Sessions upon that account besides many that escaped undiscovered how came it to pass that there was a formal society and corporation of theeves keeping a kind of order and government amongst themselves Then as for deceit and false ballances I doubt those things were more common than either of the two former though they might justly bear the name of either viz. of deceit or theft though they went not commonly by the name of either How much bad money was knowingly put off brass pieces light gold and such like how many unserviceable wares were vended at dear rates how many rich commodities were sophisticated as Wines Physical Drugs and the like to the great hazard of Mens health and lives What trash was vended for Pearl and Beazar and for other high prized things All was lookt upon as cleer gaines by many in which they could but over-reach others though the Scripture saith let no Man defraud his brother for God is an avenger of all such things If a Man had not his wits about him he could go into few places and not be cheated whatsoever he bought if he did not understand it himself so that it grew a proverb that Men knew not who to trust Men would ask twice as much as they could take and yet would have taken all they did ask if the buyer would have given it As for false ballances let the Quests that went about speak what ill weights they found in many places heavier to buy by and lighter to sell by Let the full Baskets of Bread which were given away almost every Market-day because too light to be sold beare witness Why was so much butter and bread taken from the owners and sent to the Prisons but for want of due weight If men did use false ballances in so cheap Commodities and that were to come under the test what did they not do in those that were dearer they generally left to their own consciences in things as to which one dram of weight more or less would turn to more profit than many loaves of bread or pounds of butter I doubt not but there were those and not a few that would not have wronged a customer in one grain of weight for the greatest profit but were not the generality of Tradesmen for all they could get Per fas an t nefas that is by ●ook or by crook Reflecting upon the great deceit and cheating there was I wonder not that Constantinople stands whilst London lies in ashes For if we may believe travellers amongst the very Turks there was more common justice that is righteousness and freedome from deceit in buying and selling than amongst us Righteous art thou O Lord yet let me plead with thee concerning thy judgments why were their shops and houses burnt down that used no deceit and there were many such but as for others thy justice doth most manifestly appear in scourgeing those buyers and sellers out of house and home by a fiery Rod who turned the famous City which should have been a Mountain of righteousness and justice into a Den of theeves and robbers MEDITATION VIII Of lying swearing and for-swearing as further causes of God's contending by Fire I finde the Prophet Nahum chap. 3. threatning Nineveh with fire in the 13. and 15. verses of that Chapter The fire shall devour thy bars c. now one cause he gives of that wo was lying vers 1. Wee to the City it is full of lies and robbery Fitly are those two put together for probably many or most of the lies they had wont to tell were in a way of trade in order to unjust gain which is no other than robbery in Gods account Oh that London in this respect had not been another Nineveh for the multitude of lies that were daily told in many parts of it in order to robbery that is undue gain A good man would not have told so many wilful lyes for a whole World as some would tell to get a few shillings if not pence This cost me so much saith one and by and by he sells it for less than he said it cost him which few men will do you shall have the very best saith another and yet if he have any worse than other puts him off with that I had so much for the very fellow of this had some wont to say when there was no such matter This is as good as can be bought for money would some say when yet they knew that it was stark naught could such pretend themselves to be the people of God who saith Isa 63.8 They are my people Children that will not lie so I was their Saviour Could men thus abound with lies and yet believe what is written Rev. 21.8 All lyars shall have their portion in the Lake that burneth with Fire and Brimstone No wonder if that which kindles Hell it self did help to fire a City But to pass on to the sin of Swearing either falsly or vainly both of

as if they had Eagles wings as we observe fire to do Sith then it is clear to us that Fire is nothing else but a mighty stream of atomes which we shall prove anon to be sulphurious O my soul apply this ere thou proceed any further Surely this notion hath its use I see the great God can terrify the World yea and destroy it too with any thing yea with that which is next to nothing 2 Pet. 3.7 But the Heavens and the Earth which are now are kept in store reserved unto fire against the day of judgment vers 10. The Elements shall melt with fervent heat the Earth also and the workes that are therein shall be burnt up I cease to wonder at God his making Locusts yea flies yea lice so great a Plague to Pharaoh and to the Egyptians that Pharaoh himself began to relent whilst those Plagues were upon him Those Creatures were Giants if I may so speak in comparison of those motes of brimstone which the great God imployed to destroy our City and shall be his only Executioners at last in the destruction of the whole World as I proved but now How many parts do belong to each flie or flea For even all their parts were down in Gods Book head eyes eares legs intrails and now each of these parts and for ought I know count bones and all they may be some scores of them are I presume as big or bigger than any one of those sulphurious Atomes or Motes of which Fire consists A man would scarce believe till he had well considered