PSALM
.
75.
2
,
3.
When
I
shall
receiue
the
Congregation
,
(
or
,
when
I
shall
take
a
conuenient
time
)
I
will
iudge
according
vnto
right
.
The
earth
is
dissolued
,
(
or
,
melted
)
and
all
the
inhabitants
thereof
;
I
beare
up
the
pillars
of
it
.
THIS
Psalme
is
accounted
a
kinde
of
Dialogue
betweene
God
and
the
Prophet
.
For
David
somtimes
speaks
in
his
owne
person
,
and
sometimes
in
Gods
.
Some
thinke
the
time
,
when
hee
sung
this
Psalme
,
was
,
when
he
was
now
ready
to
be
crowned
king
ouer
Israel
,
aswell
as
The
Learned
,
both
the
Fathers
,
and
the
later
Diuines
,
differ
much
about
my
Text.
For
some
will
read
it
Time
;
and
some
,
The
Congregation
.
And
the
best
is
,
there
's
warrantable
authoritie
for
both
.
Againe
,
some
will
haue
it
,
that
this
speech
(
I
will
iudge
acoording
vnto
right
)
is
Dauids
promise
to
God
,
of
his
iust
administration
of
the
Kingdome
;
and
some
,
that
it
is
Gods
promise
to
Dauid
,
of
his
Grace
and
Assistance
,
to
inable
him
so
to
gouerne
.
If
it
be
Gods
speech
,
they
are
not
all
agreed
,
neither
whether
it
be
meant
of
his
temporary
execution
of
Iudgement
in
this
life
;
or
of
his
great
and
finall
iudgement
.
Nor
do
they
all
agree
,
whether
by
the
Earth
,
bee
meant
the
whole
world
,
and
the
Church
spread
ouer
it
;
or
the
kingdome
of
the
Iewes
,
and
the
Church
,
as
then
conteined
in
it
.
But
the
matter
is
not
great
.
For
the
Scripture
is
not
onely
true
,
but
full
in
all
these
senses
;
and
all
of
them
come
in
close
vpon
the
letter
of
the
Text.
And
therefore
for
ought
I
know
,
it
is
the
safest
way
,
which
shuts
out
nothing
that
the
Text
includes
.
And
my
Text
will
easily
take
in
all
,
if
you
consider
the
wordes
,
as
Dauids
speech
;
yet
so
,
as
that
one
way
Dauid
be
vnderstood
to
speake
in
his
owne
person
;
and
another
way
in
Gods
.
And
this
is
no
newes
.
For
vsually
in
the
Psalmes
,
one
and
the
same
speech
is
meant
of
Dauid
,
and
Christ
;
and
one
and
the
same
action
applyed
to
God
and
the
King
.
And
the
reason
of
this
is
plaine
:
For
the
King
is
Gods
immediate
Lieutenant
vpon
earth
;
and
therefore
one
and
the
same
action
is
Gods
by
ordinance
,
and
the
Kings
by
execution
.
And
the
power
which
resides
in
the
King
,
is
not
any
assuming
to
himselfe
,
nor
any
gift
from
the
people
,
but
Gods
power
,
aswellin
,
as
ouer
him
.
So
God
and
the
King
stand
very
neere
together
.
And
it
is
an
infinite
blessing
both
vpon
the
King
,
and
the
people
,
when
the
Kings
heart
keepes
as
neere
vnto
God
,
as
Gods
power
is
to
the
King
.
For
then
t'
is
but
reading
of
my
Text
,
and
you
both
see
and
enioy
the
blessing
presently
.
For
then
the
Congregation
that
comes
vp
,
the
great
Congregation
;
great
in
number
,
great
in
place
,
and
great
in
power
,
it
shall
not
loose
it's
labour
.
For
,
I
will
receiue
it
,
saith
God
;
and
I
,
saith
the
King
.
The
Congregation
,
whether
it
bee
to
serue
God
,
or
the
State
,
or
both
,
comes
vp
at
an
appointed
time
;
and
,
I
will
make
a
conuenient
time
for
it
;
saith
God
;
and
I
wil
take
a
conuenient
time
for
it
,
saith
the
King
.
When
I
haue
receiued
it
,
and
in
this
time
,
I
will
iudge
in
it
,
and
by
it
,
according
vnto
right
,
saith
God
;
and
I
,
saith
the
King
.
If
Iustice
and
Iudgement
bee
not
executed
,
the
Earth
will
dissolue
,
the
Kingdomes
will
melt
away
,
all
things
will
sinke
and
fall
;
but
I
will
beare
vp
the
pillars
of
it
,
saith
God
;
and
I
,
saith
the
King
.
If
the
Earth
dissolue
,
the
Militant
Church
which
dwells
vpon
it
shakes
presently
.
It
must
needs
beare
part
with
the
State
in
which
it
is
;
but
I
will
beare
vp
the
pillars
of
that
too
,
saith
God
;
and
I
,
saith
the
King
.
So
blessed
a
thing
it
is
,
where
God
and
the
King
keepe
neere
,
and
worke
together
.
The
Text
hath
Two
parts
.
The
one
is
the
state
of
the
Earth
,
of
the
Kingdomes
,
and
the
Inhabitors
thereof
;
and
they
,
when
the
Prophet
wrote
this
,
were
in
weake
estate
,
melted
,
and
dissolued
.
The
other
is
,
the
Remedie
,
which
God
and
the
King
will
take
to
settle
it
.
And
concerning
this
Remedie
,
heere
are
Three
things
expressed
.
First
,
the
Execution
of
Iustice
,
I
will
iudge
according
vnto
right
.
Secondly
,
the
Establishment
,
or
settling
of
the
Pillars
,
I
beare
top
the
pillars
of
it
.
Thirdly
,
the
Time
for
both
these
,
and
that
is
a
conuenient
Time
,
euen
when
Hee
shall
receiue
the
Congregation
.
I
begin
at
the
state
in
which
Dauid
,
when
hee
came
to
the
Crowne
,
found
the
Earth
,
the
world
in
generall
;
the
Kingdome
of
Iuda
in
particular
;
and
the
Church
of
God
.
And
surely
my
Text
giues
mee
no
hope
,
but
Liquefacta
est
,
weakenesse
,
dissolution
,
and
melting
in
them
For
the
world
first
,
that
so
farre
as
the
Assyrian
Monarchie
preuailed
,
in
those
dayes
of
Dauid
,
melted
betweene
riot
and
crueltie
.
And
the
rest
of
the
world
which
was
not
vnder
them
,
was
broken
and
dissolued
into
petty
Dynasties
and
Gouernements
;
which
did
nothing
almost
but
prey
one
vpon
another
.
And
for
the
Kingdome
of
Iuda
,
(
the
speciall
ayme
of
my
Text
)
that
melted
first
in
the
great
disobedience
of
Saul
,
Earth
melted
vnder
it
.
