SEVEN
SERMONS
PREACHED
Upon
severall
occasions
BY
The
Right
Reverend
and
Learned
Father
in
God
,
WILLIAM
LAVD
,
Late
Arch-Bishop
of
CANTERBURY
,
&c.
LONDON
,
Printed
for
R.
Lowndes
,
at
the
White
Lion
in
S.
Pauls
Church-yard
.
MDCLI
.
The
severall
Texts
of
Scripture
on
which
the
learned
Author
grounded
the
inlargement
of
his
Meditations
.
SERM.
I.
PSAL.
122.
6
,
7.
6.
Pray
for
the
Peace
of
Jerusalem
;
let
them
prosper
that
love
thee
.
7.
Peace
be
within
thy
walls
,
and
prosperity
within
thy
Palaces
.
p.
1.
SERM.
II.
PSAL.
21.
6
,
7.
For
thou
hast
set
him
as
Blessings
for
ever
:
thou
hast
made
him
glad
with
the
joy
of
thy
countenance
.
Because
the
King
trusteth
in
the
Lord
:
and
in
the
mercy
of
the
most
High
he
shall
not
miscarry
.
p.
47
SERM.
III.
PSAL.
122.
3
,
4
,
5.
Jerusalem
is
builded
as
a
Citie
that
is
at
unitie
in
it selfe
,
(
or
,
compacted
together
.
)
For
thither
the
Tribes
goe
up
,
even
the
Tribes
of
the
Lord
,
to
the
Testimony
of
Israel
,
to
give
thanks
unto
the
Name
of
the
Lord
.
For
there
are
the
Seats
(
or
the
Thrones
)
of
Judgement
;
even
the
Thrones
of
the
house
of
David
.
95
SERM.
IV.
PSAL.
75.
2
,
3.
When
I
shall
receive
the
Congregation
,
(
or
,
when
I
shall
take
a
convenient
time
)
I
will
judge
according
unto
right
.
The
earth
is
dissolved
,
(
or
,
melted
)
and
all
the
Inhabitants
thereof
;
I
beare
up
the
pillars
of
it
.
p.
145.
SERM.
V.
PSAL.
74.
22.
Arise
,
O
God
,
(
plead
,
or
)
maintaine
thine
owne
Cause
:
Remember
how
the
foolish
man
(
reprocheth
,
or
)
blasphemeth
thee
daily
.
p.
191.
SERM.
VI.
EPHES.
4.
3.
Endeavouring
to
keep
the
Vnity
of
the
Spirit
,
in
the
bond
of
peace
.
241.
SERM.
VII
.
PSAL.
72.
1.
Give
the
King
thy
Judgements
,
O
God
,
And
thy
Righteousnesse
unto
the
Kings
Son
.
p.
287.
SERM.
I.
Preached
before
His
Majesty
,
on
Tuesday
the
19.
of
June
,
at
Wansted
,
Anno
1621.
PSAL.
122.
6
,
7.
6.
Pray
for
the
peace
of
Jerusalem
;
let
them
prosper
that
love
thee
.
7.
Peace
be
within
thy
walls
,
and
prosperity
within
thy
Palaces
.
THe
Arke
of
the
Lord
was
brought
out
of
the
house
of
Obed-edom
the
Gittite
,
with
musick
and
great
joy
,
into
Jerusalem
,
and
there
placed
,
2
Reg.
6.
2
Reg.
6.
17
The
learned
are
of
opinion
,
that
David
composed
this
Psalm
,
and
delivered
it
to
be
sung
at
this
solemnity
.
Before
this
,
the
Arke
was
in
Gibeah
,
2
Reg.
6.
2
,
3.
a
high
place
in
the
City
Baalah
of
Judah
,
2
Reg.
6.
otherwise
called
Kiriathjearim
,
Josh.
15.
9.
Josh.
15.
9.
But
now
the
presence
of
it
made
the
City
of
David
,
Domicilium
religionis
,
the
house
of
Religion
,
as
well
as
Regni
,
of
the
Kingdome
.
It
is
Domus
Dei
,
the
house
of
Religion
,
Gods
house
,
Ver.
1.
9.
ver.
1.
and
the
last
of
this
Psalme
.
And
it
is
the
house
of
the
Kingdome
too
:
Ver.
5.
for
there
is
the
seat
of
Judgement
,
and
there
is
the
house
of
David
,
ver
.
5.
And
it
is
fit
,
very
fit
it
should
be
so
;
The
Court
,
and
the
great
Temple
of
Gods
service
together
;
That
God
,
and
the
King
may
be
neighbours
:
That
as
God
is
alwayes
neere
to
preserve
the
King
,
so
the
King
might
be
neere
to
serve
God
:
and
God
and
the
King
cannot
meet
in
Ierusalem
without
a
solemnity
.
Now
this
Psalme
was
not
fitted
by
David
for
the
people
onely
,
when
the
Arke
was
brought
to
,
and
placed
in
,
Jerusalem
:
but
also
for
their
comming
at
their
solemne
feasts
to
Ierusalem
,
to
which
they
were
bound
thrice
a
yeere
by
the
Law
,
Ex.
23.
17.
Exod.
23.
For
then
(
some
thinke
)
they
sung
this
Psalme
,
either
in
their
journey
as
they
came
up
;
or
else
on
the
steps
as
they
ascended
to
the
Temple
:
So
the
comming
to
the
Temple
was
alwayes
with
joy
;
And
they
were
glad
when
the
solemnity
came
.
At
this
joy
the
Psalme
begins
:
I
was
glad
when
they
said
unto
me
,
We
will
goe
into
the
House
of
the
Lord
.
Glad
they
were
,
but
no
vanity
in
the
mirth
.
For
as
they
went
up
with
joy
,
Ver.
1.
ver.
1.
so
did
they
with
prayer
here
at
the
7.
Ver.
7.
And
the
prayer
is
for
the
peace
of
Jerusalem
.
Why
,
but
in
Davids
time
the
Temple
was
not
built
;
and
how
then
this
Psalme
composed
by
him
for
this
solemnity
?
Yes
,
well
enough
:
for
though
the
Temple
was
not
then
built
,
yet
the
Tabernacle
was
then
up
,
2.
Reg.
6.
17.
2.
Reg.
6.
according
to
which
patterne
the
Temple
was
to
be
built
.
So
all
the
service
was
there
:
and
therefore
the
solemnity
too
.
Beside
,
the
eye
of
the
Prophet
was
cleare
,
and
saw
things
farther
off
,
than
the
present
.
For
first
it
is
evident
,
Qui
non
videbat
,
praevidebat
:
David
that
saw
not
the
Temple
built
,
foresaw
it
was
to
bee
built
by
his
Sonne
,
2.
Reg.
7
13.
2.
Reg.
7.
And
so
fitted
the
Psalme
both
to
a
present
Tabernacle
,
and
a
future
Temple
.
And
it
is
not
improbable
,
but
that
he
saw
farther
;
or
if
he
did
not
,
the
Spirit
of
God
did
;
and
so
fitted
his
pen
,
that
the
same
Psalme
might
serve
the
Jewes
at
their
returne
from
Babylon
,
to
reedifie
the
ruines
of
both
City
and
Temple
:
For
then
the
people
assembled
as
one
man
to
Jerusalem
,
Esra
.
3.
1
,
2
and
kept
their
wonted
ceremonies
,
Esra
.
3.
Nay
,
I
make
no
question
but
that
he
saw
farther
yet
.
For
what
should
hinder
the
Prophet
,
but
that
hee
might
looke
quite
thorow
the
Temple
,
which
was
but
the
figure
,
or
shadow
,
and
so
see
Christ
,
his
Church
,
and
Kingdome
at
the
end
of
it
?
So
the
Psalme
goes
on
for
both
Jew
,
and
Christian
;
Temple
,
and
Church
;
that
ye
,
as
well
as
they
,
might
pray
for
the
peace
of
Jerusalem
,
and
that
they
may
prosper
that
love
it
.
The
words
containe
two
things
;
an
Exhortation
both
to
Princes
and
People
,
to
pray
for
the
peace
of
Jerusalem
;
and
the
Prophets
owne
prayer
for
it
,
Let
them
prosper
that
love
thee
:
Peace
be
within
thy
walls
,
and
prosperity
within
thy
Palaces
.
In
the
Exhortation
to
both
Princes
and
People
,
that
they
pray
for
the
Peace
of
Jerusalem
,
I
shall
observe
three
particulars
.
The
Body
,
for
which
he
would
have
us
carefull
;
that
is
,
Jerusalem
.
The
Action
by
which
we
should
expresse
our
love
to
it
,
Our
care
of
it
;
that
is
,
Prayer
.
And
the
Blessing
which
our
Prayers
should
intreat
for
it
;
and
that
is
,
Peace
.
First
then
,
here
is
the
Body
,
for
which
,
and
all
the
members
of
it
,
he
would
have
them
pray
,
and
that
is
,
Jerusalem
.
Now
Jerusalem
was
at
this
time
(
as
I
told
you
)
made
Domus
religionis
&
regni
,
Gods
House
,
and
the
Kings
.
And
so
it
stands
not
here
for
the
City
and
the
State
only
,
(
as
many
of
the
Antient
name
the
City
onely
)
nor
for
the
Temple
and
the
Church
onely
:
S.
Hierom.
Basil
.
Theod.
Hilar.
Arnob.
Euthym.
Ibid.
but
joyntly
for
both
.
For
both
:
Therefore
when
you
sit
downe
to
consult
,
you
must
not
forget
the
Church
;
And
when
we
kneele
downe
to
pray
,
we
must
not
forget
the
State
:
both
are
but
one
Jerusalem
.
There
are
some
in
all
ages
,
(
too
many
in
this
)
which
are
content
to
be
for
the
State
,
because
the
livelihood
both
of
them
and
theirs
depends
upon
it
:
but
it
is
no
matter
for
the
Church
,
they
can
live
without
that
.
And
there
are
some
,
which
are
all
,
at
least
in
their
out-cry
,
for
the
Church
:
as
if
Templum
Domini
,
the
Church
,
the
Church
,
might
swallow
up
Kingdomes
,
&
State-affairs
.
But
there
is
no
Religion
in
the
one
;
And
neither
that
,
nor
Civill
Wisdome
in
the
other
.
Both
then
were
commended
to
the
Jewes
,
and
both
are
to
us
;
And
both
under
one
name
,
Jerusalem
.
One
name
,
and
good
reason
for
it
.
First
,
because
the
chiefe
house
of
the
Common-wealth
,
the
Kings
house
;
and
the
chief
house
of
Gods
service
,
the
Temple
;
were
both
in
one
Jerusalem
.
And
secondly
,
because
they
are
as
neere
in
nature
,
as
in
place
:
For
both
Common-wealth
,
and
Church
are
collective
bodies
,
made
up
of
many
into
one
;
And
both
so
neer
allyed
,
that
the
one
,
the
Church
,
can
never
subsist
but
in
the
other
,
the
Common-wealth
;
Nay
so
neere
,
that
the
same
men
,
which
in
a
temporall
respect
make
the
Common-wealth
,
doe
in
a
spirituall
make
the
Church
:
so
one
name
of
the
mother
City
serves
both
,
that
are
joyned
up
into
one
.
Now
though
in
nature
the
Common-wealth
goe
first
;
first
men
,
before
religious
and
faithfull
men
;
and
the
Church
can
have
no
being
but
in
the
Common-wealth
:
Yet
in
grace
the
Church
goes
first
;
religious
and
godly
men
,
better
than
men
;
and
the
Common-wealth
can
have
no
blessed
and
happy
being
,
but
by
the
Church
.
For
true
Religion
ever
blesses
a
State
:
provided
that
they
which
professe
it
,
doe
not
in
their
lives
dishonour
both
God
,
and
it
.
And
it
blesses
the
State
,
(
among
other
)
two
waies
.
One
by
putting
a
restraint
upon
the
audaciousnesse
of
evill
.
And
this
the
wise
men
among
the
Heathen
saw
:
L.
2.
Nat.
Q●
.
42.
For
Seneca
tells
us
,
that
this
placing
of
an
armed
Revenger
,
God
,
over
the
head
of
impious
men
,
(
which
is
an
acknowledgement
of
Religion
)
is
a
great
restraint
,
because
against
him
,
Nemo
sibi
satis
potens
videtur
,
no
man
can
thinke
himselfe
able
enough
,
either
to
shun
,
or
resist
.
The
other
way
by
which
it
blesses
the
State
,
is
by
procuring
Gods
blessings
upon
it
.
Psa.
68.
32.
So
it
is
,
Psal.
68.
32.
Sing
unto
God
,
O
ye
kingdomes
of
the
earth
;
there
is
exercise
of
Religion
:
And
then
it
follows
,
&
ver.
35.
ver.
35.
God
will
give
strength
and
power
unto
his
people
;
there
is
the
blessing
.
And
it
is
plaine
in
my
Text
:
for
heere
prayer
is
to
obtaine
blessing
for
Jerusalem
,
for
the
State
.
But
it
is
expresly
said
to
be
propter
domum
Domini
,
for
the
House
of
Gods
sake
,
Ver.
9.
ver.
9.
Now
I
would
all
States
would
remember
this
;
that
they
have
a
restraint
from
evill
by
,
and
a
blessing
for
,
Religion
:
It
would
make
me
hope
,
that
yet
at
last
,
Religion
should
be
honoured
for
it selfe
,
and
not
for
pretences
.
Secondly
,
we
are
come
from
Jerusalem
,
the
Body
,
as
it
comprehends
both
State
and
Church
,
to
that
which
the
Prophet
would
have
us
doe
for
it
.
That
is
,
Prayer
.
Pray
for
Jerusalem
.
Pray
for
it
.
Why
,
but
is
that
all
?
Can
a
State
be
managed
,
or
a
Church
governed
,
only
by
Prayer
?
No
:
the
Prophet
meanes
not
so
.
You
must
seeke
,
and
endeavour
the
good
of
both
,
as
well
as
pray
for
the
good
of
both
.
And
this
is
in
my
Text
too
:
For
the
word
in
the
Septuagint
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aske
and
inquire
after
the
good
of
Jerusalem
;
labour
it
.
And
yet
,
it
is
often
read
in
Scripture
for
Orate
,
pray
for
it
.
Both
then
.
And
the
Fathers
beare
witnesse
to
both
,
in
this
place
.
S.
Hierom.
Aug.
Hilar.
Prosp.
ibid.
For
S.
Hierome
,
Angust
.
Hilar.
and
Prosp.
are
for
the
proper
sense
of
the
word
,
Quaerite
,
seeke
it
,
S.
Basil
.
Theod.
&c.
ib●d.
follow
it
.
Saint
Basil
,
Theod.
and
most
of
the
latter
Divines
,
are
for
the
borrowed
sense
,
Orate
,
pray
for
it
.
And
surely
God
would
have
the
great
Ministers
of
State
,
and
the
provident
Governours
of
the
Church
,
doe
both
;
seek
,
enquire
,
consult
,
doe
all
good
to
both
:
And
yet
when
they
have
done
all
,
hee
would
have
them
pray
too
.
And
there
is
good
reason
for
this
;
for
nothing
more
needfull
for
Jerusalem
,
for
State
and
Church
,
than
Prayer
.
For
the
State
nceessary
.
For
God
is
President
of
all
Councels
of
State
;
and
shall
he
not
be
so
much
as
called
to
Counsell
,
and
desired
to
sit
?
And
for
the
Church
necessary
too
.
For
the
Son
of
God
,
Christ
Jesus
,
is
Head
of
the
Church
;
and
can
the
Body
doe
any
thing
well
,
if
the
Head
direct
it
not
?
And
yet
of
the
two
,
the
Church
hath
most
need
to
be
prayed
for
:
And
that
both
because
the
consultations
of
the
Church
have
more
immediate
reference
to
God
;
And
because
the
Enmity
of
the
world
is
more
set
against
the
Church
,
for
God
.
And
while
Christ
tels
Saint
Peter
that
the
gates
of
hell
shall
not
prevaile
against
the
Church
,
Math.
16.
Mat.
16.
18
He
insinuates
withall
,
that
those
open
gates
,
gape
not
wider
for
any
thing
,
than
for
it
:
therefore
prayer
for
the
Church
very
necessary
.
And
certainely
,
so
much
danger
over
it
,
and
so
little
prayer
for
it
,
agree
not
.
Now
Rogate
,
pray
for
Jerusalem
reacheth
every
man
in
particular
;
and
all
men
when
they
are
assembled
together
:
For
what
can
a
Senate
consult
upon
orderly
,
or
determine
providently
,
if
God
be
not
called
into
the
Assembly
?
If
there
be
not
Deus
stat
,
God
standeth
in
the
congregation
of
Princes
?
Psal.
82.
1.
Psal.
82.
And
such
a
superiour
cannot
be
called
into
the
Assembly
mannerly
,
but
by
Prayer
.
Nay
,
solemne
State-Assemblies
,
(
because
if
they
erre
,
they
erre
not
lightly
)
have
greatest
need
of
Prayer
,
both
in
,
and
for
them
.
Hence
is
that
antient
Christian
custom
,
that
Parliaments
assemble
not
for
the
State
;
Councels
meet
not
for
the
Church
;
but
they
begin
both
the
first
dayes
worke
,
and
every
dayes
worke
with
Prayer
.
And
the
Heathen
which
knew
not
the
true
God
,
knew
that
this
duty
was
owing
to
the
true
God
,
to
pray
unto
him
most
solemnly
,
in
their
greatest
consultations
;
and
therefore
Caesar
being
to
enter
the
Senat
,
sacrificed
first
:
L.
2.
Bell.
Civil
.
p.
100
▪
And
Appian
speakes
of
that
Act
,
as
of
a
thing
of
custome
.
And
it
cannot
be
thought
they
did
sacrifice
without
prayer
:
Since
Litare
which
is
to
appease
by
Sacrifice
,
is
to
please
by
prayer
too
.
But
I
leave
them
.
My
Text
is
more
antient
,
and
more
full
than
their
practice
:
For
heere
vers.
5.
the
Tribes
are
no
sooner
gone
up
to
the
seats
of
Judgement
,
Ver.
5.
to
the
house
of
David
,
but
they
are
followed
close
by
my
Text
,
that
they
pray
for
Jerusalem
:
So
prayer
the
first
worke
,
and
consultation
after
.
And
doubtlesse
the
Spirit
of
God
sees
Prayer
wonderfull
necessary
for
Jerusalem
,
that
he
makes
that
,
as
it
were
,
the
doore
of
entrance
,
both
into
the
Seates
of
Judgement
among
men
,
and
the
places
of
divine
worship
,
and
Adoration
of
God
.
We
have
done
with
the
Action
,
Prayer
.
Thirdly
then
,
here
is
the
Blessing
which
we
are
to
beg
and
desire
at
Gods
hands
for
Jerusalem
,
for
both
the
State
,
and
the
Church
:
and
that
(
if
you
will
beleeve
the
Prophet
)
is
Peace
.
Peace
is
one
of
the
greatest
temporall
blessings
,
which
a
State
,
or
a
Church
can
receive
:
For
where
God
himselfe
describes
the
excellency
of
government
,
he
describes
it
by
Peace
,
Esa.
37.
12
Esa.
37.
The
worke
of
Justice
shall
be
Peace
;
And
my
people
shall
dwell
in
the
Tabernacles
of
peace
.
I
will
not
load
you
with
a
long
discourse
of
Peace
,
and
the
benefits
it
brings
.
It
hath
the
same
fate
,
that
some
other
of
Gods
blessings
have
,
It
is
better
knowne
by
want
,
than
use
;
and
thought
most
worth
the
having
,
by
them
that
have
it
not
.
Looke
therefore
not
upon
your selves
in
peace
,
but
upon
a
State
in
blood
,
upon
a
Church
in
persecution
;
Aske
them
which
are
divided
by
the
sword
,
which
are
rosting
at
the
flame
,
conceive
your
case
theirs
,
That
is
the
touch-stone
which
deceives
not
,
Then
tell
me
whether
it
bee
not
good
counsell
,
Rogare
pacem
,
to
pray
for
the
Peace
of
both
.
And
I
doe
ill
to
call
it
barely
Peace
;
Our
Prophet
calls
it
the
blessing
of
Peace
,
Psalm
.
29.
Psal.
29.
10
And
doubtlesse
it
is
to
teach
the
world
,
that
all
earthly
benefits
are
,
as
it
were
,
unblessed
,
till
Peace
be
upon
them
:
for
till
then
,
no
injoying
of
any
.
Now
Rogate
pacem
,
pray
for
the
peace
of
Jerusalem
,
seemes
but
a
plaine
and
a
naked
Exhortation
for
Peace
.
I
must
finde
more
in
it
then
so
,
and
yet
offer
my
Text
no
violence
,
nor
bee
busie
with
any
thing
above
me
,
or
out
of
my
profession
.
Observe
then
;
When
David
made
this
Exhortation
to
pray
for
Peace
,
it
was
Tempus
Pacis
,
A
time
of
Peace
;
For
he
composed
the
Psalme
when
hee
carried
the
Arke
to
Jerusalem
,
and
before
that
,
hee
had
smote
the
Philistims
twice
,
and
made
all
at
peace
,
2.
Reg.
5.
2
Sam.
5.
A
time
of
Peace
?
Why
then
a
man
should
thinke
there
is
least
need
to
pray
for
it
.
Yea
but
the
Prophet
thinkes
not
so
.
He
was
pleas'd
the
State
and
Church
under
him
should
injoy
Gods
benefits
longer
;
And
therefore
calles
for
,
not
Peace
,
which
they
had
,
but
continuance
of
Peace
,
which
they
could
not
tell
how
long
they
might
hold
;
To
give
thankes
to
God
for
the
peace
he
had
given
,
ver.
4.
Ver.
4.
and
to
pray
for
the
continuance
of
it
,
ver.
6.
Ver.
6.
And
certainly
it
is
one
great
degree
of
unworthinesse
of
a
blessing
,
to
grow
weary
of
it
.
Why
,
but
there
is
a
time
for
Warre
,
as
well
as
for
Peace
,
is
there
not
?
Eccles.
3.
8
Yes
,
there
is
,
Eccles.
3.
And
this
time
is
in
God
to
fit
,
I
make
Peace
,
Esa.
45.
7.
and
create
evill
,
Esa
.
45.
And
in
the
King
to
denounce
and
proclame
.
But
it
is
not
Dies
Belli
,
the
day
of
warre
it selfe
that
can
make
voyd
this
duty
Rogandi
pacem
,
of
praying
for
Peace
:
For
since
the
eye
of
nature
could
see
,
that
the
end
of
all
just
warre
,
is
,
but
that
men
may
live
in
a
more
just
and
safe
Peace
,
This
Rogate
pacem
,
pray
for
Peace
,
must
bee
in
the
heart
,
even
when
the
sword
is
in
the
hand
.
I
will
not
meddle
with
the
State
:
but
there
are
many
times
,
in
which
God
will
punish
and
afflict
his
Church
,
And
may
wee
then
Rogare
pacem
,
pray
Peace
for
it
?
Yes
,
wee
may
,
nay
,
wee
must
,
even
then
pray
for
Peace
,
when
his
will
is
not
to
give
it
.
For
first
,
so
much
of
his
will
as
is
revealed
,
is
here
expressed
to
pray
for
Peace
;
And
that
is
a
sufficient
warrant
to
us
,
even
against
that
of
his
will
which
is
not
revealed
,
so
long
till
he
reveale
it
:
For
the
will
of
God
bindes
us
no
longer
,
nor
no
farther
to
Action
,
than
it
is
revealed
;
The
secret
things
belong
to
the
Lord
our
God
,
but
the
things
revealed
,
belong
to
us
,
and
our
children
,
that
we
may
doe
them
,
Deut.
29.
Deut.
29.
29.
And
againe
,
Saint
Augustine
disputes
it
at
large
,
that
a
man
may
,
Enchir.
c.
101.
etiam
voluntate
bona
,
with
a
will
that
is
good
,
will
that
which
God
will
not
.
And
whatsoever
hee
may
will
voluntate
bona
,
with
a
good
will
,
that
he
may
pray
for
;
so
he
submit
to
his
will
,
and
rest
when
his
will
appears
.
Besides
,
who
knowes
(
so
long
as
the
secret
of
his
will
is
to
himselfe
)
whether
it
be
any
more
than
Rogate
pacem
,
pray
for
Peace
,
and
have
it
?
For
many
times
that
which
God
will
not
give
without
prayer
,
he
will
give
with
it
.
And
then
the
cause
of
Non
pax
,
is
non
rogant
;
no
peace
,
because
not
prayed
for
:
And
in
that
case
,
the
State
and
Church
have
not
more
misery
,
in
that
there
is
not
Peace
,
than
they
have
sin
,
in
that
they
might
have
had
Peace
for
asking
,
and
would
not
pray
for
it
.
Now
this
rule
varies
not
,
We
are
never
to
neglect
that
which
God
hath
revealed
(
which
here
in
our
case
is
to
pray
for
Peace
)
upon
any
presumption
of
that
which
remaines
secret
.
Therefore
the
objection
of
the
Puritan
against
our
Church
Letany
,
in
which
we
pray
to
be
delivered
from
Famine
,
and
from
Battell
;
And
against
the
prayer
which
followes
it
,
that
we
may
bee
hurt
by
no
persecution
;
as
if
it
were
an
unlawfull
prayer
,
because
it
is
somtimes
Gods
will
to
punish
and
afflict
his
Church
;
is
as
ignorant
as
themselves
:
For
in
the
old
Testament
,
here
is
Davids
call
upon
us
,
Rogare
pacem
,
to
pray
for
Peace
;
And
in
the
new
there
is
Saint
Pauls
charge
,
to
pray
that
we
may
leade
a
quiet
and
peaceable
life
,
1
Tim.
2.
1
Tim.
2.
2
And
hath
the
Church
of
England
such
ill
lucke
,
that
it
cannot
doe
as
David
and
Saint
Paul
bids
it
,
but
it
must
anger
the
Puritan
?
Againe
,
while
you
follow
the
Prophets
exhortation
,
and
pray
for
Peace
,
every
kind
of
false
worldly
peace
will
not
serve
the
turne
.
For
as
Christ
was
at
Pacem
do
vobis
,
sed
meam
;
Peace
,
but
it
is
My
peace
that
I
give
unto
you
,
Joh.
14.
27.
S.
John
14.
So
David
,
the
type
of
Christ
,
would
have
you
pray
for
Peace
,
but
His
peace
for
Jerusalem
.
And
in
this
relation
,
the
words
are
generall
;
Rogate
,
pray
for
the
peace
of
Ierusalem
,
of
the
whole
State
,
of
the
whole
Church
:
It
must
not
be
broken
in
any
corner
of
Ierusalem
,
if
it
may
be
preserved
.
A
sedition
,
or
a
schisme
in
a
corner
,
in
a
Conventicle
,
(
which
is
the
place
where
they
are
usually
hatched
)
will
fier
all
if
it
be
suffered
.
For
the
State
,
none
doubts
this
,
and
it
is
as
true
for
the
Church
.
But
where
peace
is
truly
laboured
for
,
and
not
had
,
there
the
Apostles
limitation
,
Rom.
12.
18.
Rom.
12.
will
helpe
all
;
Have
peace
with
all
men
(
saith
the
Apostle
)
but
it
followes
,
si
possibile
,
if
it
be
possible
;
and
Quantum
in
vobis
,
as
much
as
lies
in
you
.
When
we
therefore
pray
for
peace
with
all
men
,
and
cannot
get
it
;
Heathenisme
,
and
Turcisme
,
and
Judaisme
,
and
Heresie
,
and
Superstition
,
and
Schisme
,
will
not
repent
,
and
come
in
;
we
are
quit
by
si
possibile
,
if
we
doe
what
is
possible
for
their
conversion
.
And
againe
,
when
any
of
these
that
have
changed
the
truth
of
God
into
a
lye
,
would
have
us
come
over
and
make
peace
with
them
,
we
are
quit
,
though
we
doe
it
not
,
by
quantum
in
nobis
,
as
much
as
lies
in
us
.
For
God
hath
not
left
it
in
our
power
,
to
be
at
peace
against
his
truth
:
And
therefore
here
is
never
a
rogate
,
no
Counsell
to
pray
for
that
.
Indeed
peace
against
truth
is
not
Pax
Jerusalem
,
a
peace
fit
for
the
Church
.
The
Church
of
Rome
challengeth
us
for
breach
of
this
peace
in
our
separation
from
them
:
But
we
say
,
and
justly
,
the
breach
was
theirs
,
by
their
separation
not
onely
from
disputable
,
but
from
evident
truth
.
Nor
are
we
fallers
out
of
the
Church
,
but
they
fallers
off
from
verity
.
Let
them
returne
to
primitive
truth
,
and
our
quarrell
is
ended
.
In
the
meane
time
it
is
possibile
,
&
in
nobis
,
both
possible
,
and
in
us
,
to
pray
,
that
God
would
in
his
time
,
fill
the
Church
with
truth
first
,
and
then
with
peace
.
Now
rogate
pacem
,
pray
for
peace
,
is
a
very
full
circumstance
in
the
Text
;
I
cannot
leave
it
yet
:
For
when
I
consider
that
he
that
calls
so
earnestly
for
peace
,
is
David
,
it
fills
me
with
wonder
.
For
David
was
a
sword-man
with
a
witnesse
.
One
of
the
greatest
warriers
that
ever
was
,
2
Sam.
7.
2.
Reg.
7.
9.
and
most
victorious
.
Nay
,
though
God
had
anoynted
him
before
to
the
Kingdome
;
yet
the
meanes
which
first
made
him
known
to
Saul
,
and
afterwards
famous
in
Israel
,
was
first
his
conquest
of
Goliah
,
1.
Reg.
17.
1.
Reg.
17.
and
then
his
sword
against
the
Philistims
.
Therefore
if
David
be
come
in
upon
rogate
pacem
,
pray
for
Peace
;
it
cannot
be
accounted
onely
the
Gowne-mans
,
or
the
weak
mans
prayer
;
but
it
is
the
wise
,
and
the
stout
mans
too
:
for
David
was
both
.
And
certainly
it
is
not
cowardize
to
pray
for
peace
,
nor
courage
to
call
for
troubles
.
That
is
the
spirit
of
David
,
that
can
sing
before
the
Arke
of
God
,
rogate
pacem
pray
for
peace
.
But
if
the
Philistims
will
disturbe
Gods
peace
,
and
his
,
then
,
and
not
before
,
he
will
dye
them
in
their
owne
blood
.
And
Rogate
pacem
,
pray
for
peace
,
looks
yet
another
way
upon
Davids
person
.
For
at
the
first
,
David
was
King
onely
over
the
Tribe
of
Judah
,
where
he
reigned
seven
yeeres
,
and
six
moneths
,
2.
Reg.
5.
5
2
Sam.
5.
The
other
eleven
Tribes
followed
Ishbosheth
the
sonne
of
Saul
,
2.
Reg.
2.
2
Sam.
2.
But
he
did
not
compose
this
Psalme
,
till
the
carrying
of
the
Arke
to
Jerusalem
,
at
which
time
he
was
King
over
all
,
both
Israel
,
and
Judah
.
So
Rogate
pacem
,
pray
for
peace
,
was
not
Davids
counsell
onely
,
when
his
Territories
were
lesse
,
Judah
and
Hebron
;
but
after
the
great
accesse
of
the
eleven
Tribes
too
;
when
he
was
strong
;
when
God
had
divided
his
enemies
before
him
,
even
as
water
is
divided
asunder
:
as
himselfe
praiseth
God
and
confesseth
,
2.
Reg.
5.
20.
2
Sam.
5.
And
therefore
either
Davids
example
is
not
worth
the
following
,
or
else
,
a
King
in
honour
,
and
a
King
in
plenty
,
and
a
King
that
hath
added
Jerusalem
to
Hebron
,
eleven
Tribes
to
one
,
may
make
it
his
high
honour
Rogare
pacem
Jerusalem
,
to
pray
to
God
,
and
perswade
with
men
,
for
the
peace
of
Christendome
.
And
David
had
good
reason
to
bee
at
Rogate
pacem
,
pray
for
peace
:
For
though
hee
scarce
tooke
any
warre
in
hand
,
but
with
Gods
approbation
,
and
against
Gods
enemies
;
yet
we
finde
,
1
Chron.
22.
1
Chron.
22.
8.
that
his
Battels
and
his
Blood
were
the
cause
,
why
God
would
not
suffer
him
to
build
his
Temple
.
He
might
sing
before
the
Ark
;
he
might
serve
him
in
the
Tabernacle
;
but
no
Temple
would
he
have
built
by
hands
in
blood
.
Solomons
hands
,
Hands
of
peace
must
doe
that
.
What
is
the
reason
?
What
?
Why
it
may
be
it
is
,
because
when
the
blood
and
spirits
of
a
man
are
heated
,
be
the
Warre
never
so
just
,
yet
(
to
say
no
more
)
aliquid
humani
intervenit
,
some
heated
passion
strikes
where
,
and
as
,
it
should
not
;
S.
Jaco
.
1.
20.
And
(
as
Saint
James
hath
it
)
The
wrath
of
man
doth
not
accomplish
the
righteousnesse
of
God
:
Appian
.
L.
2.
B●l
Civi
.
p.
504.
And
the
Historian
tells
us
they
are
not
a
few
that
are
guilty
to
themselves
,
parum
innocenter
exactae
militiae
.
Againe
,
I
cannot
bee
so
unthankfull
to
God
and
my
Text
,
but
that
I
must
fit
one
circumstance
more
to
Rogate
pacem
,
pray
for
peace
.
And
it
is
,
Pray
for
it
this
day
:
Why
this
day
?
Why
?
Why
David
brought
up
the
Arke
with
this
Psalme
,
and
would
have
built
the
Temple
;
But
Gods
answer
)
to
him
was
,
No
;
But
behold
,
a
sonne
is
borne
unto
thee
,
which
shall
be
a
man
of
peace
▪
for
I
will
give
him
rest
from
all
his
enemies
round
about
,
therefore
his
name
is
Salomon
,
and
I
will
send
peace
and
quietnesse
upon
Israel
in
his
dayes
,
1
Chron.
22.
1
Chron.
22.
9.
And
had
not
David
then
great
reason
to
call
upon
his
people
,
even
all
of
all
sorts
to
pray
for
that
Peace
,
which
God
would
give
by
Salomon
?
And
surely
we
have
a
Jerusalem
,
a
State
,
and
a
Church
to
pray
for
,
as
well
as
they
;
And
this
day
was
our
Salomon
,
the
very
Peace
of
our
Jerusalem
borne
;
And
though
hee
were
not
borne
among
us
,
yet
hee
was
borne
to
us
,
and
for
the
good
and
well-fare
of
both
State
and
Church
:
And
can
yee
doe
other
than
Rogare
pacem
,
pray
for
peace
,
in
the
day
,
nay
Nativity
,
the
very
birth-day
of
both
Peace
,
and
the
Peace-maker
?
Certainly
so
unnaturall
to
your
Prince
,
so
unthankfull
to
God
you
cannot
be
.
I
will
leade
you
the
way
to
pray
for
Him
,
his
Honour
,
and
his
Peace
;
That
this
day
may
returne
often
,
and
crowne
many
and
happy
,
and
blessed
yeeres
upon
him
.
I
had
now
done
with
Rogate
pacem
,
pray
for
peace
,
but
that
Jerusalem
is
come
againe
in
my
way
.
But
it
is
a
strange
Jerusalem
.
Not
the
old
one
,
which
is
literall
in
my
Text
,
for
which
David
would
have
prayers
;
nor
that
which
succeeded
it
,
Jerusalem
of
Iew
and
Gentile
converted
,
for
which
we
must
pray
:
But
a
Ierusalem
of
gold
and
precious
stones
,
Apoc.
21.
2.
10.
G.
de
voca
.
Judae
.
pag.
44.
(
as
is
described
,
Apoc.
21.
)
which
shall
be
bnilt
for
them
againe
upon
earth
in
greater
gloy
than
ever
it
was
.
And
this
Jerusalem
upon
earth
,
is
that
which
is
called
the
Heavenly
Jerusalem
,
Heb.
12.
22.
And
the
new
Jerusalem
,
Pag.
66.
and
79.
Apoc.
21.
2
,
10.
So
it
is
not
now
sufficient
that
the
Jewes
shall
be
(
in
Gods
good
time
)
converted
to
the
faith
of
Christ
,
as
the
Apostle
delivers
it
▪
Rom.
11.
Rom.
11.
But
these
converted
Jewes
must
meet
out
of
all
Nations
:
Posit
.
7.
pag.
2.
the
ten
Tribes
,
as
well
as
the
rest
,
and
become
a
distinct
,
and
a
most
flourisbing
Nation
againe
in
Jerusalem
.
Posit
.
44.
&
49.
And
all
the
Kings
of
the
Gentiles
shall
doe
homage
to
their
King
.
Good
God
,
what
a
fine
people
have
we
here
?
Men
in
the
Moone
.
I
will
not
trouble
you
with
any
long
discourse
,
wherein
this
errour
with
,
or
parts
from
the
Chiliasts
;
nor
is
it
worth
any
settled
confutation
;
Onely
I
cannot
desire
you
Rogare
pacem
,
to
pray
for
any
peace
to
this
Jerusalem
.
It
was
an
old
error
of
the
Jewes
,
(
which
denyed
Christ
come
)
that
when
their
Messias
did
come
,
they
should
have
a
most
glorious
temporall
Kingdome
,
and
who
but
they
?
I
cannot
say
the
Author
of
this
vanitie
denies
Christ
come
,
God
forbid
;
But
this
I
must
say
,
that
many
places
of
the
old
Testament
,
which
concerne
the
Resurrection
from
the
dead
,
and
which
looke
upon
Christ
in
his
first
or
second
comming
,
are
impiously
applyed
to
this
returne
of
the
Jewes
,
which
(
saith
he
)
is
to
them
as
a
Resurrection
from
the
dead
.
And
this
exquisite
Arithmetician
,
beside
the
first
comming
of
Christ
in
the
flesh
,
and
his
second
to
Judgement
,
(
which
are
all
the
personall
commings
of
Christ
that
ever
the
Scripture
revealed
,
Pag.
48.
or
the
Church
knew
)
hath
found
out
a
Third
,
betweene
One
and
Two
,
namely
,
his
comming
to
this
conversion
of
the
Jewes
.
But
see
a
little
:
I
will
not
be
long
a
passing
.
Shall
Ierusalem
be
built
againe
after
this
eversion
by
the
Romans
?
The
Prophet
Esay
saith
no
,
Esa.
25.
2.
Esa.
25.
But
this
(
saith
our
Author
)
is
not
meant
of
Ierusalem
,
Pag.
105.
but
of
her
enemies
.
Yes
,
it
is
meant
of
Ierusalem
,
as
well
as
other
Cities
;
as
appeares
,
Ver.
6
,
7.
ver.
6
,
7.
and
is
confirmed
by
Saint
Hierome
,
S.
Hierom.
&
Genev.
and
some
Moderne
Divines
.
And
suppose
the
place
were
doubtfull
,
Annot.
whether
meant
of
Ierusalem
or
not
,
Ibid.
yet
that
other
is
unavoydable
,
Jer.
19.
11.
Ier.
19.
11.
I
will
breake
this
City
and
this
people
,
as
one
breakes
a
potters
vessell
,
that
cannot
be
made
whole
againe
.
Well
:
But
this
new-built
Ierusalem
must
be
the
Heavenly
,
and
the
new
.
Yea
,
but
it
is
against
the
received
judgement
of
the
Church
,
that
these
places
should
be
understood
of
any
Church
upon
earth
onely
,
whether
Iew
,
or
Gentile
,
or
both
.
And
apparent
it
is
,
that
there
are
some
circumstances
in
Apoc.
21.
Apoc.
21.
which
cannot
possibly
be
applyed
to
any
Church
on
earth
onely
;
Which
made
S.
Ambrose
professe
,
L.
3.
de
Virginibus
.
that
this
Exposition
is
against
Scripture
.
And
suppose
they
may
be
meant
of
a
Militant
Church
onely
;
〈◊〉
what
should
lead
us
to
see
this
conversion
of
the
Iewes
there
,
I
see
not
.
For
the
Ten
Tribes
comming
in
to
the
rest
,
the
good
man
should
doe
well
to
tell
us
first
;
Where
those
ten
Tribes
have
been
ever
since
before
the
Baylonish
Captivity
,
or
poynt
out
the
Story
that
sayes
they
remained
a
distinct
people
.