it that swar●nes of Locasts Canker-wormes Cater-pillars and Palmet-wormes commissioned by God to introduce a Famine should be all that God intends by those amazing expressions which he is pleased to use in Joel 2. from verse 1 to the 11. Let all the Inhabitants of the Land tremble for the day of the Lord cometh c. vers 1 and vers 2. A great people and a strong there hath not been ever the like nor shall be any more after it to many Generations vers 3. The Land is as the Garden of Eden before them and behind them a desolate Wilderness yea and nothing shall escape them The appearance of them it as horses and as hors-men so they shall run Read to the end of the eleventh verse Dreadful expressions yet were all verified in an Army of Locusts and such like despicable insects by which God did such execution upon them as did demonstrate those expressions not to have been so strange as true yea to have been no hyperbolies Joel 1.4 Now how easie is it for us to believe this might be so who have seen the great God working wonderfull desolations by far weaker instruments viz. by an army of little motes of brimstone all in an uproare and joint conspiracy to take their flight from those bodies in and with which they lately dwelt in a profitable peace and Amity Goliah in proportion did not more exceed David in strength and stature and dimensions every way than Locusts and such like insects do exceed those little Atomes whereof Fire consists Besides those Insects are living creatures which is a great matter but the sulphurious particles I am speaking of otherwise called fire are as we all know things without life and yet so nimble when God sets them on as if they had vigorous souls to actuate them or rather as if they themselves were all soul and spirit which are indeed some of the contemptiblest shreds or rather silings of meer matter I see then that the great God can make a formidable Army of any thing even of the dust of the earth for why not of that as well as of these I have therefore done wondring that such things should be spoken of Locusts and such like insects as are in Joel 2.11 The Lord shall utter his voice before his Army for his Camp is very great The words that follow in the same verse are a sufficient Comment For he is strong that executeth his word surely they do their work in his strength whose glory it is to make weak things confound the mighty and things that are not bring to naught things that are I further learn from hence the great danger of an enraged multitude though every one of that number fingly and by himself considered be very mean and despicable yet all put together may be terrible as an Army with Banners The Psalmist seems to speak of the tumult of the people as if it were so hard to still and pacifie as the very raging of the Sea Psal 65.7 Which stilleth the noise of the seas and the tumults of the people Multitudes of people are compared to great Waters or Inundations and they as well as Fire it self though each single person is but as one poor drop will bear down all before them It is God-like to still the Tumults of the people but to raise tempests and commotions amongst them as Jonas did upon the Sea is neither the part of a Christian nor of a wise man Who would conjure up those spirits which possibly he shall never be able to lay again Oh the strength of weak things united and combined by whole millions together oh the greatness of little things met in such infinite swarms what vast things are the Sands of the Sea-shore take them together What huge mountains do they make and how do they give Law to the Sea its self and say to it under God hitherto shalt thou go and no further Jer. 5.22 Fear ye not me saith the Lord which have placed the sands for the bounds of the Sea that it cannot pass it and though the waves thereof toss themselves yet can they not prevaile though they roar yet can they not pass over Yea what smaller and more despicable thing than each of those by its self considered They have more passion than pollicy that stick not to inrage the body of a Nation without a just and enforcing cause though to humour them in every thing any more than children is not commendable or convenient What goodly ships have stuck fast in those heaps of dust called sands so as they could never get off again yea been swallowed up by them as Jonas was by the Whale or Corah and his complices by the earth when it opened its mouth upon them so that no discreet pilot ventures to come neer them or offers to say what hurt can so strong and stately a vessel receive from those sands which are but a heap of dust thousands of which run thorough a little pin-hole in an hour-glass in the space of one hour If an Ocean of Atomes did as we know to our cost bring greater and speedier ruine on our famous City than an hoast of men could have done for that they much exceeded any army in number though their power singly were next to nothing If so I say it appeareth that vast and innumerable multitudes at leastwise of people though of the weaker and more despicable

Lord did rain upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven Those places were destroyed by a meer miracle which was no small aggravation of the judgement as it is of mercy when men are saved by miracle but so was not London conceived to have been Nextly the fire upon Sodom and the three other Cities consumed with it destroyed not only a major part of those Cities but the whole But the Beesom of destruction which swept London did not sweep so clean but God hath left some small remnant of City that it might not be like Sodom and like Gomornish Isai 1.9 Thirdly the fire upon Sedom and Gomorrah did consume not only places but persons not only four Cities but the greatest part of their inhabitants Gen. 19.25 But to the praise of distinguishing-mercy be it spoken the inhabitants of London were generally snatcht as fire-brands out of the fire and so was part of their substance Fourthly Sodom and Gomarah are said to suffer the vengeance of