And
we
finde
toward
the
end
of
Saul
,
85.
Priests
were
Now
this
melting
,
whether
it
bee
in
State
or
Church
,
is
no
small
thing
.
For
the
Scripture
when
it
would
expresse
a
great
Calamitie
vpon
men
or
Kingdomes
,
vses
the
word
melting
,
or
dissoluing
.
And
that
shewes
that
their
honour
and
strength
drops
away
and
decayes
,
till
they
become
as
nothing
,
or
quite
another
thing
.
In
trouble
,
the
heart
of
Dauid
melted
like
waxe
,
Psal
22.
When
their
melted
like
water
,
Ios.
7.
In
the
time
melt
and
consume
away
like
a
snaile
,
Psal.
58.
And
that
's
melting
indeed
:
Put
Melting
then
is
a
great
Calamity
vpon
a
Kingdome
.
And
't
is
not
Iuda
onely
,
but
all
Kingdomes
of
the
Earth
are
subiect
to
melting
.
The
many
changes
of
the
world
haue
Preach'd
this
ouer
and
ouer
;
That
whatsoeuer
hath
Earth
to
the
foundation
,
is
subiect
to
dissolution
.
And
the
Sermon
is
still
made
vpon
this
Text
,
Terra
liquefacta
est
:
The
Earth
is
dissolued
.
Now
vsually
before
melting
there
goes
a
Heate
:
And
so
it
was
,
Hos.
8.
A
fire
Not
all
,
but
yet
some
there
are
,
that
can
melt
any
kingdome
,
especially
two
.
The
one
of
these
Heates
is
Sinne
,
great
and
multiplied
sinne
.
For
(
saith
S.
Augustine
)
delinquere
,
est
de
liquido
fluere
.
To
emptie
cities
,
and
a
desolate
And
by
this
we
haue
found
what
,
and
who
it
is
that
melts
great
and
glorious
Kingdomes
.
In
the
Text
there
's
no
more
then
liquefacta
est
,
the
earth
is
dissolued
;
not
a
word
by
whom
,
or
for
what
.
But
it
is
expressed
Vers.
7.
that
it
is
by
God
.
And
great
and
multiplied
sinnes
,
before
God
makes
his
fire
so
hote
,
as
to
melt
,
or
dissolue
a
Kingdome
.
The
sinnes
of
the
Amorite
not
yet
full
,
therefore
not
yet
cast
S.
Ierome
obserues
)
.
Well
,
when
t'
is
Terra
liquefacta
,
when
a
Kingdome
dissolues
and
melts
,
what
then
?
What
?
why
then
no
man
is
in
safety
,
till
it
settle
againe
;
not
a
man
.
For
the
Text
goes
on
:
The
earth
is
dissolued
,
and
all
that
dwell
therein
.
All
men
then
to
seeke
what
to
doe
;
the
wisest
to
seeke
,
and
the
strongest
to
seeke
,
All.
And
it
must
needes
be
so
.
For
so
long
as
a
State
is
Terra
,
like
solide
ground
,
men
know
where
to
set
their
footing
;
and
it
is
not
euery
Earth-quake
,
that
swallowes
the
place
.
But
when
it
is
once
Terra
liquefacta
,
molten
and
dissolued
,
there
is
no
footing
,
no
foundation
then
.
I
sticke
fast
in
the
myre
,
where
no
ground
is
,
Psal.
69.
and
myre
is
but
terraliquefacta
,
molten
and
dissolued
earth
.
All
foule
then
,
and
no
foundation
.
And
when
a
Kingdome
melts
indeed
,
that
is
,
both
wayes
,
In
sinne
,
and
vnder
punishment
,
there
's
great
reason
the
inhabitants
should
melt
with
it
into
feare
,
into
danger
,
into
ruine
.
For
God
neuer
puts
his
fire
to
the
melting
of
a
State
,
but
for
sinne
,
and
sinne
,
that
is
neuer
committed
by
the
dead
State
,
but
by
the
liuing
.
For
when
a
fruitfull
land
is
made
barren
,
it
is
for
the
wickednesse
of
them
that
dwell
therein
.
earth
dissolues
,
that
the
inhabitants
should
all
sweat
,
and
melt
too
.
When
Dauid
came
to
the
Crowne
t'
was
thus
.
How
is
it
now
?
Why
,
if
you
take
the
earth
at
large
,
for
the
Kingdomes
about
you
,
out
of
question
there
hath
beene
liquefactio
;
a
melting
in
the
earth
,
and
many
Kingdomes
haue
swet
blood
.
But
if
you
take
the
earth
for
the
State
at
home
,
then
t'
is
high
time
to
magnifie
God
:
First
,
for
the
Renowmed
,
Religious
,
and
peaceable
Reigne
of
our
late
dread
Soueraigne
of
blessed
Memorie
,
who
for
so
many
yeeres
together
,
kept
this
Kingdome
in
peace
,
and
from
melting
:
And
secondly
,
that
now
in
the
change
of
Princes
,
(
which
is
not
the
least
occasion
for
a
State
to
melt
)
wee
liue
to
see
a
miracle
,
Change
If
you
aske
me
the
cause
of
this
happinesse
,
I
can
direct
you
to
no
other
but
God
,
and
God
in
mercie
.
For
as
for
the
Kingdome
,
that
is
made
of
the
same
Earth
with
others
,
and
is
consequently
subiect
to
the
same
dissolution
.
And
as
for
vs
that
dwell
therein
,
I
doubt
our
sinnes
haue
been
as
clamorous
vpon
God
to
heate
his
fire
,
and
make
it
fall
on
melting
,
as
the
sinnes
of
them
that
inhabit
other
Countreys
.
And
though
I
doubt
not
but
God
hath
the
sure
mercies
of
Dauid
in
store
for
the
King
,
and
will
neuer
faile
him
,
yet
if
Habitatores
in
ed
,
they
that
dwell
in
this
good
and
happy
soile
,
will
burden
it
and
themselues
with
sinne
,
great
sinne
,
multiplied
sinne
,
vnrepented
sinne
;
it
will
not
be
in
the
power
,
or
wisdome
,
or
courage
,
or
piety
of
a
King
,
to
keepe
the
State
from
melting
.
For
Dauid
was
all
these
,
and
yet
liquefacta
est
terra
,
the
Earth
was
as
good
as
dissolued
for
all
that
.
And
therefore
that
this
Kingdome
is
not
a
melting
too
,
I
can
giue
no
firme
reason
,
but
God
and
his
Mercy
.
For
hee
is
content
to
giue
longer
day
for
repentance
,
and
repentance
is
able
to
doe
all
things
with
God
.
And
the
time
calles
apace
for
repentance
:
The
Heauens
they
melt
into
vnseasonable
weather
;
and
the
Earth
melts
and
dissolues
her
Inhabitants
into
infectious
humours
;
and
there
's
no
way
to
stay
these
meltings
,
but
by
melting
our selues
,
in
,
and
by
true
repentance
.