No
:
they
degenerated
,
and
lived
mixed
with
other
Nations
that
captived
them
,
till
not
onely
their
Tribes
were
confounded
,
but
their
name
also
utterly
lost
,
for
almost
two
thousand
yeares
since
;
And
yet
now
forsooth
we
shall
see
them
abroad
againe
.
It
is
strange
we
should
not
know
our
friends
all
this
while
.
Pag.
56.
&
75.
For
within
these
seventy
foure
yeeres
,
they
shall
have
quite
rooted
out
both
the
Pope
and
the
Turke
,
our
two
great
Enemies
;
And
shall
begin
to
make
both
of
them
stagger
within
lesse
than
these
thirty
yeeres
.
I
cannot
tell
here
whether
it
be
Balaam
that
prophesieth
,
or
the
Beast
he
rod
on
.
As
for
the
Kings
of
the
Gentiles
,
that
they
shall
serve
this
King
of
Ierusalem
,
you
neede
not
beleeve
that
till
you
see
it
.
If
Christ
be
King
there
,
I
make
no
question
,
but
the
Kings
of
the
Gentiles
will
easily
submit
to
him
:
But
if
it
be
any
other
,
they
have
reason
to
hold
their
own
.
And
it
seems
it
is
not
well
resolved
yet
,
who
shall
be
King
;
For
pag.
56.
and
102.
Pag.
56.
&
102.
The
Author
tells
us
,
Christ
shall
be
King
there
,
And
pag.
163.
Pag.
163.
he
unthrones
Christ
againe
,
and
assures
us
One
shall
be
King
,
whom
the
Iewes
shall
set
up
among
themselves
.
I
will
follow
this
vanity
no
further
;
Onely
doe
you
not
think
the
Papists
will
triumph
,
that
such
monstrous
opinions
are
hatched
among
us
?
Sure
they
will
;
yet
they
have
little
reason
here
:
For
two
of
their
learned
Iesuites
are
of
opinion
,
Sal.
To.
4.
(
they
are
Salmer
:
Tract
.
37.
Lorin
.
in
Act.
1.
6.
and
Lori
:
)
that
the
Apostles
did
not
sin
,
when
lead
with
the
errour
of
the
Iewes
,
they
thought
Christs
Kindome
should
be
temporall
,
Act.
1.
6.
Act.
1.
6.
which
is
the
ground
of
all
this
vanity
.
And
Tullius
Crispoldus
,
one
of
theirs
,
left
notes
behind
him
(
which
are
yet
in
Manuscript
in
the
Library
at
Millan
)
which
agree
in
all
things
almost
with
this
present
folly
.
Lorin
.
in
Act.
1.
6.
So
whatsoever
is
amisse
in
this
Iewish
dreame
,
the
Primogenitus
,
the
first
borne
of
it
,
after
the
Iew
,
is
theirs
.
Onely
herein
their
care
out-goes
ours
;
They
keepe
the
Frensie
locked
up
,
and
we
publish
it
in
Print
.
I
will
leave
these
men
to
out-dreame
the
Jewes
,
And
hasten
to
,
and
thorow
the
second
generall
part
of
the
Text
,
which
is
the
Prophets
owne
prayer
for
Jerusalem
:
In
which
the
circumstances
are
sixe
.
First
then
,
whether
you
reade
the
Text
with
Saint
Hierome
,
S.
Hierom.
and
the
Geneva
Translation
,
(
Let
them
prosper
that
love
thee
)
and
so
make
it
a
Prayer
,
Ar.
Mon.
Trem.
Or
with
Ar.
Mon.
Tremel
.
and
the
last
Translation
,
(
They
shall
prosper
that
love
thee
,
)
and
so
make
it
a
Reason
,
full
of
promise
,
to
induce
us
to
pray
for
it
;
It
is
not
much
materiall
.
It
seemes
both
may
stand
,
and
I
will
not
make
my
Text
narrower
than
it
is
.
Take
the
words
then
first
as
a
Motive
.
Pray
for
the
peace
of
Jerusalem
:
for
there
is
great
reason
you
should
doe
so
.
For
They
shall
prosper
that
pray
for
it
.
So
the
Argument
is
drawne
from
prosperity
;
&
prosperity
is
a
reason
that
is
very
potent
with
men
in
all
things
else
:
why
then
should
it
not
be
prevailing
in
this
,
to
make
men
pray
both
for
the
State
,
and
for
the
Church
?
But
shall
men
prosper
that
do
so
indeed
?
Yes
:
you
have
no
probable
cause
to
distrust
it
;
The
words
are
,
They
shall
prosper
.
And
if
you
take
them
for
an
earthly
promise
,
you
have
a
Kings
word
for
it
;
If
for
a
spirituall
,
you
have
a
Prophets
word
for
it
.
Would
you
have
any
man
testifie
that
hath
had
experience
?
You
have
Davids
word
for
it
:
And
he
had
often
triall
in
himselfe
,
that
God
made
him
prosper
for
his
prayers
sake
,
and
his
love
to
that
State
and
Church
.
And
since
you
cannot
distrust
a
King
,
a
Prophet
,
a
man
of
experience
;
be
sure
to
pray
for
the
peace
of
Jerusalem
,
if
it
be
but
that
your selves
may
prosper
.
Take
the
words
next
as
a
Prayer
;
Pray
for
the
Peace
of
Jerusalem
:
For
there
is
great
example
to
move
you
to
doe
so
.
For
the
Kingly
Prophet
goes
before
you
;
he
askes
no
more
of
you
,
than
he
doth
himselfe
.
He
would
have
you
pray
for
Jerusalem
,
and
so
doth
he
:
Let
them
prosper
that
love
it
.
The
Prophet
is
not
of
their
humour
,
that
care
not
what
burthens
they
bind
upon
other
mens
shoulders
,
so
themselves
may
escape
the
load
.
No
,
he
prayes
too
;
And
no
marvell
:
Serm.
1.
de
Ieju
.
10.
Men.
For
(
as
Saint
Leo
observes
)
Prayer
is
one
,
and
the
first
,
of
the
three
things
,
which
doe
most
properly
belong
to
all
religious
actions
.
He
prayes
then
,
and
in
his
prayer
this
is
remarkable
,
Prius
orat
pro
orantibus
pro
Jerusalem
,
He
prayes
for
them
that
pray
for
Ierusalem
,
before
he
prayes
for
Ierusalem
it selfe
.
First
,
Let
them
prosper
that
love
Ierusalem
,
ver
.
6.
Ver.
6.
And
then
,
Peace
be
within
the
walls
of
it
,
Ver.
7.
v.
7.
And
there
is
a
great
deale
of
spirituall
wisdome
in
this
too
:
For
while
his
prayer
strengthens
them
that
pray
for
Ierusalem
,
both
his
,
and
their
prayers
meet
,
and
goe
stronger
to
God
,
than
if
any
(
be
it
David
)
prayed
for
it
alone
.
Epist.
7.
ad
Smyrnen
.
And
therefore
Ignatius
tells
his
people
at
Smyrna
,
that
their
prayers
reached
as
far
as
Antioch
,
(
who
no
doubt
prayed
for
it selfe
too
)
and
these
joyned
prayers
obtained
peace
for
that
Church
.
Secondly
,
as
David
prayes
,
as
well
as
he
would
have
others
pray
:
so
prayes
he
also
for
the
selfe
same
thing
,
for
which
he
exhorts
others
to
pray
;
That
is
,
for
peace
.
Peace
be
within
thee
.
And
it
is
an
argument
that
his
exhortation
came
heartily
from
him
,
because
he
falls
to
it
so
close
himselfe
.
And
it
is
an
excellent
thing
full
of
honour
to
God
and
themselves
,
when
Rex
&
Propheta
,
the
King
,
and
the
Prophet
,
goe
first
in
prayer
for
the
States
and
the
Churches
peace
.
Now
he
prayes
not
for
the
peace
of
it
alone
,
but
for
that
which
followes
peace
,
the
prosperity
of
it
too
.
He
well
knew
,
that
God
hath
pleasure
in
the
prosperity
of
his
servants
.
Nor
doth
he
so
pray
for
the
temporall
peace
of
the
State
,
as
that
he
forgets
the
spirituall
peace
of
the
Church
.
Nor
doth
he
so
pray
for
the
externall
peace
of
either
,
but
that
he
preferres
the
inward
,
and
soul-peace
of
both
.
Not
peace
without
vertue
:
for
that
is
but
a
painted
peace
;
S.
Hilar.
Ibid.
and
therefore
Saint
Hil.
will
have
them
together
.
Peace
and
Vertue
Connexa
sibi
sunt
,
must
be
knit
together
in
Jerusalem
:
For
Vertue
is
the
strength
and
preservative
of
Peace
;
And
wheresoever
Vertue
is
not
,
there
Peace
will
bee
the
first
that
will
abuse
it selfe
.
Not
Peace
without
Faith
:
For
that
is
but
a
profane
Peace
;
S.
Hierom.
Ibid.
and
therefore
Saint
Hierom
tells
us
,
it
is
Dominus
Christus
,
our
Lord
Christ
,
that
is
the
true
Peace
of
both
State
and
Church
.
As
if
he
so
long
before
had
foreseen
and
prayed
for
(
in
these
words
,
Peace
be
within
thee
)
the
comming
of
the
Messiah
.
And
foresee
it
(
no
question
)
he
did
.
And
I
will
not
deny
,
but
that
he
prayed
for
it
:
since
neither
Ierusalems
peace
could
,
nor
our
peace
can
,
be
firme
without
him
.
But
then
if
you
aske
me
why
so
many
States
,
and
Churches
,
are
divided
for
,
and
about
Christ
,
and
so
not
at
peace
;
the
cause
I
must
tell
you
,
is
the
sinne
of
men
:
They
divide
and
tear
Christ
first
,
and
then
what
wonder
if
they
be
divided
about
him
?
Thirdly
,
here
is
his
prayer
for
peace
and
prosperity
for
Jerusalem
,
for
the
State
,
for
the
Church
:
but
whereabouts
would
he
have
these
excellent
blessings
seated
?
Where
?
Why
every
where
,
but
especially
in
Muris
&
Palatiis
,
about
the
Wall
and
the
Palace
.
And
they
are
excellently
fitted
.
He
would
have
them
spread
all
over
Jerusalem
;
But
Loca
Dominii
,
the
places
of
their
exaltation
,
are
these
in
my
Text
,
the
Wall
,
and
the
Palace
:
For
Peace
that
keeps
at
the
wall
,
and
so
works
inward
,
to
calme
the
City
;
But
the
child
of
peace
,
Prosperity
,
that
is
borne
after
in
the
Palace
,
and
comes
outward
,
to
inrich
to
the
very
Wall
.
The
strength
of
a
City
is
in
the
Walles
.
In
Walles
that
are
fenced
and
fortified
with
Turrets
,
(
as
Euthymius
renders
it
:
)
Euthym.
Ibid.
therefore
if
a
tempest
of
warre
beate
upon
the
walles
of
it
,
possesse
the
strength
of
it
,
there
cannot
be
peace
.
Therefore
the
Prayer
is
fit
:
Sit
pax
in
muris
,
peace
be
within
the
walles
.
And
Davids
prayer
is
as
full
as
fit
:
For
the
Church
hath
the
same
walls
,
that
the
State
hath
.
It
is
in
my
Text.
For
it
is
in
Muris
Jerusalem
,
in
the
walles
of
Jerusalem
,
and
the
Temple
stood
within
it
.
And
by
reason
of
the
knot
which
God
himselfe
hath
knit
between
the
bodies
,
(
which
is
,
that
the
same
men
,
which
in
respect
of
one
Allegiance
make
the
Common-wealth
,
doe
in
respect
of
one
Faith
,
make
the
Church
)
the
walles
of
the
State
cannot
be
broken
,
but
the
Church
suffers
with
it
;
nor
the
walles
and
fences
of
the
Church
trampled
upon
,
but
the
State
must
be
corrupted
by
it
:
therfore
the
Prayer
is
full
;
that
Peace
may
sit
upon
the
Walls
,
that
Prosperity
may
fill
all
that
is
within
them
.
Now
neither
the
Walles
of
the
State
,
nor
the
Walles
of
the
Church
,
can
keepe
or
defend
themselves
,
or
that
which
they
compasse
;
There
must
be
Men
,
and
they
must
keepe
both
the
Wall
,
and
the
Palace
,
and
the
Peace
:
Viri-Muri
,
Men-Walles
.
And
among
these
,
all
are
not
bound
to
equall
care
in
preserving
the
Peace
.
Nihil
firmius
,
aut
utilius
,
aut
celsius
,
Turribus
.
But
as
the
greatest
strength
of
the
dead
Walles
is
in
Turribus
,
in
the
Towers
and
Bulwarks
;
so
the
greatest
care
in
the
living
Walls
lyes
in
Turribus
,
S.
Hilar.
Ibid.
in
the
Towers
too
;
upon
those
that
are
eminent
in
State
and
Church
.
S.
Hierom.
Ibid.
Now
S.
Hierome
tells
us
plainly
,
that
for
the
State
,
the
Noble
,
&
the
wise
,
&
the
Valiant
men
,
they
are
the
Towers
.
And
for
the
Church
,
Saint
Paul
tells
us
,
Gal.
2.
9.
the
Apostles
were
the
Pillars
,
S.
Chrysost.
Gal.
2.
And
Saint
Chrysost.
that
the
Priests
are
Muri
Ecclesiae
,
Hom.
10.
in
S.
Mat.
the
Walls
of
the
Church
.
Here
therefore
the
Prayer
must
goe
home
;
Davids
did
;
Peace
be
in
these
walls
too
:
For
if
these
shall
shake
upon
their
foundations
;
If
these
knock
one
against
another
;
there
can
be
no
firme
Peace
in
either
Body
.
A
wall-palsie
is
ever
dangerous
.
Fourthly
,
when
there
is
Peace
in
Muris
&
Palatiis
,
in
the
Wall
and
the
Palace
,
stayes
either
the
Prayer
for
it
,
or
the
benefit
of
it
,
there
?
No
sure
;
The
benefit
stayes
not
:
For
the
Peace
of
the
Wall
and
the
Palace
,
is
very
diffusive
;
All
Ierusalem
is
the
better
for
it
presently
.
Not
the
meanest
in
the
body
of
the
State
,
not
the
lowest
in
the
Body
of
the
Church
,
but
they
are
the
better
,
or
may
be
,
for
this
Peace
.
And
it
is
implyed
in
the
Text
:
For
in
Palatiis
,
in
the
Palaces
,
names
indeed
the
Kings
house
,
but
under
that
greater
,
comprehends
the
lesse
.
S.
Hierom.
Ibid.
And
S.
Hierome
expresseth
it
so
,
and
reades
in
Domibus
,
prosperity
in
the
Houses
:
For
the
houses
of
Subjects
cannot
be
empty
of
Peace
,
when
the
Palace
of
the
King
is
full
.
This
for
the
Benefit
;
and
Peace
is
no
niggard
of
it selfe
.
Then
the
rule
is
;
Where
the
benefit
goes
on
and
multiplies
,
there
must
not
be
a
stop
in
the
prayer
;
that
must
goe
on
too
,
as
Davids
did
;
Peace
be
within
the
walls
.
Fiftly
,
The
forme
of
this
prayer
,
Sit
pax
in
muris
,
Peace
be
within
the
walls
,
and
Prosperity
within
the
Palaces
,
tells
us
,
that
Jerusalem
had
both
these
.
And
no
doubt
can
be
made
,
but
that
Jerusalem
,
that
State
,
that
Church
,
had
both
.
And
to
this
day
as
little
doubt
there
is
of
civill
States
,
muros
habent
&
Palatia
,
they
have
both
Walles
and
Palaces
.
But
for
the
Church
,
sacrilege
(
in
many
places
)
makes
all
the
haste
it
can
,
to
frustrate
this
prayer
,
that
there
may
be
nor
Palaces
,
nor
Walles
,
for
Peace
,
or
Plenty
,
to
be
in
.
Doubtlesse
,
this
ceremoniall
Church
will
rise
in
Judgment
against
the
pillage
of
Christendome
:
For
the
children
of
that
Church
left
not
their
Mother
without
Walles
for
defence
,
not
without
Palaces
for
honour
.
Ye
see
it
is
plaine
in
my
Text.
But
many
Children
of
the
substantiall
Church
,
have
shewed
themselves
base
and
unnaturall
.
Palaces
?
no
,
Cottages
are
good
enough
;
As
if
it
were
a
part
of
Religion
,
that
Christ
and
his
Priests
must
have
lesse
honour
in
the
substance
,
than
they
had
in
the
ceremony
.
And
yet
when
I
consider
better
,
I
begin
to
thinke
it
is
fit
the
Priests
house
should
be
meane
,
where
the
Church
,
which
is
Gods
House
,
is
let
lye
so
basely
:
For
he
that
hewed
Timber
afore
out
of
the
thicke
Trees
,
was
known
to
bring
it
to
an
excellent
worke
;
but
now
they
have
beaten
downe
all
the
carved
worke
thereof
with
Axes
and
Hammers
,
Psal.
74.
Psal.
74.
5
,
6.
So
that
now
I
doubt
we
must
vary
the
Prayer
,
from
Sit
pax
,
to
Sint
muri
,
not
presume
to
pray
,
there
may
be
peace
and
plenty
within
the
Walls
,
but
that
the
very
walls
themselves
may
stand
.
But
yet
I
will
doe
the
People
right
too
.
For
as
many
of
them
are
guilty
of
inexcusable
sinne
,
both
by
cunning
and
by
violent
sacrilege
:
so
are
too
many
of
us
Priests
guilty
of
other
as
great
sinnes
as
sacrilege
can
bee
;
for
which
,
no
doubt
,
we
and
our
possessions
lye
open
to
the
waste
.
It
must
needs
be
so
.
For
the
hand
of
sacrilege
it selfe
,
though
borne
a
Theefe
,
could
never
touch
Palatia
Ecclesiae
,
the
Palaces
of
the
Church
,
as
long
as
God
kept
the
wall
of
it
:
But
while
our
sins
make
God
out
of
Peace
with
the
Walles
;
while
he
is
at
Diruam
,
Esa.
5.
5.
I
will
breake
the
wall
thereof
,
Esay
.
5.
it
is
in
vaine
to
shift
off
by
humane
policies
:
for
the
Palaces
cannot
stand
.
Sixthly
,
I
may
not
omit
,
that
while
the
Prophet
prayes
here
,
for
the
State
and
the
Church
,
and
them
that
pray
for
both
;
yet
his
expression
is
not
,
Pro
orantibus
,
but
Pro
diligentibus
;
not
for
them
that
pray
for
it
,
but
for
them
that
love
it
:
Let
them
prosper
that
love
it
,
and
wish
it
good
.
Euthym.
Ibid.
So
the
prayer
(
as
Euthym
observes
)
did
not
comprehend
the
Jewes
onely
,
but
as
many
of
other
nations
too
,
as
were
Diligentes
,
lovers
of
Jerusalem
.
And
indeede
these
two
,
to
love
,
and
to
pray
for
the
State
,
and
the
Church
,
make
one
in
my
Text
:
For
no
man
can
pray
heartily
for
them
,
but
hee
that
loves
them
▪
And
no
man
that
truly
loves
them
,
can
abstaine
from
praying
for
them
,
and
the
peace
of
them
.
This
is
certaine
,
neither
love
,
nor
prayer
,
can
stand
with
practising
against
either
;
nor
with
spoile
and
rapine
upon
either
.
Nor
is
Diligentibus
te
,
that
love
thee
,
an
idle
or
an
empty
specification
in
the
prayer
of
the
King
:
For
as
Jerusalem
had
,
so
hath
every
State
,
and
every
Church
,
some
false
members
,
whose
hearts
are
nearer
the
enemy
,
than
Jerusalem
.
Therefore
sit
Pax
,
sed
diligentibus
,
let
there
be
peace
,
but
to
them
that
love
thee
.
But
if
any
man
have
a
false
heart
to
Jerusalem
,
let
him
have
no
portion
in
the
prosperitie
of
it
.
Thus
you
see
,
the
Prophets
care
is
for
Jerusalem
.
For
this
State
and
Church
he
would
have
you
pray
.
In
this
prayer
he
would
have
you
beg
for
Peace
.
That
which
he
would
have
others
doe
,
he
doth
himselfe
,
He
prayes
both
for
Ierusalem
,
and
for
them
that
pray
for
it
.
That
which
he
also
prayes
for
,
is
peace
and
prosperity
.
This
peace
he
would
have
in
the
Walls
,
and
this
prosperity
in
the
Palaces
.
From
thence
he
knowes
it
will
diffuse
it selfe
to
meaner
houses
.
Yet
it
seems
by
the
way
,
that
that
ceremoniall
Church
had
both
Walls
and
Palaces
.
And
last
of
all
,
that
this
Peace
,
this
Prosperity
,
might
be
the
reward
onely
Diligentium
,
of
such
as
love
both
State
and
Church
.
And
now
there
is
a
little
behind
.
For
my
Text
is
an
Exhortation
,
and
preacheth
it selfe
.
Rogate
Pacem
,
pray
for
the
Peace
of
Ierusalem
.
Pray
for
it
?
Why
,
it
seemes
strange
to
me
that
any
age
should
be
weary
of
Peace
,
or
need
an
exhortation
to
pray
for
it
,
either
in
Church
or
Common-wealth
.
Yet
the
age
in
which
David
lived
,
was
such
.
For
though
the
instant
time
of
the
composure
of
this
Psame
,
was
a
time
of
Peace
;
yet
it
was
but
a
time
picked
out
,
in
an
age
that
loved
not
Peace
.
David
tells
us
so
himselfe
a
little
before
my
Text
,
Psal.
100.
5.
Psal.
120.
My
soule
hath
long
dwelt
among
them
that
are
enemies
unto
Peace
:
I
labour
for
Peace
,
but
when
I
speake
unto
them
thereof
,
thy
make
them
ready
to
battel
.
So
there
he
speakes
for
peace
;
And
in
my
text
he
exhorts
to
pray
for
Peace
;
And
after
that
,
himselfe
prayes
for
peace
:
And
all
this
is
little
enough
among
them
that
love
not
peace
.
Howbeit
take
this
with
you
:
They
beare
not
the
best
mindes
,
(
Cases
of
necessity
,
and
honourable
safety
,
alwayes
excepted
)
that
desire
the
waters
,
either
of
the
Church
,
or
the
Common-wealth
,
should
runne
troubled
,
that
they
may
have
the
better
fishing
.
Pat●rc
.
L.
2.
And
the
Historian
sets
his
brand
upon
them
;
Who
are
they
whom
peace
cannot
please
?
Who
?
Why
?
Quibus
pessima
est
,
&
immodica
cupiditas
,
They
whose
desires
are
worse
than
naught
,
in
their
Object
,
and
void
of
all
moderation
in
their
pursute
.
This
I
am
sure
of
,
since
David
at
the
placing
of
the
Arke
,
exhorts
all
sorts
of
men
Rogare
pacem
,
to
pray
for
the
peace
of
Ierusalem
,
he
did
not
intend
to
leave
out
the
Priest
,
whom
it
concernes
most
to
preach
peace
to
the
people
;
neither
the
High-Priest
,
nor
the
rest
,
but
they
should
be
most
forward
in
this
duty
.
This
for
the
Priesthood
then
.
And
Christ
himselfe
,
when
he
sent
out
the
Seventy
to
preach
,
gave
them
in
charge
,
to
begin
at
every
house
in
which
they
entred
,
with
Peace
.
S.
Luk.
10.
5.
Peace
be
to
this
house
,
S.
Luk.
10.
And
he
that
preacheth
not
peace
,
or
labours
not
for
it
,
must
confesse
one
of
these
two
;
Namely
,
that
he
thinkes
David
was
deceived
,
while
he
calls
to
pray
for
peace
;
Or
that
himselfe
is
disobedient
to
his
call
.
Calvin
is
of
opinion
,
Calv.
Ibid.
that
he
which
will
order
his
prayers
right
,
must
begin
,
not
with
himselfe
,
but
at
Dominus
Ecclesiae
corpus
conservet
,
That
the
Lord
would
preserve
the
Body
of
his
Church
.
It
is
just
with
the
Prophet
,
Peace
for
Ierusalem
.
For
if
any
man
be
so
addicted
to
his
private
,
that
he
neglect
the
common
State
,
he
is
voyd
of
the
sense
of
piety
,
and
wisheth
Peace
and
happinesse
to
himselfe
in
vaine
.
For
whoever
he
be
,
he
must
live
in
the
Body
of
the
Common-wealth
,
and
in
the
Body
of
the
Church
;
and
if
their
joynts
be
out
,
and
in
trouble
,
how
can
he
hope
to
live
in
Peace
?
This
is
just
as
much
as
if
the
exterior
parts
of
the
body
should
think
they
might
live
healthfull
,
though
the
stomack
be
full
of
sick
and
swoln
humours
.
To
conclude
then
:
God
hath
blessed
this
State
and
Church
with
many
&
happy
yeers
of
Peace
and
plenty
.
To
have
had
peace
without
plenty
had
been
but
a
secure
possession
of
misery
.
To
have
had
plenty
(
if
it
were
possible
)
without
peace
,
had
been
a
most
uncertaine
possession
of
that
,
which
men
call
happinesse
,
without
enjoying
it
.
To
have
had
both
these
,
without
truth
in
Religion
,
and
the
Churches
peace
,
had
been
to
want
the
true
use
of
both
.
Now
to
be
weary
of
peace
,
especially
peace
in
Truth
,
is
to
slight
God
that
hath
given
us
the
blessing
.
And
to
abuse
peace
and
plenty
to
Luxurie
,
and
other
sins
,
is
to
contemn
the
blessing
it selfe
.
And
there
is
neither
of
these
,
but
will
call
apace
for
vengeance
.
My
exhortation
therefore
shall
keepe
even
with
S.
Pauls
,
1
Tim.
2.
1.
1
Tim.
2.
That
prayers
and
supplications
be
made
,
especially
for
Kings
,
and
for
all
that
are
in
authority
,
that
under
them
we
may
live
a
quiet
,
and
a
peaceable
life
,
in
all
godlinesse
and
honesty
.
Here
S.
Paul
would
have
you
pray
for
the
King
;
And
in
my
Text
the
King
would
have
you
pray
for
the
State
,
and
the
Church
:
His
peace
cannot
be
without
theirs
;
And
your
peace
cannot
be
without
his
.
Thus
haveing
made
my
Text
my
Circle
,
I
am
gone
round
it
,
and
come
backe
to
it
;
and
must
therefore
end
in
the
poynt
where
I
began
:
Pray
for
the
peace
of
Ierusalem
;
Let
them
prosper
that
love
it
:
Peace
be
within
the
walls
of
it
,
and
prosperity
within
the
Palaces
:
That
the
Peace
of
God
which
passeth
our
understanding
here
,
may
not
leave
us
,
till
it
possesse
us
of
eternall
Peace
.
And
this
,
Christ
for
his
infinite
Merit
and
Mercy
sake
grant
unto
us
.
To
whom
with
the
Father
,
and
the
holy
Spirit
,
be
ascribed
all
Might
,
Majesty
,
and
Dominion
,
this
day
,
&
for
evermore
.
Amen
.
SERM.
II.
Preached
at
White-hall
,
on
the
24.
of
March
,
1621.
being
the
day
of
the
beginning
of
His
Majesties
most
gracious
Reigne
.
PSAL.
21.
6
,
7.
For
thou
hast
set
him
as
Blessings
for
ever
:
Or
,
given
him
.
thou
hast
made
him
glad
with
the
joy
of
thy
countenance
.
Because
the
King
trusteth
in
the
Lord
:
and
in
the
mercy
of
the
most
High
he
shall
not
miscarry
.
Or
,
not
be
moved
.
MY
Text
begins
,
where
every
good
man
should
end
;
that
is
,
in
Blessing
.
Not
an
Esau
,
Gen.
27.
34.
but
he
cryes
,
when
the
Blessing
is
gone
,
Gen.
27.
This
Psalm
is
a
Thanksgiving
for
David
,
for
the
King
.
In
Thanksgiving
,
two
Blessings
;
One
,
in
which
God
blesseth
us
;
and
for
that
we
give
thanks
:
The
other
,
by
which
we
blesse
God
;
For
he
that
praiseth
him
,
and
gives
him
thanks
,
is
said
to
blesse
him
,
Exod.
18.
10.
Exod
18.
Now
we
can
no
sooner
meet
blessing
in
the
Text
,
but
we
presently
find
two
Authors
of
it
,
God
and
the
King
:
For
there
is
God
Blessing
the
King
;
and
the
King
Blessing
the
people
.
And
a
King
is
every
way
in
the
Text
:
For
David
the
King
set
the
Psalme
for
the
People
;
and
the
People
,
they
sing
the
Psalme
rejoycing
for
the
King
;
And
all
this
is
,
Vers.
1.
that
the
King
may
rejoyce
in
thy
strength
,
O
Lord
,
v.
1.
And
when
this
Psalme
is
sung
in
Harmonie
,
between
the
King
and
the
People
,
then
there
is
Blessing
.
This
Psalme
was
sung
in
Ierusalem
;
But
the
Musicke
of
it
is
as
good
in
the
Church
of
Christ
,
as
in
their
Temple
.
Nor
did
the
spirit
of
Prophecie
in
David
,
so
fit
this
Psalme
to
him
,
S.
Hierom.
as
that
it
should
Honour
none
but
himselfe
:
S.
August
.
No
;
Jansen
.
For
in
this
the
learned
agree
,
Calv.
That
the
letter
of
the
Psalme
reads
David
;
Lorin
.
ibid.
that
the
Spirit
of
the
Psalme
,
eyes
Christ
;
that
the
Analogie
in
the
Psalme
is
for
every
good
King
that
makes
David
his
example
,
and
Christ
his
God
.
The
Psalme
in
Generall
is
a
Thankesgiving
for
the
happy
estate
of
the
King
.
In
particular
,
it
is
thought
a
fit
Psalme
to
be
recited
when
the
King
hath
recovered
health
;
or
when
a
gracious
King
begins
his
Reigne
:
Because
these
times
are
Times
of
Blessing
from
the
King
;
And
these
are
,
or
ought
to
be
,
times
of
Thankesgiving
from
the
people
.
My
Text
then
is
in
part
for
the
day
:
For
I
hoped
well
it
would
have
been
Tempus
restaurationis
,
a
time
of
perfect
restoring
for
the
Kings
health
;
and
thankes
were
due
for
that
:
And
it
is
Dies
creationis
,
the
Anniversary
day
of
his
Crowne
;
and
thankes
is
due
for
that
.
And
there
is
great
reason
,
if
you
will
receive
the
Blessing
,
that
you
give
the
Thankes
.
The
Text
it self
is
a
reason
of
that
which
is
found
v.
5.
Vers.
5.
There
it
is
said
,
that
God
hath
laid
great
dignitie
and
honour
upon
the
King
.
And
here
is
the
Meanes
by
which
,
and
the
Reason
why
,
he
hath
laid
it
there
.
So
three
parts
will
divide
the
Text
,
and
give
us
order
in
proceeding
.
The
first
is
the
Meanes
,
by
which
God
layes
honour
upon
the
King
.
Not
honour
onely
,
which
they
all
have
as
Kings
:
but
that
great
honour
in
his
salvation
,
which
attends
good
and
gracious
Kings
.
And
the
Meanes
are
two-fold
in
the
Text
:
Dando
&
Laetificando
,
By
Giving
,
and
by
Joying
.
By
giving
the
King
as
a
Blessing
to
the
people
;
Thou
hast
given
him
,
or
set
him
as
Blessings
for
ever
.
And
by
Joying
the
King
for
blessing
the
people
:
Thou
hast
made
him
glad
with
the
joy
of
thy
Countenance
.
The
second
is
the
Reason
both
of
the
Honour
and
of
the
Meanes
of
laying
it
upon
the
King
:
And
that
is
,
Quia
sperat
;
Because
the
King
puts
his
trust
in
the
Lord
.
The
third
is
the
Successe
,
which
his
Honour
shall
have
by
his
Hope
,
That
in
the
mercy
of
the
most
High
he
shall
not
be
moved
,
he
shall
not
miscarrie
.
I
begin
at
the
first
:
The
Meanes
by
which
God
adds
Honour
even
to
the
Majesty
of
Princes
.
And
because
that
doubles
in
the
Text
,
I
will
take
the
first
in
order
,
which
is
,
Dando
;
Thou
laist
great
Honour
upon
the
King
,
by
giving
or
setting
him
,
as
Blessings
for
ever
.
In
which
Meanes
of
laying
Honour
,
the
circumstances
are
three
.
And
the
first
of
the
three
tels
us
what
a
King
is
;
and
that
's
worth
the
knowing
:
And
marke
the
Holy
Ghost
,
how
he
begins
.
He
describes
not
a
King
by
any
of
his
Humane
infirmities
,
such
as
all
men
have
;
And
no
meane
ones
are
registred
of
David
,
the
particular
King
spoken
of
:
No
,
that
had
been
the
way
to
dishonour
the
King
;
which
is
no
part
of
Gods
intention
.
But
hee
begins
at
that
which
crownes
the
Crowne
it selfe
.
He
is
Benedictio
,
a
Blessing
,
and
no
lesse
,
to
the
people
.
And
therefore
in
all
things
,
and
by
all
men
,
is
to
be
spoken
of
,
and
used
as
a
Blessing
.
Now
it
is
one
thing
for
a
King
to
bee
blessed
in
himselfe
,
and
another
thing
to
be
given
or
set
Vp
,
as
a
Publike
Blessing
to
other
men
.
David
was
both
,
and
he
speakes
of
both
.
A
King
then
is
a
Blessing
to
,
or
in
himselfe
(
as
the
Septuagint
and
Tremellius
give
the
words
,
Dedisti
illi
benedictiones
,
Thou
hast
given
blessings
to
him
)
when
by
Gods
grace
he
is
Particeps
sanctificationis
,
Partaker
of
Gods
hallowing
Spirit
.
For
no
man
,
King
or
Subject
,
can
be
blessed
in
his
soule
without
Religion
and
Holinesse
.
And
if
these
be
counterfeits
,
such
also
is
his
Blessednesse
.
But
a
King
is
given
as
a
Blessing
to
others
,
when
in
the
riches
of
Gods
grace
upon
him
,
he
is
made
Divinae
Bonitatis
fons
medius
,
A
mediate
fountaine
of
Gods
goodnesse
and
bounty
streaming
to
the
people
;
When
he
turnes
the
graces
which
God
hath
given
him
,
to
the
benefit
of
them
which
are
committed
to
him
.
For
marke
the
Heavens
,
and
the
Earth
will
learne
.
God
did
not
place
the
Sunne
in
the
heavens
only
for
heighth
,
but
that
it
might
have
power
to
Blesse
the
inferiour
world
,
with
Beames
,
and
Light
,
and
Warmth
,
and
Motion
.
David
was
thus
,
and
thus
was
Christ
,
and
such
is
every
King
in
his
proportion
,
that
sets
up
these
for
his
example
.
It
is
not
easie
to
match
David
;
but
a
better
example
than
Christ
cannot
be
found
;
And
therefore
when
Clem.
Lib.
1.
s●ro
.
Alex.
had
described
a
King
indeed
,
One
that
is
Beatus
&
Benedicens
,
a
blessed
and
a
blessing
King
;
Or
,
if
you
will
,
as
it
is
here
in
the
Abstract
,
Ipsa
benedictio
,
Blessing
it selfe
;
He
is
at
Cujusmodi
est
Dominus
,
Such
as
is
Christ
.
There
,
the
perfect
example
of
Blessing
.
Now
while
the
King
is
said
to
be
a
Blessing
,
let
me
put
you
in
minde
that
there
is
a
double
Benediction
;
Descendens
una
,
altera
Ascendens
,
One
descending
,
and
another
ascending
.
That
which
Descends
,
is
the
Blessing
of
Benefit
;
That
is
the
Kings
Blessing
.
He
above
,
and
this
drops
from
him
.
In
this
,
like
God
,
whose
immediate
Vicegerent
he
is
:
For
Gods
Blessings
also
are
said
to
come
downe
and
descend
,
Jaco
.
1.
17.
S.
Iacob
.
1.
The
Blessing
which
Ascends
,
is
that
of
Praise
,
and
Thankes
,
and
faire
interpretation
of
Princes
Actions
;
and
this
is
the
peoples
Blessing
.
And
they
are
both
in
Scripture
together
,
3
Reg.
8.
3
Reg.
8.
For
there
,
ver.
55.
Vers.
55.
Solomons
Blessing
comes
down
upon
the
people
;
and
ver.
66.
ver.
66.
the
peoples
blessing
goes
up
back
againe
to
Solomon
.
Betweene
these
two
is
the
happy
commerce
that
a
Prince
hath
with
his
people
;
when
they
strive
to
out-blesse
one
another
.
When
the
King
labours
the
peoples
good
;
that
is
his
blessing
descending
upon
them
:
and
the
people
labour
his
honour
;
that
is
their
blessing
reaching
up
to
him
.
And
in
this
sense
also
as
well
as
the
former
,
a
King
is
said
,
Poni
in
benedictionem
,
to
be
set
up
as
a
Blessing
,
that
is
,
for
one
whom
the
people
ought
to
blesse
.
For
Gods
ordinance
,
Honour
the
King
,
1
Pet.
2.
17.
1
S.
Pet.
2.
doth
as
much
,
if
not
more
,
require
the
people
to
blesse
,
that
is
,
to
honour
the
King
,
than
it
doth
the
King
to
blesse
,
that
is
,
to
doe
good
to
his
people
.
And
there
is
no
good
division
between
a
King
and
his
People
,
but
this
one
;
That
in
parting
of
this
great
good
of
a
gracious
government
,
the
Kings
part
be
the
Honour
,
the
Peoples
part
may
be
the
Benefit
,
and
both
meet
again
in
the
Blessing
.
And
it
is
so
in
my
Text
;
For
Ar.
Mont.
renders
the
Originall
by
Pones
eum
,
There
the
King
blesses
the
people
;
and
the
Septuagint
and
Tremel
.
by
Posuisti
ei
,
There
God
promises
that
he
will
,
or
rather
saith
he
already
hath
;
and
ties
the
People
that
they
doe
blesse
the
King
.
And
you
may
observe
too
,
that
while
a
King
keeps
to
the
two
great
examples
of
the
Text
,
David
and
Christ
,
He
is
not
onely
a
Blessing
,
but
he
comes
as
hee
writes
,
Plurall
;
And
so
it
is
in
the
Text
,
Benedictiones
;
not
one
,
but
many
Blessings
.
And
indeed
the
Blessings
which
descend
from
a
King
upon
a
people
,
seldome
come
single
and
alone
:
and
this
,
Kings
keep
theirhonour
,
that
they
Blesse
by
number
.
Esau
could
not
beleeve
that
his
father
Isaac
(
who
was
far
lesse
than
a
King
to
Blesse
)
had
but
one
blessing
in
his
store
,
Gen.
27.
But
be
the
Blessings
never
so
many
,
never
so
great
;
Gen.
27.
38.
Be
the
Assistants
which
a
King
hath
,
never
so
deserving
;
1
Chro.
11.
10.
(
And
David
had
his
Worthies
you
know
,
1
Chon
.
11.
10.
)
yet
none
of
them
may
share
with
him
in
his
honour
of
Blessing
the
people
,
nor
none
ought
to
steale
away
the
hearts
of
his
people
upon
any
popular
pretences
whatsoever
.
For
these
wheeles
,
of
what
compasse
soever
they
be
,
move
all
in
his
strength
,
and
therefore
ought
to
move
to
the
conservation
of
his
Honour
.
And
this
is
in
the
Text
too
:
for
David
,
no
question
,
had
a
wise
and
provident
Councill
,
Nobles
of
great
worth
;
and
these
wanted
not
their
deserved
Honours
:
(
God
forbid
they
should
:
)
And
yet
when
it
came
to
blessing
the
people
,
that
great
meanes
of
specialtie
of
Honour
to
a
King
,
there
David
stands
alone
without
a
sharer
.
Dedisti
,
yea
but
whom
?
not
eos
,
but
Eum
;
not
them
,
but
Him
,
as
Blessings
to
the
people
.
Ezek.
1.