eternal fire Jude 7. Which expression so far as it is refer'd to the places themselves doth signifie that they were irrecoverably destroyed by fire so as that they shall eternally lie wast But concerning London we hope and have reason to hope better things and that she may say to her insulting enemies Rejoyce not over me For though I fall yet shall I rise again c. Fifthly As if one destruction had been too little and that by sire too Sodom Gomorrah Admah and Zeboim were destroyed by water also that whole Countrey being turned into a standing stinking Lake which at this day is called the Dead Sea and in the Scripture the salt-sea Gen. 14.3 Though formerly it was even as the garden of God or as the land of Egypt for fruitfulness Gen. 14.10 The Salt-sea it is supposed to be called from the Sulphurous combustions first occasioning it and the Dead-sea because the Charnel-house of so many dead Carcasses then destroyed therein or because it is quickned by no visible motion or because it kills all creatures that come into it Several marks of God's curse it retains to this day Though it be a Sea yet neither can fishes live in it nor ships sail in it neither hath it intercourse with any other seas or communion with the Ocean lest it should infect other waters with its malignity neither doth any healthful thing grow thereon God having blasted it as it were as Christ did the barren fig-tree Solinus calls it a Melancholy Bay which the black-soil thereof being also turned into ashes witnesseth to have been blasted from heaven I read of nothing that appeareth good in about Sodom since its destruction but a certain Apple and that doth but appear so neither for though it appear fair to the eye yet within the rind of it is nothing but an Ember-like Soot which being lightly pressed evaporates into smoak and becomes dust Lastly I might adde that God would not permit Lot and his wife to testifie their respects and compassion towards Sodom when the smoak thereo● went up like a furnace by casting so much as one look back upon it which L●●'s wife presuming to do became a pillar of Salt Genesis 19.26 In all these respects was the destruction of Sodom greater than that of London Yet Who is able to say Their sins were greater all things considered London had wherewithal to make its sins more out of measure sinful than were those of the Sodomites It may be more tolerable for the Land of Sodom and Gomorrah at the day of Judgment than for some Londoners though the Judgement upon London at the present be less intolerable of the two Mat. 10.15 For if the mighty works which have been done in London had been done in Sodom possibly it had remained to this day Matt. 11.23 If any should say It is but just that the place where Sodom stood should he turned into a standing-Lake in memorial of the great Idleness of the Inhabitants That it should be turned into a Dead-Sea● so called from its killing all creatures that come near it in remembrance how the Sodomites did or would have corrupted all persons that came near them even the Angels themselves that were L●ts guests That the place where those Cities stood should have no communion with any other place should be an exception from that rule that All Rivers run into the Sea viz. by way of punishment for that unlawful communion which they had wont to have one with another changing the natural use to that which is against nature or that it should be a Dead-Sea because the Inhabitants living in pleasures were dead whilst they live as is said of Widows that so live or that no good thing should grow there because so many good creatures of God had wont to be abused by them one of whose sins was fulness of bread meaning Luxury That the fair Apple which grows there having nothing within it but Soot and ashes was an emblem and signification of their being burnt to ashes for lusting after Beauty I say if any will so discant upon the destruction of Sodom how easie were it to assign as many and as strong Reasons why God might have dealt by London as he dealt with Sodom When Londoners are ready to say No misery like theirs let them think of Sodom and the Inhabitants thereof betwixt whom and themselves not their own merits but Gods great mercy hath made a very wide difference MEDITATION XLVII Of the burning of Troy and the circumstances thereof compared with that of London TIme was when that place which was since called London went by the name of new Troy and as it sometimes bore the same name so they both came to the same end viz. by fire Old Troy was fired not accidentally but wilfully and by Enemies and so some think was New Troy otherwise called London Admit the story of Troy be partly fictitious as things related by Poets are suspected to be yet give me leave to moralize it as followeth Is is reported that Priamus giving leave to his Son Paris to ravish Helena Wife to Menelaus King of Sparta was that which forced the Greeks who burnt Troy to renew their ancient quarrel against it I think there have been sew Tragedies acted in the world but the lust of the flesh hath born a share in and been one great occasion of them I cannot say it was that which did provoke men to burn London if it were done by wilfull ●nstruments but I doubt not but that was one of the sins which did provoke God to suffer that goodly City to be burnt Was not Paris his treacherous slaying of Achilles who was in treaty of Marriage with his sister Polyxena another incentive to the Grecians to destroy Troy The unrighteous shedding of blood is a sin that will as easily kindle a fire as most that can be mentioned The Greeks as is said had it revealed to them that unless they could do