Would
you
then
haue
a
settled
and
a
flourishing
State
?
Would
you
haue
no
melting
,
no
dissolution
in
the
Church
?
I
know
you
would
,
it
is
the
honourable
and
religious
designe
of
you
all
:
Why
,
but
if
you
would
indeed
,
The
King
must
Horat.
li.
1.
ep.
16.
King
:
Both
King
,
and
Peeres
,
and
People
must
religiously
serue
and
honour
God
;
shut
out
all
Superstition
on
Gods
Name
,
the
farther
the
better
;
but
let
in
no
prophanenesse
therewhile
.
If
this
bee
not
done
,
take
what
care
you
can
,
God
is
aboue
all
humane
wisedome
,
and
in
some
degree
or
other
there
will
bee
Liquefactio
terrae
,
a
melting
,
or
a
waste
,
both
in
Church
and
State
.
And
this
falls
in
vpon
the
second
generall
part
of
the
Text
;
which
is
The
Remedy
,
as
it
was
then
with
the
Iewes
,
The
Preuention
,
as
it
is
now
with
vs
;
which
God
and
the
King
will
vse
to
keepe
the
State
and
the
Church
from
melting
.
This
Remedy
(
and
the
Preuention
is
iust
the
same
)
is
expressed
first
in
the
Execution
of
Iustice
.
And
this
God
promises
for
the
King
;
and
the
King
promises
vnder
God
.
I
will
iudge
according
vnto
right
,
saith
God
;
and
I
,
saith
the
King
.
Now
Iustice
and
Iudgement
is
the
greatest
binder
vp
of
a
State
;
The
great
bounder
of
Peace
and
Warre
.
And
it
is
not
possible
to
finde
dissoluing
sinews
in
a
Kingdome
,
that
is
gouerned
by
Iustice
.
For
if
the
King
flourish
,
the
Kingdome
cannot
melt
:
And
the
Kings
Throne
,
But
then
this
Iustice
,
which
preserues
the
King
,
and
blesses
the
people
,
must
be
habituall
.
To
doe
Iustice
casually
,
though
the
thing
done
be
iust
,
yet
the
doing
of
it
is
not
Iustice
.
The
State
may
melt
for
all
that
,
because
the
Remedy
is
but
casuall
.
Againe
,
since
the
whole
State
hath
interest
in
the
Iustice
of
the
King
,
his
Iustice
must
be
spreading
ouer
all
persons
,
and
in
all
causes
.
And
so
't
is
plurall
in
the
Text
,
I
will
iudge
,
Iusticias
,
for
euery
Why
,
but
then
must
the
King
doe
all
this
himselfe
?
No
,
God
forbid
that
burden
should
lye
vpon
him
?
Moses
was
And
hence
it
followes
,
that
,
Ego
iudicabo
,
I
will
iudge
according
vnto
right
,
is
not
onely
the
Kings
engagement
betweene
God
,
and
the
People
;
but
it
is
the
engagement
of
euery
Iudge
,
Magistrate
,
and
Officer
betweene
God
,
the
King
,
and
the
State
.
The
Kings
power
,
that
's
from
God
.
The
Iudges
,
and
the
subordinate
Magistrates
power
,
that
's
from
the
King
.
Both
are
for
the
good
of
the
people
,
That
they
may
lead
a
peaceable
life
in
all
godlinesse
,
and
honestie
.
All
Iudges
,
and
Courts
of
Iustice
,
euen
this
great
Congregation
,
this
great
Councell
,
now
ready
to
sit
,
receiue
influence
and
power
from
the
King
,
and
are
dispensers
of
his
Iustice
,
aswell
as
their
owne
,
both
in
the
Lawes
they
make
,
and
in
the
Lawes
they
execute
:
in
the
Causes
which
they
heare
,
and
in
the
Sentences
which
they
giue
.
The
King
,
Gods
High
Steward
,
and
they
Stewards
vnder
him
.
And
so
long
as
Iustice
and
Iudgement
sits
vpon
all
the
Benches
of
a
Kingdome
,
either
it
is
not
possible
for
Fluxes
and
Meltings
to
begin
in
the
State
;
or
if
they
doe
begin
,
their
Drip
will
be
cured
presently
.
Now
while
the
King
keepes
close
to
Ego
judicabo
,
I
will
iudge
that
which
comes
to
me
according
vnto
right
;
if
inferiour
Iudges
(
which
God
forbid
)
iudge
other
then
right
,
they
sin
against
three
at
once
,
and
against
God
in
all
,
For
first
,
they
sinne
against
the
people
,
by
doing
them
wrong
in
stead
of
Iustice
.
Secondly
,
they
sinne
against
their
owne
conscience
,
not
only
by
calling
,
but
by
sentencing
Good
Exill
,
and
Euill
Good
.
Thirdly
,
And
once
againe
for
Inferiour
Gouernours
of
all
sorts
.
The
King
is
the
Sunne
.
Hee
drawes
vp
some
vapours
,
some
support
,
some
supply
from
vs
.
T'
is
true
:
hee
must
doe
so
.
For
,
if
the
Sun
draw
vp
no
vapours
,
it
can
powre
downe
no
raine
,
and
the
Earth
may
bee
too
hard
,
as
well
as
too
soft
and
too
melting
.
Now
this
Raine
which
descends
,
and
is
first
caused
by
the
Sunne
,
is
prepared
in
the
Clouds
before
it
falleth
on
the
Earth
.
And
all
Great
Men
that
are
raised
higher
then
the
rest
,
especially
Iudges
and
Magistrates
of
all
sorts
,
they
are
the
Clouds
.
They
receiue
the
more
immediate
influence
from
the
King
;
and
if
they
bee
Gods
Clouds
,
and
retaine
what
hee
gaue
them
,
thev
drop
fatnesse
vpon
the
people
.
But
,
clouds
without
water
,
they
clouds
in
the
wind
,
then
no
certaine
influence
.
If
they
be
cloud
,
driuen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
a
whirlewind
,
then
it
is
passionate
,
and
violent
influence
.
And
the
Clouds
,
I
hope
,
are
not
,
I
am
sure
,
should
not
bee
thus
,
betweene
the
King
,
and
his
people
.
There
is
then
Ego
judicabo
,
I
will
iudge
according
vnto
right
,
both
for
the
King
,
and
all
subordinate
Magistrates
vnder
him
.
But
here
's
Ego
judicabo
,
and
I
will
iudge
according
to
right
,
for
God
too
.
For
many
of
the
[
*
](A05168-e4010-b)
*
S.
Basil
,
Hier.
Russin
.
Aug.
Theod.
Euthym.
Ibid.
&
S.
Bern.
serm.
15.
in
Cant.