15
The
vision
which
Ezechiel
saw
,
c.
1.
seemes
to
me
an
expression
of
this
:
It
was
a
vision
of
Wheeles
;
the
Wheeles
were
many
;
the
motion
uniforme
;
one
wheele
within
another
,
the
lesse
within
the
greater
;
yet
in
the
apparition
,
these
under-wheeles
have
no
name
,
but
onely
the
great
compassing
wheele
,
Rota
ecce
una
,
One
wheele
appeared
.
And
in
this
case
,
every
man
is
bound
to
be
in
the
service
,
but
the
best
may
not
look
to
share
in
the
Honour
.
And
seldome
meane
they
well
to
Princes
,
that
against
the
phrase
of
the
Holy
Ghost
in
this
place
,
Dedisti
Eum
,
thou
hast
given
Him
as
Blessings
,
will
needes
be
thought
Blessers
of
the
People
:
For
such
men
doe
but
fish
,
and
baite
in
troubled
waters
to
their
owne
advantage
.
Yet
these
men
speaking
oftentimes
with
more
freedome
,
than
either
Truth
or
Temper
,
so
long
as
they
finde
fault
with
the
present
government
,
never
want
(
saith
Hooker
)
Attentive
and
favourable
hearers
.
Lib.
1.
verbis
primis
.
Never
.
For
my
part
I
will
keepe
to
the
words
of
my
Text
:
and
if
there
be
a
Blessing
(
as
who
sees
not
but
there
is
?
)
under
God
,
I
will
goe
to
Dedisti
Eum
,
Him
whom
God
hath
given
.
If
you
thinke
I
have
stayed
too
long
in
this
circumstance
,
I
hope
you
will
pardon
me
;
You
should
be
as
loth
as
I
,
to
go
from
amidst
the
Blessings
:
but
I
must
proceed
.
Secondly
then
,
a
King
,
a
Blessing
;
yea
,
but
how
long
continues
he
so
?
My
Text
answers
,
It
is
for
Ever
.
For
Ever
:
And
so
Christ
and
David
are
both
in
the
Letter
.
Christ
a
Blessing
for
ever
;
and
that
simply
,
for
of
his
Kingdome
no
end
,
S.
Luc.
1.
33.
Luk.
1.
33.
David
a
Blessing
for
ever
:
but
that
not
in
himselfe
,
but
as
Christ
was
to
descend
from
him
,
as
he
was
Radix
lesse
,
Esay
.
11.
1
Esai
.
11.
from
whence
did
spring
Christ
the
Blessing
for
ever
.
And
Christian
Kings
in
their
generations
,
a
Blessing
for
ever
too
:
but
that
limited
;
as
they
professe
Christ
,
and
as
they
imitate
David
.
Now
David
is
observ'd
to
have
Blessed
the
people
under
him
three
wayes
;
and
to
these
three
generals
,
all
the
Blessings
of
a
King
are
reducible
.
These
three
are
,
The
true
worship
of
the
true
God
,
that
is
the
first
;
The
second
is
,
Preservation
from
forraine
Enemies
;
And
the
third
is
▪
Life
and
vigor
of
Iustice
and
Iudgement
among
the
people
.
The
closer
a
King
keeps
to
these
three
,
the
larger
his
Blessings
:
but
if
he
fall
short
in
any
of
these
,
so
much
doeth
he
lessen
his
Blessings
upon
the
people
.
For
if
he
maintaine
not
true
Religion
among
them
;
then
his
Blessings
are
not
for
Ever
,
but
end
in
the
Peace
and
Plenty
of
this
life
.
If
he
preserve
them
not
from
forraine
violence
;
then
his
Blessings
reach
not
so
far
as
to
the
Ever
of
this
life
,
but
are
hewen
downe
by
the
sword
of
the
Enemie
.
If
he
doe
keepe
out
forraine
force
,
yet
if
Iustice
and
Iudgement
,
be
not
in
life
and
in
bloud
at
home
,
his
best
Blessings
wil
be
abused
,
even
by
them
which
are
trusted
with
dispensing
them
,
and
that
for
Ever
.
Now
this
In
perpetuum
,
for
ever
,
was
absolute
in
Christ
:
but
in
David
and
other
Kings
,
be
they
never
so
eminent
in
their
times
,
it
is
but
respectively
for
ever
;
That
is
,
not
for
the
Ever
of
eternitie
;
no
nor
for
the
Ever
of
time
;
But
onely
for
the
Ever
of
perpetuity
of
their
own
Reigne
,
in
their
allotted
time
.
And
this
is
a
large
for
ever
.
For
you
can
have
no
longer
Blessings
from
the
best
King
,
than
God
gives
him
time
to
blesse
in
:
for
he
is
constant
in
Blessing
,
that
gives
it
not
over
but
with
life
,
and
this
was
Iosias
honour
.
4
Reg.
23.
4.
Reg.
23.
25.
And
yet
I
may
not
forget
,
that
some
times
this
for
ever
extends
the
blessings
of
Kings
beyond
their
life
,
Namely
,
when
they
blesse
their
people
with
a
Blessing
successor
;
for
the
Septuagint
read
it
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
implies
Succession
:
Jansen
.
&
Copp
.
ibid.
So
it
is
a
Present
,
and
an
after
blessing
.
A
blessing
in
himselfe
,
and
a
blessing
in
his
seede
.
In
his
person
,
and
in
his
posterity
a
Blessing
.
And
the
Text
fitted
David
home
.
In
himselfe
,
all
his
life
:
and
in
Solomon
after
his
life
,
a
blessing
for
ever
.
And
in
this
the
Text
applies
it selfe
,
and
so
will
doe
,
I
hope
,
for
ever
:
and
I
will
ever
pray
,
that
the
King
may
be
a
Blessing
long
,
and
his
Solomon
after
him
,
to
his
people
,
even
in
seculum
seculi
,
age
after
age
in
an
Ever
of
succession
,
and
so
proceed
.
Thirdly
then
,
the
King
is
a
Blessing
to
his
people
,
and
that
for
ever
;
but
who
makes
him
so
?
yea
,
now
we
are
come
to
the
great
Father
of
blessings
God
himselfe
:
for
if
you
marke
,
the
Text
begins
at
Tu
dedisti
,
or
Tu
posuisti
;
Thou
Lord
hast
given
him
,
thou
hast
set
him
for
blessings
.
And
God
as
in
other
,
so
in
this
particular
,
very
gracious
:
for
no
people
can
merit
this
at
Gods
hand
,
that
their
King
should
be
a
Blessing
to
them
,
and
continue
so
.
No
,
you
see
Tu
dedisti
,
thou
hast
given
him
,
makes
him
Donum
,
a
meere
gift
,
no
purchase
.
Againe
,
no
King
can
promise
and
performe
this
out
of
his
owne
strength
,
that
he
will
be
a
Blessing
to
his
people
,
and
that
for
ever
.
No
,
you
see
Tu
posuisti
,
thou
hast
set
him
,
keeps
him
at
his
disposing
,
leaves
him
not
to
his
owne
.
And
indeed
in
this
,
a
Kings
felicitie
is
borne
as
Christs
was
,
by
an
overshadowing
power
;
And
you
cannot
,
no
not
with
a
curious
eye
,
search
all
the
Reasons
how
he
is
set
for
Blessings
:
because
God
in
disposing
it
,
hath
hid
Lumen
intra
umbram
,
and
thickned
the
veile
that
is
drawne
over
it
.
There
is
much
,
I
confesse
,
in
the
King
,
to
compasse
the
Affections
of
his
People
;
and
there
is
much
in
the
People
,
not
to
distast
the
heart
of
their
King
for
trifles
,
not
to
urge
him
with
indignities
:
But
when
all
is
done
,
and
the
blessing
stands
between
the
King
and
the
People
,
ready
to
descend
from
the
One
,
to
the
other
;
yet
you
must
goe
to
Tu
dabis
,
Thou
Lord
shalt
give
it
.
For
if
he
give
it
not
,
it
will
not
be
had
:
There
will
be
a
rub
where
it
is
not
looked
for
,
and
a
stop
in
the
Blessing
.
For
is
there
conquest
over
enemies
,
or
rest
from
them
?
why
that
is
Tua
gratia
,
Gods
favour
.
So
S.
Basil
.
S.
Basil
.
Ibid.
Is
a
King
,
or
a
State
,
famous
for
the
ordering
of
it
?
why
there
is
auxilium
â
te
,
All
helpe
from
God
.
Theodor.
Ibid.
So
Theodor.
And
God
sells
neither
his
help
,
nor
his
favovr
:
It
is
all
at
Tu
dedisti
,
his
gift
,
his
free
gift
,
where
ere
it
is
.
There
is
great
Errour
in
the
world
,
I
pray
God
it
be
not
as
Common
as
Great
:
And
it
is
,
to
thinke
that
this
blessing
can
be
brought
about
by
Policie
onely
.
Policie
is
necessary
;
and
I
deny
nothing
but
the
Only
.
And
they
which
maintaine
that
,
leave
no
roome
for
Tu
dabis
,
Thou
shalt
give
the
blessing
:
But
will
carrie
the
world
before
them
whether
God
will
or
no.
Whereas
there
is
more
in
Tu
dabis
,
in
Gods
gift
,
than
in
all
the
Policies
of
the
world
.
And
it
must
needes
be
so
;
For
all
Policie
is
but
a
piece
of
Gods
gift
,
a
branch
of
Gods
wisedome
:
Therefore
not
so
great
as
the
whole
.
And
no
Policie
can
Promise
it selfe
successe
;
there
it
must
needs
wait
and
stay
,
for
Tu
dabis
:
Therefore
not
so
great
as
that
upon
which
it
attends
.
And
when
miserable
events
dog
the
wisest
projects
,
then
Achitophel
himselfe
will
confesse
this
;
2
Reg.
17.
though
perhaps
not
till
he
goe
home
to
hang
himselfe
,
2
Reg.
17.
With
this
Politick
errour
,
went
another
of
Destinie
.
The
former
leaves
Gods
Altar
,
and
the
sacrifice
is
to
their
owne
uet
,
Hab.
1.
16.
Hab.
1.
This
other
hampers
God
in
the
uet
,
and
makes
both
his
blessings
upon
Kings
,
and
his
blessings
from
Kings
to
the
People
,
to
be
all
fatall
.
And
this
was
too
common
among
the
Heathen
.
So
Flav.
Flav.
Vop
.
in
vita
Cari.
Vopiscus
.
Fato
Remp.
regi
satis
constat
,
It
is
evident
enough
that
Kingdomes
are
governed
by
Fate
.
And
then
,
where
is
Tu
dedisti
?
Thou
hast
given
him
,
if
he
and
his
Blessings
must
be
whether
God
will
or
not
?
But
these
blind
men
had
Blessings
,
and
knew
not
whence
they
came
,
unlesse
perhaps
they
understood
Providence
by
Fate
:
(
And
Minut.
Fael
.
M.
Foel
.
in
Octa.
p.
96.
is
not
much
against
it
.
)
And
if
they
did
,
then
Providence
,
and
Tu
dabis
,
are
all
one
;
For
God
never
gives
a
blessing
to
a
King
and
his
people
,
but
he
gives
it
,
and
orders
it
by
Providence
.
Yet
here
the
wisest
of
the
Heathen
are
unexcusable
,
in
that
they
enjoyed
the
gift
,
and
would
not
serve
the
giver
,
Rom.
1.
21.
Rom.
1.
Look
right
therefore
upon
The
Author
of
Blessings
;
And
where
it
is
,
Tu
dedisti
,
Thou
hast
given
him
as
Blessings
(
as
it
is
with
us
)
there
know
,
it
is
worth
Thankes
both
from
Prince
and
People
:
And
where
it
is
,
Tu
dabis
,
Thou
shalt
give
(
and
my
Text
is
read
both
wayes
)
there
know
,
it
is
worth
the
asking
,
both
for
Prince
and
people
;
that
God
will
give
their
King
unto
them
as
blessings
for
ever
.
And
as
it
is
,
Tu
dedisti
,
Thou
hast
given
;
So
that
is
not
all
,
but
,
Tu
dedisti
priùs
,
Thou
hast
given
first
.
God
is
first
in
the
worke
,
where
ever
a
gracious
King
is
a
blessing
to
his
people
.
For
that
which
is
simply
a
gift
in
the
Text
,
is
a
prevention
,
ver
.
3.
Ver.
3.
And
,
Praevenis
eum
,
prevents
the
King
with
blessings
first
,
that
he
after
may
blesse
the
people
:
So
that
in
this
common
blessing
God
is
the
prime
mover
,
aswell
as
in
grace
given
to
particular
men
.
And
it
it
true
of
both
,
Lib.
11.
co●
.
duas
epist
Pelag.
c.
19.
which
S.
Augustine
delivers
but
of
one
,
Avertat
Deus
hanc
amentiam
,
God
turne
away
this
phrensie
from
us
,
that
in
his
own
gifts
(
And
here
it
is
,
Tu
dedisti
)
we
should
place
our selves
first
,
and
set
him
after
.
No
;
where
ever
comes
,
Tu
dedisti
,
Thou
hast
given
;
God
is
evermore
first
in
the
worke
to
begin
it
,
yea
,
and
last
in
the
worke
to
perfect
it
,
or
else
no
blessing
.
And
therefore
marke
the
Text
,
and
ye
shall
finde
,
that
wheresoever
there
is
Tu
dedisti
,
Thou
hast
given
,
there
is
still
,
Posuisti
,
and
disposuisti
,
Thou
hast
set
him
,
and
disposed
him
to
be
so
.
And
these
two
perfect
the
gift
:
Ar.
Mon.
For
,
Tu
pones
,
that
sets
and
settles
the
King
to
be
Blessings
;
And
there
is
his
Constancie
;
Not
a
Blessing
to
day
,
and
none
to
morrow
.
And
,
Dispones
eum
,
(
for
so
Tremellius
will
have
it
)
that
disposes
and
orders
the
King
in
his
blessings
;
And
there
is
his
wisdome
,
to
sit
and
steare
his
Passengers
;
That
he
may
make
all
things
suite
with
the
oppertunities
,
and
fit
the
varieties
of
the
people
:
For
they
,
doe
the
Governour
never
so
worthily
,
will
not
thinke
themselves
Blessed
,
if
they
be
not
fitted
.
And
a
Commonwealth
,
when
the
humors
of
the
people
feele
a
spring
,
and
are
swelling
,
(
as
it
was
once
said
of
that
of
Rome
)
suffers
almost
all
those
various
motions
,
Quae
patitur
in
homine
une
mortalitas
,
Flav.
Vopis
.
in
Caro.
which
motalitie
it selfe
suffers
in
a
particular
man
.
And
it
should
not
be
passed
over
neither
,
for
whose
mouthes
David
fits
this
passage
.
And
first
there
is
no
question
,
but
that
David
speakes
it
for
himselfe
:
And
there
is
the
King
acknowledging
Tu
dedisti
,
Gods
gift
in
making
him
all
the
Blessings
that
he
is
to
his
people
.
Next
I
finde
,
Pij
loquuntur
;
they
are
the
faithfull
that
speake
it
:
Not
a
religious
and
a
good
subject
,
but
he
is
at
Tu
dabis
,
that
God
would
blesse
his
King
,
and
make
him
a
Blessing
for
ever
.
And
therefore
when
God
gives
,
and
the
King
blesses
,
and
the
people
take
no
notice
of
it
,
it
is
grosse
ingratitude
:
when
they
have
a
blessing
and
know
it
not
,
it
is
a
dangerous
slumber
;
when
they
may
have
a
blessing
and
will
not
,
it
is
sullen
pet
,
and
shewes
they
have
no
minde
to
be
thankefull
,
either
to
God
or
the
King
for
Blessing
them
.
Against
this
:
say
,
The
blessings
are
not
perfect
.
Well
,
suppose
that
,
what
then
?
Are
not
the
best
actions
of
the
best
men
mixed
?
Shall
we
refuse
degrees
of
happinesse
,
because
they
are
not
Heaven
?
No
sure
:
for
Angels
dwell
not
in
bodies
of
men
.
And
in
the
very
Text
it
is
not
simply
,
Thou
hast
given
blessings
;
But
the
words
are
,
Dedisti
Eum
:
thou
hast
given
Him
as
Blessings
.
Therefore
the
blessings
here
spoken
of
,
come
not
immediately
from
God
to
the
people
,
that
they
should
be
thought
every
way
perfect
:
But
they
are
strain'd
Per
eum
,
through
him
,
through
the
Man
,
and
therefore
must
relish
a
little
of
the
Strainer
,
Him
and
his
Mortality
.
And
there
cannot
be
a
greater
wrong
done
unto
Princes
,
in
the
mid'st
of
their
care
for
the
people
,
than
for
men
to
think
they
are
not
Blessed
by
them
,
upon
supposall
that
some
things
may
be
imperfect
:
Hook
.
Lib.
1.
Ecc.
Pol.
Sect.
1.
Prin.
For
the
secret
lets
,
and
difficulties
in
publike
proceedings
,
and
in
the
managing
of
great
State
affaires
,
are
both
innumerable
,
and
inevitable
;
and
this
every
discreet
man
should
consider
.
And
now
I
am
come
to
the
second
meanes
of
Gods
laying
Honour
upon
the
King
.
The
first
,
ye
see
,
was
by
giving
him
as
blessings
:
And
this
second
is
Laetificando
,
by
making
him
glad
with
the
joy
of
his
countenance
.
The
Text
goes
on
cheerfully
,
(
and
so
I
hope
you
doe
in
hearing
it
)
from
Blessing
to
Joy
;
and
here
againe
the
circumstances
are
three
.
And
first
,
God
layes
Honour
upon
the
King
,
Laetificando
,
by
joying
him
,
while
he
blesses
the
people
.
And
the
joy
which
God
gives
cannot
but
be
great
;
and
therefore
the
Septuagint
expresses
it
by
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Thou
shalt
Joy
him
with
Joy
,
that
is
,
thou
shalt
make
him
exceeding
glad
:
and
its
requisite
a
King
should
have
joy
,
great
joy
,
for
he
cannot
sit
at
the
stearne
,
without
a
great
deale
of
Care
;
And
therefore
it
is
fit
he
should
be
rewarded
with
a
great
deale
of
joy
.
Now
if
a
King
will
not
faile
of
this
joy
,
he
must
goe
to
the
right
Owner
of
it
,
God
himselfe
,
that
both
hath
and
gives
abundantly
.
If
he
seeke
it
in
Himselfe
,
if
in
the
very
People
which
he
blesses
,
it
will
not
ever
there
be
found
.
For
when
a
King
Blesses
his
people
,
if
the
blessing
be
as
discreetly
taken
,
as
it
is
graciously
meant
;
then
there
is
joy
,
great
joy
,
of
all
hands
:
But
when
a
people
,
hath
surfetted
long
upon
Peace
and
Plenty
,
it
is
hard
to
please
them
with
blessing
it selfe
;
and
every
little
thing
is
a
burden
to
them
,
that
in
long
time
have
felt
the
waight
of
none
:
And
in
such
times
,
Malecontents
are
stirring
;
And
there
want
not
in
all
States
,
those
that
are
Docti
in
perturbanda
Reipub.
pace
,
very
learned
in
disturbing
the
Peace
of
the
Common-wealth
:
And
the
factious
aime
of
such
men
,
is
either
to
hinder
and
divert
the
blessings
which
are
readie
,
and
upon
the
point
of
descending
from
the
King
upon
the
People
;
or
else
in
misinterpreting
,
or
extenuating
Blessings
already
come
downe
.
And
these
(
let
the
world
doat
on
them
while
they
will
)
are
the
hinderers
of
mutuall
joy
between
the
Prince
and
the
People
.
Therefore
,
if
the
King
will
looke
to
the
presevation
of
his
owne
joy
,
he
must
seeke
it
where
these
cannot
hinder
it
,
at
Tu
laetificasti
,
Thou
Lord
hast
joy'd
him
.
And
the
word
in
my
Text
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
joy
that
is
inward
,
and
referred
to
the
mind
.
And
Tu
laetificasti
,
is
ever
at
this
joy
;
Let
the
Intentions
be
right
and
honourable
,
and
joy
will
follow
them
.
It
was
Davids
case
:
I
will
forbeare
to
tell
you
how
scornfully
,
how
unworthily
,
he
was
used
by
the
basest
of
the
people
:
but
God
kept
close
to
him
,
Tu
laetificasti
,
and
made
him
joyfull
.
Secondly
,
where
you
find
Tu
laetificasti
,
God
joying
David
,
there
the
joy
is
not
like
Lightning
,
a
flash
and
gone
,
but
a
true
and
permanent
joy
:
True
in
regard
of
the
Author
of
it
,
God
;
for
here
is
another
Tu
dedisti
,
God
gave
this
also
;
and
true
in
regard
of
the
Object
of
it
upon
which
it
settles
,
which
is
God
too
;
God
,
and
the
light
of
his
countenance
.
And
how
can
it
be
other
than
true
joy
,
that
hath
God
at
both
ends
of
it
,
as
this
hath
?
For
it
begins
at
God
the
Author
;
and
it
continues
,
and
ends
,
in
God
the
Object
.
God
,
but
not
simply
so
expressed
in
the
Text
,
but
God
and
his
countenance
,
expressing
after
the
manner
of
men
:
For
a
man
is
joyed
at
the
countenance
he
loves
;
And
yet
not
simply
so
neither
,
not
this
Countenance
onely
,
but
the
joy
of
his
Countenance
.
And
a
man
would
not
see
sadnesse
in
the
face
he
loves
;
Joy
there
rejoyceth
him
.
But
no
Countenance
like
to
Gods
,
an
eye
upon
the
Beauty
of
his
Countenance
fill's
with
joy
.
Now
Vultus
Dei
,
Gods
Countenance
here
,
signifies
Gods
presence
;
So
Bellarm.
Bellarm.
Ibid.
It
is
true
;
yet
not
his
presence
onely
,
but
his
Favour
and
his
Love
too
;
Theodor.
Ibid.
So
Theodor.
It
is
true
,
yet
not
empty
Love
onely
,
but
succour
and
protection
too
;
Euthy
.
Ib.
So
Euthym.
It
is
true
,
yet
it
is
not
these
alone
,
but
all
these
and
more
.
And
this
consider'd
,
it
is
no
great
matter
how
you
reade
my
Text
;
A
,
or
Cum
,
or
Juxta
,
or
Apud
vultum
;
For
the
King
needs
all
,
and
God
gives
all
:
For
when
he
is
once
come
to
Tu
laetificasti
,
this
joy
begins
at
à
vultu
,
from
his
Countenance
;
It
goes
on
cum
vultu
,
in
company
with
his
Countenance
;
It
enlarges
it selfe
Iuxta
vultum
,
when
it
comes
neere
his
Countenance
;
And
at
the
last
it
shall
be
made
perfect
apud
vultum
,
when
it
comes
to
his
Countenance
,
to
vision
.
And
as
Davids
cares
were
great
,
so
God
would
answer
them
with
degrees
of
joy
:
For
had
God
any
more
Faces
than
one
(
as
Ar.
Mont.
renders
the
Original
Cum
faciebus
ejus
)
he
would
hide
none
of
them
from
David
.
If
any
were
more
comfortable
than
other
,
he
shall
see
that
.
And
indeed
though
the
Countenance
of
God
be
but
one
and
the
same
,
yet
it
doth
not
looke
joy
upon
all
men
:
But
his
Aspects
to
the
creature
are
Planetary
(
as
it
were
)
and
various
.
And
David
is
happy
,
that
in
the
midst
of
all
these
various
turnes
of
Gods
Countenance
,
A
,
and
Cum
,
and
Iuxta
,
and
Apud
,
we
find
not
(
nor
I
hope
never
shall
)
that
disasterous
Aspect
of
opposition
,
which
is
contra
,
against
;
for
then
all
joy
were
gone
:
For
if
it
should
be
Rex
contra
vultum
Dei
,
then
it
were
all
sinne
;
and
if
it
should
be
Vultus
Dei
contra
Regem
,
(
both
which
God
forbid
)
then
it
were
all
punishment
;
In
neither
Joy
,
in
neither
Blessing
.
It
is
far
better
in
my
Text
,
if
we
take
care
to
hold
it
there
,
Cum
vultu
,
with
,
or
in
the
favour
of
his
Countenance
.
Thirdly
,
this
joy
begins
at
the
King
;
Laetificasti
eum
,
thou
hast
made
him
glad
.
He
must
have
the
greatest
care
,
and
therefore
the
joy
must
be
first
or
chiefest
in
him
:
and
if
you
will
take
a
view
of
my
Text
,
you
will
find
Him
excellently
seated
for
the
purpose
;
for
I
find
Eum
,
that
is
David
,
that
is
the
King
,
standing
betweene
Laetificasti
and
Gaudium
,
as
if
God
would
have
the
Kings
place
knowne
,
by
joy
on
the
right
hand
,
and
joy
on
the
left
;
here
God
places
the
King
;
this
is
his
ordinance
to
season
his
cares
:
therefore
if
any
attempt
to
displace
him
,
to
plunge
him
into
griefe
,
to
make
him
struggle
with
difficulties
,
it
is
a
kind
of
Deposing
him
.
The
care
of
Government
should
be
eased
,
not
discomfited
:
else
doubtlesse
God
would
never
have
placed
David
betweene
Laetificasti
and
gaudium
,
Joy
and
Joy
.
And
it
is
fit
for
the
people
,
especially
the
greater
,
in
their
families
,
to
look
to
this
,
that
David
may
keep
Inter
laetificasti
&
gaudium
,
the
place
where
God
hath
set
him
:
for
when
all
is
done
,
and
the
braine
weary
of
thinking
,
this
will
be
found
true
;
They
cannot
hold
their
places
in
gaudio
,
in
joy
,
if
David
sit
not
sure
in
his
:
and
it
is
an
excellent
observation
made
by
Cassiodore
,
Lib.
12.
(
a
Senator
he
was
,
Epist.
19.
and
Secretary
of
State
to
Theodoricus
,
and
after
a
most
strict
and
devoted
Christian
)
He
makes
all
sad
that
endeavours
not
the
Kings
joy
:
Et
omnes
affligit
,
qui
Regi
aliquid
necessarium
subtrahit
;
And
he
afflicts
all
men
,
that
withholds
necessaries
from
the
King
.
And
certainly
it
is
the
glory
of
a
State
,
to
keep
David
upright
where
God
sets
him
:
and
that
you
see
is
,
Inter
laetificasti
&
gaudiū
,
between
Joy
and
Joy
,
where
God
ever
keep
Him
,
and
His.
And
now
I
am
come
to
the
second
generall
of
the
Text
,
the
Reason
both
of
the
Thing
,
and
the
Meanes
;
of
the
Honour
,
and
the
Manner
of
Gods
laying
it
upon
Kings
:
And
the
Reason
is
,
Quia
sperat
,
because
the
King
puts
his
trust
in
the
Lord
.
In
which
,
may
it
please
you
to
observe
three
circumstances
.
The
first
of
these
is
the
Vertue
it
selfe
,
which
God
first
gave
the
Prophet
,
and
for
which
he
after
gave
him
a
blessing
to
the
People
,
and
joy
in
himselfe
.
The
Vertue
,
is
Hope
;
that
Hope
,
in
the
Lord
.
Now
Hope
followes
the
nature
of
Faith
:
and
such
as
the
Faith
is
,
such
is
the
Hope
.
Both
must
be
in
Domino
,
in
the
Lord
,
or
neither
can
be
true
.
And
it
is
in
a
sort
,
with
the
denyall
of
Hope
in
any
Creature
,
That
the
Hope
which
is
founded
upon
God
alone
(
I
say
alone
as
the
prime
Author
)
may
be
firme
,
and
not
divided
.
Nulli
hominum
fidens
,
trusting
upon
no
man
,
Theodor.
ib.
is
Theodoret.
Not
in
Armies
,
nor
in
riches
,
nor
in
any
strength
of
man
,
Euthym.
ib.
is
Euthymius
.
Not
in
sword
,
nor
speare
,
nor
shield
,
but
in
the
name
of
the
Lord
of
Hosts
,
1
Reg.
17.
45.
is
David
himselfe
,
1
Reg.
17.
And
David
could
not
lay
better
hold
any
where
:
For
since
before
,
all
lies
upon
God
,
Tu
dedisti
,
and
,
Tu
laetificasti
,
Thou
hast
given
,
and
,
Thou
hast
made
glad
;
where
could
any
man
fasten
better
?
And
indeed
the
words
are
a
reciprocall
proofe
,
either
to
other
:
For
because
God
gives
,
David
hopes
;
and
because
David
hopes
,
God
gives
more
abundantly
,
Honour
,
Blessing
,
and
Joy
.
It
is
in
the
Text
,
Quia
sperat
,
even
because
he
trusts
.
Secondly
,
Is
Trust
then
,
and
relying
upon
God
,
a
matter
of
such
consequence
,
that
it
alone
stands
as
a
cause
of
these
?
Yes
,
Hope
&
Trust
rightly
laid
upon
God
,
have
ever
been
in
his
children
,
loco
meriti
,
in
stead
of
merit
.
And
what
ever
may
be
thought
of
this
Hope
,
it
is
a
Kings
vertue
in
this
place
.
Lib.
2.
de
Erudit
.
prin.
cap
6.
And
Thomas
proves
it
,
That
Hope
is
necessary
for
all
men
,
but
especially
for
Princes
.
And
the
more
trust
in
God
,
Honoratior
Princeps
,
the
more
honour
hath
the
King
,
Ibid.
as
Apollinarius
observes
it
.
And
therefore
Hope
is
not
here
a
naked
expectation
of
somewhat
to
come
;
Calv
Musc.
Tremel
.
M●lle●
.
ib.
but
it
is
Hope
,
and
the
ground
of
Hope
,
Faith
,
as
some
later
Divines
thinke
not
amisse
.
And
Faith
embraces
the
Veritie
of
God
,
as
well
as
the
Promises
made
upon
it
:
And
this
was
right
:
For
so
God
promised
,
and
so
David
beleev'd
,
2
Reg.
7.
29.
he
would
perform
,
2
Reg.
7.
29.
And
since
we
have
found
Faith
and
Hope
in
this
action
of
Trusting
God
(
as
our
English
well
expresses
it
)
let
us
never
seeke
to
shut
out
Charitie
;
And
if
Faith
,
Hope
,
and
Charity
bee
together
,
as
they
love
to
goe
,
then
you
may
understand
the
Text
,
Quia
Sperat
,
because
he
Hopes
,
de
toto
cultu
,
of
the
entire
worship
of
God
.
Li.
8.
Orig.
cap.
2.
For
(
as
S.
Isidor
observes
)
in
all
inward
worship
,
which
is
the
heart
of
Religion
,
are
these
three
,
Faith
,
Hope
,
and
Charity
.
And
in
the
most
usuall
phrase
of
Scripture
,
(
though
not
ever
)
scarce
one
of
these
is
named
,
but
all
are
understood
to
be
present
;
and
if
so
,
then
,
because
he
trusts
,
is
as
much
as
Quia
colit
,
because
he
worships
.
So
at
last
we
are
come
to
the
cause
indeed
,
why
God
set
David
for
such
a
Blessing
to
his
people
;
why
he
filled
him
with
such
joy
of
his
countenance
;
and
all
was
,
Quia
cultor
,
because
he
was
such
a
religious
worshiper
.
It
is
in
the
Text
then
,
that
a
Kings
Religion
is
a
great
cause
of
his
happinesse
.
The
greatest
Politicians
that
are
,
have
confessed
thus
farre
,
that
some
Religion
is
necessary
,
to
make
a
King
a
Blessing
to
his
People
,
and
a
Common-wealth
happy
:
But
the
matter
is
not
great
with
them
,
whether
it
be
a
true
,
or
a
false
Religion
,
so
it
be
one
.
But
they
are
here
in
a
miserable
errour
;
for
since
they
suppose
a
Religion
necessary
(
as
they
must
)
my
Text
will
turne
all
the
rest
upon
them
;
that
true
Religion
is
most
apt
,
and
most
able
,
to
Blesse
and
Honour
both
King
and
People
.
For
first
,
Truth
is
stronger
than
falsehood
,
and
will
so
prove
it selfe
,
wheresoever
it
is
not
prevented
or
abused
:
and
therfore
it
is
more
able
.
Next
,
true
Religion
breeds
ever
true
Faith
,
and
true
Hope
in
God
;
which
no
false
Religion
can
:
therefore
it
is
more
apt
.
Then
,
true
Hope
and
Faith
have
here
the
promise
of
God
,
for
the
Kings
joy
,
and
the
Peoples
Blessings
,
even
Quia
sperat
,
because
he
trusts
,
whereas
the
rest
have
only
his
permission
:
Therefore
it
is
both
,
both
more
apt
,
and
more
able
,
to
blesse
King
and
Commonwealth
,
than
any
false
Religion
,
or
superstition
,
is
,
or
can
be
.
It
was
but
a
scoffe
of
Lucian
,
In
morte
Peregri
.
to
describe
Christians
,
simple
and
easie
to
be
abused
;
or
if
any
in
his
time
were
such
,
the
weakenesse
of
the
men
must
not
be
charged
upon
their
Religion
:
for
Christ
himselfe
the
founder
of
Religion
,
though
he
did
un-sting
the
Serpent
in
all
his
charge
to
his
Apostles
,
yet
he
left
his
vertue
uncheck'd
,
nay
he
commanded
that
;
Be
innocent
,
but
yet
as
wise
as
Serpents
,
Mat.
10.
16
Mat.
10.
16.
And
this
Wisedome
and
Prudence
is
the
most
absolute
vertue
for
a
Common-wealth
.
So
that
till
Christians
forsake
Christs
rule
,
Lucians
scoffe
takes
no
hold
of
them
.
Thirdly
,
Since
Quia
sperat
,
the
Faith
and
Religion
of
a
King
,
is
that
which
brings
God
to
give
him
as
a
Blessing
;
It
must
not
be
forgotten
,
that
Trust
in
God
,
is
inter
fundamenta
Regum
,
amidst
the
very
foundations
of
Kings
.
And
spes
is
quasi
pes
,
Lib.
8.
Ori.
cap.
2.
Hope
(
saith
Isidore
)
is
the
foote
,
and
the
resting
place
.
Now
no
building
can
stand
,
if
the
foundation
be
digg'd
from
under
it
.
The
Buildings
are
the
Blessings
of
a
State
;
A
prime
foundation
of
them
,
is
the
Kings
trust
in
God
:
Take
away
the
truth
of
this
Hope
,
Faith
,
and
Religion
,
and
I
cannot
promise
the
Blessings
to
stand
;
for
then
there
is
never
another
Quia
,
or
cause
in
the
Text
,
to
move
God
to
give
.
But
if
the
cause
stand
(
as
Theodor.
Theodo
.
&
Euthym.
ib.
and
Euthym.
here
make
it
)
all
is
well
.
And
here
it
were
sacrilege
for
me
,
and
no
lesse
,
to
passe
by
his
Majesty
,
without
thankes
both
to
God
and
Him
.
To
Him
,
for
,
Quia
sperat
,
because
he
trusteth
;
for
no
Prince
hath
ever
kept
more
firme
to
Religion
.
And
it
is
sperans
in
the
present
in
my
Text
;
hee
continueth
it
,
and
will
continue
it
.
And
to
God
for
,
Ar.
Mont.
Quia
dedit
,
because
in
mercy
hee
hath
given
Him
this
Blessing
so
to
Trust
,
and
by
this
trust
in
him
,
to
be
this
,
and
many
other
Blessings
to
us
.
And
so
I
come
to
the
last
part
of
my
Text
,
which
is
the
happy
Successe
which
David
shall
have
for
trusting
in
the
Lord
.
It
is
a
Reward
,
and
Rewards
come
last
.
And
it
is
,
That
in
this
trust
,
he
shall
not
slide
,
he
shall
not
miscary
.
And
here
(
to
make
all
parts
even
)
are
three
circumstances
too
.
The
first
of
these
,
is
the
Successe
or
Reward
it selfe
;
and
it
is
a
great
one
:
Non
commovebitur
,
He
shall
not
be
moved
;
or
at
least
not
removed
,
not
miscarry
.
And
this
is
a
great
Successe
,
To
have
to
doe
with
the
greatest
moveables
in
the
world
,
the
people
,
and
not
miscarry
.
So
that
trust
in
the
Lord
,
makes
a
King
in
the
midst
of
a
mighty
people
,
Petram
in
mari
turbido
,
A
Rocke
in
a
working
Sea
:
Ebbe
,
and
slow
,
and
swell
,
yet
insolent
waves
dash
themselves
in
pieces
of
all
sides
the
Rock
;
and
the
King
is
at
Non
commovebitur
,
He
shall
not
be
moved
.
Secondly
,
This
great
Successe
doth
not
attend
on
Kings
,
for
either
their
wisdome
,
or
their
power
,
or
any
thing
else
that
is
simply
theirs
:
No
,
we
must
fall
back
to
spes
in
Domino
,
their
trust
in
the
Lord
:
yea
and
this
trust
too
,
is
not
simply
upon
the
Lord
,
but
upon
his
Mercy
.
And
indeed
to
speak
properly
,
Man
hath
no
ground
of
his
Hope
but
Mercy
,
no
stay
upon
the
slippery
,
but
Mercy
:
For
if
he
looke
upon
God
,
and
consider
him
in
justice
;
If
he
looke
upon
himselfe
,
and
weigh
his
soule
by
merit
,
it
is
impossible
for
a
man
to
Hope
,
or
in
Hope
not
to
miscarry
.
And
therefore
the
Prophet
here
,
though
he
promise
non
cōmovebitur
,
that
the
King
shall
not
miscarry
;
yet
he
dares
promise
it
no
where
else
than
In
misericordia
,
in
Mercy
.
Thirdly
,
I
will
not
omit
the
Expression
,
whose
Mercy
it
is
that
gives
successe
to
Princes
;
and
that
is
Altissimi
,
the
mercie
of
the
most
high
,
which
is
one
of
Gods
usuall
Names
in
Scripture
.
Now
Sperat
,
&
non
commovebitur
;
The
Kings
Hope
and
his
Successe
,
doe
both
meete
in
the
Highest
mercy
.
It
is
true
,
Hope
stands
below
,
and
out
of
sight
:
For
Hope
that
is
seene
is
no
hope
,
Rom.
8.
24
Rom.
8.
yet
as
low
as
it
stands
it
contemplates
God
qua
Altissimus
,
as
he
is
at
highest
.
And
this
shewes
the
strength
of
this
vertue
of
Hope
:
For
as
Hope
considered
in
nature
is
in
men
that
are
warme
and
spirited
,
so
is
it
also
considered
as
a
vertue
.
And
therefore
give
it
but
due
footing
,
which
is
upon
Mercy
,
and
in
the
strength
of
that
,
it
will
clime
to
God
,
were
it
possible
he
should
be
Higher
than
he
is
.
The
footing
of
Hope
is
low
,
therefore
it
seekes
Mercie
;
and
the
Kings
Hope
keepes
the
foote
of
the
hill
:
Rex
humili
corde
sperat
;
(
So
S.
August
.
)
Ibid.
And
the
best
hope
begins
lowest
;
not
at
merit
,
but
at
mercy
.
But
then
marke
how
it
soars
:
For
the
same
hope
that
bears
the
soule
of
man
company
upon
earth
,
mounts
till
it
comes
ad
Altissimum
,
to
the
most
High
in
heaven
.
Now
in
this
Mercy-seate
it
is
observable
,
three
Grandies
are
met
together
;
Blessing
,
Joy
,
and
Hope
,
and
yet
there
is
no
strife
for
precedencie
:
For
Blessing
goes
first
;
Joy
comes
after
,
for
no
man
so
joyfull
as
hee
that
is
Blessed
;
and
then
Hope
,
to
supply
the
defects
of
both
,
because
nor
Blessings
nor
Joy
,
can
be
perfect
in
this
life
.
And
they
have
chosen
to
themselves
an
excellent
and
safe
place
in
the
Mercy
of
the
most
High
.
An
excellent
place
,
and
all
receive
vertue
from
it
.
For
,
that
David
is
able
to
be
a
Blessing
to
the
people
;
that
he
can
joy
in
the
Blessing
;
that
his
Hope
can
support
him
through
the
cares
in
ordering
the
blessing
,
ere
he
can
come
to
the
joy
;
all
is
from
Mercy
.