neglects his own and neither can he himselfe do what he aimes at nor justly expect that God should doe it for him But he that makes it his onely businesse to carry himselfe under Affliction as he ought doth what he can and interesseth God to do that which himself cannot doe let us doe out part and God will not faile to doe his and so both will be done We need not trouble our selves about getting into another form let us but out-learn others that are in the same form viz. of Affliction with us or at least-wise keep pace with the best of them and our master which is in heaven will take care of our translation into another forme that is more to be desired when we shall be fit for it I find God very angry with those Jews that would think of nothing but comming out of captivity so soon almost as they were gone into it and would hearken to any lying Prophets that would sooth them up with such pleasing stories whereas their duty was to bring their spirits to be content with a captivity of seventy years long to learne the law of such a condition as that and to comply with it see Jer. 27.8 And it shall come to pass that the Nation and Kingdom which will not put their neck under the yoke of Nebuchadnezzar that Nation will I punish with the Sword and Famine and Pestilence till I have consum'd them by his hand And verse 17. Hearken not to them namely who said that the vessel● of the Lords house should shortly be brought again from Rabylon verse 16. for they prophesie a lye to you serve the King of Babylon and live as if he had said Buckle your selves to the duty of your captive estate patiently beare the yoke which God hath put about your necks and it shall be better for you both at the present and for the future Apprentices that cast off the yoke before they have served out their time doe many of them never come to be free-men whilst they live Hananiah his diverting the Jewes from the duties incumbent upon them as designed for a long captivity by telling them that within two years God would bring again the captives of Judah Jer. 28.4 I say his so doing cost him his life verse 16. Thus saith the Lord this year thou shalt dye c. I cannot but observe how God commanded the Jews to provide for a lasting captivity Jer. 28.4 Thus saith the Lord to those whom I have caused to be carryed away from Jerusalem to Babylon build yee houses and dwell in them and plant Gardens and eat the fruit of them Take ye wives and beget sons and daughters And seek the peace of the City whether I have caused you to be carryed captives and pray to the Lord for it c. As if he had said expect not to come out from thence suddenly but make the best of that condition I have allotted for you and carry your selves under it as becomes you be satisfied and content with it and quietly wait till my time shall come even the set time for your Deliverance I can do no lesse than turn the advice I have given to my selfe and others into such petitions as follow Lord thou hast greatly Afflicted us teach us thereby so to call upon thee in this day of our trouble that thou mayst in due time deliver us Humble us under thy mighty hand that thou mayest lift us up give us so to submit to thee and accept our punishment that thou mayst remember our land Give us such patience as thou gavest to thy servant Job that thou mayst make such an issue for us as thou didst for him Cause us to fear thy great name that when we pour out our cryes to thee who canst deliver from death as Christ did in the dayes of his flesh we may be heard as he was in that he feared Cause us to order our conversations aright that thou mayest shew us thy Salvation Give us to redeem time in an evil day as Paul and Silas did that thou by thine outstretched arm mayst rescue us as thou didst them knocking off the chaines and fetters of our present troubles And above all things cause us to abound in faith as our fathers trusted in thee and were delivered they trusted in thee and were not confounded We desire to say with the three children The God whom we serve is able to deliver us even out of a fiery furnace which hath been prepared for us but whither he will or no we will trust in him Whilst thou chastenest us O teach us out of thy Law and we shall not need to doubt but thou at length wilt give us rest from the daies of adversity DISCOURSE IV. Of being content with Food and Rayment HOw many would be wel satisfied with what the Fire hath left them if they could but take that excellent counsel which the Apostle gives them 1 Tim. 6.8 Having food and rayment let us be therewith content Statelie Houses noble shops full Trades vast Incomes some have not now as formerlie who yet have food and rayment for them and theirs Did Jacob indent with God for any more Gen. 28.20 If God will give me bread to eat and rayment to put on then shall the Lord be my God Did Agur ask any more of God as for the things of this world when he said Feed me with food convenient Yea did he not deprecare that which was much more when he said Give me not riches lest c. Dare we absolutely pray for more than daily bread and other things as necessarie for life whereof ravment is one and shall we peremptorilie desire more than we dare to pray for Can those desires be regular which we fear to make the matter of our prayers Or if God vouchsafe us as much as we think lawful and fit to pray for why should we not be content Turn your desires of greater things than these into the form of a prayer and hear how it will sound Lord give me riches though Agur were so unwise as to pray against them Lord give me with Dives to be cloathed with Purple and fine Linnen and to fare sumptuouslie every day or to have wherewithall so to do Lord give me so many hundreds by the Year more than I need to spend Lord give me one thousand pound at least but rather two or three for every childe I cannot be content with less as a portion for each of them Offer if you dare to put such Incense as this into Christ his Golden Cenfor Appear if you dare with such requests as these at the Throne of grace Expect if you can that as to such requests Jesus Christ should intercede for you So absurd prayers cannot be good desires nor can it be otherwise than absurd to be discontented for the want of those things which were absurd to pray for How many of our betters have barelie food and rayment and yet are very thankful for what