Fathers
will
haue
this
to
be
Gods
speech
,
or
Dauids
in
the
person
of
God
.
And
then
whatsoeuer
men
doe
with
Iustice
and
Iudgement
,
God
comes
two
wayes
in
vpon
the
iudgements
of
men
to
reuiew
them
.
For
first
,
God
comes
in
,
when
the
Earth
is
melting
by
violence
,
and
iniustice
.
And
then
Gods
Ego
judicabo
,
I
will
iudge
,
is
either
in
Mercy
to
repayre
the
breaches
,
to
stay
the
melting
of
the
State
;
or
else
in
Iudgement
to
punish
the
debasers
of
Iustice
.
And
this
God
sometimes
doth
in
this
life
.
But
if
hee
doe
it
not
here
,
yet
hee
neuer
failes
to
doe
it
at
the
last
,
and
finall
Iudgement
;
to
which
diuers
of
the
[
*
](A05168-e4120-b)
*
S.
Basil.
Hier.
Aug.
Euthym.
Theod.
Ibid.
Greg.
10.
moral
.
21.
Bere
.
cp.
1.
Fathers
referre
this
passage
of
my
Text.
Secondly
,
God
comes
in
when
the
Seats
of
Iustice
,
supreme
and
inferiour
,
are
all
entire
.
And
then
Gods
Ego
judicabo
,
I
will
iudge
,
is
alwayes
to
confirme
,
and
countenance
the
proceedings
of
Iustice
,
and
to
blesse
the
Instruments
.
And
my
Text
hath
it
full
.
For
it
is
not
here
said
,
I
will
iudge
the
causeonely
,
or
the
men
onely
whose
cause
it
is
,
or
the
Iudges
onely
that
sentence
the
cause
;
but
Ego
iustitias
,
I
will
iudge
the
very
Iudgements
themselues
,
how
right
,
or
otherwise
they
passe
.
And
then
this
must
needs
be
to
confirme
and
honour
them
,
if
they
bee
iust
;
or
to
condemne
and
dissolue
them
,
if
they
bee
vniust
,
rather
then
they
shall
melt
,
or
dissolue
the
State
,
or
sometimes
to
send
a
melting
into
that
State
in
which
Iustice
is
peruerted
.
Now
,
howsoeuer
men
sometimes
breake
from
their
dutie
in
iudging
according
to
right
,
yet
there
can
bee
no
question
of
Gods
proceedings
.
Hee
will
bee
sure
to
iudge
all
things
,
and
all
men
according
to
right
,
who
euer
doe
not
.
Shall
not
the
Iudge
of
all
the
world
doe
right
?
Yes
,
no
question
.
And
therefore
euen
Kings
themselues
,
and
all
mightie
men
of
the
Earth
,
and
Iudges
of
all
sorts
haue
need
to
looke
to
then
waies
.
For
God
is
ouer
them
with
Ego
iudicabo
,
I
will
one
day
call
for
an
accompt
.
I
will
iudge
all
the
Executions
of
Iustice
,
with
which
I
haue
trusted
them
.
And
this
is
the
first
Preuention
of
the
melting
of
a
kingdome
;
the
first
Remedy
when
it
begins
to
melt
:
The
maintenance
and
Execution
of
Iustice
.
The
second
followes
;
and
it
is
the
establishing
of
the
Pillars
of
the
Earth
.
I
beare
vp
the
Pillars
of
it
.
I
,
saith
God
,
and
I
,
saith
the
king
.
Where
first
,
it
is
not
amisse
to
consider
,
what
these
great
Pillars
of
the
earth
are
.
The
Earth
it selfe
,
that
hath
but
one
Pillar
,
and
that
is
the
poize
,
and
aequilibre
of
the
Center
.
And
that
is
borne
vp
by
the
Word
and
Ordinance
of
God
.
Thou
commandedst
,
and
it
stood
fast
;
And
(
saith
S.
Ambrose
)
it
needes
no
other
thing
to
The
kingdomes
of
the
Earth
,
they
haue
more
Pillars
then
one
.
This
one
,
which
is
Gods
ordinance
for
gouernment
,
they
haue
;
but
they
haue
diuers
Administratours
of
this
ordinance
.
And
these
Pillars
are
Kings
,
and
Peeres
,
and
Iudges
,
and
Magistrates
.
Not
one
of
these
vnder
the
nature
of
a
Pillar
:
not
one
;
but
yet
with
a
great
deale
of
difference
.
For
though
there
be
many
Pillars
,
yet
there
is
but
Vnus
Rex
,
one
King
;
one
great
and
Center-pillar
;
and
all
the
rest
in
a
kingdome
doe
but
beare
vp
vnder
,
and
about
him
.
The
Church
,
that
is
not
without
Pillars
neither
.
No
,
God
forbid
.
And
it
resembles
in
this
the
kingdomes
among
which
it
soiournes
.
The
great
Master
pillar
Christ
,
hee
is
the
Foundation
of
all
the
rest
;
and
other
foundation
can
no
man
lay
of
the
Church
.
Next
to
Christ
,
the
Apostles
and
the
Disciples
are
Pillars
too
,
and
so
called
,
Gal.
2.
After
ad
cultum
Dei
dilat
andum
,
to
enlarge
(
and
support
)
the
true
religious
worship
of
God
.
You
haue
seene
what
these
Pillars
are
:
Will
you
consider
next
what
they
haue
to
doe
both
in
Church
and
Common-wealth
?
The
office
of
a
Pillar
is
knowne
well
enough
what
it
is
.
T'
is
Justinere
,
to
prop
,
and
beare
vp
the
Earth
.
Quantum
est
columnarum
nihil
sustinentium
,
maine
pillar
,
and
stay
of
the
The
office
then
of
the
Pillars
is
to
beare
;
but
when
is
there
vse
of
them
?
When
?
Why
continually
,
they
can
bee
spared
at
no
time
:
if
they
leaue
bearing
,
the
State
meks
presently
.
Wee
reade
it
foure
times
repeated
in
Scripture
,
but
vpon
two
great
occasions
onely
,
Idolatry
,
and
Abominable
lust
,
that
there
was
no
King
in
Israel
,
Iudg.
17.
and
19.
no
King
.
And
still
there
followed
a
melting
and
a
dissoluing
of
the
State
.
Euery
man
did
what
seem'd
good
in
his
owne
eyes
;
and
the
punishment
was
great
.
At
this
time
Dauid
was
King
of
Iuda
,
and
Ishbosheth
would
Israel
:
Ioab
was
for
the
one
,
and
Abnor
with
the
other
.
The
Pillars
heere
,
in
stead
of
bearing
,
fell
a
iustling
:
What
followed
?
Why
you
see
,
Liquefacta
est
terra
,
that
kingdome
melted
.
The
Pillars
then
can
neuer
be
spared
from
their
worke
,
continuall
vse
of
them
;
but
yet
at
one
time
more
need
then
another
.