And
a
safe
place
it
is
:
For
there
are
in
all
times
,
and
in
all
States
,
Conatus
impiorum
,
endeavours
of
wicked
men
,
and
the
labour
of
these
is
,
to
turne
Blessing
it selfe
into
a
curse
;
To
overcloud
joy
with
sorrow
at
least
,
if
not
Desolation
;
To
crush
Hope
,
or
rather
,
Decollare
,
to
behead
it
.
No
place
safe
from
these
attempts
,
but
that
which
is
high
,
and
out
of
reach
;
And
no
place
so
high
,
as
Sinus
Altissimi
,
the
bosome
of
the
Highest
,
which
is
,
his
Mercy
.
The
reason
then
why
David
shall
not
miscarry
;
nay
,
not
so
much
as
Nature
,
shake
,
(
as
Ar.
Mont.
renders
it
,
)
why
the
scepter
in
his
hand
shall
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
shaken
reed
,
S.
Mat.
11.
7.
S.
Matth.
11.
(
And
that
is
the
word
here
in
the
Septuagint
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
is
the
Mercy
of
the
Highest
.
And
when
his
feet
are
got
upon
this
,
he
shall
not
slide
.
And
Apollinaris
cals
the
feet
of
the
King
,
Ibid.
while
they
rest
upon
Gods
Mercy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bold
and
confident
feet
,
that
dare
venture
,
and
can
stand
firme
any
where
;
And
so
no
question
they
can
,
that
are
upheld
by
Mercy
.
And
now
to
reach
downe
some
of
the
Mercies
of
the
Highest
upon
our selves
:
For
when
I
reade
David
,
at
Rex
sperat
,
The
King
trusts
in
the
Lord
;
and
heare
him
speaking
in
the
third
person
,
as
of
another
King
,
me
thinkes
the
prophecie
is
worth
the
bringing
home
to
our
most
gracious
Soveraigne
.
For
,
his
constancie
in
Religion
is
knowen
to
the
world
;
And
the
freedome
of
his
life
,
argues
his
trust
in
the
Lord
;
And
the
assurance
of
his
Hope
shall
not
vanish
.
For
,
let
him
keep
to
the
mercy
of
the
Highest
,
and
there
he
shall
not
miscarry
.
And
give
me
leave
to
speake
a
little
out
of
my
Spes
in
Domino
,
my
trust
in
the
Lord
;
me
thinkes
I
see
,
Non
commovebitur
,
He
shall
not
miscarry
,
three
wayes
doubling
upon
him
.
First
,
for
his
Private
;
I
have
two
great
inducements
among
many
in
another
Kingdome
,
to
thinke
that
he
is
so
firme
in
the
mercies
of
God
,
that
he
cannot
miscary
.
The
one
is
as
old
as
Novemb.
5.
1605.
The
powder
was
ready
then
,
but
the
Fire
could
not
kindle
:
The
other
is
as
young
as
January
last
,
the
9.
The
water
was
too
ready
then
,
and
he
fell
into
it
.
Neither
of
these
Elements
have
any
mercy
,
but
the
mercy
of
the
Highest
was
His
Acquittance
from
both
.
In
the
first
,
he
learned
,
that
when
desperate
men
have
sacramented
themselves
to
destroy
,
God
can
prevent
and
deliver
,
Act.
24.
Act.
24.
12
In
the
second
he
learned
,
Psal.
33.
15
that
a
Horse
is
but
a
vaine
thing
to
save
a
man
;
but
God
can
take
up
,
take
out
,
and
deliver
.
And
in
the
very
Psalmes
for
that
day
,
Morning
prayer
,
Psal.
46.
1.
thus
I
reade
,
Psal.
46.
God
is
our
help
and
strength
,
a
very
present
help
in
trouble
.
And
I
know
not
what
better
use
he
can
make
of
this
,
than
that
which
followes
in
the
next
verse
;
Vers.
2.
I
will
not
feare
,
(
nor
distrust
God
)
though
the
earth
be
moved
.
Next
,
me
thinks
,
I
have
a
Non
commovebitur
,
he
shall
not
miscarry
,
for
,
or
in
his
publike
affaires
.
Prophet
I
am
none
,
but
my
Heart
is
full
,
that
the
mercy
of
the
Highest
,
which
hath
preserved
Him
in
great
sicknesses
,
and
from
great
dangers
,
hath
more
work
for
him
yet
to
doe
:
the
peace
of
Christendome
is
yet
to
settle
.
Will
God
honour
this
Island
in
him
,
and
by
his
wisdome
,
to
order
the
Peace
,
and
settle
the
distracted
State
of
Christendome
,
and
edge
the
sword
upon
the
common
enemie
of
Christ
?
Why
should
there
not
be
trust
in
God
,
that
in
the
mercy
of
the
Highest
he
shall
not
miscarry
?
Thirdly
,
For
that
which
is
greater
than
both
these
to
him
,
the
eternall
safety
of
his
soule
,
here
is
a
Non
cōmovebitur
;
he
shall
not
miscarry
for
this
neither
:
For
so
some
reade
,
and
some
expound
the
word
of
my
Text
,
Thou
shalt
give
him
everlasting
felicity
.
Therefore
let
him
be
strong
,
Tremel
.
v.
Angli
.
vet.
Appolinar
.
Ibid.
and
of
a
good
courage
,
for
in
the
mercy
of
the
most
High
there
is
no
miscarrying
.
Thus
you
have
seene
the
Kings
Blessing
,
the
Kings
Joy
,
the
Kings
Hope
,
and
the
Kings
Assurance
.
In
the
first
you
have
seen
,
that
the
King
is
a
Blessing
to
his
people
;
that
a
gracious
King
(
such
as
God
hath
given
us
)
is
a
blessing
for
ever
:
That
he
is
so
,
Quia
tu
dedisti
,
because
God
hath
given
,
and
set
him
to
be
so
.
From
Blessing
to
Joy
;
And
there
you
have
seene
,
that
the
joy
which
followes
a
blessed
Government
,
is
a
great
joy
,
a
true
and
a
permanent
joy
,
a
joy
that
is
either
first
,
or
chiefest
in
the
King
.
Now
Blessing
and
Joy
,
are
both
grounded
upon
Hope
;
this
Hope
in
the
Lord
;
this
Hope
includes
Faith
,
and
Religion
,
and
so
this
Hope
stands
amidst
the
foundations
of
Kings
.
The
Successe
assured
unto
him
,
is
,
Non
commovebitur
,
he
shall
not
miscarry
,
not
so
long
as
he
rests
on
Mercy
;
that
Mercy
of
the
Highest
.
Non
commovebitur
,
drive
wind
and
tide
,
he
shall
not
miscarry
.
Shall
not
?
what
?
is
it
absolute
then
for
David
,
or
for
any
King
?
No
,
I
say
not
so
neither
.
There
is
a
double
condition
in
the
Text
,
if
David
will
not
miscarry
;
the
one
is
ex
parte
Davidis
,
on
Davids
side
,
and
that
is
at
Sperat
,
a
religious
heart
to
God
,
that
cannot
but
trust
in
him
.
The
other
is
ex
parte
Dei
,
on
Gods
side
,
and
that
is
at
Misericordia
,
a
mercifull
providence
over
the
King
,
which
knowes
not
how
to
forsake
,
till
it
be
forsaken
,
if
it
doe
then
.
Let
us
call
in
the
Prophet
for
witnesse
,
Psal.
94.
18
Psal.
94.
When
I
said
,
My
foot
hath
slipped
,
thy
mercie
,
O
Lord
,
held
me
up
.
Now
the
foot
of
a
man
slips
from
the
condition
,
Collat.
3.
c.
12.
from
the
trust
,
(
as
Cassian
observes
)
Mobilitate
Arbitrii
,
by
the
changings
of
the
will
,
which
is
too
free
to
sinne
,
and
breach
of
trust
;
the
Holder
up
in
the
slip
is
Mercie
,
therefore
it
is
safest
relying
upon
the
condition
which
is
on
Gods
side
,
that
is
Mercy
,
for
that
holds
firme
,
when
men
break
.
And
mark
my
Text
,
Hope
goes
before
,
and
Non
commovebitur
,
he
shall
not
miscarry
,
followes
after
:
but
yet
it
followes
not
,
till
the
Mercy
of
the
Highest
be
come
in
betweene
.
And
indeed
to
speak
properly
,
all
those
things
which
the
Scripture
attributes
to
the
Faith
and
Hope
of
man
,
are
due
onely
Misericordiae
Altissimi
,
to
the
Mercy
of
the
Highest
,
which
both
gives
and
rewards
them
.
And
yet
for
all
this
,
the
Hope
of
the
Beleever
,
and
the
Mercy
of
God
in
whom
he
trusts
,
are
happily
joyned
in
my
Text
:
because
the
Hope
of
Faith
can
obtaine
nothing
without
the
Mercie
of
the
Highest
;
And
that
Mercie
and
Goodnesse
will
not
profit
any
man
,
that
doth
not
beleeve
and
trust
in
it
.
And
Hope
and
Mercie
are
not
better
fitted
to
secure
David
,
than
Mercie
and
the
Highest
are
,
to
make
him
apprehensive
of
his
assurance
:
For
Goodnesse
&
Mercie
are
invalid
without
Power
;
now
that
is
supplyed
by
Altissimus
,
the
Highest
.
And
power
is
full
of
terrour
when
it
stands
apart
from
goodnesse
;
and
that
is
supplyed
by
mercy
:
when
both
meet
,
the
Hope
of
man
is
full
.
So
David
cannot
but
see
all
firme
on
Gods
side
;
and
sure
he
is
not
to
miscarry
,
if
he
look
to
performance
of
his
owne
.
And
though
it
be
safest
relying
upon
God
,
yet
it
is
never
safe
to
disjoyne
them
whom
God
hath
put
together
.
And
therefore
as
he
is
mercifull
,
so
Man
must
be
faithfull
,
He
must
trust
.
And
now
to
end
at
home
,
David
is
gone
long
since
to
his
Hope
,
the
Mercy
of
the
Highest
:
But
a
King
,
a
gracious
King
,
is
living
over
us
in
Peace
,
and
Happinesse
,
as
our
eyes
see
this
day
.
I
know
He
remembers
why
God
set
Him
over
this
great
and
numerous
people
;
that
is
,
in
benedictione
,
even
to
blesse
them
:
And
that
he
hath
been
a
Blessing
unto
them
,
Malice
it selfe
cannot
deny
.
And
I
make
no
question
,
but
he
will
go
on
with
the
Text
,
and
be
Blessings
to
them
for
ever
.
For
ever
,
through
his
whole
time
;
and
for
ever
in
his
generous
Posterity
.
Tu
dedisti
,
Gods
gift
is
through
all
this
;
and
I
will
ever
pray
,
that
it
may
never
faile
.
He
hath
given
this
people
all
His
time
,
the
Blessing
of
Peace
;
And
the
sweet
Peace
of
the
people
,
Cassiod
lib.
5.
epist.
39
is
Praeconium
Regnantium
,
the
Glory
of
Kings
.
And
Gods
gift
is
in
this
too
:
For
though
it
be
the
King
that
Blesses
,
yet
it
is
God
that
gives
Blessing
to
Blessing
it selfe
.
And
suppose
Peace
end
in
Warre
,
Tu
dedisti
,
Gods
gift
reaches
thither
too
;
1
Reg.
17.
47.
For
the
Battell
is
the
Lords
,
1
Reg.
17.
The
Battell
,
yes
,
and
the
Victory
.
For
(
sayth
S.
Basil
.
)
S.
Basil
.
ib.
Dextera
victrix
,
Whosoever
be
the
Enemy
,
the
right
hand
that
conquers
him
is
the
Lords
.
Now
for
his
Blessing
,
it
is
fit
he
should
receive
Joy
:
But
if
he
will
have
that
true
and
permanent
,
(
and
no
other
is
worth
the
having
)
he
must
looke
it
in
vultu
Dei
,
in
Gods
countenance
.
If
he
looke
it
any
where
else
,
especially
where
the
joy
of
his
countenance
shines
not
,
there
will
be
but
false
representations
of
joy
that
is
not
.
This
day
,
the
Anniversary
of
his
Crowne
,
is
to
all
his
loving
Subjects
,
Dies
Gaudii
,
and
Dies
Spei
,
A
day
of
Joy
,
and
a
day
of
Hope
.
A
day
of
joy
:
For
what
can
be
greater
,
than
to
see
a
Just
,
and
a
gracious
King
multiplying
his
yeares
?
And
,
a
day
of
Hope
:
And
what
can
be
fitter
,
than
to
put
him
in
minde
even
this
day
,
that
a
Kings
strength
is
at
sperat
in
Domino
,
Job
7.
20.
His
trust
in
the
Lord
,
the
preserver
of
men
,
Job
7.
That
as
God
upon
this
day
did
settle
His
Hope
,
and
His
Right
to
this
Kingdome
upon
Him
;
So
upon
this
day
,
(
which
in
this
yeers
revolution
proves
His
day
too
,
Dies
Domini
,
the
Lords
day
as
well
as
His
)
hee
would
continue
the
setling
of
his
Hope
on
him
,
by
whom
all
the
Kings
of
the
Earth
beare
rule
,
Prov.
8.
Prov.
8.
15.
I
say
,
Settle
upon
Him
,
and
his
Mercy
,
that
is
the
last
.
The
very
feet
of
Kings
stand
High
;
and
in
high
places
slips
are
dangerous
.
Nothing
so
fit
,
so
able
to
stand
by
them
,
as
Misericordia
Altissimi
,
the
Mercy
of
the
Highest
.
In
the
goodnesse
and
the
power
of
this
Mercy
he
hath
stood
a
King
now
almost
five
and
fifty
yeares
;
nay
a
King
He
was
,
before
he
could
stand
.
Through
many
dangers
the
Mercy
of
the
Highest
hath
brought
Him
safe
.
Let
Him
not
goe
from
under
it
,
Vers.
8.
and
it
followes
my
Text
,
verse
8.
His
right
hand
shall
finde
out
all
that
hate
Him
:
And
for
himselfe
,
Non
commovebitur
,
He
shall
not
be
moved
,
not
miscarry
.
And
so
we
offer
up
our
Evening
sacrifice
unto
God
,
for
Him
,
and
for
our selves
,
that
God
will
ever
give
,
and
he
may
ever
be
,
a
Blessing
to
is
People
:
That
His
yeeres
may
multiply
,
and
yet
not
outlive
His
joy
:
That
this
day
may
come
about
often
,
and
yet
never
returne
,
but
In
Gaudio
vultus
Dei
,
in
the
joy
of
Gods
countenance
upon
the
King
;
and
,
In
Gaudio
vultus
Regis
,
in
the
Ioy
of
the
Kings
countenance
upon
the
People
:
That
the
mercy
of
the
most
High
may
give
Him
hope
in
the
Lord
and
strengthen
it
;
That
His
Hope
may
rest
upon
the
Mercy
that
gave
it
:
That
in
all
His
businesses
,
as
great
as
His
place
,
His
Successe
may
be
,
Non
comm●veri
,
not
to
miscarry
:
That
He
may
goe
on
a
straight
course
from
Blessing
others
in
this
life
,
to
be
Blessed
Himselfe
in
Heaven
;
And
that
all
of
us
may
enjoy
Temporall
Blessings
under
Him
,
and
Eternall
with
Him
for
evermore
.
And
this
CHRIST
JESUS
for
his
infinite
merit
and
mercy
sake
grant
unto
us
:
To
whom
,
with
the
Father
,
and
the
holy
Spirit
,
three
persons
and
one
God
,
be
ascribed
all
might
,
Majesty
,
and
Dominion
,
this
day
,
and
for
ever
.
AMEN
.
SERM.
III.
Preached
on
Monday
,
the
6.
of
Feb.
1625.
at
Westminster
,
at
the
opening
of
the
PARLIAMENT
.
PSAL.
122.
ver.
3
,
4
,
5.
Jerusalem
is
builded
as
a
Citie
that
is
at
unity
in
it selfe
,
(
or
compacted
together
.
)
For
thither
the
Tribes
goe
up
,
even
the
Tribes
of
the
Lord
,
to
the
Testimony
of
Israel
,
to
give
thanks
unto
the
Name
of
the
Lord
.
For
there
are
the
Seats
(
or
the
Thrones
)
of
Judgement
;
even
the
Thrones
of
the
house
of
David
.
SOme
are
of
opinion
this
Psalme
was
made
by
David
,
and
delivered
to
the
Church
to
be
sung
,
when
the
Ark
of
God
was
carryed
up
to
Jerusalem
;
when
Jerusalem
was
setled
by
David
,
to
be
the
speciall
seate
both
of
Religion
and
the
Kingdome
.
The
people
were
bound
thrice
a
yeere
,
at
Easter
,
Pentecost
,
and
the
Feast
of
Tabernacles
,
to
come
up
and
worship
at
Jerusalem
,
Deut.
16.
16.
Deu.
16.
And
some
think
this
Psalme
was
prophetically
made
to
sing
by
the
way
;
to
sing
when
they
went
up
by
the
steps
to
the
Temple
.
And
't
was
fit
:
for
they
came
up
with
joy
;
And
joy
is
apt
to
set
men
a
singing
;
And
at
joy
the
Psalme
begins
.
Vers.
1.
I
was
glad
when
they
said
unto
me
,
We
will
goe
into
the
house
of
the
Lord
.
But
whatsoever
the
use
of
this
Psalme
was
in
any
speciall
Service
,
certaine
it
is
,
that
Jerusalem
stands
here
in
the
letter
for
the
City
,
and
in
type
and
figure
for
the
State
,
and
the
Church
of
Christ
.
My
Text
looks
upon
both
;
and
upon
the
duty
which
the
Jewes
did
then
,
and
which
we
now
doe
owe
to
both
.
The
Temple
the
Type
of
the
Church
,
that
's
for
God's
service
.
No
Temple
but
for
that
.
The
City
the
Type
of
the
State
,
that
's
for
the
peoples
peace
.
No
happy
State
but
in
that
.
Both
the
Temple
and
the
State
,
God's
house
and
the
Kings
,
both
are
built
upon
Pillars
.
And
it
is
not
long
since
I
told
you
out
of
Psal.
75.
Psal.
75.
4.
that
there
are
many
times
of
exigence
,
in
which
if
God
doe
not
beare
up
the
Pillars
,
no
strength
which
the
Pillars
have
in
and
of
themselves
can
support
the
weight
that
lies
upon
them
;
Be
they
Pillars
of
the
Temple
,
or
Pillars
of
the
State
.
Therefore
here
to
ease
the
Pillars
God
hath
built
up
Buttresses
(
if
men
doe
not
pull
them
downe
)
to
stay
the
maine
walls
of
both
buildings
.
The
Buttresse
and
support
of
the
Temple
is
Religion
.
God
will
not
blesse
the
house
,
if
men
doe
not
honour
and
serve
him
in
it
.
The
Buttresse
and
stay
of
the
Kingdome
is
Justice
.
God
will
not
blesse
the
State
,
if
Kings
and
Magistrates
doe
not
execute
judgement
;
If
the
widdow
and
the
fatherlesse
have
cause
to
cry
out
against
the
Thrones
of
Justice
.
So
the
Church
and
the
Common-wealth
,
Gods
house
,
the
Temple
,
and
the
Kings
house
,
the
house
of
David
,
are
met
in
my
Text.
And
they
would
ever
meet
,
and
in
love
no
question
,
did
not
some
distempered
spirits
breath
soure
upon
them
.
For
the
Church
cannot
dwell
but
in
the
State
.
Ye
never
read
that
she
fled
out
of
the
State
into
the
wildernesse
,
but
when
some
Dragon
persecuted
her
,
Apoc.
12.
6.
Revel.
12.
And
the
Common-wealth
cannot
flourish
without
the
Church
.
For
where
the
Church
is
not
to
teach
true
Religion
,
States
are
enforced
,
out
of
necessity
of
some
,
to
imbrace
a
false
;
And
a
false
is
not
a
help
to
make
a
Kingdome
flourish
.
But
when
they
dwell
together
,
when
the
Church
,
the
House
of
Grace
,
is
a
welcome
inmate
to
the
State
,
which
is
a
wise
fabricke
of
Nature
;
then
in
the
Temple
there
's
meeting
:
The
people
goe
up
to
blesse
,
and
praise
the
Name
of
the
Lord
.
And
then
in
the
State
ther
's
meeting
,
To
settle
the
Thrones
of
Judgement
,
to
make
firme
the
house
of
David
.
And
then
,
and
never
but
then
,
Jerusalem
,
that
is
,
both
State
and
Church
,
is
a
City
as
that
is
at
unity
in
it selfe
.
My
Text
is
nothing
but
a
most
deserved
praise
of
Jerusalem
.
And
not
of
the
particular
materiall
Jerusalem
alone
,
but
of
any
State
,
of
any
Church
,
that
is
as
Jerusalem
then
was
,
and
that
doth
as
Jerusalem
then
did
.
This
praise
of
Jerusalem
both
formall
in
it selfe
,
and
exemplary
to
us
,
is
set
downe
in
three
things
.
And
they
sever
the
Text
into
three
parts
.
For
,
first
here
's
the
unity
of
Jerusalem
;
't
is
builded
as
a
City
at
unity
in
it selfe
.
Secondly
,
the
Religion
of
it
;
For
thither
the
Tribes
go
up
,
even
the
Tribes
of
the
Lord
,
to
the
Testimony
of
Israel
,
to
give
thanks
unto
the
name
of
the
Lord
.
Thirdly
,
the
Government
of
it
both
spirituall
and
temporall
;
For
there
are
the
Seats
of
Judgement
,
even
the
Seats
of
the
house
of
David
.
The
first
commendation
of
Jerusalem
is
from
the
unity
and
concord
that
is
in
it
.
'T
is
like
a
City
that
is
compacted
together
;
That
's
for
the
buildings
;
no
desolation
in
the
midst
of
it
,
S.
Basil
.
ib.
saith
S.
Basil
.
'T
is
like
a
City
at
unity
in
it selfe
,
That
's
for
the
Inhabitants
.
For
the
beauty
and
artificiall
joyning
of
the
houses
is
expressed
but
as
a
type
of
this
unity
;
When
men
men
dwell
as
neere
in
affection
as
their
houses
stand
in
place
.
'T
is
a
great
ornament
of
a
City
,
that
the
buildings
be
faire
;
that
they
stand
not
scattering
,
as
if
they
were
afraid
each
of
other
.
But
wheresoever
't
is
so
,
the
City
is
beholding
to
unity
for
it
.
Let
the
Citizens
breake
their
unity
once
,
they
'l
spend
so
much
in
quarrels
that
they
cannot
build
the
City
.
No
other
times
but
when
the
Inhabitants
are
at
peace
can
build
;
Nor
no
other
time
can
keep
them
from
waste
.
But
what
?
Hath
God
care
of
houses
?
out
of
question
not
,
but
for
the
Inhabitants
that
dwell
therein
.
He
that
taketh
the
simple
out
of
the
dust
,
and
lifts
the
poore
out
of
the
mire
,
Psalm
.
113.
Psal.
113.
6.
loves
not
man
for
his
house
,
nor
no
City
for
the
buildings
.
Jerusalem
will
not
let
mee
wander
for
an
instance
:
For
here
so
long
as
the
Inhabitants
served
God
,
and
were
at
unity
,
what
City
like
Jerusalem
?
The
City
of
the
great
King
,
S.
Math.
5.
35.
S.
Mat.
5.
The
glory
of
the
whole
earth
,
Thren.
2.
15.
Thren.
2.
But
when
they
fell
from
God
to
Idols
,
from
unity
to
heart-burnings
among
themselves
,
what
then
became
of
Jerusalem
?
what
?
why
just
that
which
our
Saviour
foretold
,
S.
Mat.
24.
S.
Mat.
24.
2.
That
one
stone
should
not
be
left
upon
another
that
should
not
be
thrown
downe
,
not
one
,
neither
of
Temple
nor
City
.
Adrichom
.
in
descrip.
Jerus
.
And
so
it
came
to
passe
before
Adrian
left
it
.
If
any
man
threfore
will
have
his
house
stand
,
he
hath
no
way
but
this
;
to
labour
that
Jerusalem
,
the
City
,
may
serve
God
in
unitie
.
Now
Jerusalem
is
by
way
of
singular
eminence
called
here
a
City
compacted
together
.
And
David
himselfe
might
best
call
it
so
:
For
before
Davids
time
Salem
and
Sion
were
two
Cities
;
Jud.
19.
10
The
Jewes
dwelt
in
Salem
,
2
Sam.
5.
7
but
the
Fort
of
Sion
was
yet
held
by
the
Jebusites
,
1
Chro.
11.
4.
1
Chron.
11.
Two
Cities
,
the
upper
,
and
the
lower
;
Two
people
,
the
Jewes
,
and
the
Jebusites
;
Two
most
different
Religions
,
the
worship
of
God
,
and
Idols
,
till
Davids
time
:
But
then
a
City
most
compacted
together
;
The
Buildings
,
and
the
Cities
joyne
;
Beniamin
and
Iuda
dwell
there
together
;
Nothing
then
but
unitie
.
We
are
yet
within
the
walls
of
the
City
,
that
's
too
narrow
;
We
must
enlarge
the
Type
to
the
State
,
and
to
the
Church
.
S.
Hil.
ibid.
Saint
Hilary
puts
me
in
minde
,
that
my
Text
reades
not
Jerusalem
is
a
City
,
as
if
that
were
all
it
meant
to
speake
of
;
but
Sicut
civitas
,
as
a
City
;
just
as
you
see
that
,
so
the
State
,
so
the
Church
.
The
City
the
Modell
if
you
will
,
but
the
Building
these
.
And
for
the
State
first
;
That
's
sicut
Civitas
,
as
the
City
,
just
so
.
Walls
,
and
Towers
,
and
Forts
are
things
of
second
consideration
;
ordo
politicus
,
the
wise
ordering
of
the
people
in
concord
and
unity
is
simply
the
strongest
wall
of
a
State
:
But
breake
unity
once
,
and
farewell
strength
.
And
therefore
disjoynted
factions
in
a
State
when
they
worke
upon
division
,
are
publica
irae
divinae
incendia
,
the
publike
kindlings
of
Gods
anger
,
and
they
burne
downe
all
before
them
.
And
God
seldome
suffers
these
to
fire
a
State
;
till
himselfe
be
heated
first
with
the
sinnes
of
the
State
.
Gen.
49.
7
,
But
then
he
will
divide
them
in
Jacob
,
and
scatter
them
in
Israel
,
Gen.
49.
Nay
scatter
Jacob
and
Israel
it selfe
for
them
.
And
my
Text
hath
it
not
simply
,
like
a
City
at
unity
,
but
at
unity
together
,
or
in
it selfe
.
And
this
the
better
to
resist
forraine
malice
.
It
were
happy
if
all
States
,
Christian
especially
,
were
at
unity
in
themselves
,
and
with
their
neighbours
.
And
the
Church
prayes
that
the
course
of
this
world
may
be
so
peaceably
ordered
.
Col
Dom.
5
post
Trin.
But
when
the
Ambition
of
neigbouring
States
will
admit
nor
safe
,
nor
honourable
peace
,
then
there
's
most
need
Jerusalem
should
be
at
peace
and
unity
in
it selfe
.
Need
?
yes
,
need
with
a
witnesse
:
For
all
division
if
it
be
voluntary
,
't
is
an
opening
;
if
it
be
violent
,
't
is
a
breach
;
Both
make
way
for
forraine
force
.
Thus
it
was
with
Jerusalem
of
old
when
shee
lost
her
unity
.
For
faction
within
the
walls
was
a
helpe
to
Titus
,
and
his
siege
without
.
And
long
after
,
when
the
Christians
had
won
it
from
the
Saracens
,
Plat.
in
vit.
Urban
.
their
owne
divisions
among
themselves
,
to
their
losse
and
shame
let
in
Saladin
the
Soldan
of
Egypt
.
And
this
hath
beene
often
fatall
upon
our
Jerusalem
:
For
scarce
ever
did
a
great
enemie
enter
this
Kingdome
,
but
when
it
was
not
sicut
Civitas
,
like
a
City
at
unity
in
it selfe
.
Not
at
unity
opened
the
doore
to
the
enemie
still
:
For
Toustain's
division
and
inrode
made
way
for
the
Norman
.
And
there
were
more
divisions
than
one
to
helpe
in
the
Dane
.
And
Gourthigernus
first
,
and
Mordredus
after
brought
in
the
Saxon.
And
I.
Caesar
himselfe
,
the
mirror
of
men
for
military
Discipline
,
he
which
for
ought
I
have
read
,
and
remember
,
scarce
ever
turn'd
his
back
to
any
enemie
else
,
fled
from
the
antient
Inhabitants
of
this
Kingdome
,
Territa
quaesitis
ostendit
terga
Britannis
.
Lucan
.
till
Avaroius
,
Lib.
5.
de
.
Bel.
Gal.
called
by
Caesar
Mandubratius
,
out
of
hatred
,
and
in
faction
against
Cassibellanus
brought
him
backe
again
,
and
made
him
entrance
.
So
it
seemes
Tacitus
his
observation
was
too
true
upon
us
,
In
vita
I.
Agrip.
That
nothing
gave
the
Romans
,
powerfull
enemies
though
they
were
,
more
advantage
against
the
antient
Britans
than
this
,
Quod
factionibus
&
studiis
trahebantur
,
that
they
were
broken
into
factions
,
and
would
not
so
much
as
take
counsell
and
advise
together
.
And
they
smarted
for
it
.
But
I
pray
what
's
the
difference
for
men
not
to
meete
in
counsell
,
and
to
fall
in
peeces
when
they
meete
?
If
the
first
were
our
Forefathers
errour
,
God
of
his
mercy
grant
this
second
be
not
ours
.
Now
there
is
Coagmentatio
duplex
,
a
double
buckling
and
knitting
of
the
State
together
.
And
if
either
faile
,
the
unity
is
broken
.
The
one
is
of
the
Members
of
the
State
with
their
Head
,
especially
the
most
honourable
which
are
neerest
.
The
other
is
of
the
Members
one
with
ather
.
And
this
is
grounded
upon
that
of
the
Apostle
,
Cor.
12.
1
Cor.
12.
where
we
find
some
necessity
of
every
member
;
not
a
like
necessity
of
any
:
but
honour
and
respect
done
to
all
.
And
why
so
?
why
?
why
the
Apostle
tells
you
ver.
25.
Vers.
25.
It
is
that
there
may
be
no
division
in
the
body
;
that
still
it
may
be
at
unity
in
it selfe
.
And
it
is
very
observable
,
that
in
all
that
large
discourse
of
S.
Paul
,
concerning
the
unity
of
the
Body
and
the
Members
,
he
conceives
at
full
,
how
Corruption
can
unnaturalize
Nature
it selfe
.
Therefore
he
supposes
the
Eye
may
quarell
with
the
Hand
,
Vers.
21.
ver.
21.
and
't
is
a
dangerous
quarrell
that
,
when
the
Eye
and
the
Hand
,
Direction
and
Execution
are
at
ods
in
any
State
.
Well
he
can
conceive
that
;
But
he
doth
not
so
much
as
suppose
,
that
any
members
would
be
at
odds
with
the
Head
:
No
,
God
forbid
.
The
Head
can
compose
other
members
,
and
settle
their
peace
in
the
Body
;
but
if
any
quarrell
the
Head
,
all
unity
is
gone
.
And
yet
the
Apostle
cannot
suppose
so
much
unnaturalnesse
that
any
member
should
quarrell
the
Head
;
not
the
Tongue
,
as
unruly
as
it
is
:
yet
he
is
very
direct
,
that
there
is
an
office
,
which
the
Head
owes
the
Body
,
and
all
the
members
to
the
very
meanest
,
for
the
preservation
of
this
unity
.
For
the
head
cannot
say
to
the
very
feet
,
as
low
as
they
are
,
Vers.
22.
I
have
no
need
of
you
,
ver.
21.
And
for
the
Church
,
that
's
as
the
City
too
,
just
so
.
Doctrine
and
Discipline
are
the
walls
and
the
towers
of
it
.
But
be
the
one
never
so
true
,
and
be
the
other
never
so
perfect
,
they
come
short
of
preservation
,
if
that
body
be
not
at
unity
in
it selfe
.
The
Church
,
take
it
Catholike
,
cannot
stand
well
,
if
it
be
not
compacted
together
into
a
holy
unity
in
Faith
and
Charity
.
It
was
miserable
,
when
S.
Basil
laboured
the
cure
of
it
:
For
distracted
it
was
then
,
as
S.
G●
.
Nazianzen
witnesseth
,
Orat.
20.
into
600.
divers
opinions
and
errours
:
And
't
is
miserable
at
this
day
,
the
Lord
in
his
time
shew
it
mercy
.
And
as
the
whole
Church
is
in
regard
of
the
affaires
of
Christendome
,
so
is
each
particular
Church
in
the
Nation
and
Kingdome
in
which
it
Sojournes
.
If
it
be
not
at
unity
in
it selfe
,
it
doth
but
invite
malice
,
which
is
ready
to
doe
hurt
without
any
invitation
;
and
it
ever
lies
with
an
open
side
to
the
Devill
,
and
all
his
Batteries
.
So
both
State
and
Church
then
happy
,
and
never
till
then
,
when
they
are
both
at
unity
in
themselves
and
one
with
another
.
The
Vulgar
reads
it
,
Jerusalem
is
a
City
,
cujus
participatio
in
id
ipsum
,
whose
participation
is
upon
the
same
thing
;
And
that
reading
is
warranted
by
the
70.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whose
participation
,
or
communion
is
in
,
and
of
the
same
.
So
this
reading
followes
the
effect
,
the
other
the
cause
.
For
unity
in
it selfe
is
the
cause
of
all
participation
.
For
unity
is
in
charity
;
and
charity
communicates
all
good
things
.
'T
is
bountifull
,
1
Cor.
13.
1
Cor.
13.
4.
and
if
any
suffer
,
it
suffers
with
it
;
participation
still
.
Now
in
Heaven
,
and
the
Church
triumphant
,
there
will
be
full
participation
,
because
there
is
perfect
union
:
But
on
earth
,
whether
it
be
in
the
State
,
or
the
Church
militant
,
looke
how
much
there
wants
of
perfect
unitie
,
and
so
much
there
will
ever
want
of
joyfull
participation
.
Well
;
both
State
and
Church
owe
much
to
unity
;
and
therefore
very
little
to
them
that
break
the
peace
of
either
.
S.
Luk
23
34.
Father
forgive
them
,
they
know
not
what
they
doe
.
But
if
unity
be
so
necessary
,
how
may
it
be
preserved
in
both
?
How
?
I
will
tell
you
how
.
Would
you
keep
the
State
in
unity
?
In
any
case
take
heed
of
breaking
the
peace
of
the
Church
.
The
peace
of
the
State
depends
much
upon
it
.
For
divide
Christ
in
the
minds
of
men
,
or
divide
the
minds
of
men
about
their
hope
of
Salvation
in
Christ
,
and
tell
me
what
unity
there
will
be
.
This
so
farre
as
the
Church
is
an
ingredient
into
the
unity
of
the
State
.
But
what
other
things
are
concurring
to
the
unity
of
it
,
the
State
it selfe
knowes
better
than
I
can
teach
.
And
would
you
keep
the
Church
in
peace
,
that
it
may
helpe
on
the
unitie
of
the
State
?
If
I
mistake
not
,
that
can
never
be
done
but
by
Christian
patience
;
And
that
I
find
in
the
letter
of
my
Text.
For
it
is
not
here
simply
said
,
Jerusalem
is
as
a
City
,
no
,
but
built
as
a
City
.
Built
,
and
upon
a
Hill
,
Esai
.
2.
2.
Esay
.
2.
Many
a
cold
and
a
bitter
storme
it
must
endure
,
God
knowes
.
And
if
Christ
had
not
been
a
Rocke
in
the
foundation
,
I
make
no
question
it
had
been
downe
long
ere
this
.
S.
Math.
16
18.
Built
then
;
but
upwards
in
the
Building
from
this
foundation
,
marke
all
along
the
walls
of
it
;
Lapis
Lapidem
portat
&
portatur
:
there
is
such
unity
in
the
Building
,
that
every
stone
beares
another
,
and
is
borne
by
another
.
And
the
Apostle
calls
for
the
same
duty
in
the
spirituall
Building
,
Gal.
6.
2.
Gal.
6.
Beare
ye
one
anothers
burthen
.
So
no
patience
,
no
bearing
;
and
no
bearing
,
no
unity
.
The
Building
cracks
presently
.
And
continue
it
cannot
long
,
if
the
great
Master-Builders
take
not
care
of
the
Morter
.
If
it
be
laid
with
untempered
,
or
distempered
morter
,
all
will
be
naught
,
Ezech.
13.
10.
Ezech.
13.
This
Psalme
was
used
for
many
yeeres
together
in
the
Church
,
at
Evensong
upon
New
yeeres
day
,
the
day
of
the
Circumcision
.
Why
the
Church
appointed
it
for
that
day
,
is
not
my
question
now
:
This
I
am
sure
of
,
this
Psalme
calls
upon
us
for
the
peace
of
Jerusalem
,
ver.
6
,
And
that
peace
can
neither
be
had
nor
held
long
unlesse
there
be
a
Circumcision
,
and
a
paring
off
round
about
of
heated
and
unruly
affections
in
the
handling
of
differences
.
And
there
must
be
a
Circumcision
,
and
a
paring
off
of
foolish
,
and
unlearned
Questions
,
yea
and
of
many
Modal
too
,
2
Tim.
2.
23.
such
as
are
fitter
to
engender
strife
than
godlinesse
,
2
Tim.
2.
or
no
peace
.
This
is
the
way
and
no
other
that
I
know
,
to
see
Jerusalem
flourish
as
a
City
at
unity
within
it selfe
,
both
for
State
and
Church
.
The
second
praise
of
Jerusalem
is
from
the
Religion
of
it
.
For
thither
the
Tribes
goe
up
,
even
the
Tribes
of
the
Lord
,
to
the
Testimonie
of
Israel
,
to
give
thanks
to
the
name
of
the
Lord
.
Jerusalem
is
very
right
now
;
At
unity
,
and
Religious
.
Oh
that
It
had
knowne
the
day
of
its
visitation
,
and
continued
so
,
S.
Luk.
19.
2.
Luk.
19.
For
at
this
time
the
Tribes
went
up
to
the
Temple
.
It
begins
well
:
for
to
the
Temple
,
to
the
Church
,
to
the
consecrated
place
of
Gods
service
,
is
one
of
the
best
journies
men
of
all
sorts
can
make
.
And
you
may
give
a
shrewd
guesse
at
the
devotion
of
the
time
,
by
the
frequenting
of
the
Church
.
And
this
their
publike
comming
to
worship
at
the
Temple
was
Gods
expresse
commandement
,
Exod.
23.
Exod.
23.
17.
Therefore
assembling
and
meeting
at
publike
service
in
the
Church
is
no
humane
Institution
,
but
from
God
himselfe
.
Nor
is
this
Ceremony
Jewish
or
Ambulatory
,
to
cease
with
the
Law
,
and
that
Temple
;
but
omnino
perpetuum
,
altogether
permanent
in
the
Church
of
Christ
,
Christians
must
to
the
Church
and
place
of
service
too
.
Why
,
but
what
are
they
to
doe
when
they
come
there
?
What
?
why
Jerusalem
was
right
here
too
.
They
did
give
thanks
to
the
name
of
the
Lord
,
and
there
.
'T
is
no
good
signe
when
men
are
to
seeke
what
they
should
doe
when
they
come
to
Church
.
Yet
if
any
man
be
ignorant
,
my
Text
will
informe
him
;
men
are
there
now
to
doe
as
they
did
then
,
to
give
thanks
to
the
name
of
the
Lord
.
The
70.
and
the
Vulgar
have
it
,
To
confesse
to
the
name
of
the
Lord
.
It
comes
all
to
one
.
For
be
the
word
Thanke
or
Confesse
,
it
stands
here
expressive
of
the
whole
Liturgie
,
of
all
the
publike
externall
Service
of
God
:
All
which
if
it
be
not
accompanyed
with
the
inward
service
of
the
heart
,
is
worth
nothing
.
So
they
went
to
the
Temple
,
as
we
must
goe
to
the
Church
,
to
confesse
,
to
pray
,
to
worship
,
to
praise
,
to
give
thanks
to
God
,
which
even
under
the
Law
was
preferred
before
Sacrifice
it selfe
,
Psal.