And
the
time
of
the
greatest
necessitie
of
these
Pillars
is
,
when
there
is
any
Liquefaction
,
or
weakening
of
the
Earth
.
And
that
is
in
the
Text
,
the
Earth
dissoluing
;
and
then
by
and
by
recourse
to
the
Pillars
.
To
the
Pillars
;
and
therefore
they
which
weaken
the
gouernement
;
nay
,
which
doe
but
offer
to
impaire
the
honour
and
reputation
of
the
Gouernours
,
are
dangerous
and
vnworthie
members
of
any
Common-wealth
.
For
to
murmure
,
and
make
the
people
beleeue
,
there
are
I
know
not
what
cracks
and
flawes
in
the
Pillars
;
to
disesteeme
their
strength
;
to
vnderualue
their
bearing
:
is
to
trouble
the
earth
,
and
the
Inhabitants
of
it
;
To
make
the
people
feare
a
melting
,
where
there
's
none
.
And
what
office
that
is
,
you
all
know
.
Continuall
vse
there
is
then
of
the
Pillars
.
But
what
then
?
Can
the
Pillars
beare
vp
the
earth
in
a
melting
time
,
by
their
owne
strength
?
No
sure
,
that
they
cannot
;
not
at
any
time
;
and
therefore
least
at
a
melting
time
.
But
what
then
?
Why
then
heere
's
Ego
&
Ego
,
I
beare
vp
the
Pillars
that
are
about
me
,
saith
Dauid
;
and
I
,
saith
God
,
beare
vp
both
these
and
Dauid
too
.
And
indeed
all
Pillars
are
too
weake
,
if
they
bee
left
to
themselues
.
There
must
bee
one
to
beare
them
,
or
else
they
can
neuer
beare
the
Earth
.
One
,
and
it
can
be
none
vnder
God
:
Ego
confirmani
,
't
is
I
that
in
all
times
haue
borne
vp
the
Pillars
of
it
.
And
it
is
per
me
,
by
me
,
saith
God
,
Prou.
8.
that
Kings
per
me
,
by
me
,
is
not
onely
by
Gods
ordination
,
once
set
,
and
then
no
more
,
but
by
his
preseruation
,
&
his
supportation
too
.
And
(
as
S.
Augustine
Arnob
.
lib.
1.
contrÃ
Gent.
obserues
)
Quid
essent
ipsae
columnae
?
What
could
the
Pillars
themselues
doe
,
if
they
were
not
borne
vp
by
God
?
But
when
it
once
comes
to
Ego
confirmaui
,
I
beare
vp
the
Pillars
,
there
's
nothing
then
to
be
feared
.
Now
these
of
which
we
speake
,
are
not
stonie
or
insensible
,
but
liuing
and
vnderstanding
Pillars
:
vnderstanding
,
therefore
they
feele
Onus
terrae
,
the
burden
of
the
Earth
which
lies
vpon
them
,
when
the
dull
earth
feeles
not
it selfe
;
therefore
as
they
feele
,
so
are
they
able
to
compare
their
strength
,
and
the
burden
,
and
the
difference
of
the
burden
at
seuerall
times
;
therefore
while
they
compare
they
are
sensible
of
the
difference
betweene
supporting
of
earth
,
and
Terrae
liquefactae
,
dissolued
,
or
dissoluing
earth
:
For
this
latter
is
heauier
a
great
deale
;
therefore
in
the
difference
they
can
tell
where
they
are
likeliest
to
shrinke
vnder
the
burden
,
if
God
come
not
in
to
beare
them
vp
.
And
in
all
these
cases
,
and
many
more
,
the
Pillars
of
the
earth
must
goe
to
God
,
as
fast
as
the
Inhabitants
of
the
earth
come
to
them
.
They
must
pray
for
themselues
.
And
the
Church
,
and
the
beare
vp
the
Pillars
,
that
they
may
be
able
to
beare
vp
the
earth
.
And
for
the
honour
of
Kings
and
their
great
Assistants
;
marke
it
,
God
doth
not
say
here
,
I
beare
vp
the
Earth
,
and
the
inhabitants
of
it
,
though
he
doth
that
too
,
and
they
cannot
subsist
without
him
;
but
as
if
he
had
quite
put
them
ouer
to
the
King
,
and
the
great
Gouernours
vnder
him
,
he
saith
,
I
beare
vp
the
pillars
;
and
then
,
I
looke
and
will
require
of
them
,
that
they
beare
vp
the
State
,
and
the
people
.
Let
mee
speake
a
little
boldly
,
(
saith
G.
Nazianz.
)
Shew
your selues
gods
to
beare
vp
the
world
.
Therefore
as
God
beares
vp
you
,
so
you
must
beare
vp
the
Earth
,
and
the
people
.
God
reteines
his
owne
power
ouer
you
;
but
hee
hath
giuen
you
his
owne
power
ouer
them
,
Rom.
13.
His
beare
vp
the
people
at
home
;
and
in
all
iust
quarrels
to
force
enemies
abroad
.
And
in
all
this
t'
is
Gods
power
still
,
but
yet
he
will
exercise
it
by
the
Pillars
.
Therefore
in
the
first
great
leading
of
his
people
,
himselfe
went
before
them
in
the
forme
of
a
pillar
,
Exod.
13.
And
Now
this
great
worke
of
God
in
supporting
the
pillars
,
kings
and
mighty
Potentates
of
the
Earth
,
is
so
manifest
,
that
no
reason
can
bee
brought
to
deny
it
.
First
,
in
that
the
wisest
,
and
mightiest
kings
that
euer
were
,
haue
beene
in
their
seuerall
times
most
religious
.
Secondly
,
in
that
euen
those
kings
,
and
great
men
vnderthem
,
which
haue
not
accounted
God
their
strength
,
haue
yet
thought
it
necessary
to
beare
the
world
in
hand
,
that
they
did
rely
vpon
God
to
beare
them
vp
.
And
this
is
a
full
proofe
,
that
this
principle
is
naturally
printed
in
the
heart
of
man
,
that
God
is
Basis
Columnarum
,
the
foundation
of
the
pillars
.
Thirdly
,
in
that
very
many
times
,
weaker
Gouernours
both
for
wisedome
and
courage
,
doe
prosper
,
and
performe
greater
workes
,
then
some
,
which
in
themselues
had
farre
greater
abilities
,
and
a
more
prouident
Councell
about
them
.
A
famous
instance
of
this
,
is
Pope
Iulius
2.
To
ascribe
this
to
Fortune
onely
,
worldly
wisedome
it selfe
would
condemne
for
folly
.
To
giue
it
to
Destinie
,
is
to
binde
vp
God
in
chaines
vnworthy
for
men
:
For
worldly
wisedome
knowes
this
,
that
God
in
his
workes
ad
extra
,
must
be
most
free
,
or
no
God
.