15.
13
,
14.
Psal.
50.
Nor
may
the
wisdome
of
the
world
think
,
that
to
pray
,
and
to
give
thanks
to
God
,
are
void
actions
:
For
what
ever
worldlings
think
,
the
Church
doth
great
service
to
the
State
while
it
prayes
.
And
it
is
no
hard
thing
to
prove
this
out
of
those
Politicians
themselves
,
which
have
given
the
world
just
cause
to
think
they
wrapped
up
God
in
their
pocket
,
when
they
went
to
counsel
.
For
their
great
Master
confesseth
,
that
not
a
few
,
but
many
things
happen
to
States
ex
fato
urgente
,
out
of
such
a
pressing
destiny
,
that
they
cannot
be
prevented
,
though
the
remedies
be
obvious
and
at
hand
.
And
is
it
so
?
Why
then
,
where
is
the
wisdome
of
the
Wise
,
1
Cor.
1.
17.
1
Cor.
1.
Is
it
not
confounded
?
out
of
question
'
t
is
.
For
ye
see
the
remedy
is
acknowledged
to
be
at
hand
,
and
yet
not
found
.
This
purblind
wisdome
cannot
see
it
.
But
to
come
home
to
him
.
This
Fatum
urgens
what
ere
it
be
,
if
there
be
a
remedy
and
at
hand
,
it
may
be
prevented
.
'T
is
true
it
cannot
,
by
worldly
wisdome
onely
.
For
nisi
Dousinus
,
except
the
Lord
keepe
the
City
,
all
other
watchfulnesse
is
in
vaine
,
Psal.
127.
1.
Psal.
127.
But
then
allow
God
that
which
is
fit
for
him
,
due
to
him
,
The
highest
roome
at
the
Councell-Table
,
hee
'l
quickly
divert
this
Fatum
urgens
,
this
pressing
necessity
.
The
time
was
when
Ruine
was
travelling
so
fast
toward
Nineve
,
that
it
came
within
40.
dayes
of
the
City
,
Jon.
3.
Ion.
3.
And
it
was
fatum
urgens
,
it
came
on
apace
.
Did
any
wiseman
of
that
State
discover
that
danger
?
secure
a
remedy
?
Not
a
man
.
The
Prophet
preached
the
danger
,
and
Devotion
,
as
blind
as
't
is
thought
,
stumbled
upon
the
Remedy
,
Prayer
and
Repentance
,
things
with
which
worldly
wisdome
hath
little
to
doe
.
And
therefore
to
pray
and
give
thankes
are
no
empty
Actions
for
the
State
.
Well
then
,
To
pray
,
To
praise
,
To
worship
,
To
give
thanks
;
here
's
a
great
deale
of
service
mentioned
to
God
,
and
yet
sure
no
more
than
needs
.
But
in
the
antient
Church
of
the
Iewes
,
was
there
no
Reading
,
no
Preaching
of
the
Law
to
informe
people
?
Yes
,
out
of
question
:
They
heard
Moses
,
&
the
Prophets
in
their
Synagogues
every
Sabbath
day
,
Act.
13.
27.
Acts
13.
yea
,
and
in
the
Temple
too
,
if
S.
Basil
be
right
.
S.
Basil
.
ib.
But
marke
then
.
The
Originall
Copy
of
the
Law
,
The
word
of
God
written
in
Tables
of
Stone
,
was
in
the
Temple
at
Ierusalem
;
And
there
the
Priests
,
which
were
to
judge
according
to
the
Law
,
Deut.
17.
11.
Deut.
17.
This
Law
they
might
and
did
expound
,
but
they
might
not
crosse
with
it
.
No
preaching
in
their
severall
Synagogues
,
and
Parishes
(
that
I
may
so
terme
them
,
)
but
was
according
to
the
Law
,
conteined
in
the
Arke
,
at
the
Temple
,
the
Mother
Church
.
And
't
was
fit
.
For
if
every
man
may
preach
as
he
list
,
though
he
pretend
the
Law
and
the
Gospell
too
,
Ierusalem
will
be
quickly
out
of
unity
in
it selfe
.
And
if
they
leave
comming
to
the
Arke
and
the
Testimony
,
the
world
will
soone
have
as
many
differences
in
Religion
,
as
there
be
yong
,
ignorant
,
and
bold
Priests
in
Parishes
.
Now
there
was
a
double
Testimony
and
Convention
between
God
and
the
people
.
The
Law
was
the
witnesse
and
covenant
on
Gods
part
with
the
people
;
And
that
the
people
should
come
,
and
tender
their
homage
and
obedience
to
God
and
the
Law
;
that
was
the
Testimony
,
and
the
Covenant
of
the
people
with
God
,
Deut.
16.
16.
Deut.
16.
God
he
promised
to
be
present
at
the
Arke
,
Exod.
25.
Vers.
22.
and
he
performed
it
.
Num.
7.
Vers.
8
,
9.
And
so
God
is
alwayes
ready
at
his
end
of
the
Covenant
.
All
the
feare
is
,
we
fall
short
,
and
come
not
as
we
should
,
either
to
heare
Gods
Testimony
to
us
,
or
to
give
Testimony
to
the
world
by
our
obedience
.
And
herein
,
as
in
all
things
else
,
Christ
be
mecifull
,
that
brought
mercie
into
the
Covenant
.
And
you
may
observe
too
,
that
this
comming
to
the
Temple
to
pray
and
to
worship
is
called
here
by
the
Prophet
an
Ascent
or
going
up
,
Ascenderunt
;
and
an
Ascent
it
is
.
It
was
fitted
in
the
Letter
:
For
the
Temple
at
Ierusalem
was
built
upon
mount
Moriah
;
no
going
up
to
it
but
by
an
Ascent
.
And
't
is
fit
in
regard
of
the
Materiall
Church
now
:
For
how
low
soever
the
situation
of
any
of
them
be
,
yet
't
is
motus
sursum
,
upward
still
and
towards
heaven
to
frequent
the
Church
.
And
't
is
fit
in
regard
of
the
whole
Militant
Church
.
That
's
an
Ascent
too
,
to
come
out
of
Paganisme
,
Heresie
,
or
Schisme
into
the
Church
at
unity
in
it selfe
.
He
that
fell
among
Theeves
,
and
was
almost
killed
by
the
way
,
was
not
going
up
to
Ierusalem
,
but
downe
to
Iericho
.
S.
Luk.
10
30.
S.
Luk.
10.
from
the
Temple
I
warrant
you
.
And
as
S.
Augustine
speakes
,
S.
Aug.
ib.
si
non
descendisset
,
in
latrones
non
incidisset
,
if
he
had
not
been
sinking
and
going
downewards
,
from
God
,
and
from
his
Church
,
he
had
not
fallen
into
the
hands
of
Theeves
.
But
't
is
most
fit
in
regard
of
the
Church
triumphant
in
Heaven
:
For
thither
is
no
going
but
by
Ascending
.
Ascending
still
out
of
the
dreggs
of
this
sinfull
life
.
And
he
is
miserably
out
of
this
way
that
sinks
farther
,
and
farther
into
sinne
,
and
dreames
he
is
in
the
way
to
Heaven
.
Nor
can
any
man
say
,
faine
I
would
to
Heaven
,
but
I
want
staires
to
ascend
and
get
up
:
For
this
Psalme
is
Psalmus
Graduum
,
a
whole
Ladder
of
steps
from
the
Church
here
,
to
the
Church
in
Heaven
.
And
'
its
not
unfit
neither
to
expresse
what
paines
they
then
were
content
to
take
to
serve
God
.
For
from
their
remotest
habitations
(
and
many
were
very
farre
off
)
every
Male
came
up
thrice
a
yeere
to
the
Temple
to
worship
;
And
they
might
not
appeare
before
the
Lord
empty
,
Exod.
23.
15.
Exod.
23.
No
paines
then
too
much
,
no
charge
too
great
to
serve
GOD
:
And
notwithstanding
both
paines
and
charge
properabant
ascendere
,
they
made
haste
to
come
up
.
Apolina
.
ib.
Now
,
the
Church
is
at
our
doores
,
and
we
care
not
for
going
into
it
;
And
we
come
up
empty
handed
,
else
it
were
not
possible
so
many
Churches
should
lye
so
ruinous
as
they
doe
.
Will
you
give
me
leave
to
tell
you
the
reason
of
this
?
'T
is
in
my
Text
;
When
this
devotion
was
on
foote
,
Jerusalem
was
at
unity
in
it selfe
:
For
so
goes
the
Text.
Jerusalem
at
unitie
,
and
then
ascenderunt
,
then
they
ascend
by
multitudes
,
and
their
devotion
with
them
.
And
this
falls
in
upon
the
Persons
that
went
up
to
serve
the
Lord
.
And
they
were
the
Tribes
.
Not
all
the
Tribes
,
Families
,
and
Kindreds
of
the
earth
;
No
:
For
the
many
by
Idolatry
had
made
themselves
strangers
to
the
true
God
of
Israel
.
But
Tribus
Domini
,
the
Tribes
of
the
Lord
,
they
went
up
,
all
of
them
.
The
12.
Tribes
from
the
Patriarks
the
seed
of
Jacob
,
were
then
Gods
peculiar
servants
.
They
were
made
so
in
the
Covenant
.
The
Testimony
of
it
was
the
Law
.
So
this
honour
to
be
the
Tribes
of
the
Lord
,
God's
people
,
was
reserved
in
the
band
of
Religion
.
If
they
had
not
beleeved
,
and
served
God
,
they
had
not
beene
his
.
They
might
have
beene
Tribes
,
if
you
will
,
without
serving
in
the
Temple
;
but
not
Domini
,
not
of
the
Lord
,
but
by
that
service
.
And
they
might
have
beene
in
some
kinde
of
unity
;
but
not
in
Domino
,
not
in
the
Lord
,
but
by
that
union
.
And
they
might
have
beene
builded
as
a
City
;
but
not
ad
Dominum
,
to
the
Lord's
honour
,
and
their
owne
salvation
,
but
by
that
faith
.
And
which
was
the
honour
of
Jerusalem
then
in
all
David's
time
,
and
Solomon's
too
,
All
the
Tribes
went
up
;
All
,
not
a
Recusant
Tribe
,
or
Person
among
them
.
Now
I
may
not
omit
the
place
whither
they
were
to
ascend
.
It
was
Jerusalem
.
There
the
Temple
.
In
that
the
Arke
.
In
that
the
Law
.
And
the
Law
sayes
not
simply
,
that
they
shal
assemble
and
meet
to
serve
the
Lord
,
but
precisely
,
that
they
shall
doe
it
in
the
same
place
which
the
Lord
shall
chuse
,
Deut.
16.
16.
Deut.
16.
And
the
Lord
chose
Sion
,
the
Temple
at
Ierusalem
to
be
his
place
,
2
Chron.
7.
12.
2
Chron.
7.
Would
you
have
a
reason
why
God
tied
them
so
strictly
to
one
place
?
'T
is
not
hard
to
give
it
.
That
people
were
wonderfully
prone
to
Idolatry
;
therefore
saith
S.
Basil
,
S.
Basil
.
ib.
God
tyed
them
to
one
place
of
worship
,
lest
wandring
here
and
there
in
strange
places
,
they
might
fall
into
the
service
of
strange
Gods
.
And
marke
it
,
God
would
then
have
but
one
Temple
erected
,
one
Altar
,
in
one
City
,
that
the
people
might
not
fall
assunder
into
different
superstitions
,
and
leave
true
Religion
least
followed
.
And
the
Jewes
seeing
the
command
,
never
halted
in
this
duety
so
long
as
Jerusalem
was
at
unity
in
it selfe
.
But
when
that
brake
,
all
misery
began
.
For
no
sooner
had
Jeroboam
made
a
Rent
in
this
unity
,
and
torne
away
ten
Tribes
from
the
house
of
David
,
but
by
and
by
Samaria
is
as
good
as
Jerusalem
;
and
the
Calves
in
Dan
and
Bethel
,
as
good
as
that
God
that
brought
them
out
of
the
Land
of
Egypt
,
3
Reg.
12.
3
Reg.
12.
28.
So
dangerous
a
thing
it
is
,
when
unity
and
God's
command
are
broke
together
.
The
Jesuit
Lorinus
tells
us
,
Ibid.
There
are
better
causes
to
perswade
us
now
to
go
on
pilgrimage
ad
Limina
Petri
,
and
the
Jubilees
at
Rome
,
than
the
Tribes
had
here
to
goe
to
Jerusalem
.
What
?
better
causes
?
The
Jewes
had
Gods
expresse
commandement
to
goe
to
Jerusalem
,
and
the
forme
of
worship
that
was
there
.
And
what
better
warrant
can
any
man
,
or
any
people
have
,
than
Gods
command
?
Let
him
or
any
other
shew
me
such
a
command
,
That
all
the
whole
Church
of
Christ
,
all
the
Tribes
which
now
serve
the
Lord
must
come
in
person
,
or
consent
and
doe
it
at
Rome
,
wee
will
never
stay
for
Lorinus
his
better
reasons
.
Wee
will
take
Gods
command
for
a
good
one
,
and
obey
it
.
But
they
must
not
thinke
to
choak
us
with
the
wool
that
growes
upon
Pasce
oves
,
S.
Joh.
21.
16.
S.
Iohn
21.
which
as
the
Fathers
have
diversly
spunne
out
;
so
no
one
of
them
comes
home
to
the
cloathing
of
Rome
,
with
such
a
large
Robe
of
State
as
she
challengeth
.
And
this
in
the
meane
time
will
be
found
true
;
That
while
they
seeke
to
tye
all
Christians
to
Rome
,
by
a
divine
precept
,
their
Ambition
of
Soveraignty
is
one
and
a
maine
cause
,
that
Ierusalem
,
even
the
whole
Church
of
Christ
,
is
not
at
unity
in
it selfe
this
day
.
Now
beside
the
honour
and
service
done
to
God
,
the
people
had
many
other
benefits
by
comming
up
,
and
meeting
at
Ierusalem
.
Many
,
but
one
more
especially
.
And
that
comes
into
the
third
commendation
of
Ierusalem
;
the
Government
both
Spirituall
and
Temporall
.
For
there
also
are
the
seates
of
Iudgement
,
even
the
seates
of
the
house
of
David
.
So
they
might
serve
themselves
at
the
seates
of
Justice
,
while
they
went
to
the
Temple
to
serve
God
.
In
the
Ascending
't
was
illuc
,
thither
.
And
here
at
the
sitting
't
is
illic
,
there
.
One
and
the
same
City
honoured
with
God
,
his
Church
,
and
the
King
.
And
it
must
needs
be
so
.
For
these
three
,
God
,
the
King
,
and
the
Church
,
that
is
God
,
his
Spouse
,
and
his
Lieutenant
upon
earth
are
so
neere
allyed
,
God
and
the
Church
in
love
,
God
and
the
King
in
power
,
The
King
and
the
Church
in
mutual
dependance
upon
God
,
and
subordination
to
him
;
That
no
man
can
serve
any
one
of
them
truly
,
but
he
serves
all
three
.
And
surely
't
was
in
a
blessed
figure
,
that
Gods
house
and
the
Kings
stood
together
at
Ierusalem
.
The
Temple
(
if
I
mistake
not
)
upon
the
East
,
and
the
Palace
of
Solomon
upon
the
South
side
of
the
same
Mountaine
:
to
shew
that
their
servants
and
service
must
goe
together
too
;
that
no
man
might
thinke
himselfe
the
farther
from
God
by
serving
the
King
,
nor
the
farther
from
the
King
by
serving
God
.
The
Kings
power
is
Gods
ordinance
,
and
the
Kings
command
must
be
Gods
glory
:
and
the
honour
of
the
Subject
is
obedience
to
both
.
And
therefore
in
the
Law
the
same
command
that
lay
upon
the
people
to
come
up
illuc
,
thither
,
to
Ierusalem
;
the
very
same
lay
upon
them
to
obey
the
Judges
,
and
the
house
of
David
,
illic
,
when
they
came
there
.
To
obey
the
Sanhedrim
and
the
Judges
,
Deut.
17.
10.
Deut.
17.
and
both
them
and
the
King
,
after
the
house
of
David
was
settled
,
as
in
this
place
.
For
then
there
was
seated
(
as
divers
of
the
Fathers
and
later
divines
observe
)
both
Authorities
;
S.
Basil
.
both
of
the
Priests
,
Theodoret.
and
of
the
King
and
his
judges
.
Et
thym
.
Calvin
.
Muscu
.
Jun.
Ibid.
So
the
first
lesson
which
the
people
doe
or
should
learne
by
going
up
to
the
Temple
,
is
obedience
to
both
spirituall
and
temporall
Authority
,
but
especially
to
the
house
of
David
.
Well
then
,
illic
,
there
were
the
Seates
or
Thrones
of
judgement
.
Of
all
things
that
are
necessary
for
a
State
none
runs
so
generally
through
it
,
as
justice
and
judgement
.
Every
part
and
member
of
a
Kingdome
needs
it
.
And
't
is
not
possible
Ierusalem
should
be
long
at
unity
in
it selfe
,
if
justice
and
judgement
doe
not
uphold
it
.
And
't
is
in
vaine
for
any
man
,
whether
he
be
in
authority
,
or
under
it
,
to
talke
of
Religion
,
and
Gods
service
,
to
frequent
the
Temple
,
if
he
doe
not
,
in
the
course
of
his
life
,
exercise
and
obey
justice
and
judgement
.
And
this
lesson
Religion
ever
teacheth
.
For
it
was
the
very
end
of
Christs
comming
to
redeeme
us
,
That
we
might
serve
him
in
holinesse
and
in
righteousnesse
,
S.
Luk.
1.
75.
S.
Luk.
1.
In
holinesse
toward
God
,
that
's
first
:
and
then
in
righteousnesse
and
Justice
towards
men
,
that
's
next
.
And
they
stand
so
,
that
the
one
is
made
the
proofe
of
the
other
,
Righteousnesse
of
Holinesse
.
For
he
that
doth
but
talke
of
Holinesse
,
and
doth
unjustly
therewhile
,
is
but
an
Hypocrite
.
This
for
Justice
the
preservative
of
unity
.
Now
for
the
Seates
of
it
.
They
which
are
appointed
to
administer
Justice
and
Judgemet
to
the
people
,
have
Thrones
,
or
Chayres
,
or
Se●tes
,
(
call
them
what
you
will
,
the
thing
is
the
same
)
out
of
which
they
give
sentence
upon
Persons
or
Causes
brought
before
them
.
And
they
are
signes
of
authority
and
power
which
the
Iudges
have
.
And
't
is
not
for
nothing
,
that
they
are
called
Seates
.
For
Judgement
was
ever
given
in
publike
,
sitting
.
And
there
's
good
reason
for
it
.
For
the
soule
and
minde
of
man
is
not
so
settled
when
the
Body
is
in
motion
.
For
the
Body
moved
moves
the
humours
;
and
the
Humours
moved
move
the
affections
;
Non
cadem
videntur
Judicibus
tratis
&
quictis
.
and
Affections
moved
are
not
the
fittest
to
doe
Justice
and
Judgement
.
Arist.
l.
2.
No
;
Reason
in
a
calme
unmoved
is
fittest
for
that
.
Rhet.
c.
1.
Now
the
Seates
stand
here
both
for
the
Seates
themselves
;
And
so
Sederunt
Sedes
is
Active
for
Passive
,
The
Seates
sate
,
for
,
The
Seates
are
placed
;
or
for
the
Judges
that
sit
in
them
;
or
sederunt
,
id
est
,
permanserunt
,
for
the
perpetuity
and
fixing
of
the
Seates
of
Justice
.
The
Seates
must
be
in
some
reverence
for
the
persons
that
sit
in
them
.
The
persons
must
have
their
Honour
for
the
Office
they
perform
in
them
.
And
the
Seates
must
be
fixed
and
permanent
,
that
the
people
which
are
fallen
into
Controversie
,
may
know
the
illic
,
and
the
ubi
whither
to
come
and
finde
Justice
.
The
words
in
my
Text
are
plurall
,
Seates
of
Iudgement
.
And
't
is
observable
.
For
the
exorbitances
of
men
that
quarrell
others
are
such
and
so
many
,
that
one
Seat
of
Judgement
onely
was
scarce
ever
sufficient
for
any
State
.
Seats
they
must
be
,
and
they
seldome
want
worke
.
In
the
prime
times
of
the
Church
,
Christians
could
not
hold
from
going
to
Law
one
with
another
,
and
that
under
unbeleevers
,
1
Cor.
6.
6
1
Cor.
6.
To
meet
with
this
frailty
of
man
,
God
in
this
Common-wealth
which
himselfe
ordered
,
appointed
not
one
,
but
many
[
](A88789-e23220-b)*
*
Tostat
.
in
Exod.
21.
q
16.
P.
Gunaeus
de
Rep.
Hebr.
lib.
1.
cap.
12.
Seates
of
judgement
.
And
therefore
even
the
inferiour
Seates
,
howsoever
as
they
are
setled
by
the
King
and
the
State
,
severally
to
fit
the
nature
of
the
people
in
severall
Kingdomes
,
are
of
positive
and
Humane
Institution
;
yet
as
they
are
Seates
of
Judgement
,
they
have
their
foundation
upon
Divine
Institution
too
,
since
there
is
no
power
but
of
God
,
Rom.
13.
1
Rom.
13.
By
these
Seats
of
Justice
and
Judgement
the
Learned
in
all
ages
understand
Iudiciary
power
and
administration
both
Ecclesiasticall
and
Civill
;
And
they
are
right
.
For
the
Sanhedrim
of
the
Jewes
their
greatest
Seat
of
Judgement
under
the
King
(
after
they
had
that
governement
)
was
a
mixed
Court
of
Priests
and
Judges
,
Both
for
Causes
and
Persons
.
Pet.
Cun.
de
Rep.
Hebr.
lib.
1.
pag.
101.
&
106.
Deut.
17.
though
other
Kindomes
since
,
and
upon
reason
enough
have
separated
and
distinguished
the
Seates
of
Ecclesiasticall
and
Civill
Judicature
.
Since
this
division
of
the
Seats
of
Judgement
,
there
was
a
time
when
the
Ecclesiasticall
tooke
too
much
upon
them
.
Too
much
indeede
,
and
lay
heavy
not
onely
upon
ordinary
Civill
Courts
,
but
even
upon
the
House
of
David
,
and
Throne
of
the
King
himselfe
.
But
God
ever
from
the
dayes
of
Lucifer
gave
pride
a
fall
;
and
pride
of
all
sinnes
least
beseemes
the
Church
.
May
we
not
thinke
that
for
that
she
fell
?
But
I
pray
remember
't
was
Fastus
Romanus
,
't
was
Roman
Pride
,
that
then
infected
this
Church
with
many
others
.
The
time
is
now
come
in
this
Kingdome
,
that
the
Civill
Courts
are
as
much
too
strong
for
the
Ecclesiasticall
,
and
may
overlay
them
as
hard
,
if
they
will
be
so
unchristian
as
to
revenge
.
But
we
hope
they
which
sit
in
them
will
remember
,
or
at
the
least
,
that
the
House
of
David
will
not
forget
,
That
when
God
himselfe
(
and
he
best
knowes
what
he
doth
for
the
unity
of
Jerusalem
)
erected
Seates
of
judgement
,
Hee
was
so
farre
from
Ecclesiasticall
Anarchie
,
that
he
set
the
High-Priest
very
high
in
the
Sanhedrim
.
And
Ecclesiasticall
and
Church
Causes
must
have
their
triall
and
ending
as
well
as
others
.
I
know
there
are
some
that
think
the
Church
is
not
yet
farre
enough
beside
the
Cushin
:
that
their
Seates
are
too
easie
yet
,
and
too
high
too
.
A
Paritie
they
would
have
,
No
Bishop
,
No
Governour
,
but
a
Parochiall
Consistory
,
and
that
should
be
Lay
enough
too
.
Well
,
first
,
this
paritie
was
never
left
to
the
Church
by
Christ
.
He
left
Apostles
,
and
Disciples
under
them
.
No
Paritie
.
It
was
never
in
use
with
the
Church
since
Christ
:
No
Church
ever
,
any
where
,
(
till
this
last
age
)
without
a
Bishop
.
If
it
were
in
use
,
it
might
perhaps
governe
some
pettie
City
;
But
make
it
common
once
,
and
it
can
never
keepe
unitie
in
the
Church
of
Christ
.
And
for
their
Seats
being
too
high
,
God
knowes
they
are
brought
low
,
even
to
contempt
.
They
were
high
in
Jerusalem
.
For
all
Divines
agree
that
this
in
prime
reference
is
spoken
of
Ecclesiasticall
Censures
,
Calvin
.
Muscul
.
Jun.
versio
Genev.
and
Seates
.
And
the
word
is
Thrones
;
Nay
the
Anabaptists
themselves
.
no
lesse
.
So
the
originall
,
So
the
Septuagint
,
and
so
many
of
the
later
Divines
,
forgetting
their
owne
invention
of
the
Presbytery
.
Ainsw
.
Ib.
And
one
thing
more
I
'le
be
bold
to
speake
out
of
a
like
duty
to
the
Church
of
England
and
the
House
of
David
.
They
,
whoever
they
be
,
that
would
overthrow
Sedes
Ecclesiae
,
the
Seates
of
Ecclesiasticall
Government
,
will
not
spare
(
if
ever
they
get
power
)
to
have
a
pluck
at
the
Throne
of
David
.
And
there
is
not
a
man
that
is
for
Paritie
,
all
Fellows
in
the
Church
,
but
he
is
not
for
Monarchie
in
the
State
.
And
certainly
either
he
is
but
Halfe
headed
to
his
owne
Principles
,
or
he
can
be
but
Halfe-hearted
to
the
House
of
David
.
And
so
we
are
come
to
the
last
,
the
great
Circumstance
of
the
Text
,
the
House
of
David
:
the
Guide
,
and
the
ground
too
,
under
God
,
of
that
unity
which
blesses
Ierusalem
.
The
house
,
that
is
,
not
the
house
onely
,
but
the
Government
.
All
Regall
and
Judiciary
power
was
seated
by
God
himselfe
in
David
and
his
Posterity
,
2
Sam.
7.
2
Sam.
7.
10.
&
Psal.
89.
36.
That
He
,
as
King
over
his
people
,
might
take
care
,
both
that
Ierusalem
might
be
at
unity
in
it selfe
;
and
that
the
Tribes
of
the
Lord
might
goe
thither
to
give
thanks
to
the
Name
of
the
Lord
:
that
all
the
servants
of
God
among
that
people
might
know
,
that
God
had
committed
them
to
the
trust
of
David
;
that
they
might
not
promise
themselves
succour
from
God
,
otherwise
than
as
they
lived
in
obedience
to
David
;
that
they
might
not
think
to
alter
the
government
,
or
the
succession
,
but
rest
dutifully
where
God
had
placed
them
.
And
therefore
when
Ieroboam
rent
ten
Tribes
from
the
house
of
David
,
almost
nothing
but
distraction
and
misery
fell
upon
that
people
ever
after
,
as
appeares
in
the
story
.
This
to
the
letter
strictly
.
Now
to
the
sense
at
large
,
as
both
Church
and
State
have
subordination
to
the
house
of
David
.
For
Ierusalem
that
's
at
unity
under
David
.
And
the
Tribes
they
goe
up
to
the
Testimony
under
David
.
And
the
Seats
of
Judgement
,
they
have
their
severall
ministrations
,
but
all
with
reference
,
all
in
obedience
to
the
house
of
David
.
Now
in
a
State
the
King
,
obtinet
locum
fundamenti
,
is
alwayes
fundamentall
.
All
inferiour
powers
of
Nobles
,
Iudges
,
and
Magistrates
rest
on
him
.
And
yet
the
holy
Ghost
doth
not
say
in
my
Text
,
that
the
seats
of
Iudgement
are
upon
the
foundation
of
David
,
but
upon
the
House
of
David
.
And
the
reason
is
plaine
:
because
there
is
one
and
the
same
foundation
of
the
King
and
his
people
,
that
is
,
God
and
Christ
.
But
when
the
house
of
the
King
is
built
upon
God
,
as
David's
was
,
then
't
is
to
the
people
,
&
domus
,
&
fundamentum
,
both
an
house
and
a
foundation
of
all
their
houses
.
And
that
you
may
see
the
truth
of
this
,
looke
into
the
Story
of
all
States
,
and
you
shall
never
finde
a
thunderclap
upon
the
house
of
David
to
make
it
shake
,
but
the
houses
of
all
the
Subjects
in
the
Kingdome
shooke
with
it
.
And
this
is
an
evident
Argument
,
that
the
house
of
David
is
a
Foundation
,
when
such
a
mighty
building
as
a
State
,
is
shaken
with
it
.
And
therefore
there
's
no
man
that
loves
his
owne
house
,
but
hee
must
love
the
Kings
,
and
labour
,
and
studie
to
keepe
it
from
shaking
.
And
if
you
marke
the
Text
,
here
's
Sedes
super
sedem
,
one
Throne
,
or
Seate
,
upon
another
.
And
all
well-ordered
States
are
built
so
by
Sub
and
Super
,
by
Government
and
Obedience
.
The
intermediate
Magistrates
have
their
subordinations
either
to
other
,
and
all
to
David
.
But
the
House
of
David
that
's
both
,
Sub
&
Super
;
under
the
rest
in
the
foundation
;
for
so
the
Septuagint
,
and
the
Fathers
reade
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
the
house
of
David
:
so
the
house
of
David
under
,
as
Foundation
;
but
over
the
rest
in
the
administration
and
the
government
:
For
they
which
are
upon
him
,
must
not
be
above
him
.
A
primacie
,
or
superintendencie
,
or
what
you
will
above
the
house
of
David
in
his
owne
Kingdome
,
is
a
dangerous
,
and
an
ill
construction
of
Super
Domum
David
.
The
house
of
David
a
Foundation
then
;
and
my
Text
warrants
both
it
and
mee
.
I
have
no
will
to
except
against
any
forme
of
government
,
assumed
by
any
State
:
Yet
this
my
Text
bids
me
say
for
the
honour
of
Monarchicall
Government
,
The
Seats
of
judgement
in
it
are
permanent
;
And
I
doe
not
remember
that
ever
I
read
Seates
of
Judgemens
so
fixed
,
as
under
Regall
power
.
I
doe
not
by
this
deny
,
but
that
there
may
be
the
City
in
peace
,
and
administration
of
justice
in
other
formes
of
government
,
somtimes
asmuch
,
somtimes
more
;
But
there
are
Judicia
,
not
Sedes
,
Iudgement
,
not
Seates
of
it
.
And
Iustice
there
may
be
;
but
it
continues
not
halfe
so
steddy
.
The
Factions
of
an
Aristocraty
how
often
have
they
divided
the
City
into
civill
wars
,
and
made
that
City
which
was
at
unity
in
it selfe
,
wade
in
her
owne
bloud
?
And
for
a
Democratie
,
or
popular
Government
,
Fluctus
populi
fluctus
maris
,
The
waves
and
Gulfes
of
both
are
alike
.
None
but
God
can
rule
the
raging
of
the
Sea
,
and
the
madnesse
of
the
people
,
Psal.
65.
7.
Psal.
65.
And
no
safety
or
settlednesse
,
till
there
be
a
returne
in
domum
David
,
to
a
Monarchie
,
and
a
King
againe
.
I
'le
goe
no
whither
but
to
my
Text
and
Jerusalem
for
instance
.
That
people
had
a
Sanhedrim
over
them
,
a
wonderfull
wise
and
great
Senate
;
the
chiefe
of
the
Priests
,
and
the
most
expert
in
their
Lawes
of
the
other
Tribes
.
If
any
greater
difficulty
arose
,
God
raised
up
Iudges
and
Deliverers
to
fight
their
Battailes
.
This
people
were
well
,
a
man
would
thinke
,
for
point
of
Government
,
very
well
.
Calv.
Ibid.
And
yet
Calvin
observes
,
and
't
is
true
,
though
they
had
then
Iustice
and
Iudgement
among
them
,
yet
they
were
but
suspensa
Iudicia
,
&
variè
mutata
,
Iustice
with
suspence
and
often
changes
.
And
which
is
more
,
that
people
restles
and
unquiet
even
with
the
Ordinances
of
God
himselfe
till
they
had
a
King
.
1
Sam.
8.
1
Sam.
8.
So
after
the
disobedience
of
Saul
,
(
which
can
cast
even
Kings
out
of
Gods
favour
)
that
State
was
setled
upon
the
House
of
David
.
The
King
then
a
Foundation
,
and
a
settled
one
too
,
as
Mortality
hath
any
.
The
whole
frame
of
the
Common-wealth
,
understood
here
by
the
Seats
of
Iudgement
rests
upon
the
strength
of
his
house
.
Upon
his
house
?
therefore
it
must
be
built
and
settled
;
else
't
is
not
domus
,
not
a
house
:
When
't
is
built
,
it
must
be
furnished
,
and
plentifully
too
;
else
't
is
not
fit
to
be
domus
Davidis
,
the
Kings
house
.
If
any
disaster
hath
been
,
it
must
be
repayed
;
else
Domus
lacera
a
house
upon
props
,
can
be
no
foundation
of
Iustice
to
friends
at
home
,
or
upon
enemies
abroad
.
And
there
can
hardly
be
a
greater
misery
to
a
Kingdome
,
than
to
have
the
House
of
David
weake
.
Well
then
;
would
you
have
the
house
of
David
as
Davids
was
now
at
Jerusalem
,
A
built
,
A
furnished
,
A
strong
,
an
honourable
House
?
I
know
you
would
.
You
are
a
Noble
&
a
most
Loyall
People
.
Why
then
I
will
not
take
upon
me
to
teach
,
but
onely
to
remember
you
of
the
way
.
The
way
is
;
—
Am
I
out
?
No
sure
.
The
way
is
,
to
set
David
once
upon
his
owne
feet
;
to
make
him
see
the
strength
of
the
house
which
God
hath
given
him
;
to
fill
him
with
joy
and
contentment
in
his
peoples
love
;
to
adde
of
your
oyle
to
make
him
a
cheerefull
countenance
,
now
that
God
hath
anointed
him
with
the
oyle
of
gladnesse
over
you
;
that
in
a
free
Estate
he
may
have
leisure
from
Home-Cares
,
every
way
to
intend
the
good
and
welfare
of
his
people
;
and
to
blesse
God
for
them
,
and
them
in
God
.
And
for
David
,
God
hath
blessed
him
with
many
royall
Vertues
.
And
above
the
rest
with
the
knowledge
that
his
House
is
a
foundation
.
A
foundation
of
his
people
,
and
of
all
the
justice
that
must
preserve
them
in
unity
,
and
in
happinesse
.
But
t
is
Domus
ejus
,
His
House
still
,
even
while
t
is
your
foundation
.
And
never
feare
him
,
for
God
is
with
him
.
He
will
not
depart
from
Gods
service
;
nor
from
the
honourable
care
of
his
people
;
nor
from
wise
managing
of
his
treasure
:
He
will
never
undermine
his
owne
house
,
nor
give
his
people
just
cause
to
be
jealous
of
a
shaking
foundation
.
And
here
in
the
presence
of
God
and
his
blessed
Angels
,
as
well
as
of
you
,
which
are
but
dust
and
ashes
,
I
discharge
the
true
thoughts
of
my
heart
,
and
flatter
not
.
And
now
my
Dread
Soveraigne
,
upon
you
it
lyes
to
make
good
the
thoughts
of
your
most
devoted
Servant
.
Thus
you
have
seene
as
short
a
Mapp
,
as
I
could
draw
of
Ierusalem
.
She
was
famous
for
her
unity
,
and
blessed
too
,
when
it
was
within
her selfe
.
Shee
was
famous
for
her
Religion
,
and
devout
too
,
when
all
the
Tribes
went
up
to
the
Arke
of
the
Testimony
,
to
give
thanks
to
the
name
of
the
Lord
.
She
was
famous
for
Justice
,
and
successfull
too
,
both
at
home
,
and
against
forreigne
enemies
,
when
the
Seates
of
Judgement
Ecclesiasticall
and
Civill
were
all
,
as
their
severall
natures
beare
,
founded
upon
the
House
of
David
.
This
Ierusalem
of
ours
is
now
at
unitie
in
it selfe
.
And
I
see
here
Capita
Tribuum
,
the
Heads
and
Leaders
of
the
Tribes
,
and
People
of
the
Lord
,
come
up
,
and
present
in
his
Temple
.
I
would
to
God
they
were
all
here
,
that
with
one
heart
,
and
one
mouth
,
we
might
all
pray
unto
God
for
all
his
blessings
to
come
down
,
and
dwell
in
the
House
of
David
;
and
to
rest
upon
this
great
and
honourable
Councell
ready
to
sit
.
You
are
come
up
to
begin
at
the
Temple
of
the
Lord
.
The
Arke
was
wholly
Ceremoniall
;
that
's
not
here
.
But
the
Testimonie
of
Israel
,
the
Law
,
yea
and
a
better
Law
than
that
,
the
Law
of
Grace
and
of
Christ
,
that
's
here
.
Here
it
is
,
and
open
ready
to
teach
the
feare
of
the
Lord
,
which
is
the
beginning
of
all
wisdome
,
Psal.
111.
10.
Psal.
111.
In
this
Law
you
can
read
nothing
but
service
to
God
,
and
obedience
to
the
House
of
David
.
And
so
you
find
them
joyned
1
S.
Pet.
2.
1
S.
Pet.
2.
17.
Feare
God
,
and
honour
the
King
.
And
't
is
a
strange
Fallacie
in
Religion
for
any
man
to
dishonour
the
King
,
and
to
make
that
a
proofe
that
he
feares
God
.
To
the
Temple
and
the
Testimony
you
are
come
up
.
When
God
would
give
Moses
more
speciall
direction
,
he
declared
himselfe
from
the
Mercy-seat
which
was
on
the
Arke
,
Exod.
25.
22.
Exod.
25.
The
Mercy-seat
was
wholly
Ceremoniall
,
as
the
Arke
was
on
which
it
stood
;
that
is
,
the
Seate
Ceremonie
,
but
the
Mercy
Substance
.
And
though
the
Seat
be
gone
with
Moses
,
yet
I
hope
God
hath
not
left
,
will
never
leave
,
to
appeare
in
Mercy
to
the
House
of
David
,
and
this
wise
Councell
.
If
he
appeare
in
mercy
,
I
fear
nothing
.
If
he
appeare
otherwise
there
will
be
cause
to
feare
all
things
.
And
the
way
to
have
God
appeare
in
mercy
,
is
for
both
King
and
People
,
not
onely
to
come
to
the
Temple
,
that
's
but
the
outside
of
Religion
,
but
also
to
obey
the
Law
,
&
the
Testimonie
.
Judgement
went
out
from
God
lately
,
and
it
was
fierce
.
How
many
thousands
strong
men
,
which
might
have
been
a
wall
about
Jerusalem
,
hath
the
Pestilence
swept
away
?
But
his
mercy
soone
overtook
his
Judgement
:
For
when
did
the
eye
of
man
behold
so
strange
and
sodaine
abatement
of
so
great
Mortality
?
A
great
argument
,
that
he
will
now
appeare
in
Mercie
.
And
I
cannot
tell
which
hath
got
the
better
in
the
vie
,
Your
Honour
or
Your
Religion
,
that
you
have
made
suchhast
to
bring
the
Tribes
to
the
Temple
,
to
give
thanks
to
the
name
of
the
Lord
for
this
.
The
first
Lesson
of
this
dayes
Evening
prayer
is
Exod.
18.
Exod.
18.
There
's
the
Story
of
Iethro's
counsell
to
Moses
,
for
assistance
of
inferiour
Officers
.
This
was
not
the
beginning
of
that
great
and
parliamentary
Councell
,
which
after
continued
successefull
in
the
State
of
the
Iewes
.
For
that
was
set
after
by
GOD
himselfe
,
Numb.
11.
Numb.
11.
16.
yet
I
make
no
great
doubt
,
but
that
the
ease
,
which
Moses
found
by
that
Councell
,
made
him
apt
to
see
what
more
he
needed
;
and
so
farre
at
least
occasioned
the
settling
of
the
Sanhedrim
.
I
take
the
omen
of
the
day
,
and
the
Service
of
the
Church
to
blesse
it
.