To
worldly
wisedome
it selfe
;
it
cannot
be
ascribed
:
For
she
hath
And
certainly
there
's
no
true
reason
can
be
giuen
of
it
,
but
this
.
First
,
Ego
confirme
,
I
establish
and
beare
vp
the
pillars
.
For
so
long
the
world
cannot
shake
them
.
And
secondly
,
Ego
apto
,
I
make
fitte
the
Pillars
,
(
as
Tremel
.
reades
it
;
)
And
here
,
as
for
many
other
,
so
especially
for
two
things
,
wee
haue
great
cause
to
blesse
and
magnifie
God
.
First
,
that
since
he
would
remoue
our
Royall
Pillar
,
which
had
stood
now
vnder
the
weight
of
this
Gouernment
full
22.
yeeres
,
yet
he
would
not
doe
it
,
till
he
had
prepared
another
,
and
brought
him
to
full
strength
,
to
beare
vp
this
kingdome
,
to
Gods
great
honour
,
and
his
owne
.
Secondly
,
that
by
Gods
great
blessing
,
and
his
Royall
Fathers
prudent
education
,
hee
is
,
and
was
from
the
first
houre
,
confirmata
columna
,
an
established
,
and
a
settled
Pillar
.
And
I
make
no
question
,
but
aptata
Columna
too
,
A
Pillar
euery
way
fitted
to
the
State
he
beares
;
fitted
to
the
difficulties
of
the
time
;
fitted
to
the
State
,
and
fitted
to
the
Church
.
Now
the
Church
,
no
question
,
for
the
externall
support
of
it
,
hath
need
,
great
need
of
Temporall
Pillars
too
.
At
this
time
a
great
Pillar
of
this
Church
is
falne
;
and
doubtlesse
a
great
part
of
the
edifice
had
falne
with
it
,
if
God
had
not
made
supply
of
another
,
and
a
very
able
Pillar
.
I
finde
Gen.
28.
that
there
was
an
Anoynted
Pillar
;
that
it
was
anoynted
by
Iacob
.
The
place
was
Bethel
,
the
house
of
God
.
In
it
the
Ladder
of
heauen
,
by
which
the
Angels
goe
and
come
.
But
out
of
doubt
this
Pillar
is
here
.
This
Pillar
not
yet
anoynted
by
the
hand
of
the
Priest
;
but
anoynted
already
to
the
inheritance
and
by
the
blessing
of
Iacob
.
The
place
where
Iacob
left
him
behind
is
the
Church
of
God
,
and
he
left
him
a
Pillar
,
for
so
hee
rested
on
him
,
and
well
hee
might
.
Old
Iacob
is
gone
by
the
Angels
way
to
heauen
,
but
he
left
the
Pillar
here
behind
at
Bethel
,
for
the
house
of
God
.
And
al
the
blessings
of
Heauen
&
Earth
bee
vpon
him
all
the
dayes
of
his
life
.
The
Church
in
all
times
of
her
dissensions
,
when
schisme
and
faction
haue
made
great
Rents
in
her
buildings
,
hath
still
had
recourse
to
her
Pillars
,
to
her
Ciuill
and
his
Ecclesiasticall
Pillars
;
and
shee
goes
right
.
For
her
Pillars
must
support
her
,
or
shee
cannot
be
borne
vp
.
This
very
time
is
a
time
of
Church
diuision
.
What
followes
vpon
it
?
what
?
why
the
Church
is
become
Terra
liquefacta
,
there
's
melting
almost
in
euery
part
of
it
Christendome
through
,
melting
in
all
places
,
but
not
at
the
same
Fire
.
For
in
one
place
Truth
melts
away
from
the
doctrine
of
the
Church
.
In
another
deuotion
and
good
life
melt
away
from
the
practise
of
the
Church
.
In
a
third
all
externall
meanes
,
and
necessary
supply
melts
away
from
the
maintenance
of
the
Church
.
And
but
that
I
know
Hell
gates
cannot
preuaile
against
it
,
it
melts
so
fast
sometimes
,
that
I
should
thinke
it
is
,
as
the
world
takes
it
,
for
a
house
of
butter
against
the
Sunne
.
Well
,
what
's
the
cause
that
there
should
be
such
melting
in
the
Church
?
what
?
why
surely
there
are
many
causes
,
would
I
complaine
to
you
of
them
.
But
there
are
two
in
the
very
letter
of
my
Text
,
and
them
I
cannot
bauk
.
But
I
speake
of
the
Church
in
generall
,
and
still
hope
the
best
of
our
owne
.
The
One
is
,
that
the
Ecclesiasticall
Pillars
,
which
are
the
Churches
most
immediate
bearers
,
are
in
many
places
of
Christendome
but
hollow
Pillars
.
And
there
's
no
trusting
of
hollow
Pillars
with
such
a
weight
as
the
Church
is
.
And
therfore
here
where
God
in
mercy
will
stay
the
melting
,
t'
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
make
the
pillars
solid
.
I
will
not
leaue
the
Church
any
longer
vpon
hollow
;
hypocriticall
,
and
deceiptfull
Pillars
.
The
Other
is
,
that
the
Church
oft-times
relyes
too
much
vpon
her
Pillars
,
vpon
the
wisedome
,
and
the
power
of
them
.
And
so
farre
,
that
sometimes
Ego
confirmani
,
God
that
heares
vp
the
pillars
is
quite
forgotten
.
And
then
whensoeuer
shee
and
her
Pillars
leaue
to
rest
vp
on
God
,
they
fall
on
melting
presently
,
and
no
wonder
.
But
whatsoeuer
the
Churches
Error
be
,
this
I
am
sure
will
concerne
the
State
,
and
You.
It
is
not
possible
in
any
Christian
Commonwealth
,
that
the
Church
should
melt
,
and
the
State
stand
firme
.
For
there
can
be
no
firmenes
without
Law
;
and
no
Lawes
can
be
binding
if
there
be
no
conscience
to
obey
them
;
penalty
alone
could
neuer
,
can
neuer
do
it
.
And
no
schoole
can
teach
conscience
but
the
Church
of
Christ
.
For
where-euer
you
finde
the
Church
melt
and
dissolue
,
there
you
shal
see
conscience
decay
.
Therefore
be
Pillars
to
the
Church
,
and
you
shal
be
Pillars
,
strong
Pillars
to
the
State
,
and
to
your selues
.
The
Third
and
last
Circumstance
of
the
Text
is
,
The
Time
,
that
is
chosen
for
both
these
,
both
for
the
execution
of
Iustice
,
and
establishing
the
Pillars
.
And
that
is
a
set
,
and
a
conuenient
time
,
euen
when
he
shal
receiue
the
Congregation
.
For
that
time
I
'le
take
,
saith
God
,
and
I
,
saith
the
King
.