That
our
David
may
be
as
happy
in
this
,
and
all
other
Sessions
of
Parliament
,
as
their
Moses
was
in
his
Councell
of
the
Elders
.
That
the
King
and
his
people
may
now
,
and
at
all
like
times
,
meete
in
love
,
consult
in
wisedome
,
manage
their
Counsell
with
temper
,
entertaine
no
private
businesse
to
make
the
publike
suffer
;
And
when
their
consultation
is
ended
,
part
in
the
same
love
that
should
ever
bring
King
and
People
together
.
And
let
us
pray
,
That
our
Ierusalem
,
both
Church
and
State
,
which
did
never
but
flourish
when
it
was
at
unitie
it selfe
,
may
now
and
ever
continue
in
that
Vnity
,
and
so
bee
ever
successefull
both
at
home
and
abroad
.
That
in
this
unity
the
Tribes
of
the
Lord
,
even
all
the
Families
and
Kindreds
of
his
people
may
come
up
to
the
Church
,
to
pray
,
and
prayse
,
and
give
thankes
unto
him
.
That
no
Tribe
or
Person
for
any
pretences
(
for
they
are
no
better
)
may
absent
themselves
from
the
Church
and
Testimony
of
the
Lord
.
That
the
Seates
of
Iudgement
Ecclesiasticall
and
Civill
af
all
sorts
,
may
not
only
be
set
,
but
set
firmely
,
to
administer
the
justice
of
God
,
and
the
King
,
unto
his
people
.
That
all
men
may
reverence
and
obey
the
House
of
David
,
who
it selfe
upon
God
,
is
the
foundation
of
all
these
blessings
.
That
God
would
mutually
blesse
David
,
and
this
People
.
That
so
the
People
may
have
cause
to
give
thankes
to
God
for
David
;
And
that
David
may
have
cause
to
take
joy
in
the
love
and
loyalty
of
his
people
;
and
blesse
God
for
both
.
Till
from
this
Jerusalem
,
and
this
Temple
,
and
these
Thrones
,
Hee
and
wee
all
may
ascend
into
that
glorious
State
which
is
in
Heaven
.
And
this
Christ
for
his
infinite
mercy
sake
grant
unto
us
:
To
whom
&c.
SERM.
IV.
Preached
before
His
Majesty
,
on
Sunday
,
the
19.
of
June
,
1625.
at
White-hall
.
Appointed
to
be
preached
at
the
opening
of
the
Parliament
.
PSAL.
75.
2
,
3.
When
I
shall
receive
the
Congregation
,
(
or
,
when
I
shall
take
a
convenient
time
)
I
will
judge
according
unto
right
.
The
earth
is
dissolved
,
(
or
,
melted
)
and
all
the
inhabitants
thereof
;
I
beare
up
the
pillars
of
it
.
THis
Psalme
is
accounted
a
kind
of
Dialogue
between
God
and
the
Prophet
:
For
David
sometime
speakes
in
his
owne
person
,
and
sometimes
in
Gods
.
Some
think
the
time
,
when
hee
sung
this
Psalme
,
was
,
when
he
was
now
ready
to
be
crowned
King
over
Israel
,
2
Reg
5.
as
well
as
Juda.
The
occasion
of
this
his
solemne
devotion
was
,
not
onely
the
care
which
he
had
of
the
world
in
generall
,
the
earth
;
but
much
more
,
and
much
neerer
the
care
which
he
took
of
the
Kingdome
of
Israel
,
now
committed
by
God
unto
his
Government
.
That
Kingdome
was
then
filled
with
civil
combustions
;
and
the
Church
(
as
it
uses
to
be
in
a
troubled
State
)
was
out
of
order
too
.
The
Learned
,
both
the
Fathers
and
the
later
Divines
,
differ
much
about
my
Text.
For
some
will
reade
it
Time
;
and
some
,
The
Congregation
.
And
the
best
is
,
there
's
warrantable
authority
for
both
.
Againe
,
some
will
have
it
,
that
this
speech
(
I
will
judge
according
unto
right
)
is
Davids
promise
to
God
,
of
his
just
administration
of
the
Kingdome
;
and
some
,
that
it
is
Gods
promise
to
David
,
of
his
Grace
and
Assistance
,
to
inable
him
so
to
governe
.
If
it
be
Gods
speech
,
they
are
not
all
agreed
,
neither
whether
it
be
meant
of
his
temporary
execution
of
judgement
in
this
life
;
or
of
his
great
and
finall
judgement
.
Nor
doe
they
all
agree
,
whether
by
the
Earth
,
be
meant
the
whole
world
,
and
the
Church
spread
over
it
;
or
the
Kingdome
of
the
Jewes
,
and
the
Church
,
as
then
conteined
in
it
.
But
the
matter
is
not
great
.
For
the
Scripture
is
not
only
true
,
but
full
in
all
these
senses
;
and
all
of
them
come
in
close
upon
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
words
,
as
Davids
speech
;
yet
so
,
as
that
one
way
David
be
understood
to
speak
in
his
owne
person
;
and
another
way
in
Gods
.
And
this
is
no
newes
.
For
usually
in
the
Psalmes
,
one
and
the
same
speech
is
meant
of
David
,
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
upon
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
,
Rom.
13.
1
but
Gods
power
,
as
well
in
,
as
over
him
.
So
God
and
the
King
stand
very
neere
together
.
And
it
is
an
infinite
blessing
both
upon
the
King
,
and
the
people
,
when
the
Kings
heart
keeps
as
neere
unto
God
,
as
Gods
power
is
to
the
King
.
For
then
't
is
but
reading
of
my
Text
,
and
you
both
see
and
enjoy
the
blessing
presently
.
For
then
the
Congregation
that
comes
up
,
the
great
Congregation
;
great
in
number
,
great
in
place
,
and
great
in
power
.
It
shall
not
lose
it's
labour
:
For
,
I
will
receive
it
,
saith
God
;
and
I
,
saith
the
King
.
The
Congregation
,
whether
it
be
to
serve
God
,
or
the
State
,
or
both
,
comes
up
at
an
appointed
time
;
and
,
I
will
make
a
convenient
time
for
it
,
saith
God
;
and
,
I
will
take
a
convenient
time
for
it
,
saith
the
King
.
When
I
have
received
it
,
and
in
this
time
,
I
will
judge
in
it
,
and
by
it
,
according
unto
right
,
saith
God
;
and
I
,
saith
the
King
.
If
Iustice
and
Iudgement
be
not
executed
,
the
Earth
will
dissolve
,
the
Kingdomes
will
melt
away
,
all
things
will
sinke
and
fall
;
but
I
will
beare
up
the
pillars
of
it
,
saith
God
;
and
I
,
saith
the
King
.
If
the
Earth
dissolve
,
the
Militant
Church
which
dwells
upon
it
shakes
presently
;
It
must
needs
beare
part
with
the
State
in
which
it
is
;
but
I
will
beare
up
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
dissolved
.
The
other
is
,
the
Remedy
,
which
God
and
the
King
will
take
to
settle
it
.
And
concerning
this
Remedie
,
heere
are
Three
things
expressed
.
First
,
the
Execution
of
Justice
,
I
will
judge
according
unto
right
.
Secondly
,
the
Establishment
,
or
settling
of
the
Pillars
,
I
bear
up
the
Pillars
of
it
.
Thirdly
,
the
time
for
both
these
,
and
that
is
a
convenient
Time
,
even
when
Hee
shall
receive
the
Congregation
.
I
begin
at
the
State
in
which
David
,
when
he
came
to
the
Crowne
,
found
the
Earth
,
the
world
in
generall
;
the
Kingdome
of
Juda
in
particular
;
and
the
Church
of
God
.
And
surely
my
Text
gives
me
no
hope
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
but
Liquefactaa
est
,
weakenesse
,
dissolution
,
and
melting
in
them
all
.
For
the
world
first
,
that
so
farre
as
the
Assyrian
Monarchie
prevailed
,
in
those
dayes
of
David
,
melted
betweene
riot
and
cruelty
.
And
the
rest
of
the
world
which
was
not
under
them
,
was
broken
and
disolved
into
petty
Dynasties
and
Governments
;
which
did
nothing
almost
but
prey
one
upon
another
.
And
for
the
kingdome
of
Juda
,
(
the
speciall
aime
of
my
Text
)
that
melted
first
in
the
great
disobedience
of
Saul
,
1
Reg.
15.
23.
and
after
that
in
civill
dissentions
betweene
David
,
and
Ishbosheth
the
sonne
of
Saul
,
for
divers
yeares
together
.
And
as
for
the
Church
,
that
had
no
publicke
roome
then
given
it
,
but
in
Judea
;
and
there
it
could
not
stand
fast
when
the
Earth
melted
under
it
.
And
we
finde
toward
the
end
of
Saul
,
85.
1
Reg.
22.
Priests
were
put
to
the
sword
at
once
,
&
unjustly
all
.
And
the
Church
cannot
choose
but
melt
when
her
Priests
are
slaine
:
for
the
speediest
melting
that
is
,
is
to
melt
in
bloud
.
Now
this
melting
,
whether
it
be
in
State
or
Church
,
is
no
smal
thing
.
For
the
Scripture
when
it
would
expresse
a
great
Calamity
upon
men
or
Kingdomes
,
uses
the
word
melting
,
or
dissolving
.
And
that
shewes
that
their
honour
and
strength
drops
away
and
decayes
,
till
they
become
as
nothing
,
or
quite
another
thing
.
Psal.
22.
18.
In
trouble
,
the
heart
of
David
melted
like
wax
.
Psal.
22
,
When
their
enemies
prevailed
,
The
heart
of
the
people
melted
like
water
,
Ios
.
7.
Josua
7.
5.
In
the
time
of
vengeance
,
the
ungodly
of
the
Earth
shall
melt
and
consume
away
like
a
snaile
,
Psal
58.
7.
Psal.
58.
And
that
's
melting
indeed
:
Put
but
a
little
salt
upon
a
snaile
,
and
he
will
drop
out
of
his
house
presently
.
Melting
then
is
a
great
Calamity
upon
a
Kingdome
.
And
't
is
not
Juda
onely
,
but
all
Kingdomes
of
the
Earth
are
subject
to
melting
.
The
many
changes
of
the
world
have
Preach'd
this
over
and
over
;
That
whatsoever
hath
Earth
to
the
foundation
,
is
subject
to
dissolution
.
And
the
Sermon
is
still
made
upon
this
Text
,
Terra
liquefacta
est
,
The
Earth
is
dissolved
.
Now
usually
before
melting
there
goes
a
Heate
:
Hos.
8.
14.
And
so
it
was
,
Hos.
8.
A
fire
first
,
and
then
the
melting
of
Israel
.
There
neither
is
,
nor
can
be
any
Kingdome
,
but
it
hath
many
Heates
.
These
are
most
felt
by
them
,
that
are
at
the
working
of
the
State
.
But
these
are
all
quite
above
me
,
save
to
pray
for
their
temper
:
and
I
will
not
further
meddle
with
them
.
Heates
then
there
are
,
but
all
Heates
are
not
by
and
by
a
Furnace
;
nor
are
all
Furnaces
able
to
melt
and
dissolve
States
.
No
God
forbid
.
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
,
In
Text.
To
sinne
,
is
to
melt
,
and
drop
away
from
all
steddinesse
in
vertue
,
from
all
foundation
of
Justice
.
And
here
a
State
melts
inward
,
there
's
little
seen
yet
.
The
other
is
Gods
punishment
for
these
sinnes
.
For
that
makes
empty
cities
,
and
a
desolate
Land
.
Ezech.
12.
20.
And
there
a
State
melts
outwardly
,
and
in
view
.
And
by
this
we
have
found
what
,
and
who
it
is
that
melts
great
and
glorious
Kingdomes
.
In
the
Text
there
's
no
more
than
liquefacta
est
,
the
earth
is
disolved
;
not
a
word
by
whom
,
or
for
what
.
But
it
is
expressed
ver.
7.
Vers.
7.
that
it
is
by
God
.
And
it
is
too
well
knowne
,
that
it
is
for
sinne
,
and
for
great
sinne
too
.
For
as
there
goes
sin
,
before
God
heates
;
so
there
goe
great
and
multiplied
sins
,
before
God
makes
his
fire
so
hot
,
as
to
melt
,
or
dissolve
a
Kingdome
.
The
sinnes
of
the
Amorite
not
yet
full
,
Gen.
15.
16.
therefore
not
yet
cast
into
the
melting
pot
.
But
so
soone
as
their
sinnes
were
full
,
their
State
melted
.
The
fruit
of
it
from
above
,
Amos
2.
9.
and
the
root
of
it
from
beneath
,
all
destroyed
.
And
this
was
not
the
Amorites
case
onely
;
for
all
Stories
are
full
of
it
,
That
when
States
have
melted
into
wanton
,
and
lustfull
sinnes
,
they
have
not
long
after
dissolved
into
desolation
.
In
Ames
99
For
(
as
S.
Hierom
observes
)
that
course
God
holds
with
impious
,
and
impenitent
Kingdomes
,
as
well
as
men
,
absque
discretione
personaruus
,
without
any
difference
of
persons
or
places
.
Well
;
when
't
is
Terra
liquefacta
,
when
a
Kingdome
dissolves
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
dissolved
,
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
needs
be
so
.
For
so
long
as
a
State
is
Terra
,
like
solide
ground
,
men
know
where
to
set
their
footing
;
and
it
is
not
every
Earth
quake
,
that
swallowes
the
place
.
But
when
it
is
once
Terra
liquefacta
,
molten
and
dissolved
,
there
is
no
footing
,
no
foundation
then
.
Psal.
69.
2.
I
sticke
fast
in
the
myre
,
where
no
ground
is
,
Psal.
69.
and
myre
is
but
terra
liquefacta
,
molten
and
dissolved
earth
.
All
foule
then
,
and
no
foundation
.
And
when
a
Kingdome
melts
indeed
,
that
is
,
both
wayes
,
In
sinne
,
and
under
punishment
,
there
's
great
reason
the
inhabitants
should
melt
with
it
into
feare
,
into
danger
,
into
ruine
.
For
God
never
puts
his
fire
to
the
melting
of
a
State
,
but
for
sin
,
and
sinne
,
that
is
never
committed
by
the
dead
State
,
but
by
the
living
.
For
when
a
fruitfull
land
is
made
barren
,
Psal.
107.
34.
it
is
for
the
wickednesse
of
them
that
dwell
therein
.
And
therefore
there
is
great
reason
,
when
the
earth
dissolves
,
that
the
inhabitants
should
all
sweat
,
and
melt
too
.
When
David
came
to
the
Crown
'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
been
liquefactio
;
a
melting
in
the
earth
,
and
many
Kingdomes
have
sweat
blood
.
But
if
you
take
the
earth
,
for
the
State
at
home
,
then
't
is
high
time
to
magnifie
God
:
First
,
for
the
Renowned
,
Religious
,
and
peaceable
Reigne
of
our
late
dread
Soveraigne
of
blessed
Memory
,
who
for
so
many
yeeers
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
)
we
live
to
see
a
miracle
,
Prov.
28.
2
Change
without
Alteration
.
Another
King
;
but
the
same
life-expression
of
all
the
Royall
and
Religious
Vertues
of
his
Father
;
and
no
sinewes
shrinking
,
or
dissolving
in
the
State
.
If
you
aske
me
the
cause
of
this
happinesse
,
I
can
direct
you
to
no
other
but
God
,
and
God
in
mercy
.
For
as
for
the
Kingdome
,
that
is
made
of
the
same
Earth
with
others
,
and
is
consequently
subject
to
the
same
dissolution
.
And
as
for
us
that
dwell
therein
,
I
doubt
our
sins
have
beene
as
clamorous
upon
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
David
in
store
for
the
King
,
and
will
never
faile
him
,
yet
if
Habitatores
in
eâ
,
they
that
dwell
in
this
good
and
happy
soile
,
will
burden
it
and
themselves
with
sinne
,
great
sinne
,
multiplied
sinne
,
unrepented
sinne
;
it
will
not
be
in
the
power
,
or
wisdome
,
or
courage
,
or
piety
of
a
King
,
to
keepe
the
State
from
melting
:
For
David
was
all
these
,
and
yet
liquefacta
est
terra
,
the
Earth
was
as
good
as
dissolved
for
all
that
.
And
therefore
that
this
Kingdome
is
not
a
melting
too
,
I
can
give
no
firme
reason
,
but
God
and
his
Mercy
.
For
he
is
content
to
give
longer
day
for
repentance
,
and
repentance
is
able
to
doe
all
things
with
God
.
And
the
time
calls
apace
for
repentance
:
The
Heavens
they
melt
into
unseasonable
weather
;
and
the
Earth
melts
and
dissolves
her
Inhabitants
into
infectious
humours
;
and
there
's
no
way
to
stay
these
meltings
,
but
by
melting
our selves
,
in
,
and
by
true
repentance
.
Would
you
then
have
a
setled
and
a
flourishing
State
?
Would
you
have
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
,
Tene
magis
salvum
populus
velit
,
an
populum
Tu.
The
King
must
trust
,
and
indeere
his
people
:
The
people
must
honour
,
obey
,
and
support
their
King
:
Both
King
,
and
Peeres
,
and
People
must
religiously
serve
and
honour
God
.
Servat
in
ambiguo
qui
consulit
&
Tibi
,
&
urbi
Jupiter
.
Horat.
lib.
1.
ep.
16.
Shut
out
all
Superstition
on
Gods
Name
,
the
farther
the
better
;
but
let
in
no
prophanenesse
therewhile
.
If
this
be
not
done
,
take
what
care
you
can
.
God
is
above
all
humane
wisdome
,
and
in
some
degree
or
other
there
will
be
Liquefactio
terrae
,
a
melting
,
or
a
waste
,
both
in
Church
and
State
.
And
this
falls
in
upon
the
second
generall
part
of
the
Text
;
which
is
The
Remedy
,
as
it
was
then
with
the
Jewes
,
the
Prevention
,
as
it
is
now
with
us
;
which
God
and
the
King
will
use
to
keep
the
State
and
the
Church
from
melting
.
This
Remedy
(
and
the
Prevention
is
just
the
same
)
is
expressed
first
in
the
execution
of
Justice
.
And
this
God
promises
for
the
King
;
and
the
King
promises
under
God
.
I
will
judge
according
unto
right
,
saith
God
;
and
I
,
saith
the
King
.
Now
Iustice
and
Iudgement
,
is
the
greatest
binder
up
of
a
State
;
The
great
bounder
of
Peace
and
Warre
.
And
it
is
not
possible
to
find
dissolving
sinews
in
a
Kingdome
,
that
is
governed
by
Iustice
.
For
if
the
King
flourish
,
Prov.
19.
12.
the
Kingdome
cannot
melt
:
And
the
Kings
Throne
,
that
is
established
by
Iustice
.
Nay
farther
;
Nothing
but
Iustice
can
establish
the
Throne
,
and
make
it
firme
indeed
.
But
when
God
blesses
the
King
with
a
heart
full
of
Iustice
,
when
God
strengthens
the
King
in
the
Execution
of
Iustice
,
when
the
King
followes
God
as
close
as
he
can
,
with
Ego
judicabo
,
I
my selfe
will
looke
to
the
administration
of
Iustice
,
with
which
God
hath
trusted
me
;
there
can
be
no
melting
about
the
Throne
of
the
King
,
none
in
the
State
,
none
in
the
Church
.
But
then
this
Iustice
,
which
preserves
the
King
,
and
blesses
the
people
,
must
be
habituall
.
To
doe
Iustice
casually
,
though
the
thing
done
be
just
,
yet
the
doing
of
it
is
not
Iustice
.
The
State
may
melt
for
all
that
,
because
the
Remedy
is
but
casuall
.
Again
,
since
the
whole
State
hath
interest
in
the
Justice
of
the
King
,
his
Iustice
must
be
spreading
over
all
persons
,
and
in
all
causes
.
And
so
't
is
plurall
in
the
Text
,
Septuag.
I
will
judge
,
Iustitias
,
for
every
mans
cause
,
S.
Hier.
Ar.
Mont.
so
far
as
it
is
just
.
Why
,
but
then
must
the
King
doe
all
this
himselfe
?
No
,
God
forbid
that
burthen
should
lye
all
upon
him
;
Exod.
18.
18.
Moses
was
not
able
alone
for
that
.
It
was
,
and
it
is
heavie
.
What
then
?
why
then
Jethro's
counsell
must
be
followed
.
There
must
be
inferiour
Iudges
and
Magistrates
deputed
by
the
King
for
this
:
Vers.
21.
Men
of
courage
,
fearing
God
,
and
hating
Covetousnesse
.
These
must
quit
Moses
from
the
inferiour
trouble
,
that
he
may
be
active
,
and
able
for
the
great
affaires
of
State
.
For
if
they
be
suffered
to
melt
and
drop
downeward
,
there
can
be
no
standing
dry
or
safe
under
them
.
And
hence
it
followes
,
that
,
Ego
judicabo
,
I
will
judge
according
unto
right
,
is
not
onely
the
Kings
engagement
,
betweene
God
,
and
the
People
;
but
it
is
the
engagement
of
every
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
,
1
Tim.
2.
2
That
they
may
lead
a
peaceable
life
in
all
godlynesse
,
and
honesty
.
All
Judges
,
and
Courts
of
Iustice
,
even
this
great
Congregation
,
this
great
Councell
,
now
ready
to
sit
,
receive
influence
and
power
from
the
King
,
and
are
dispensers
of
his
justice
,
as
well
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
give
.
The
King
,
Gods
High
Steward
,
and
they
Stewards
under
him
.
And
so
long
as
Iustice
and
Iudgement
sits
upon
all
the
Benches
of
a
Kingdome
,
either
it
s
not
possible
for
Fluxes
and
Meltings
to
begin
in
the
State
;
or
if
they
doe
begin
,
their
Drip
will
be
cured
presenly
.
Now
while
the
King
keepes
close
to
Ego
judicabo
,
I
will
judge
that
which
comes
to
me
according
unto
right
;
if
inferiour
Iudges
(
which
God
forbid
)
judge
other
than
right
,
they
sinne
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
onely
by
calling
,
but
by
sentencing
Good
Evill
,
Esay
5.
20
and
Evill
Good
.
Thirdly
,
they
sinne
against
the
King
,
the
fountaine
of
Iustice
under
God
,
in
slandering
of
his
Iustice
to
the
people
,
with
the
administration
whereof
they
are
trusted
under
him
.
And
once
againe
for
inferiour
Governours
of
all
sorts
.
The
King
is
the
Sunne
.
Hee
drawes
up
some
vapours
,
some
support
,
some
supply
from
us
.
T'
is
true
:
he
must
doe
so
.
For
,
if
the
Sunne
draw
up
no
vapours
,
it
can
powre
downe
no
raine
,
and
the
Earth
may
be
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
than
the
rest
;
especially
Iudges
&
Magistrates
of
all
sorts
,
they
are
the
Clouds
.
They
receive
the
more
immediate
influence
from
the
King
;
and
if
they
be
Gods
Clouds
,
and
retaine
what
he
gave
them
,
Psal.
65.
52.
they
drop
fatnesse
upon
the
people
.
But
,
if
they
be
clouds
without
water
,
Jude
v.
12.
they
transmit
no
influence
.
If
they
be
light
clouds
in
the
wind
,
then
no
certaine
influence
.
If
they
be
clouds
driven
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
2.
17
by
a
whirlewind
,
then
it
is
passionate
,
and
violent
influence
.
And
the
Clouds
,
I
hope
,
are
not
,
I
am
sure
,
should
not
be
thus
,
betweene
the
King
,
and
his
People
.
There
is
then
Ego
judicabo
,
I
will
judge
according
unto
right
,
both
for
the
King
,
and
all
subordinate
Magistrates
under
him
.
But
here
's
Ego
judicabo
,
and
I
will
judge
according
to
right
,
for
God
too
.
For
many
of
the
[
](A88789-e30200-b)*
*
S.
Basil
.
Hier.
Ruffin
.
Aug.
Theod.
Euthym.
Ibid.
&
S.
Bern.
Serm.
15.
in
Cant.
Fathers
will
have
this
to
be
Gods
speech
,
or
Davids
in
the
person
of
God
.
And
then
whatsoever
men
do
with
Iustice
and
Iudgement
,
God
comes
two
wayes
in
upon
the
judgements
of
men
to
review
them
.
For
first
,
God
comes
in
,
when
the
Earth
is
melting
by
violence
,
and
injustice
.
And
then
Gods
Ego
judicabo
,
I
will
judge
,
is
either
in
Mercy
to
repaire
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
he
doe
it
not
here
,
yet
he
never
sailes
to
doe
it
at
the
last
,
and
finall
Iudgement
;
to
which
divers
of
the
[
](A88789-e30310-b)*
*
S.
Basil
.
Hier.
Aug.
Euthym.
Theod.
Ib.
Greg.
10.
moral
.
31.
Bern.
ep.
1.
Fathers
referre
this
passage
of
my
Text.
Secondly
,
God
comes
in
when
the
Seats
of
Iustice
,
supreme
and
inferiour
,
all
are
entire
.
And
then
Gods
Ego
judicabo
,
I
will
judge
,
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
judge
the
cause
onely
,
or
the
men
only
whose
cause
it
is
,
or
the
Iudges
onely
that
sentence
the
cause
;
but
Ego
justitias
,
I
will
judge
the
very
Iudgements
themselves
,
how
right
,
or
otherwise
thy
passe
.
And
then
this
must
needs
be
to
confirme
&
honour
them
,
if
they
be
just
;
or
to
condemne
and
dissolve
them
,
if
they
be
unjust
,
rather
than
they
shal
melt
,
or
dissolve
the
State
;
or
somtimes
to
send
a
melting
into
that
State
in
which
Iustice
is
perverted
,
Now
,
howsoever
men
somtimes
breake
from
their
duty
in
judging
according
to
right
,
yet
there
can
be
no
question
of
Gods
proceedings
.
He
will
be
sure
to
judge
all
things
,
and
all
men
,
according
to
right
,
who
ever
doe
not
.
Shall
not
the
Iudge
of
all
the
world
doe
right
?
Gen.
18.
25.
Yes
,
no
question
.
And
therefore
even
Kings
themselves
,
and
all
mighty
men
of
the
Earth
,
and
Iudges
of
all
sorts
have
need
to
looke
to
their
wayes
.
For
God
is
over
them
with
Ego
judicabo
,
I
will
one
day
call
for
an
accompt
.
I
will
judge
all
the
Executions
of
Iustice
,
with
which
I
have
trusted
them
.
And
this
is
the
first
Prevention
of
the
melting
of
a
Kingdome
;
the
first
Remedy
when
it
begins
to
melt
:
The
maintenance
and
Execution
of
justice
.
The
Second
followes
;
and
it
is
the
establishing
of
the
Pillars
of
the
Earth
.
I
beare
up
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
up
by
the
Word
and
Ordinance
of
God
.
Psal.
33.
9.
Thou
commandedst
,
and
it
stood
fast
;
Hexam
.
l.
1.
c.
6.
And
(
saith
S.
Ambrose
)
it
needs
no
other
thing
to
stay
it
.
The
kingdomes
of
the
Earth
,
they
have
more
Pillars
than
one
.
This
one
,
which
is
Gods
ordinance
for
Government
,
they
have
;
but
they
have
divers
Administratours
of
this
ordinance
.
And
these
Pillars
are
Kings
,
and
Peeres
,
and
Judges
,
and
Magistrates
.
Not
one
of
these
under
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
up
under
,
and
about
him
.
The
Church
,
that
is
not
without
Pillars
neither
.
No
,
God
forbid
.
And
it
resembles
in
this
the
kingdomes
among
which
it
sojournes
.
The
great
Master-pillar
,
Christ
,
he
is
the
Foundation
of
all
the
rest
;
1
Cor.
3.
10.
and
other
foundation
can
no
man
lay
of
the
Church
.
Next
to
Christ
,
the
Apostles
&
the
Disciples
are
Pillars
too
,
and
so
called
,
Gal.
2.
9.
Gal.
2.
After
these
their
Successours
,
Bishops
,
&
Priests
,
the
Fathers
of
the
Church
in
their
several
ages
,
Ruff.
Aug.
Euthym.
ibid.
they
came
to
be
Pillars
,
and
so
shall
successively
continue
to
the
end
of
the
world
.
S.
Bern.
ep.
77.
And
so
soone
as
Emperours
and
Kings
were
converted
to
the
Faith
,
Ephes.
4.
they
presently
came
into
the
nature
of
Pillars
to
the
Church
too
.
If
any
man
doubt
this
truth
,
I
le
call
in
the
Pope
himselfe
to
witnesse
it
.
There
are
two
great
Props
,
or
Pillars
of
the
Church
,
(
saith
Leo
)
the
Kings
authority
,
Ep.
31.
and
the
Priests
;
both
these
:
and
the
Pope
was
content
then
to
put
the
Kings
first
.
And
Kings
(
saith
Saint
Augustine
)
are
indeed
great
Pillars
of
the
Church
,
5.
De
Civit.
Dei
.
24.
especially
if
they
use
their
power
,
ad
cultum
Dei
dilatandum
,
to
enlarge
(
and
support
)
the
true
religious
worship
of
God
.
You
have
seene
what
these
Pillars
are
:
Will
you
consider
next
what
they
have
to
doe
both
in
Church
and
Common-wealth
?
The
office
of
a
Pillar
is
knowne
well
enough
what
it
is
.
'T
is
sustinere
,
to
prop
,
and
beare
up
the
Earth
.
Senec.
Ep.
86.
Quantum
est
columnarum
nihil
sustinentium
,
sed
in
ornamentum
tantum
.
I
know
in
luxurient
buildings
many
Pillars
stand
onely
for
ornament
,
but
beare
no
weight
.
It
is
not
so
with
Pillars
that
are
crown'd
.
Honour
and
ornament
they
have
,
and
they
deserve
it
,
but
they
are
loaded
too
.
Kingdoms
and
States
,
the
greatest
,
the
strongest
in
the
world
,
are
as
mouldring
earth
,
as
men
.
Juda
at
this
time
was
Terra
liquefacta
,
like
a
dissolving
Body
.
They
cannot
stand
sine
Columnis
,
without
their
pillars
to
beare
them
.
And
therefore
the
King
hath
ever
been
accounted
,
Ar.
Mont.
and
truly
,
columna
stare
faciens
terram
,
Pro.
29.
4.
the
maine
pillar
,
and
stay
of
the
State
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
King
is
the
pillar
,
the
foundation
of
the
people
.
So
S.
Gregory
;
Lib.
9.
Mor.
13.
for
he
bears
subjectorum
suorum
onera
,
not
onely
his
subjects
,
but
their
burdens
too
.
The
office
then
of
the
Pillars
is
to
beare
;
but
when
is
there
use
of
them
?
When
?
why
continually
,
they
can
be
spared
at
no
time
:
if
they
leave
bearing
,
the
State
melts
presently
.
We
reade
it
foure
times
repeated
in
Scripture
,
but
upon
two
great
occasions
onely
,
Idolatry
,
and
Abominable
lust
,
Judg.
17.
6
&
18.
1.
&
19.
1.
&
21.
25.
that
there
was
no
King
in
Israel
,
Judg.
17.
and
19.
no
King
.
And
still
there
followed
a
melting
and
a
dissolving
of
the
State
.
Every
man
did
what
seem'd
good
in
his
owne
eyes
;
and
the
punishment
was
great
.
At
this
time
David
was
King
of
Juda
,
and
Ishbosheth
would
be
King
of
Israel
:
2
Reg.
2.
Joab
was
for
the
one
,
and
Abner
with
the
other
.
The
Pillars
here
,
in
stead
of
bearing
,
fell
a
justling
:
What
followed
?
Why
you
see
,
Liquefacta
est
terra
,
that
kingdome
melted
.
The
Pillars
then
can
never
be
spared
from
their
worke
,
continuall
use
of
them
;
but
yet
at
one
time
more
need
than
another
.
And
the
time
of
the
greatest
necessity
of
these
Pillars
is
,
when
there
is
any
Liquefaction
,
or
weakening
of
the
Earth
.
And
that
is
in
the
Text
,
the
Earth
dissolving
;
and
then
by
and
by
recourse
to
the
Pillars
.
To
the
Pillars
;
and
therefore
they
which
weaken
the
government
;
nay
,
which
doe
but
offer
to
impaire
the
honour
and
reputation
of
the
Governours
,
are
dangerous
and
unworthie
members
of
any
Common-wealth
.
For
to
murmure
,
and
make
the
people
beleeve
,
there
are
I
know
not
what
cracks
and
flawes
in
the
Pillars
;
to
disesteeme
their
strength
;
to
undervalue
their
bearing
;
is
to
trouble
the
Earth
,
and
Inhabitants
of
it
;
To
make
the
people
feare
a
melting
,
where
there
's
none
.
And
what
office
that
is
,
you
all
know
.
Continuall
use
there
is
then
of
the
Pillars
.
But
what
then
?
Can
the
Pillars
beare
up
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
here
's
Ego
and
Ego
,
I
beare
up
the
Pillars
that
are
about
me
,
saith
David
;
and
I
,
saith
God
,
beare
up
both
these
and
David
too
.
And
indeed
all
Pillars
are
too
weake
,
if
they
be
left
to
themselves
.
There
must
be
one
to
beare
them
,
or
else
they
can
never
beare
the
Earth
.
One
,
and
it
can
be
none
under
God
:
Ego
confirmavi
,
't
is
I
that
in
all
times
have
borne
up
the
Pillars
of
it
.
And
it
is
per
me
,
by
me
,
saith
God
,
Prov.
8.
15.
Prov.
8.
that
Kings
reigne
:
And
per
me
,
by
me
,
is
not
onely
by
Gods
ordination
,
once
set
,
and
then
no
more
,
but
by
his
preservation
,
and
his
supportation
too
.
In
Psal.
74
And
(
as
S.
Augustine
observes
)
Quid
essent
ipsae
columnae
?
A
Deo
deposcimus
rebus
fessis
,
languenti
busque
tutamina
.
Arnob
.
lib.
1.
contrà
Gent.
What
could
the
Pillars
themselves
doe
,
if
they
were
not
borne
up
by
God
?
But
when
it
once
comes
to
Ego
confirmavi
,
I
beare
up
the
Pillars
,
there
's
nothing
then
to
be
feared
.
Now
these
of
which
we
speake
,
are
not
stony
or
insensible
,
but
living
and
understanding
Pillars
:
understanding
,
therefore
they
feele
Onus
terrae
,
the
burden
of
the
Earth
which
lyes
upon
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
severall
times
;
therefore
while
they
compare
they
are
sensible
of
the
difference
betweene
supporting
of
earth
,
and
Terrae
liquefactae
,
dissolved
or
dissolving
the
earth
:
For
this
latter
is
heavier
a
great
deale
;
therefore
in
the
difference
they
can
tell
where
they
are
likeliest
to
shrinke
under
the
burden
,
if
God
come
not
in
to
beare
them
up
.
And
in
all
these
cases
,
and
many
more
,
the
Pillars
of
the
earth
must
goe
to
God
,
1
Tim.
2.
2
as
fast
as
the
Inhabitants
of
the
earth
come
to
them
.
They
must
pray
for
themselves
.
And
the
Church
,
and
the
people
must
pray
for
them
too
.
And
the
cloze
of
the
prayers
must
still
bee
,
that
God
would
beare
up
the
Pillars
,
that
they
may
be
able
to
beare
up
the
earth
.
And
for
the
honour
of
Kings
and
their
great
assistants
;
marke
it
,
God
doth
not
say
here
,
I
beare
up
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
over
to
the
King
,
and
the
great
Governours
under
him
,
he
saith
,
I
bear
up
the
pillars
;
and
then
,
I
look
and
will
require
of
them
,
that
they
beare
up
the
State
,
and
the
people
.
Let
me
speake
a
little
boldly
,
(
saith
Gr.
Naz.
)
Orat.
27.
13.
Shew
your selves
gods
to
your
Subjects
;
gods
,
and
no
lesse
:
Gods
;
why
then
you
must
doe
Gods
worke
.
And
Gods
work
ever
since
the
Creation
,
is
to
preserve
,
and
beare
up
the
world
.
Therefore
as
God
beares
up
you
,
so
you
must
beare
up
the
Earth
,
and
the
people
.
God
reteins
his
own
power
over
you
;
but
he
hath
given
you
his
owne
power
over
them
,
Rom.
13.
Rom.
13.
1
His
own
power
,
and
that
is
to
beare
up
the
people
at
home
;
and
in
all
just
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.
21.
Exod.
13.
And
when
he
smote
the
armie
of
Egypt
,
he
looked
out
of
the
pillar
while
he
strook
it
,
Exod.
14.
24.
Exod.
14.
And
because
this
was
an
extraordinary
pillar
,
and
therefore
can
be
no
principle
for
ordinary
conclusions
,
Hee
makes
Moses
,
which
was
the
ordinary
pillar
,
not
beare
onely
,
but
strike
too
.
He
must
stretch
out
his
hand
upon
the
Sea
,
Ex.
14
26
Exod.
14.
Now
this
great
worke
of
God
in
supporting
the
pillars
,
Kings
and
mighty
Potentates
of
the
Earth
,
is
so
manifest
,
that
no
reason
can
be
brought
to
deny
it
.
First
,
in
that
the
wisest
,
and
mightiest
Kings
that
ever
were
,
have
been
in
their
severall
times
most
religious
.
Secondly
,
in
that
even
those
kings
,
and
great
men
under
them
,
which
have
not
accounted
God
their
strength
,
have
yet
thought
it
necessary
to
beare
the
world
in
hand
,
that
they
did
relye
upon
God
to
beare
them
up
.
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
Governours
both
for
wisdome
and
courage
,
doe
prosper
,
and
performe
greater
workes
,
than
some
,
which
in
themselves
had
farre
greater
abilities
,
and
a
more
provident
counsell
about
them
.
A
famous
instance
of
this
,
is
Pope
Julius
2.
To
ascribe
this
to
Fortune
onely
,
worldly
wisdome
it selfe
would
condemne
for
folly
.
To
give
it
to
Destinie
,
is
to
bind
up
God
in
chaines
unworthy
for
men
:
Si
totum
muudum
Deus
,
qui
condidit
,
gubernat
,
quo
in
loco
,
vel
cui
creaturae
Casus
,
&
Fatum
,
&
Fortuna
dominabitur
.
Paulin.
Ep.
38.
For
worldly
wisdome
knows
this
,
that
God
in
his
workes
ad
extra
,
must
be
most
free
,
or
no
God
.
To
worldly
wisdome
it selfe
,
it
cannot
be
ascribed
:
For
she
hath
openly
disclaimed
many
of
their
Actions
,
which
have
prospered
best
.
Therefore
of
necessitie
it
must
be
ascribed
to
Gods
blessing
and
protecting
them
.
And
certainly
there
's
no
true
reason
can
be
given
of
it
,
but
this
.
First
,
Ego
confirmo
,
I
establish
and
beare
up
the
Pillars
.
For
so
long
the
world
cannot
shake
them
.
And
secondly
,
Ego
apto
,
I
make
fit
the
Pillars
,
(
as
Tremel
.
Tremel
.
ib.
reades
it
)
for
so
long
they
beare
,
even
above
their
strength
.
And
out
of
doubt
,
there
is
very
much
in
the
fitting
of
the
Pillars
.
'T
is
not
the
great
massinesse
of
a
Pillar
,
but
the
cleane
,
and
true
working
of
him
,
that
makes
him
beare
;
the
fitting
of
him
in
time
,
and
to
his
place
.
And
here
,
as
for
many
other
,
so
especially
for
two
things
,
we
have
great
cause
to
blesse
and
magnifie
God
.
First
,
that
since
he
would
remove
our
Royall
Pillar
,
which
had
stood
now
under
the
weight
of
this
Government
full
22.
yeeres
,
yet
he
would
not
doe
it
,
till
he
had
prepared
another
,
and
brought
him
to
full
strength
,
to
beare
up
this
Kingdome
,
to
Gods
great
honour
,
and
his
owne
.
Secondly
,
that
by
Gods
great
blessing
,
and
his
Royall
Fathers
prudent
education
,
he
is
,
and
was
from
the
first
houre
,
confirmata
Columna
,
an
established
,
and
a
setled
Pillar
.
And
I
make
no
question
,
but
aptata
Columna
too
,
A
Pillar
every
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.