The
first
instant
of
this
time
set
or
taken
is
Opportunity
.
T'
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text.
And
opportunity
is
the
best
moment
in
all
the
extension
of
time
.
loose
it
,
and
loose
all
.
The
right
vse
of
it
is
one
of
the
things
that
differences
wisedome
from
folly
.
Now
a
man
would
thinke
that
for
these
things
in
the
Text
,
all
times
were
times
of
opportunity
.
For
can
any
time
be
vnfit
to
doe
iustice
,
to
iudge
according
to
right
,
to
beare
vp
the
pillars
of
State
and
Church
?
no
sure
,
there
cannot
.
And
yet
,
euen
for
these
,
here
's
both
God
and
the
King
for
opportunity
.
For
here
Dauid
promises
both
for
God
and
himselfe
,
that
he
will
take
a
conuenient
time
.
But
then
there
is
a
great
deale
of
difference
betweene
God
and
the
King
in
taking
of
it
.
For
when
the
King
comes
to
beare
vp
the
State
,
t'
is
simply
cùm
accepero
tempus
,
when
I
shall
take
a
conuenient
time
.
For
no
regall
power
hath
any
command
ouer
tim
.
It
can
neither
force
on
,
nor
draw
backe
,
nor
make
stay
of
opportunity
.
Hee
must
take
it
when
God
offers
it
,
or
not
haue
it
.
And
if
it
be
let
slip
,
he
cannot
promise
it
shall
returne
to
his
hand
againe
.
Nor
can
this
great
Court
make
an
Act
of
Parliament
,
to
stay
or
reduce
it
.
But
when
God
comes
to
doe
iustice
and
to
beare
vp
the
pillars
themselues
;
then
cùm
accepero
tempus
is
not
simply
the
taking
of
a
conuenient
time
,
but
the
making
of
it
too
.
And
it
stands
not
for
eligere
but
statuere
,
not
for
a
choyce
of
time
,
as
if
God
must
waite
vpon
it
;
but
for
appointing
of
time
;
and
making
it
fit
to
serue
both
God
and
the
King
.
For
(
saith
S.
Augustine
)
Deus
non
accipit
(
propriè
,
)
sed
gubernat
tempora
.
God
doth
not
attend
opportunities
of
time
,
as
if
he
could
not
worke
without
them
,
but
hee
gouernes
and
disposes
of
time
,
and
occasion
,
and
makes
them
ready
for
vs
to
take
them
.
Otherwise
obsequiae
Now
though
God
bee
at
this
taking
of
the
time
,
yet
it
is
not
in
men
to
giue
it
him
.
No
ability
of
man
or
any
creature
can
doe
that
.
And
therefore
where
the
speech
is
of
God
,
it
is
absolute
,
and
simply
Quum
ego
,
when
I
shall
take
it
.
Not
I
and
you
,
not
I
from
you
.
But
out
of
his
owne
wisedome
he
finds
it
,
and
out
of
his
owne
goodnes
he
takes
it
,
and
by
his
owne
power
he
vses
it
,
to
beare
vp
the
pillars
of
the
Earth
.
And
therefore
here
in
the
Text
is
neuer
a
Quum
tu
das
,
when
thou
giuest
mee
an
opportunity
,
but
when
I
take
and
order
time
by
my selfe
.
And
yet
let
me
tell
you
,
that
where
mans
strength
can
doe
nothing
to
giue
God
an
opportunity
to
preserue
the
Earth
,
and
the
kingdomes
of
it
from
melting
,
there
his
weaknes
can
.
For
as
weaknes
is
the
thing
that
needs
,
so
the
time
of
melting
is
the
opportunity
of
establishing
the
pillars
of
the
earth
.
And
so
God
in
mercy
is
often
pleased
to
make
it
.
T'
was
so
Psal.
9.
The
Lord
will
minister
true
iudgement
vnto
the
people
:
He
will
be
a
defence
for
the
oppressed
.
When
will
he
do
this
?
in
opportunitatibus
,
in
the
needfull
time
of
trouble
;
and
that
is
the
melting
time
.
And
t'
is
so
in
the
Text
,
I
beare
vp
the
Pillars
of
the
Earth
.
When
doth
hee
beare
them
?
Quum
terra
liquefacta
est
,
when
States
shake
and
seeme
to
be
dissoluing
.
And
since
our
sufficiency
can
giue
Gods
wisdome
no
opportunity
;
but
yet
our
weaknes
giues
his
mercy
opportunity
enough
;
it
is
manifest
,
that
no
one
thing
is
more
necessary
for
preseruation
against
the
melting
of
a
kingdome
,
then
humble
and
heartie
prayer
,
that
God
will
come
alwayes
in
to
that
opportunity
which
our
weaknes
makes
.
And
now
because
God
doth
often
take
vnto
himselfe
second
meanes
,
and
vses
them
in
time
,
to
watch
ouer
the
oportunity
which
himselfe
giues
,
here
's
a
touch
in
the
Text
for
that
too
,
when
this
fit
time
of
bearing
vp
of
the
pillars
of
the
Earth
comes
.
And
that
is
(
as
S.
Basil
and
some
others
read
it
)
at
the
Receiuing
of
the
Congregation
,
that
is
,
when
the
people
shall
meet
in
the
Synagogue
to
pray
,
&
praise
God
:
or
,
when
the
Honorable
and
the
selected
of
the
people
shal
be
summon'd
,
&
gathered
together
in
the
name
of
the
Lord
,
for
Counsell
or
Iustice
.
For
no
time
so
fit
to
honor
God
,
none
to
execute
Iustice
;
none
to
beare
vp
the
pillars
of
the
Earth
;
as
when
the
Congregation
is
receiued
to
meet
,
and
consider
and
weigh
all
those
things
which
make
for
the
honor
and
safety
of
a
kingdome
And
beginning
that
seruice
with
Gods
:
For
God
forbid
this
Honourable
Councell
of
State
should
sit
downe
and
begin
any
where
els
then
at
God
.
Now
the
great
Congregation
among
the
Iewes
was
the
Sanedrim
.
And
the
going
vp
of
the
Tribes
to
Ierusalem
,
was
first
to
giue
thanks
vnto
the
Lord
,
and
then
to
sit
downe
on
the
seate
of
iudgement
.
Psal.
come
vp
to
one
place
;
Nor
in
this
,
That
they
come
vp
first
to
giue
thankes
to
God
,
before
they
possesse
the
seate
of
iudgement
;
Nor
in
this
much
,
that
there
is
a
Session
,
a
Conuocation
for
Religion
,
aswell
as
Parliament
for
State
.
But
to
leaue
them
,
and
come
to
our
owne
.
This
great
Councell
of
the
Kingdome
,
this
Congregation
is
neuer
receiued
to
meeting
,
but
about
the
Pillars
of
the
State
,
the
Lawes
,
and
the
Gouernement
.