Gen.
28.
18.
that
there
was
an
Anoynted
Pillar
;
that
it
was
anoynted
by
Jacob.
The
place
was
Bethel
,
the
house
of
God
.
In
it
the
Ladder
of
heaven
,
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
anointed
already
to
the
inheritance
,
and
by
the
blessing
of
Jacob.
The
place
where
Jacob
left
him
behind
is
the
Church
of
God
,
and
he
left
him
a
Pillar
,
for
so
he
rested
on
him
,
and
well
he
might
.
Old
Jacob
is
gone
by
the
Angels
way
to
heaven
,
but
he
left
the
Pillar
here
behind
at
Bethel
,
for
the
house
of
God
.
And
all
the
blessings
of
Heaven
and
Earth
be
upon
him
all
the
dayes
of
his
life
.
The
Church
in
all
times
of
her
dissensions
,
when
schisme
and
faction
have
made
great
Rents
in
her
buildings
,
hath
still
had
recourse
to
her
Pillars
,
to
her
Civil
&
her
Ecclesiasticall
Pillars
;
and
she
goes
right
.
For
her
Pillars
must
support
her
,
or
she
cannot
be
borne
up
.
This
very
time
is
a
time
of
Church
division
.
What
follows
upon
it
?
what
?
why
the
Church
is
become
Terra
liquefacta
,
there
's
melting
almost
in
every
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
devotion
and
good
life
melt
away
from
the
practice
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
prevail
against
it
,
S.
Mat.
16.
18.
it
melts
so
fast
sometimes
,
that
I
should
think
it
is
,
as
the
world
takes
it
for
,
a
house
of
Butter
against
the
Sun
.
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
bank
.
But
I
speak
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
therefore
here
where
God
in
mercy
will
stay
the
melting
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
will
make
the
pillars
solid
.
I
will
not
leave
the
Church
any
longer
upon
hollow
,
hypocriticall
,
and
deceitfull
Pillars
.
The
other
is
,
that
the
Church
oft-times
relyes
too
much
upon
her
Pillars
,
upon
the
wisdome
,
and
the
power
of
them
.
And
so
farre
,
that
sometimes
Ego
confirmavi
,
God
that
beares
up
the
pillars
is
quite
forgotten
.
And
then
whensoever
she
and
her
Pillars
leave
to
rest
upon
God
,
they
fall
on
melting
Presently
,
and
no
wonder
.
But
whatsoever
the
Churches
Error
be
,
this
I
am
sure
will
concerne
the
State
,
and
you
.
It
is
not
possible
in
any
Christian
Common-wealth
,
that
the
Church
should
melt
,
and
the
State
stand
firme
.
For
there
can
be
no
firmnesse
without
Law
;
and
no
Lawes
can
be
binding
if
there
be
no
conscience
to
obey
them
;
penalty
alone
could
never
,
can
never
doe
it
.
And
no
schoole
can
teach
conscience
but
the
Church
of
Christ
.
For
wherever
you
find
the
Church
melt
and
dissolve
,
there
you
shall
see
conscience
decay
.
Therefore
be
Pillars
to
the
Church
,
and
you
shall
be
Pillars
,
strong
Pillars
to
the
State
,
and
to
your selves
.
The
Third
and
last
Circumstance
of
the
Text
is
,
The
Time
,
that
is
chosen
for
both
these
,
both
for
the
execution
of
Justice
,
and
establishing
the
Pillars
;
And
that
is
a
set
,
and
a
convenient
time
,
even
when
he
shall
receive
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
,
lose
it
,
and
lose
all
.
The
right
use
of
it
is
one
of
the
things
that
differences
wisdome
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
unfit
to
doe
justice
,
to
judge
according
to
right
,
to
beare
up
the
pillars
of
State
and
Church
?
no
sure
,
there
cannot
.
And
yet
,
even
for
these
,
here
's
both
God
and
the
King
for
opportunity
.
For
here
David
promises
both
for
God
and
himselfe
,
that
he
will
take
a
convenient
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
up
the
State
,
't
is
simply
cùm
accepero
tempus
,
when
I
shall
take
a
convenient
time
.
For
no
regall
power
hath
any
command
over
time
.
It
can
neither
force
on
,
nor
draw
backe
,
nor
make
stay
of
opportunity
.
He
must
take
it
when
God
offers
it
,
or
not
have
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
justice
and
to
beare
up
the
Pillars
themselves
;
then
cùm
accepero
tempus
,
is
not
simply
the
taking
of
a
convenient
time
,
but
the
making
of
it
too
.
And
it
stands
not
for
eligere
but
statuere
,
not
for
a
choice
of
time
,
as
if
God
must
wait
upon
it
;
but
for
appointing
of
time
,
and
making
it
fit
to
serve
both
God
and
the
King
.
For
(
saith
S.
Augustine
)
Deus
non
accipit
(
propriè
,
)
In
Text.
sed
gubernat
tempora
,
God
doth
not
attend
opportunities
of
time
,
as
if
he
could
not
worke
without
them
,
but
he
governes
and
disposes
of
time
,
and
occasion
,
and
makes
them
ready
for
us
to
take
them
.
Lib.
1.
contra
Gent.
Otherwise
obsequia
temporum
(
as
Arnob.
calls
them
)
the
pliantnes
of
time
,
will
not
attend
,
nor
be
commanded
by
us
.
So
that
here
God's
taking
of
the
time
is
nothing
but
God's
fitting
of
the
time
to
us
,
and
us
to
it
.
And
when
he
is
said
to
take
it
,
it
is
for
us
,
not
for
himselfe
.
Now
though
God
be
at
this
taking
of
the
time
,
yet
it
is
not
in
men
to
give
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
findes
it
,
and
out
of
his
owne
goodnesse
he
takes
it
,
and
by
his
owne
power
he
uses
it
,
to
beare
up
the
pillars
of
the
Earth
.
And
therefore
here
in
the
Text
is
never
a
Quum
tu
das
,
when
thou
givest
me
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
give
God
an
opportunity
to
preserve
the
Earth
,
and
the
kingdomes
of
it
from
melting
,
there
his
weakensse
can
.
For
as
weakenesse
is
the
thing
that
needs
,
so
the
time
of
melting
is
the
opportunity
of
establishing
the
pillars
of
the
earth
.
Psal.
9.
9.
And
so
God
in
mercy
is
often
pleased
to
make
it
.
Per
desolationē
inestimabilem
ad
solidā
consolationem
.
'T
was
so
Psal.
9.
The
Lord
will
minister
true
Judgement
unto
the
people
:
He
will
be
a
defence
for
the
oppressed
.
Gers
.
li.
1.
de
consol.
Theol.
pros
.
4
▪
When
will
he
doe
this
?
in
opportunitatibus
,
in
the
needfull
time
of
trouble
;
and
that
is
the
melting
time
.
And
't
is
so
in
the
Text
,
I
beare
up
the
Pillars
of
the
Earth
.
When
doth
he
beare
them
?
Quum
terra
liquefacta
est
,
when
States
shake
and
seeme
to
be
dissolving
.
And
since
our
sufficiency
can
give
Gods
wisedome
no
opportunity
,
but
yet
our
weaknesse
gives
his
mercy
opportunity
enough
;
it
is
manifest
,
that
no
one
thing
is
more
necessary
for
preservation
against
the
melting
of
a
kingdome
,
then
humble
and
hearty
prayer
,
that
God
will
come
alwaies
into
that
opportunity
which
our
weakenesse
makes
.
And
now
because
God
doth
often
take
unto
himselfe
second
meanes
,
and
uses
them
in
time
,
to
watch
over
the
opportunity
which
himselfe
gives
,
here
's
a
touch
in
the
Text
for
that
too
,
when
this
fit
time
of
bearing
up
of
the
pillars
of
the
Earth
comes
;
And
that
is
(
as
S.
Basil
&
some
others
read
it
)
at
the
Receiving
of
the
Congregation
;
S.
Bas
.
Cal.
vers
.
Angl.
ult.
that
is
,
when
the
people
shall
meet
in
the
Synagogue
to
pray
,
and
praise
God
:
or
,
when
Honourable
and
selected
of
the
people
shal
be
summoned
,
and
gathered
together
in
the
name
of
the
Lord
,
for
Counsel
or
Justice
.
For
no
time
so
fit
to
honour
God
;
none
to
execute
Justice
;
none
to
beare
up
the
pillars
of
the
Earth
;
as
when
the
Congregation
is
received
,
to
meet
,
and
consider
and
weigh
all
those
things
which
make
for
the
honour
and
safety
of
a
kingdom
.
And
beginning
that
service
with
Gods
:
For
God
forbid
this
Honourable
Councell
of
State
should
sit
downe
and
beginne
any
where
else
than
at
God
.
Now
the
great
Congregation
among
the
Jewes
was
the
Sanedrim
.
And
the
going
up
of
the
Tribes
to
Jerusalem
,
was
first
to
give
thankes
unto
the
Lord
,
and
then
to
sit
downe
on
the
seate
of
judgement
,
Psal.
122.
4
,
5.
Psal.
122.
And
Jerusalem
at
that
time
was
the
seat
both
of
Religion
and
the
State
.
Jansen
.
ib.
Differences
I
know
there
are
many
betweene
us
and
them
,
our
government
&
theirs
,
but
not
in
this
,
That
the
Tribes
are
assembled
and
come
up
to
one
place
;
Nor
in
this
,
That
they
come
up
first
to
give
thanks
to
God
,
before
they
possesse
the
seate
of
judgement
;
Nor
in
this
much
,
that
there
is
a
Session
,
a
Convocation
for
Religion
,
as
well
as
Parliament
for
State
.
But
to
leave
them
,
and
come
to
our
owne
.
This
great
Councell
of
the
kingdome
,
this
Congregation
is
never
received
to
meeting
,
but
about
the
Pillars
of
the
State
,
the
Lawes
,
and
the
Government
.
That
by
the
Lawes
there
might
be
Judgement
according
to
right
;
and
by
the
Government
the
Pillars
may
both
beare
and
be
borne
.
I
say
beare
,
and
be
borne
:
For
though
in
the
text
it
be
,
I
beare
up
the
Pillars
,
That
is
,
I
at
all
times
;
and
I
in
some
cases
,
where
none
can
but
I
;
and
I
when
all
forsake
save
I
;
yet
that
is
not
so
to
be
taken
,
as
if
the
people
were
not
bound
to
beare
up
the
Pillars
,
as
well
as
the
Pillars
them
.
No
,
for
there
's
no
question
but
they
are
bound
,
and
strictly
bound
too
,
Rom.
13.
6
,
7.
Rom.
13.
And
certaine
it
is
no
State
can
flourish
,
if
there
be
not
mutuall
support
betweene
the
Earth
and
the
Pillars
:
if
it
faile
of
either
side
,
there
's
some
melting
or
other
presently
.
For
the
strength
of
a
King
is
in
the
multitude
of
his
people
,
Prov.
14.
28.
Prov.
14.
His
supply
,
and
his
defence
is
there
.
And
the
strength
of
a
People
is
in
the
honour
and
renowne
of
their
King
:
His
very
name
is
their
shield
among
the
Nations
;
and
they
must
make
accompt
to
beare
,
if
they
will
be
borne
.
And
this
is
read
in
the
very
Dictates
of
Nature
for
government
.
For
no
man
ever
saw
building
of
State
,
but
the
Pillars
which
beare
up
it
,
are
borne
by
the
Earth
.
Now
God
and
the
King
doe
both
receive
this
Congregation
,
and
in
fitnesse
of
time
,
and
yet
with
a
difference
too
:
For
the
King
receives
the
Congregation
to
consult
,
and
advise
with
it
;
but
God
receives
it
,
to
direct
,
and
to
blesse
it
.
And
God
with
his
blessing
is
never
wanting
to
us
at
these
and
the
like
times
,
if
we
be
not
wanting
to
Him
,
and
our selves
.
And
thus
you
have
seene
in
what
state
the
kingdome
of
Israel
was
in
Davids
time
;
and
how
easie
it
is
for
any
kingdom
to
be
in
the
like
;
in
a
melting
,
and
a
dissolving
estate
.
You
have
likewise
seene
what
Remedy
was
then
,
and
what
Prevention
is
now
to
be
thought
of
against
this
melting
.
This
both
Remedy
,
and
Prevention
consists
especially
in
impartiall
distribution
of
Justice
to
the
people
;
and
in
Gods
gracious
and
powerfull
supporting
of
the
pillars
of
the
State
.
The
time
for
this
never
so
fit
,
as
when
the
Congregation
is
received
by
the
King
to
consultation
,
and
by
God
to
blessing
.
It
is
not
much
which
I
have
more
to
say
.
The
Congregation
is
now
ready
to
be
received
.
The
very
Receiving
it
joynes
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
up
both
King
and
Peeres
,
both
greater
,
and
lesser
Pillars
of
the
State
.
My
text
delivers
a
promise
of
both
.
For
't
is
Davids
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
God
nor
Davids
.
Not
on
Gods
side
:
For
that
is
infidelity
.
Nor
the
Kings
:
For
what
hath
he
done
that
can
cause
misbeliefe
?
or
what
hath
he
not
done
,
and
that
above
his
yeares
,
that
may
not
merit
,
and
challenge
beliefe
of
all
?
And
for
the
comfort
of
this
Kingdome
,
and
all
that
dwell
therein
,
the
service
of
the
day
,
which
was
first
designed
for
this
businesse
,
seems
to
me
to
prophesie
,
that
another
Hezekiah
,
a
wise
,
and
a
religious
King
,
hath
begun
his
Reigne
.
For
the
first
Lesson
appointed
in
the
Church
for
Evening
Prayer
that
day
,
4
Reg.
18.
2.
is
4
Reg.
18.
which
begins
the
story
of
Hezekiah
.
Hezekiah
was
twenty
five
yeares
old
when
he
began
to
reigne
.
There
's
his
age
.
What
did
he
when
he
came
first
into
the
Throne
?
Why
one
of
his
first
works
was
,
2
Chro.
29
20.
He
gathered
the
Princes
of
the
Citie
(
there
was
the
receiving
of
the
Congregation
)
and
so
went
up
to
the
house
of
the
Lord
.
After
this
,
what
was
the
course
of
his
life
?
It
follows
,
He
clave
to
the
Lord
,
and
departed
not
from
him
.
4
Reg.
18.
5.
(
And
I
hope
I
may
make
a
prophecie
of
that
which
follows
.
)
So
that
there
was
none
like
him
among
the
kings
of
Judah
,
neither
were
there
any
such
before
him
.
And
thus
is
our
Hezekiah
come
this
day
to
receive
this
great
Congregation
in
the
Name
of
the
Lord
.
Let
us
therefore
end
with
Prayer
unto
God
.
That
he
would
blesse
both
the
King
and
the
State
.
That
this
Kingdome
may
never
be
Terra
liquefacta
,
like
molten
and
dissolved
Earth
.
That
if
at
any
time
for
our
sins
it
begin
to
melt
,
and
wash
away
,
the
remedy
may
be
forthwith
applyed
.
That
Iustice
and
Iudgement
may
be
given
according
to
right
.
That
the
pillars
of
the
Earth
may
be
borne
up
;
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
convenient
time
.
That
God
would
make
fit
the
time
,
and
then
give
the
King
and
the
State
,
and
this
great
Councel
,
all
wisedome
to
lay
hold
of
it
.
That
this
great
Congregation
may
be
in
the
fitnesse
of
time
.
That
God
would
be
pleased
to
receive
and
blesse
it
.
That
the
King
will
be
pleased
to
receive
&
grace
it
.
That
it
will
be
pleased
to
receive
the
King
,
according
to
his
desert
,
and
their
duty
,
with
love
,
honour
,
and
necessary
supplie
:
that
so
he
may
beare
up
this
Kingdome
,
and
the
honour
of
it
,
with
comfort
;
and
be
a
strong
and
a
lasting
pillar
,
to
support
both
it
and
us
,
in
the
true
worship
of
God
,
and
all
inferiour
blessings
.
That
he
may
dwell
before
God
for
ever
;
Psal.
61.
7.
&
that
God
would
prepare
his
loving
mercy
and
faithfulnesse
,
that
they
may
preserve
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
us
in
the
life
to
come
.
And
this
Christ
for
his
infinite
mercy
grant
unto
us
:
To
whom
,
&c.
SERM.
V.
Preached
before
His
Majesty
,
at
White-Hall
,
on
Wednesday
the
5.
of
July
,
1626.
at
the
solemne
Fast
then
held
.
PSAL.
74.
22.
Arise
,
O
God
(
plead
,
or
)
maintaine
thine
owne
Cause
:
Remember
how
the
foolish
man
(
reprocheth
or
)
blasphemeth
thee
daily
.
THis
Psalme
in
the
very
Letter
is
a
complaint
of
the
wast
that
was
made
upon
the
City
of
Jerusalem
;
and
the
prophanation
of
the
Temple
that
was
in
it
.
And
these
goe
together
.
For
when
did
any
man
see
a
Kingdome
,
or
a
great
City
wasted
,
and
the
Mother
Church
left
standing
in
beauty
?
sure
I
think
never
.
For
Enemies
when
they
have
possessed
a
City
seldome
think
themselves
Masters
of
their
owne
possessions
,
till
they
have
(
as
they
thinke
)
plucked
that
God
out
of
his
House
,
which
defended
the
City
.
As
you
may
see
in
that
bragge
of
the
Heathen
in
Minu.
Foelix
.
[
](A88789-e35570-b)*
*
In
Octav.
Judaeorum
Deum
fuisse
Rom.
numinibus
una
cum
gente
Captivum
.
And
so
't
was
here
.
The
Enemies
roared
in
the
City
,
and
displayed
their
Banners
,
Verse
5.
vers.
5.
And
then
by
and
by
followes
the
defiling
of
the
holy
Place
.
Downe
goes
the
carved
work
with
Axes
and
Hammers
,
and
Fire
on
the
rest
,
Verse
6.
verse
6.
A
profanation
upon
the
Temple
,
and
upon
all
the
Rites
of
Religion
there
was
.
All
agree
upon
that
.
But
it
was
yet
but
in
Prophecie
,
not
come
.
And
the
learned
which
lived
after
,
and
looked
back
upon
the
Prophecy
,
and
the
accomplishment
of
it
,
are
not
agreed
.
For
some
say
,
the
Text
refers
to
the
first
great
desolation
by
Nebuchadonozor
;
some
,
to
the
last
by
Titus
;
some
,
to
that
which
came
between
by
Antiochus
Epiphanes
;
and
some
indefinitely
to
all
.
The
best
is
you
cannot
refer
the
Text
amisse
.
For
in
every
of
these
the
City
and
the
Temple
;
the
State
and
the
Church
were
threatned
alike
.
And
I
for
my
part
see
no
great
reason
yet
,
why
the
Prophet
should
not
mean
all
,
since
certaine
it
is
both
State
and
Church
did
suffer
in
all
.
This
Psalme
as
in
the
Letter
it
lookes
back
upon
the
State
and
Church
of
the
Jewes
,
so
in
the
Figure
it
lookes
forward
upon
the
whole
course
of
the
Church
of
Christ
,
entertained
in
any
State
:
For
if
the
State
come
to
suffer
,
't
is
madnesse
to
thinke
the
Church
can
be
free
.
And
therefore
this
Psalme
certainely
was
penned
to
be
Documentum
perpetuum
,
an
everlasting
document
to
the
Church
of
Christ
,
to
labour
and
pray
for
the
safety
of
the
State
;
Because
if
any
violence
threaten
the
Kingdome
with
Waste
,
it
must
needs
at
once
threaten
the
Church
with
both
Prophanation
and
Persecution
.
Well
,
This
danger
is
usually
threatned
before
it
come
;
And
so
't
was
here
.
But
upon
that
threatning
what
remedy
hath
the
State
?
What
?
why
wisely
to
fore-see
,
carefully
to
provide
against
,
and
unanimously
and
stoutly
to
resist
the
Insolence
and
the
violence
of
the
Enemie
.
And
to
this
work
every
Subject
is
bound
by
all
Law
,
of
God
,
of
Nature
,
and
of
Nations
,
to
put
hand
,
and
meanes
,
life
and
livelyhood
.
But
what
remedy
hath
the
Church
?
What
?
Why
a
Remedy
beyond
all
this
.
Hom.
14.
in
Ep.
ad
Hebr.
Majora
arma
as
Saint
Chrysostome
calls
them
,
greater
,
sharper
weapons
.
For
foresight
,
and
care
,
and
unanimity
,
and
courage
,
sometimes
come
all
too
short
:
For
all
these
may
dwell
in
greater
proportion
in
the
Exemies
Camp
.
Whither
goes
the
Church
then
?
Whither
?
Why
doubtlesse
to
God
.
For
when
all
things
else
faile
,
The
helpe
that
is
done
upon
Earth
,
he
doth
it
himselfe
,
Vers.
13.
ver.
13.
To
God
,
and
to
God
by
Prayer
.
That
's
the
Church
way
.
And
the
Church
way
is
Via
Regia
,
the
Kings
way
(
as
Epiphan
calls
it
.
)
Heres.
59.
The
Prophet
here
is
all
upon
this
way
.
For
here
in
the
Psalme
is
a
Noise
of
Enemies
comming
.
There
's
a
Prophecie
what
they
will
doe
if
they
get
the
better
.
What
doth
the
Church
?
Doth
she
stay
till
the
Enemies
be
come
?
No
sure
.
'T
is
no
wisedome
in
the
State
;
'T
is
no
Religion
in
the
Church
to
doe
so
.
No
:
nor
did
the
Church
so
here
.
But
she
called
to
minde
what
strange
things
God
had
done
of
old
for
his
servants
,
ver.
14.
Verse
14.
Upon
that
mercy
she
grounds
her
confidence
;
That
upon
the
same
Repentance
,
she
shall
have
the
like
Deliverance
.
And
upon
this
Faith
and
hope
she
repents
and
prayes
,
Verse
20.
ver
20.
My
Text
is
the
conclusion
of
this
Prayer
;
And
it
hath
two
parts
.
The
one
is
the
Invocation
,
that
God
would
bestir
himselfe
;
Arise
O
God
.
The
other
is
what
the
Prophet
would
have
him
doe
when
he
is
Risen
:
And
they
are
two
things
which
hee
doth
expresly
desire
of
him
.
The
one
is
,
that
he
would
pleade
and
maintaine
his
owne
cause
.
The
other
,
that
he
would
remember
how
the
foolish
man
reproches
,
or
blasphemes
him
daily
.
Arise
O
God
,
maintaine
thine
owne
cause
:
Remember
how
the
foolish
man
blasphemeth
thee
daily
.
The
Text
it selfe
is
all
as
it
begins
,
a
Prayer
.
It
must
needs
fit
the
worke
of
the
day
:
For
that
Proclaimes
for
Prayer
.
No
time
is
or
can
be
unfit
to
call
upon
God
;
But
such
Times
as
this
are
necessary
.
And
there
cannot
more
well
be
said
,
than
such
Times
as
this
.
The
Prophet
David
where
he
points
out
opportunity
for
Prayer
goes
not
so
farre
.
Call
upon
me
in
the
day
of
trouble
,
so
will
I
heare
thee
,
and
thou
shalt
glorify
me
,
Psal.
50.
Psal.
50.
15
There
't
was
but
the
day
of
Trouble
.
But
these
Times
,
might
I
be
bold
to
put
them
under
their
just
character
,
for
difficulties
both
at
home
,
and
abroad
,
are
more
than
the
day
of
trouble
.
For
,
beside
that
they
have
made
up
a
long
Day
of
trouble
already
:
These
Times
are
the
very
concurse
of
Feare
and
Danger
.
The
Cloudes
have
threatned
from
heaven
now
many
dayes
together
,
to
destroy
a
hopefull
and
plentifull
Harvest
in
the
Day
of
Possession
;
As
the
Prophet
speakes
,
Esa.
17.
11
Esay
17.
The
Pestilence
as
if
it
were
angry
that
God
had
driven
it
out
of
this
great
City
of
the
Kingdome
,
wastes
and
destroyes
far
and
neare
in
other
places
of
it
.
The
Sword
of
a
forraigne
Enemy
threatens
to
make
way
for
it selfe
:
And
if
it
enter
,
't
is
worse
than
Famin
and
the
Pestilence
.
The
Prophet
calls
it
a
Rasor
,
Esa.
7
▪
20.
Esay
7.
But
such
as
is
readier
to
cut
the
Throat
,
than
shave
the
Beard
.
Can
yee
tell
where
to
sue
out
remedy
against
these
,
but
at
God
?
Perhaps
you
may
think
upon
second
and
subordinate
Helps
;
And
't
is
fit
yee
should
:
For
these
are
simply
necessary
too
.
And
't
is
Gods
great
blessing
upon
the
Kingdome
,
that
to
meete
with
the
Distractions
of
the
Time
,
he
hath
placed
over
us
in
the
Throne
,
a
wise
,
a
stout
,
a
vigilant
,
and
a
most
provident
King
.
Well
:
But
can
you
alwayes
have
these
second
helpes
at
hand
?
Can
you
always
by
them
effect
your
end
?
Have
you
them
ready
at
this
time
?
Have
you
the
Sinewes
that
move
them
?
'T
is
well
if
you
have
.
But
I
doubt
't
is
a
great
part
of
the
sorrow
and
trouble
of
the
time
,
that
you
have
not
.
And
howsoever
,
have
,
or
have
not
,
there
is
a
commanding
power
both
over
you
and
these
.
And
therefore
this
is
a
time
for
Humiliation
under
that
power
,
that
he
which
gives
Grace
to
the
Humble
,
would
resist
the
Pride
of
our
Enemies
,
S.
Jacob.
4.
S.
Jaco
.
4.
I
need
not
presse
this
any
further
.
The
necessity
of
these
Times
speakes
out
.
'T
is
past
whispering
now
that
this
is
a
day
of
Trouble
.
Of
Trouble
:
therefore
it
ought
to
be
a
day
of
Prayer
,
humble
and
devout
prayer
,
which
may
Out-cry
our
sinnes
to
God
.
And
as
it
ought
to
be
,
so
Authority
in
a
most
religious
hand
commands
it
.
And
a
powerfull
Edict
hath
made
that
duty
publique
,
which
else
perhaps
would
have
beene
,
as
much
neglected
in
the
private
,
as
the
time
it selfe
and
the
danger
both
have
beene
.
Will
ye
say
,
we
see
by
the
threatnings
,
that
God
is
angry
with
us
?
will
ye
adde
to
this
?
If
he
be
angry
,
he
will
not
succour
us
;
no
nor
regard
the
prayers
that
are
made
for
succour
?
Well
,
suppose
this
:
yet
Prayer
is
necessary
,
and
the
ready
way
to
bring
God
into
the
Battell
on
our
side
.
Will
ye
see
how
?
First
,
God
gives
Grace
:
In
the
strength
of
Grace
doe
you
repent
,
and
God
cannot
continue
angry
.
In
your
Repentance
pray
,
and
God
cannot
but
heare
;
and
some
way
or
other
come
in
to
help
.
And
it
was
never
a
Church
Conclusion
;
God
is
angry
,
therefore
I
wil
not
pray
.
No
,
but
therefore
I
will
,
was
the
Churches
voice
.
First
,
pray
to
appease
his
anger
,
and
then
pray
againe
to
obtaine
his
love
,
and
those
blessings
which
he
gives
where
he
loves
.
And
the
Church
of
old
often
did
upon
great
apprehensions
,
as
we
doe
this
day
,
Fast
,
and
Pray
together
.
That
is
,
labour
by
all
meanes
to
make
God
for
the
State
.
First
,
because
if
there
be
any
evill
Spirit
,
as
you
lately
heard
,
got
in
between
Abimelech
and
the
Men
of
Sechem
,
betweene
the
King
and
his
People
,
Jud.
9.
33.
Jud.
9.
There
's
no
Exorcisme
so
soveraigne
to
cast
him
out
,
as
Fasting
and
Prayer
.
For
some
Devils
,
you
know
,
will
not
otherwise
out
,
Mat.
17.
21
S.
Mat.
17.
And
because
a
soule
,
humbled
by
Fasting
,
growes
hungry
after
God
;
Mat.
5.
6.
And
that
hunger
shall
be
satisfied
,
S.
Mat.
5.
But
one
Fast
there
is
,
take
heed
of
it
.
'T
is
a
mighty
Enemy
both
to
Prayer
and
him
that
prayes
.
'T
is
to
Fast
from
sustenance
while
we
are
in
the
Church
:
and
to
fall
greedily
like
hungry
Men
,
upon
all
our
old
sinnes
,
so
soone
as
we
are
out
at
the
Church
dore
.
God
himselfe
cries
out
against
this
Fast
,
and
will
none
of
it
,
Esay
58.
Esa.
58.
5.
Well
,
Fasting
then
and
Prayer's
necessary
.
But
how
doth
this
Prayer
of
the
Prophet
fit
us
?
How
?
Why
sure
it
fits
us
every
way
.
And
we
have
as
much
need
,
every
way
as
much
,
to
powre
out
our
prayers
to
God
,
as
Israel
had
.
The
Prayer
is
Exurge
Deus
,
Arise
O
God
.
When
the
Priests
of
Baal
had
prayed
long
,
and
were
not
heard
,
Elias
bid
them
cry
lowder
:
Their
God
was
asleep
,
and
must
be
awaked
,
ere
he
could
help
them
,
3.
Reg.
18.
27.
3
Reg.
18.
Asleepe
?
Yes
,
dead
asleepe
.
And
it
was
in
just
scorne
of
their
grosse
Idolatry
,
that
he
bid
them
cry
lowder
upon
a
deafe
Idoll
.
But
that
God
that
watches
over
Israel
,
doth
neither
slumber
nor
sleepe
,
Psal
121.
4.
Psal.
121.
As
appeares
in
the
speedy
returne
which
he
there
made
to
the
praiers
of
Elias
.
Why
but
then
,
if
the
God
of
Israel
doth
neither
slumber
nor
sleepe
;
why
doth
the
Prophet
call
upon
him
to
arise
,
and
take
care
of
the
People
?
Why
?
Surely
not
because
he
was
laid
downe
to
rest
:
But
because
this
is
one
of
the
many
speeches
which
are
uttered
of
God
in
Scripture
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
men
;
Not
to
expresse
any
such
thing
in
God
,
but
to
make
us
understand
something
of
God
by
our selves
.
So
that
while
the
Prophet
prayes
,
that
God
would
arise
;
here
's
no
signification
of
any
slumber
in
God
:
But
t
is
to
teach
us
,
that
God
sometimes
in
his
providence
over
us
,
is
Dormienti
similis
,
like
to
a
man
that
sleeps
.
As
some
in
Saint
Basil
render
that
in
the
Psalme
44.
23.
Psal.
44.
23
For
as
he
that
sleeps
must
have
some
call
to
awaken
him
;
S.
Basil
.
in
Psal.
23.
So
when
God
either
for
our
sinnes
,
S.
Hierom
in
Habac.
3.
Velut
ad
dormientent
loquitur
.
or
for
triall
of
our
Faith
and
Patience
,
or
for
some
other
cause
best
known
to
himselfe
,
shall
suspend
or
drawe
in
the
sensible
comfort
of
his
providence
,
by
which
we
are
presently
exposed
to
Feare
or
Danger
,
our
Prayers
,
must
be
the
Call
,
to
make
it
appeare
by
the
Activenesse
of
his
providence
that
he
sleeps
not
.
And
God
is
then
said
to
Arise
,
when
after
long
with-drawing
,
as
it
were
his
Act
of
Power
and
Providence
,
(
For
so
't
is
called
ver.
12.
Verse
12.
Why
with-drawest
thou
thy
hand
?
)
he
at
last
shews
he
was
waking
over
his
people
.
And
to
manifest
this
to
their
comfort
is
the
Prophets
prayer
:
Arise
,
O
God
.
Now
the
Prophet
pray'd
here
in
the
name
of
the
Church
and
of
the
State
.
And
the
manner
of
the
Prayer
tells
me
,
both
were
in
danger
,
great
danger
:
as
they
must
ever
be
when
God
withholds
his
mercy
,
as
here
he
did
.
For
,
Nisi
Dominus
,
except
the
Lord
keep
the
City
,
the
watch-man
waketh
but
in
vaine
,
Psal.
127.
2.
Psal.
127.
And
Nisi
homo
,
except
Men
have
some
sensible
experience
of
Gods
favour
that
he
doth
keep
the
City
,
they
are
apt
to
doubt
&
distrust
his
goodnesse
;
And
very
ready
to
think
he
sleeps
.
Whereas
he
doth
but
as
earthly
Parents
sometimes
doe
with
their
lesser
children
,
hide
themselves
that
they
may
be
sought
.
And
the
more
their
children
cry
at
their
absence
,
the
stronger
Argument
they
draw
of
their
love
;
and
Joy
in
their
very
Teares
,
to
see
they
cannot
call
but
Crying
.
And
poore
Infants
they
cry
,
because
they
know
no
safety
but
in
their
Mothers
Armes
.
And
certainly
no
safety
for
us
,
but
in
the
hand
of
God
:
And
therefore
't
is
time
to
call
,
that
God
would
be
found
of
us
,
and
Arise
to
succour
us
.
But
you
will
say
,
Though
God
cannot
,
yet
Christ
as
man
could
and
did
sleepe
.
And
't
is
in
vaine
for
us
to
make
any
addresse
to
God
,
if
Christ
be
asl●epe
and
not
with
us
:
For
,
the
well-pleasing
of
God
is
in
him
,
S.
Mat.
3.
17.
not
in
us
,
S.
Matt.
3.
Yea
,
but
marke
.
Though
Christ
could
and
did
sleepe
while
his
body
was
pass●●le
:
yet
after
his
Resurrection
that
his
body
was
glorified
,
as
he
can
dye
no
more
,
Rom.
6.
9.
Rom.
6.
So
can
he
sleepe
no
more
.
And
he
is
more
vigilant
,
a
great
deale
,
over
all
the
Prayers
we
make
,
than
we
are
to
make
them
:
Else
we
must
deny
him
to
be
God
.
For
(
as
S.
Austin
tells
us
)
Aures
Dei
in
Corde
Precantis
sunt
,
S.
Aug
in
Psal.
129.
The
eares
of
God
are
in
the
heart
of
him
that
prayes
.
Not
a
motion
in
the
heart
,
but
the
ear
of
God
hath
it
presently
.
And
so
of
Christ
,
or
he
cannot
be
God
:
So
,
no
feare
that
Christ
is
asleepe
neither
And
even
in
the
time
while
he
carried
about
him
our
flesh
mortall
,
we
never
read
that
he
slept
but
once
,
And
that
was
at
Sea
:
and
at
Sea
in
a
Tempest
,
S.
Mat.
8.
28.
S.
Matt.
8.
An
ill
time
chosen
,
you
will
say
,
to
sleepe
in
;
But
that
's
not
so
neither
.
For
he
tooke
opportunity
onely
of
the
Tempest
,
to
shew
his
Disciples
that
his
Command
could
lay
the
Sea
.
If
any
Enemy
come
upon
us
,
he
must
come
by
Sea
;
It
's
therefore
fit
for
us
to
pray
,
that
though
CHRIST
now
slumber
not
,
yet
that
he
would
remember
where
he
once
slept
,
but
Arose
to
make
a
Calme
.
We
have
been
in
one
Tempest
,
and
we
have
cause
to
feare
another
;
Let
us
in
any
case
get
Christ
to
Sea
,
and
aboard
our
Shippes
;
That
no
Tempest
may
untackle
them
,
or
rent
their
Keeles
,
or
hew
downe
their
Masts
.
That
no
enemie
may
come
neere
them
with
safety
;
nor
slide
from
them
by
escape
.
This
is
the
way
,
and
you
are
now
upon
it
,
to
make
God
and
Christ
arise
together
.
And
this
very
Prayer
here
in
the
Text
is
grounded
upon
a
wonderfull
deliverance
at
Sea
,
Ver.
14.
Ver.
14.
Well
,
wee
are
safe
enough
at
Sea
and
at
Land
,
if
we
can
but
get
God
to
Arise
on
our
part
.
But
how
shall
we
be
able
to
doe
it
?
How
?
why
never
dreame
,
(
for
it
is
a
Dreame
indeed
,
and
a
fond
one
too
)
that
ye
can
ever
be
able
without
Gods
Grace
,
to
make
God
yours
.
But
know
that
he
hath
Grace
for
you
,
and
gives
it
,
and
he
is
half
yours
already
:
He
will
Arise
and
be
all
yours
,
if
you
pray
in
Grace
.
But
here
two
things
are
especially
to
be
taken
heed
of
,
if
we
will
have
our
Fasting
and
our
Prayers
prevaile
.
And
I
doubt
we
are
guilty
of
both
:
and
have
taken
heed
of
neither
.
The
one
is
Pride
:
and
the
worst
of
it
,
Rising
against
God
.
For
,
we
must
not
looke
that
God
should
Arise
to
helpe
us
,
if
we
arise
to
oppose
and
unglory
him
.
And
marke
the
phrase
of
Scripture
.
God
resists
the
proud
S.
Jac.
4.
S.
Jacob.
4.
6.
Resists
:
therefore
that
time
which
we
would
have
God
spend
to
defend
us
,
our
Pride
forces
him
to
use
to
Resist
us
.
And
certainly
.
Rising
against
God
,
and
raising
our
sinnes
with
us
,
even
above
Mercy
,
were
it
possible
,
is
not
the
way
to
make
God
Arise
for
us
,
but
against
us
.
If
we
will
have
God
Arise
,
we
must
fall
low
on
our
face
before
his
Footstoole
,
for
hee
is
Holy
,
Psal.
99.
Psal.
99.
5.
And
humble
our selves
as
we
have
begun
this
day
,
that
he
which
is
all
Mercy
and
Power
,
may
be
as
willing
,
as
we
know
him
able
to
deliver
us
.
The
other
is
Security
.
And
the
worst
kind
of
that
too
,
Security
in
and
under
danger
.
For
we
must
not
looke
that
God
should
Arise
and
take
care
of
us
,
if
we
will
sleep
on
in
Security
,
without
care
of
our selves
.
And
no
destruction
so
suddaine
as
that
which
comes
when
security
sings
Peace
and
Safety
,
1
Thes.
5.
3.
1
Thes.
5.
Nay
,
which
is
worse
,
the
Apostle
there
tells
us
,
that
in
the
time
of
security
God
threatens
it
shall
come
.
So
Security
is
both
a
meanes
to
bring
danger
,
and
a
disinabling
to
resist
it
.
And
therefore
if
you
will
have
God
Arise
,
you
must
arise
too
.
Arise
in
soule
by
devotion
;
Arise
in
life
by
the
workes
of
Sanctification
;
And
arise
in
prudence
and
in
provident
care
to
be
up
,
and
not
found
sleeping
in
riot
and
excesse
,
when
an
Enemy
is
,
or
ought
to
be
feared
.
I
know
't
is
hard
to
make
you
confesse
that
you
have
been
,
or
are
,
either
secure
amongst
men
,
or
proud
against
God
.
And
I
am
sorry
't
is
so
.
For
the
very
difficulty
of
confession
makes
me
doubt
you
are
guilty
of
both
,
and
so
continue
.
For
he
was
a
wise
Man
,
that
gave
this
reason
why
a
man
doth
not
confesse
his
faults
,
namely
,
Sen.
Ep.
53.
Quia
etiam
nunc
in
illis
est
;
because
he
continues
in
them
still
.
And
you
know
Somnium
narrare
,
vigilantis
est
,
'T
is
a
proofe
that
a
man
is
awaked
,
when
he
can
tell
,
and
doth
acknowledge
how
his
dreaming
fancy
fool'd
him
while
he
slept
.
But
if
after
all
this
you
doe
not
yet
see
you
have
beene
in
a
dreame
,
I
must
crave
leave
to
think
you
are
secure
and
asleep
still
.
Let
us
therefore
confesse
and
amend
these
and
all
our
other
sinnes
,
that
have
made
God
stand
aloofe
from
us
,
and
then
God
will
Arise
before
wee
can
call
him
up
.
This
for
the
Invocation
.
The
second
generall
part
of
the
Text
is
,
What
the
Prophet
would
have
God
doe
when
he
is
Risen
.
And
they
are
two
things
.
The
first
is
,
that
God
when
he
is
risen
would
plead
and
maintaine
his
owne
cause
.