That
by
the
Lawes
there
might
be
Iudgement
according
to
right
;
and
by
the
Gouernement
the
Pillars
may
both
beare
and
bee
borne
.
I
say
beare
,
and
be
borne
.
For
though
in
the
text
it
be
,
I
beare
vp
the
Pillars
.
That
is
,
I
at
al
times
;
and
I
in
some
cases
,
where
none
can
but
I
;
and
I
when
all
forsake
saue
I
;
yet
that
is
not
so
to
be
taken
,
as
if
the
people
were
not
bound
to
beare
vp
the
Pillars
,
aswell
as
the
Pillars
them
.
No
,
for
there
's
no
question
but
they
are
bound
,
and
strictly
bound
too
,
Rom.
13.
And
certaine
it
is
no
State
can
For
the
strength
of
a
King
is
in
the
multitude
of
his
people
.
Prou.
14.
His
supply
,
beare
vp
it
,
are
borne
by
the
Earth
.
Now
God
and
the
King
doe
both
receiue
this
Congregation
,
and
in
fitnesse
of
time
,
and
yet
with
a
difference
too
.
For
the
King
receiues
the
Congregation
to
consult
,
and
a
duise
with
it
;
but
God
receiues
it
,
to
direct
,
and
to
blesse
it
.
And
God
with
his
blessing
is
neuer
wanting
to
vs
at
these
and
the
like
times
,
if
we
bee
not
wanting
to
Him
,
and
our selues
.
And
thus
you
haue
seene
in
what
state
the
kingdome
of
Israel
was
in
Dauids
time
;
and
how
easie
it
is
for
any
kingdome
to
be
in
the
like
;
in
a
melting
,
and
a
dissoluing
estate
.
You
haue
likewise
seene
what
Remedy
was
then
,
and
what
Preuention
is
now
to
bee
thought
of
against
this
melting
.
This
both
Remedy
,
and
Preuention
consists
especially
in
impartial
distribution
of
Iustice
to
the
people
;
and
in
Gods
gracious
and
powerfull
supporting
of
the
pillars
of
the
State
.
The
time
for
this
neuer
so
fit
,
as
when
the
Congregation
is
receiued
by
the
King
to
consultation
,
and
by
God
to
blessing
.
It
is
not
much
which
I
haue
more
to
say
.
The
Congregation
is
now
ready
to
be
receiued
.
The
very
Receiuing
it
ioynes
it
with
the
fitnesse
of
opportunity
.
For
it
is
the
Kings
opportunity
to
blesse
his
people
with
Iustice
and
Iudgement
;
and
it
is
Gods
opportunity
to
beare
vp
both
King
and
Peeres
,
both
greater
,
and
lesser
pillars
of
the
State
.
My
text
deliuers
a
promise
of
both
.
For'tis
Dauids
speech
for
himselfe
,
and
for
God
.
I
'le
doe
both
,
saith
God
,
and
I
,
saith
the
King
.
Now
you
may
not
distrust
this
promise
on
either
side
;
neither
on
Gods
,
nor
Dauids
.
Not
on
Gods
side
.
For
that
is
Infidelity
.
Nor
on
the
Kings
.
For
what
hath
he
done
that
can
cause
misbeliefe
?
or
what
hath
hee
not
done
,
and
that
aboue
his
yeeres
,
that
may
not
merit
,
and
challenge
beliefe
of
all
?
And
for
the
comfort
of
this
Kingdome
,
and
all
that
dwell
therein
,
the
seruice
of
the
day
,
which
was
first
designed
for
this
businesse
,
seemes
to
mee
to
prophecie
,
that
another
Hezekiah
,
a
wise
,
and
a
religious
King
hath
begun
his
Reigne
.
For
the
first
Lesson
appointed
in
the
Church
for
Euening
Prayer
that
day
,
is
4.
Reg.
18.
which
begins
the
story
of
Hezekiah
.
Hezekiah
was
twenty
fiue
yeeres
old
when
hee
began
to
reigne
.
There
's
his
age
.
What
did
he
when
hee
came
first
into
the
Throne
?
Why
one
of
his
first
workes
was
,
Hee
gathered
the
Princes
of
the
Citie
(
there
was
the
receiuing
of
the
Congregation
)
and
so
went
vp
to
the
house
of
the
Lord
.
After
this
,
what
was
the
course
of
his
life
?
It
followes
;
He
claue
to
the
Lord
,
and
departed
not
from
him
.
(
And
I
hope
I
may
make
a
prophecie
So
that
there
was
none
like
him
among
the
kings
of
Iudah
,
neither
were
there
any
such
before
him
.
And
thus
is
our
Hezekiah
come
this
day
to
receiue
this
great
Congregation
in
the
Name
of
the
Lord
.
Let
vs
therefore
end
with
Prayer
vnto
God
.
That
he
would
blesse
both
the
King
and
the
State
.
That
this
Kingdome
may
neuer
be
Terra
liquefacta
,
like
molten
and
dissolued
Earth
.
That
if
at
any
time
for
our
sins
it
begin
to
melt
,
and
wash
away
,
the
remedy
may
be
forth
with
applied
.
That
Iustice
and
Iudgment
may
be
giuen
according
to
right
.
That
the
pillars
of
the
Earth
may
bee
borne
vp
;
the
inferiour
and
subordinate
pillars
by
the
King
,
and
both
the
King
as
the
Master-pillar
,
and
they
by
God
.
That
all
this
may
be
done
in
fit
and
conuenient
time
.
That
God
would
make
fit
the
time
,
and
then
giue
the
King
and
the
State
,
and
this
great
Councell
all
wisedome
to
lay
hold
of
it
.
That
this
great
Congregation
may
bee
in
the
fitnesse
of
time
.
That
God
would
be
pleased
to
receiue
and
blesse
it
.
That
the
King
will
be
pleased
to
receiue
and
grace
it
.
That
it
will
be
pleased
to
receiue
the
King
,
according
to
his
desert
,
and
their
dutie
,
with
loue
,
honour
,
and
necessary
supplies
.
That
so
he
may
beare
vp
this
Kingdome
,
and
the
honour
of
it
with
comfort
;
and
bee
a
strong
and
a
lasting
pillar
,
to
support
both
it
and
vs
,
in
the
true
worship
of
God
,
and
all
inferiour
blessings
.
That
he
may
dwell
before
God
for
euer
;
and
that
God
would
prepare
his
louing
mercy
and
faithfulnesse
,
that
they
may
preserue
him
.
That
all
the
blessings
of
Grace
may
attend
him
and
this
Congregation
in
this
life
;
and
all
the
blessings
of
Glory
crowne
both
Him
and
vs
in
the
life
to
come
.
And
this
Christ
for
his
infinite
mercy
grant
vnto
vs
:
To
whom
,
&c.
FINIS
.