In
which
the
circumstances
are
many
and
important
.
And
first
I
find
acknowledged
here
by
the
Prophet
,
that
God
hath
a
cause
in
hand
;
not
alwaies
the
same
,
but
still
a
cause
;
and
a
cause
in
continuall
agitation
among
the
Sonnes
of
Men.
So
't
is
allwaies
Term
with
God
;
some
cause
still
,
and
a
trying
.
And
yet
the
opinion
which
some
of
the
Heathen
had
,
Min.
Foel
.
in
Octav.
that
God
could
not
worke
in
providence
over
us
,
but
he
must
be
unquiet
and
troubled
in
himselfe
,
is
as
weak
as
false
.
Christ
tels
us
otherwise
,
S.
S.
Joh.
5.
17.
Joh.
5.
My
Father
worketh
hitherto
,
and
I
work
.
For
(
as
the
Schoole
observes
)
though
he
ceased
the
Seventh
day
from
the
work
of
the
generall
Creation
of
the
kinds
of
things
;
Tho.
sup.
q.
88.
A.
1.
yet
there
is
another
work
from
which
he
ceased
not
;
That
worke
is
in
gubernatione
Creaturarum
,
in
his
providence
and
government
of
the
world
.
But
this
worke
of
God
is
questioned
too
.
For
many
things
in
the
workes
of
providence
,
many
Men
,
yea
and
sometimes
the
best
,
are
a
great
deale
too
busie
with
.
For
instance
.
They
would
faine
know
why
many
wicked
Men
prosper
in
the
world
;
And
why
many
vertuous
Men
suffer
?
This
secret
hath
exercised
the
world
in
all
ages
,
and
the
Church
ever
since
it
had
a
being
.
It
put
such
a
stresse
upon
the
Prophet
,
that
it
crushed
these
words
out
of
him
.
It
is
in
vaine
that
I
have
clensed
my
heart
,
and
washed
my
hands
in
Innocency
,
Psal.
73.
21.
Psal.
73.
In
vaine
;
No
,
God
forbid
.
And
the
Prophet
corrects
his
passion
after
,
Vers.
16.
ver.
16.
In
the
meane
time
,
here
's
the
cause
of
God
at
tryall
;
And
men
apt
to
quarrell
that
for
Injustice
,
which
is
not
against
the
Rule
,
but
above
their
reach
:
As
at
the
day
of
Judgement
shall
plainly
appear
saith
S.
Augustine
.
Lib.
20.
de
Civit.
Dei
.
cap.
1.
Againe
;
They
would
faine
know
all
the
secrets
of
Predestination
.
But
't
is
one
of
Gods
foundations
:
And
such
a
foundation
as
he
hath
set
a
Seale
upon
it
,
2
Tim.
2.
19.
2
Tim.
2.
The
Lord
knowes
who
are
his
.
'T
is
very
dangerous
breaking
up
of
Seales
,
especially
Gods
.
The
indorcement
is
enough
for
us
,
and
very
plaine
to
be
read
.
It
followes
,
And
let
every
Man
that
calls
on
the
name
of
Christ
,
depart
from
Iniquity
.
If
he
doe
not
that
,
hee
is
not
Christ's
;
Let
him
talke
of
Predestination
while
he
wil.
And
in
these
and
all
other
causes
of
God
,
try
them
where
you
will
,
and
how
you
can
;
David
and
Saint
Paul
agree
upon
it
:
He
will
be
Justified
in
his
sayings
,
and
cleare
,
and
overcome
when
he
is
Judged
,
Psal.
51.
Psal.
51.
4.
and
Rom.
3.
Rom.
3.
4.
Well
:
Gods
cause
is
at
triall
;
But
what
cause
of
his
is
it
that
's
particularly
meant
in
this
place
?
For
,
if
it
be
Gods
,
't
is
worth
the
knowing
what
ere
it
be
;
And
no
cause
of
his
can
be
here
,
but
men
owe
it
,
as
well
as
him
,
some
duty
;
And
therefore
necessary
to
be
known
,
that
due
may
be
performed
unto
it
.
Now
the
Cause
of
God
meant
here
,
though
it
be
proposed
as
Causa
una
,
one
cause
,
yet
't
is
very
large
,
and
comprehends
many
particulars
under
it
.
Some
directly
concerne
God
,
and
some
onely
by
reflex
.
But
God
is
so
tender
of
his
Iustice
and
his
Honour
,
that
nothing
can
so
much
as
touch
upon
him
,
but
't
is
Gods
cause
presently
:
In
as
much
as
ye
have
done
it
,
or
not
done
it
,
to
one
of
these
little
ones
,
you
have
done
it
,
or
not
done
it
to
mee
,
S
Mat.
25.
45.
S.
Matt.
25.
And
so
goes
the
Text
,
Gods
Cause
,
all
,
and
but
one
,
whether
it
be
directed
against
him
,
or
reflected
upon
him
:
Whether
it
be
the
Reproach
which
the
Sonne
of
God
suffered
for
us
;
Or
the
troubles
,
and
afflictions
which
we
suffer
for
him
;
't
is
Gods
Cause
still
,
and
accounted
as
one
.
As
one
:
And
yet
I
finde
three
things
agreed
upon
,
to
be
principally
contain'd
in
this
Cause
of
God
.
First
,
the
Magistrate
and
his
Power
and
Justice
.
Calvin
.
4.
Inst.
20.
Sect.
83
And
resist
either
of
these
,
and
ye
resist
the
power
,
and
the
ordinance
of
God
,
Rom.
13.
Rom.
13.
2
There
's
Gods
cause
plaine
.
And
the
Eye
of
nature
could
see
Aliquid
Divinum
,
Arist.
1.
Eth.
c.
2.
somewhat
that
was
divine
in
the
Governours
and
Orderers
of
Common-wealths
.
In
their
very
Office
:
In
as
much
as
theyare
singled
out
,
to
be
the
Ministers
of
divine
Providence
upon
Earth
:
And
are
expresly
called
the
Officers
of
Gods
Kingdome
,
Sap.
6.
4.
Sap.
6.
And
therefore
the
Schoole
concludes
,
Tho
2.
2.
q.
99.
A.
1.
Prmum
.
that
any
the
least
irreverence
of
a
King
;
as
to
dispute
of
his
Iudgements
;
And
whether
we
ought
to
follow
and
obey
him
,
Sacrilegium
dicitur
,
is
justly
extended
to
be
called
Sacrilege
.
And
since
all
Sacrilege
is
a
violation
of
some
thing
that
is
holy
;
it
is
evident
that
the
Office
and
Person
of
the
King
is
sacred
.
Sacred
,
and
therefore
cannot
be
violated
by
the
Hand
,
Tongue
,
or
Heart
of
any
Man
,
that
is
,
by
deed
,
word
,
or
thought
,
But
't
is
Gods
cause
,
and
he
is
violated
in
him
.
And
here
Kings
may
learne
if
they
will
,
I
am
sure
't
is
fit
they
should
,
that
those
Men
which
are
sacrilegious
against
God
and
his
Church
,
are
for
the
very
Neigbourhood
of
the
sin
,
the
likeliest
men
to
offer
violence
to
the
Honour
of
Princes
first
,
and
their
Persons
after
,
Secondly
,
the
cause
of
the
Church
in
what
kind
soever
it
be
,
Be
it
in
the
cause
of
truth
,
or
in
the
cause
of
unity
,
or
in
in
the
cause
of
Right
and
meanes
,
't
is
Gods
cause
too
:
And
it
must
needes
be
so
.
For
Christ
and
his
Church
are
Head
and
Body
,
Ephes
.
1.
Ephes.
1.
22
,
23.
And
therefore
they
must
needs
have
one
common
cause
.
One
cause
:
And
you
cannot
corrupt
the
Church
in
her
Truth
,
or
persecute
her
for
it
,
nor
distract
her
from
her
Vnity
,
nor
impoverish
and
abuse
her
in
her
Meanes
,
but
God
suffers
in
the
oppression
.
Nay
more
,
no
man
can
wilfully
corrupt
the
Church
in
her
doctrine
,
but
he
would
have
a
falfe
God
.
Nor
persecute
the
profession
of
the
Church
,
but
he
would
have
no
God
.
Nor
rent
the
Church
into
Sects
,
but
he
would
have
many
Gods
.
Nor
make
the
Church
base
,
but
he
would
pluck
GOD
as
lowe
,
were
God
as
much
in
his
power
as
the
Church
is
.
And
therefore
the
Churches
Cause
,
is
Gods
Cause
.
Lib.
7.
Hist.
cap.
32.
And
as
Eusebius
tells
us
,
when
by
Stephen
Bishop
of
Laodicea
the
state
of
that
Church
was
much
hazarded
;
it
,
and
the
meanes
of
it
,
were
mightily
upheld
by
God
himselfe
.
In
G.
Naz.
Orat
4.
And
Elias
Cretensis
goes
full
upon
it
in
the
generall
.
'T
is
Gods
cause
,
any
controversie
that
he
debates
against
his
Enemies
.
Now
this
ever
holds
true
,
in
whatsoever
the
Church
suffers
for
the
name
of
God
and
Christ
.
And
therefore
if
either
State
or
Church
will
have
their
cause
Gods
,
the
State
must
looke
their
proceedings
be
just
,
and
the
Church
must
looke
their
Devotions
and
Actions
be
pious
.
Else
,
if
the
State
be
all
in
worme-wood
and
Injustice
;
if
the
Church
savour
of
impurity
and
irreligion
;
If
either
of
these
threaten
either
Body
,
neither
can
can
call
upon
God
then
.
For
sinne
is
their
owne
and
the
Devills
cause
,
no
cause
of
Gods
,
who
punishes
sinne
ever
,
but
never
causes
it
.
Thirdly
,
'T
is
Gods
cause
,
which
is
directly
against
himselfe
,
when
Injustice
that
he
will
not
,
or
weaknesse
that
he
cannot
,
Arise
and
Helpe
,
are
most
unworthily
,
nay
,
blasphemously
cast
upon
him
.
The
very
Text
you
see
calls
it
no
lesse
than
blasphemy
.
Ibid.
And
as
S.
Basil
tells
us
't
was
audacter
effusa
,
most
audaciously
cast
into
the
face
of
God
.
But
how
I
pray
?
How
?
why
they
persecuted
the
Church
of
Christ
with
great
extremities
,
and
then
because
God
did
not
alwayes
,
and
in
all
particulars
,
deliver
it
,
Deum
ut
infirmum
traducebant
,
they
accused
God
of
Impotencie
.
Rabsaches
case
before
Christ
in
the
flesh
:
Which
of
the
Gods
have
delivered
the
Nations
that
serve
them
,
that
the
Lord
should
deliver
Jerusalem
?
4
Reg.
18.
4
Reg.
18.
25.
Pilates
case
to
Christ
:
Have
not
I
power
to
crucifie
thee
,
and
power
to
loose
thee
?
S.
Joh.
19.
Julians
case
after
Christ
:
S.
Joh.
19.
10.
For
while
he
raged
against
the
Christians
,
Elias
Cret
.
in
Naz.
Orat.
4.
hee
turn'd
the
contumely
upon
God
;
And
charg'd
omnipotence
with
weakenesse
.
So
you
see
the
Cause
of
God
what
it
is
,
and
withall
that
it
is
many
,
and
but
one
.
Many
in
the
circumference
of
his
creatures
,
which
fill
up
the
State
and
the
Church
:
and
yet
but
one
in
the
point
of
that
indivisible
Center
which
is
himselfe
.
Well
,
we
have
found
Gods
cause
as
't
is
tumbled
upon
the
earth
:
But
what
is
it
the
Prophet
would
have
God
doe
to
it
?
What
?
Why
that
followes
,
Iudica
,
Pleade
it
,
Judge
it
,
Maintaine
it
Lord
.
For
the
King
and
the
State
;
For
thy
Church
and
Service
;
For
thy
selfe
and
thine
honours
sake
.
Thou
hast
made
their
cause
thine
owne
,
therefore
maintaine
it
,
as
thou
doest
thine
owne
.
Now
this
God
is
never
wanting
to
doe
,
nor
never
will
be
.
So
farre
as
Justice
and
Religion
make
the
cause
his
,
he
will
Plead
it
first
,
and
Maintaine
it
after
.
But
yet
he
doth
not
this
alwayes
with
a
Judgement
that
is
visible
to
us
;
Nor
with
such
a
one
as
will
make
enemies
confesse
that
Gods
maintenance
is
on
our
part
.
Ibid.
And
therefore
as
Ruffinus
thinkes
,
these
words
are
not
onely
a
Prayer
,
that
God
would
Arise
,
and
maintaine
his
cause
:
but
that
he
would
so
plead
it
,
that
he
would
make
the
Justice
and
Right
of
it
appeare
to
Enemies
and
Opposers
;
and
the
maintenance
evident
to
friends
and
defenders
of
it
.
So
,
maintaine
thy
Cause
,
is
as
much
in
effect
,
as
make
the
world
know
't
is
thine
,
and
thou
wilt
maintaine
it
.
That
from
Gods
maintenance
,
the
cause
may
have
lafety
:
And
from
our
hope
of
maintenance
,
we
may
receive
Comfort
.
Why
,
but
why
should
God
plead
,
judge
,
and
maintaine
his
owne
Cause
?
Is
the
Prayer
of
the
Prophet
just
?
Yes
no
question
.
For
,
the
Cause
of
God
is
ever
just
,
and
therefore
ought
ever
to
be
maintained
.
Nor
is
it
any
partiality
in
God
to
his
owne
Cause
,
that
he
comes
to
judge
it
.
But
he
is
forced
,
as
it
were
,
to
the
maintenance
of
it
himselfe
,
partly
,
because
some
men
will
not
,
and
some
men
cannot
defend
his
Cause
;
And
partly
,
because
it
must
be
judged
at
some
Tribunall
.
Now
there
lye
many
appeales
in
the
cause
of
God
.
And
all
appeale
is
to
a
superiour
Court
;
The
highest
is
Gods
.
Therefore
when
Malice
and
Tyranny
hath
done
what
it
can
to
Gods
cause
,
if
his
Servants
do
but
Appeale
,
as
they
ever
doe
;
The
Cause
must
in
the
end
revolve
to
God
himselfe
,
who
alone
hath
no
superiour
.
Yet
his
very
Enemies
need
not
feare
:
For
he
will
so
pleade
and
judge
his
owne
Cause
,
that
their
owne
Consciences
shall
tell
them
his
Judgement
's
right
.
Now
one
thing
which
layes
a
kinde
of
necessity
upon
God
to
maintaine
his
owne
cause
,
is
as
I
told
you
,
that
some
Men
will
not
,
and
some
men
cannot
maintain
it
.
I
finde
both
these
touched
in
the
Text.
First
,
they
that
will
not
.
For
these
words
,
Arise
,
O
God
,
and
maintaine
thine
own
Cause
,
are
a
grievous
taxe
upon
all
them
to
whom
God
hath
given
meanes
and
ability
,
yet
will
not
stir
to
succour
his
cause
.
For
't
is
as
if
he
had
said
,
Men
will
not
maintaine
thy
cause
:
If
thou
wilt
have
it
defended
thou
must
do
it
thy selfe
.
The
Jewes
it
seemes
were
now
very
guilty
of
this
,
else
the
Prophet
would
never
have
runne
with
that
earnestnesse
to
God
.
He
would
have
prayed
to
God
had
Men
been
never
so
willing
;
yes
,
God
forbid
else
;
but
had
they
done
their
duty
,
the
extremity
had
not
beene
fear'd
.
And
marke
and
tremble
at
the
curse
of
God
which
was
called
for
upon
some
of
that
People
for
this
sinne
,
Judge
.
5.
Curse
ye
Meroz
,
Judg.
5.
23.
(
saith
the
Angel
of
the
Lord
)
curse
the
Inhabitants
thereof
.
Why
;
because
they
came
not
up
to
helpe
the
Lord
,
to
helpe
the
Lord
against
the
mighty
.
To
helpe
the
Lord
.
Why
,
What
cause
of
God
was
this
?
What
?
Why
't
was
his
cause
of
Warre
against
Sisera
;
as
appeares
,
Judg.
4.
Judg.
4.
Against
Sisera
;
yet
to
helpe
the
Lord
.
And
certainly
't
is
a
great
and
grievous
errour
in
any
People
as
well
as
in
Israel
;
and
in
any
age
of
the
world
as
well
as
in
that
;
to
fast
,
and
pray
,
and
call
upon
God
to
Arise
and
Maintaine
his
cause
and
their
owne
joyn'd
with
it
;
if
in
the
meane
time
they
will
put
nor
hand
nor
purse
to
maintaine
either
their
owne
,
or
Gods
.
Their
owne
in
the
State
;
Or
Gods
in
the
Church
.
These
Men
perhaps
are
of
Tiberius
his
minde
Deorum
injuriae
Diis
curae
;
Tacit.
Lib.
1.
Annal.
And
what
that
Oracle
meant
,
when
he
writ
so
to
the
Senate
;
whether
,
It
belongs
to
God
to
vindicate
his
owne
cause
;
Or
,
God
will
be
sure
to
doe
it
;
Or
,
let
his
cause
sinke
if
he
will
not
defend
it
;
I
am
not
certaine
.
This
I
am
sure
of
,
God
can
defend
himselfe
sine
Patrocinio
nostro
,
Cal.
3.
Inst.
c.
23.
Sect.
2
without
any
aide
of
ours
.
But
yet
if
we
come
not
in
to
helpe
when
the
Cause
of
God
is
deposited
with
us
;
the
feare
is
,
and
't
is
Just
,
that
God
will
Maintaine
his
cause
,
and
leave
us
to
maintaine
our
owne
.
Secondly
;
They
that
cannot
.
For
these
words
,
Arise
,
O
God
,
Maintaine
thine
owne
cause
,
imply
disability
in
Man
,
as
well
as
malice
.
For
't
is
as
if
he
had
said
,
Men
cannot
at
all
times
maintaine
thy
cause
;
If
thou
wilt
have
it
defended
,
thou
must
doe
it
thy selfe
.
And
this
is
true
of
the
strongest
of
the
Sonnes
of
Men
,
if
they
be
left
to
themselves
.
But
this
,
though
it
puts
us
in
more
feare
,
yet
it
makes
us
not
halfe
so
guilty
.
For
Guilt
followes
malice
more
then
Impotency
.
And
our
weakenesse
and
disability
is
such
,
that
we
are
not
able
to
hold
up
against
so
many
and
great
Enemies
,
as
the
cause
of
God
hath
.
This
was
the
case
of
Hezekiah
;
He
durst
not
trust
to
himselfe
,
and
his
owne
strength
against
the
Host
of
Assiria
;
Therefore
to
his
Prayers
he
went
,
4
Reg.
19.
4
Reg.
19.
19.
O
Lord
God
,
do
thou
save
us
out
of
his
hand
:
which
is
all
one
with
the
Text
,
2
Chron.
32.
6.
Arise
and
maintain
thine
owne
cause
.
But
I
pray
take
this
with
you
.
When
Hezekiah
pray'd
thus
,
the
People
were
in
Armes
.
No
deserting
the
cause
,
though
no
selfe-ability
could
hold
it
up
.
But
what
Enemies
had
the
cause
of
God
then
,
or
hath
it
at
this
day
,
that
such
earnest
prayers
were
then
,
and
are
now
made
,
that
God
would
Arise
and
maintaine
it
?
Doe
you
aske
what
Enemies
?
I
'le
tell
you
;
Perhaps
I
shall
not
be
able
to
tell
you
all
:
But
what
my
Text
tells
me
,
I
'le
shew
you
.
First
,
the
Text
tells
me
,
the
Enemies
that
came
up
against
Gods
cause
were
fierce
,
and
got
some
hope
of
Advantage
;
Implyed
in
this
,
that
the
Israelites
were
faine
to
call
for
maintenance
,
&
had
supply
against
them
.
Next
the
Text
tels
me
,
these
Enemies
were
thought
too
cunning
and
too
strong
for
Israil
,
to
whom
the
defence
of
Gods
Cause
was
then
committed
;
Implyed
in
this
,
that
they
were
faine
to
flie
to
God
,
and
call
him
in
to
his
owne
defence
:
A
signe
,
that
all
seconds
were
too
weak
.
Thirdly
,
the
Enemies
were
many
,
and
not
like
to
be
beaten
or
mastered
at
once
;
And
that
's
expressed
,
Ver.
20.
ver.
20.
A
multitude
of
Enemies
.
And
last
of
all
,
they
were
as
cruel
,
as
strong
and
numerous
;
For
so
we
read
,
Verse
5.
ver.
5.
Where
they
are
called
Roaring
Enemies
.
A
name
which
ever
had
some
affinitie
with
the
Devil
,
1
S.
Pet
5.
8.
1
S.
Peter
5.
So
in
all
likelyhood
nothing
remain'd
but
to
get
God
to
be
absent
,
and
then
they
might
easily
swallow
his
People
and
his
Cause
together
.
To
prevent
this
was
the
Prophets
prayer
,
and
so
it
is
ours
this
day
.
For
so
the
Psalme
begins
:
O
God
(
considering
how
thy
cause
is
streitned
)
Wherefore
art
thou
absent
from
us
so
long
?
And
it
ends
at
Arise
and
maintaine
thy
Cause
against
them
.
And
the
forme
of
the
Prophets
Prayer
is
very
confiderable
too
,
and
a
great
example
to
the
Church
of
Christ
.
The
Prayer
is
,
that
God
would
arise
and
maintaine
his
Cause
.
The
first
thing
the
Prophet
aimes
at
is
the
Cause
;
the
equity
and
right
that
belongs
to
it
,
not
the
respect
it
had
to
Persons
.
And
this
out
of
question
is
the
way
of
Justice
,
to
honour
the
person
for
the
Cause
,
not
to
esteeme
the
cause
of
the
person
.
Now
men
for
the
most
part
goe
a
crosse
way
to
this
,
and
therefore
,
when
they
will
come
into
the
way
of
Justice
I
cannot
tell
.
For
usually
all
businesse
is
sided
into
parties
.
'T
is
no
matter
for
the
Cause
,
let
who
will
maintaine
that
simply
for
it selfe
.
If
it
make
for
us
and
our
party
,
so
farre
we
will
maintaine
it
;
else
be
it
Gods
cause
,
or
whose
it
will
,
whether
it
sink
or
swim
,
it
shall
not
trouble
us
.
And
I
doubt
as
the
practice
of
too
many
men
is
,
so
is
their
Prayer
:
For
the
Faction
and
the
Party
all
;
not
the
Cause
,
either
as
't
is
Gods
,
the
Churches
,
or
the
States
.
And
parties
are
ever
private
ends
.
The
Cause
as
't
is
Gods
,
the
Churches
,
or
the
Kingdoms
,
is
ever
common
,
ever
fit
to
be
made
the
Object
of
our
Prayers
.
Yet
this
advantage
may
here
be
had
:
If
ever
you
may
safely
prefer
the
person
before
the
cause
,
and
yet
be
just
,
you
may
doe
it
here
.
God
before
his
owne
cause
.
And
the
reason
is
,
because
God
as
he
can
never
tender
an
unjust
cause
to
his
People
,
so
is
he
Justice
it selfe
:
And
ever
juster
than
any
cause
of
his
that
is
without
him
.
Therefore
whatsoever
others
doe
,
Arise
,
O
God
,
and
maintaine
thy selfe
,
and
thine
owne
cause
.
Maintaine
it
even
from
Heaven
,
there
's
no
great
trust
to
the
Earth
,
for
that
is
full
of
darknesse
and
cruel
habitations
,
Verse
21.
ver.
21.
Now
all
this
while
we
have
almost
forgotten
,
who
't
is
that
makes
this
Prayer
.
Epist.
Fabio
.
de
42.
Mans
.
Ma.
3
&
Elias
Cret
.
in
Naz.
Orat.
4.
Saint
Hierom
tels
me
,
and
he
is
not
alone
in
the
opinion
,
the
Psalme
was
Davids
,
and
therefore
the
Prayer
too
.
As
a
Prophet
he
foresaw
the
danger
,
and
as
a
King
he
went
on
directly
to
the
highest
remedy
.
And
though
Kings
now
are
not
Prophets
,
yet
't
is
a
great
blessing
upon
any
Kingdome
to
have
the
King
a
Seer
so
farre
as
is
possible
.
To
have
him
with
both
eyes
open
.
His
right
eye
open
and
up
to
heaven
,
for
God
to
maintaine
him
;
And
his
other
eye
downwards
,
but
open
upon
his
People
,
to
take
care
of
them
,
and
maintaine
them
,
with
the
same
support
that
he
hath
received
from
God
.
And
herein
above
other
Nations
we
are
blesed
this
day
,
I
say
againe
,
Above
other
Nations
;
if
we
can
see
our
blessing
,
and
be
thankefull
.
For
the
King
keepes
his
eye
as
steddy
upon
God
,
as
if
he
had
no
helpe
below
him
:
And
yet
at
the
same
time
as
gracious
an
eye
upon
his
People
to
relieve
their
just
grievances
,
as
if
he
were
more
ready
to
helpe
them
,
than
to
receive
helpe
from
them
.
Let
not
your
hearts
be
troubled
,
neither
feare
,
S.
Joh.
14.
1.
S.
Joh.
14.
Here
are
two
Kings
at
once
at
Prayer
for
you
,
David
and
your
owne
King
.
They
are
up
and
calling
upon
God
to
Arise
.
For
shame
Lagge
not
behinde
God
and
your
King
.
You
have
been
,
and
I
hope
are
,
a
valiant
Nation
,
let
nothing
dead
your
spirits
,
in
Gods
and
your
Countries
Service
;
And
if
any
man
drop
malignant
poyson
into
your
Eares
,
powre
it
back
into
his
owne
bosom
.
And
Sir
,
as
you
were
first
up
,
and
summon'd
the
Church
to
awake
,
and
have
sounded
an
Alarum
in
the
Eares
of
your
People
;
Not
that
they
should
Fast
and
Pray
,
and
serve
God
alone
,
but
goe
with
you
into
the
House
of
the
Lord
;
so
goe
on
to
serve
your
Preserver
.
Your
Merit
,
and
the
Noblenesse
of
your
heart
will
glew
the
hearts
of
your
People
to
you
.
And
your
Religious
care
of
Gods
cause
and
service
,
will
make
him
(
I
doubt
not
)
Arise
,
and
haste
to
the
maintenance
of
your
Cause
,
as
of
his
owne
.
Onely
in
these
,
and
all
times
of
difficulty
,
be
strong
and
of
a
good
courage
,
keepe
close
to
the
Law
of
the
Lord
.
Be
full
of
Counsell
,
and
then
resolute
to
Act
it
.
Else
,
if
you
shall
not
be
firme
to
deliberated
Counsells
,
they
which
are
bound
to
serve
you
,
may
seeke
and
finde
opportunities
to
serve
themselves
upon
you
.
This
doe
,
and
God
Arise
and
be
with
you
,
as
he
was
with
Moses
,
Joshuah
1.
7.
17.
Jos.
1.
This
doe
,
and
as
S.
Chrysost.
Homil.
14.
in
Epist.
ad
Hebr.
speakes
,
Aut
non
habebis
Inimicum
,
aut
irridebis
eum
:
Either
you
shall
have
no
Enemy
,
or
you
shall
be
able
to
scorne
him
the
world
over
.
The
second
thing
which
the
Prophet
would
have
God
doe
when
he
is
risen
,
is
,
that
he
would
Remember
how
the
foolish
man
blasphemeth
him
daily
.
The
Enemies
of
Gods
Truth
,
and
of
the
peace
of
his
People
,
it
seemes
,
doe
not
onely
seek
to
overthrow
his
Cause
,
but
base
and
uncivilly
irreligious
as
they
are
,
they
fly
upon
his
Person
too
:
For
so
you
see
the
Text
changes
from
the
Thing
to
the
Person
;
Maintain
thy
cause
:
but
remember
,
the
Reproach
runs
against
thy selfe
,
They
blaspheme
thee
.
And
by
this
you
may
see
how
dangerous
a
thing
it
is
for
any
Men
,
or
any
States
,
to
become
Enemies
to
the
Cause
of
God
.
For
sinne
will
not
stay
till
it
have
wrought
them
farther
,
even
into
enmity
against
God
himselfe
.
And
therefore
this
sin
here
,
a
high
and
a
presumptuous
sin
,
is
not
called
the
presumption
of
them
that
hate
Gods
Cause
,
Verse
24.
but
of
them
which
hate
God
himselfe
,
ver.
24.
Presumption
easily
falls
to
Reproach
goodnesse
it selfe
.
But
what
Reproach
is
it
these
Enemies
cast
upon
God
?
What
?
Why
,
't
was
in
the
highest
degree
.
'T
was
Blasphemy
.
Ibid.
For
so
Saint
Basil
renders
my
Text.
Verse
11.
&
19.
And
so
't
is
called
againe
,
Ver.
11.
&
19
You
may
be
sure
the
Prophet
mistook
it
not
:
It
went
not
single
,
there
were
more
than
one
;
Ibid.
and
Theodoret
calls
them
Execrations
,
Cursings
and
Revilings
of
God
.
And
men
of
all
sorts
,
as
well
as
usurping
Enemies
,
had
need
be
watchfull
over
this
sinne
.
For
a
man
may
quickly
be
within
the
borders
●o
it
,
before
he
be
aware
;
especially
,
●●he
be
bold
and
busie
with
the
Cause
of
God
,
as
it
is
reserved
and
secret
in
himselfe
.
For
since
all
Blasphemy
is
a
Derogation
of
some
Excellencie
,
chiefly
in
God
,
Tho.
2.
2.
q.
13.
A.
1.
c.
the
Schoole
collects
and
truly
,
That
whosoever
denies
to
God
any
attribute
that
is
due
unto
him
,
or
affirmes
any
of
God
that
is
not
agreeable
to
his
Nature
;
is
within
the
Confines
of
Blasphemy
.
Entred
,
though
perhaps
not
so
farre
gone
.
But
these
Enemies
,
it
seems
,
stuck
at
no
degree
of
Blasphemy
;
Spared
God
himselfe
no
more
than
his
Cause
:
And
what
reason
can
this
State
of
Church
have
,
to
thinke
these
Enemies
,
or
their
like
,
that
spared
not
God
nor
his
Cause
,
will
if
they
have
power
enough
,
spare
them
or
theirs
?
But
I
pray
,
who
or
what
manner
of
Enemy
was
it
,
that
made
thus
bold
with
God
?
Who
?
why
,
my
Text
answers
that
too
,
Stultus
fuit
,
it
was
the
foolish
Man
:
And
you
may
know
so
much
by
his
boldnesse
.
We
find
Psal.
14.
Psal.
14.
1.
There
was
a
Foole
that
blasphemed
God
.
But
't
was
in
his
heart
.
Out
of
his
mouth
he
durst
not
let
it
goe
:
not
once
.
And
this
Foole
was
in
the
same
feare
at
first
:
For
,
his
Blasphemy
kept
in
his
heart
,
ver.
9.
Verse
9.
But
now
he
was
grown
impudent
,
it
brake
out
at
his
Lipps
:
Ibid.
For
as
S.
Basil
,
Cal.
3.
Iust.
c.
23.
Sect.
2.
and
others
observe
,
he
did
Palam
maledicere
,
Blaspheme
at
large
.
The
Prophet
no
question
knew
these
Enemies
what
they
were
,
&
that
they
had
other
names
beside
Fools
.
But
he
fits
them
with
their
Name
of
Merit
:
That
they
deserved
,
that
he
gives
them
.
I
told
you
these
Enemies
were
cunning
,
subtill
Enemies
.
And
't
is
true
:
But
Malignity
against
Gods
cause
,
and
Blasphemy
against
his
Person
,
will
make
the
greatest
Wisdome
in
the
world
turne
Foole.
And
Follie
dares
adventure
any
thing
against
Man
;
Nay
,
against
God
too
;
which
is
alike
true
of
the
Foole
at
home
,
and
the
Foole
abroad
.
The
Prophet
pray'd
against
their
Enemies
,
as
we
doe
now
against
ours
.
O
my
God
make
them
as
a
wheele
,
Psal.
83.
13.
Psal.
83.
And
see
in
what
a
wheele
they
are
:
The
worst
that
ever
moved
.
For
their
Blasphemy
carries
their
Wisdome
round
into
Folly
;
And
their
Folly
turnes
their
malice
round
into
higher
degrees
of
Blasphemy
.
Thus
is
this
Enemy
no
sooner
a
Blasphemer
but
a
Foole
:
And
no
sooner
a
Foole
,
but
a
greater
Blasphemer
.
So
Blasphemy
is
punished
with
Folly
,
and
Folly
with
Blasphemy
.
There
's
the
wheele
,
both
in
the
sin
,
and
the
punishment
.
And
I
pray
observe
:
These
Enemies
that
beset
Gods
Cause
at
Jerusalem
were
a
Nation
.
And
so
some
reade
here
;
Not
the
Foolish
man
,
but
the
Foolish
People
.
And
a
powerfull
Nation
they
were
,
were
they
Babilonians
,
Syrians
,
or
Romanes
.
And
one
of
them
they
were
.
And
yet
you
see
the
Prophet
gives
them
no
other
,
no
better
name
,
then
Fool
,
when
they
violently
persecute
Gods
Cause
.
Indeed
they
deserve
it
.
And
this
Sinne
is
as
able
to
Foole
a
whole
Nation
,
as
a
particular
Man
.
Nay
the
holy
Ghost
here
speakes
of
them
as
of
one
Man
.
As
if
Blasphemie
could
change
a
whole
Nation
into
one
Foole.
And
surely
,
't
is
no
hard
thing
with
God
to
make
the
wisdome
of
the
whole
world
foolishnesse
,
1
▪
Cor.
1.
20.
1
Cor.
1.
And
't
is
as
easie
with
him
,
to
confound
the
wisdome
of
a
whole
Nation
,
2
Sam.
17.
14.
as
of
one
Achitophell
.
And
see
I
beseech
you
how
their
sinnes
continue
:
Once
a
Foole
in
this
kinde
,
and
an
Enemie
to
Gods
Cause
,
and
a
Blasphemer
of
his
Person
ever
after
,
without
a
great
deale
of
mercy
.
And
this
is
noted
in
the
circumstance
Tota
Die
,
and
Quotidie
,
Daily
,
and
all
the
day
long
at
this
Blasphemy
:
And
't
is
usuall
this
with
Enemies
;
All
the
day
:
For
their
studdy
is
upon
it
.
And
every
day
:
For
these
Enemies
were
the
same
in
Blasphemy
,
The
day
of
their
preparation
;
The
day
of
their
Fight
;
and
the
day
of
their
Victory
.
And
Ruffinus
observes
that
this
Blasphemy
grew
in
the
continuance
▪
Ibid.
And
either
it
derided
God
in
his
Servants
,
or
it
menaced
men
for
serving
God
.
How
it
flatter'd
it selfe
there
while
against
both
Man
and
God
,
is
thus
farre
apparent
in
the
Text
:
That
they
never
durst
have
beene
daily
Blaspemers
against
God
,
if
they
had
not
beene
Opinators
at
least
,
that
God
could
never
have
maintained
and
made
good
his
cause
against
them
.
It
is
too
much
to
see
the
cause
of
God
opposed
;
To
heare
the
name
of
GOD
Blasphemed
,
were
it
but
once
:
But
all
the
day
long
,
and
every
day
,
is
a
Tentation
almost
unsupportable
to
Christian
and
religious
hearts
.
Yet
this
we
must
be
Inur'd
to
heare
against
King
and
Church
,
and
God
himselfe
,
if
we
take
not
better
course
than
hitherto
we
have
done
to
keepe
out
the
Enemy
and
his
Blaspehmy
.
Against
this
't
was
time
for
the
Prophet
,
and
't
is
time
for
us
to
pray
.
The
Blasphemy
of
an
Enemie
is
a
very
urgent
Motive
to
make
Men
pray
.
And
the
Prayer
of
the
Prophet
here
,
that
God
would
remember
the
Blasphemer
,
was
very
fervent
:
For
he
begins
this
Prayer
,
at
Remember
the
Rebuke
of
the
Enemy
,
ver.
20.
Verse
20.
And
he
ends
his
Prayer
with
Remember
the
Blasphemy
of
this
Fool
,
ver.
23.
Verse
23.
Remember
and
forget
it
not
,
ver.
24.
Verse
24.
This
was
the
Prophet's
Zeale
for
Gods
Cause
,
and
you
may
learne
by
it
,
that
cold
Prayers
are
not
they
which
remove
the
Blasphemy
of
Enemies
.
The
Prayers
indeed
of
but
one
righteous
Man
doth
much
,
but
't
is
when
they
are
fervent
.
S.
Jaco
.
5.
16.
Saint
Jaco
.
5.
But
you
will
say
:
What
needes
all
this
calling
upon
God
to
Remember
?
S.
Hierom.
in
Thren.
5.
Is
it
possible
he
should
forget
?
not
possible
certainely
.
But
then
as
before
,
Though
God
cannot
sleepe
,
Yet
to
awaken
not
him
but
our
poore
understanding
concerning
him
the
Prayer
was
,
Arise
,
O
God
.
So
here
,
though
God
cannot
forget
,
yet
because
in
his
providence
he
sometimes
carries
himselfe
to
our
sense
and
apprehension
,
Ad
modum
obliviscentis
,
as
if
he
did
forget
,
and
threatens
that
he
will
forget
,
Oblivione
obliviscar
eorum
,
Ose
1.
6.
Ose
.
1.
Forgeting
,
I
will
forget
them
,
Therefore
here
againe
the
Prayer
runnes
after
the
manner
of
men
,
Arise
O
Lord
,
yes
,
and
Remember
too
.
Why
?
but
since
here
's
Enmity
against
the
Cause
of
God
,
and
Blasphemy
against
himself
,
why
doth
the
Prophet
aske
no
more
of
God
,
but
that
he
would
Remember
this
?
Why
?
why
certainly
't
is
,
because
there
's
abundantly
enough
of
that
.
He
knew
if
God
did
Remember
,
he
would
punish
;
Ibid.
And
(
as
S.
Jerome
observes
)
hee
therefore
Remembers
,
that
he
may
confound
in
Judgement
.
And
indeede
in
Gods
Language
to
Marke
and
Remember
,
Inuocen
.
3.
L.
2.
Mist
.
Miss.
c
6.
is
many
times
to
punish
:
and
not
to
Remember
,
is
to
forgive
sinne
.
If
thou
Lord
shouldest
be
extreme
to
marke
and
observe
,
that
is
,
to
punish
,
What
is
done
amisse
,
Psal.
130.
3
Psal.
130.
And
the
Church
hath
learn'd
not
onely
to
speake
,
but
to
pray
of
the
Prophet
.
For
so
the
Church
prayes
in
the
Letany
:
Not
,
punish
not
,
but
Remember
not
Lord
our
offences
.
And
therefore
the
Prophets
Prayer
was
home
enough
,
Remember
Lord
:
Yes
,
doe
but
that
,
and
we
either
have
,
or
shall
have
enough
and
our
enemies
too
.
We
,
I
hope
of
deliverance
and
preservation
,
and
they
of
punishment
.
Thus
you
have
heard
the
Prophets
prayer
,
and
I
hope
made
your
owne
,
that
God
would
Arise
and
bestir
himselfe
.
And
what
he
desired
God
would
doe
,
both
for
State
and
Church
when
he
was
Risen
,
that
is
,
That
he
would
plead
and
maintaine
his
owne
Cause
.
And
Remember
,
that
is
,
punish
in
his
owne
time
the
Blasphemy
of
all
them
,
that
reproach
or
detract
from
it
or
him
.
One
thing
yet
remaines
,
and
't
is
fit
to
be
thought
upon
this
day
,
every
day
,
all
the
day
long
.
And
that
is
,
what
it
it
is
that
makes
God
a
Protector
of
any
King
,
any
State
,
any
Nationall
Church
,
against
either
in-bred
or
forraine
Enemies
.
Against
the
Fox
at
home
and
the
Lion
abroad
.
And
that
certainly
is
,
for
the
State
to
goe
on
with
Honour
and
Iustice
.
And
for
the
Church
to
labour
Devotion
as
much
at
least
,
if
not
more
then
knowledge
.
For
else
Gods
Cause
and
ours
may
be
two
.
And
then
God
may
Arise
,
and
maintaine
his
owne
,
but
leave
us
to
the
Famine
,
to
the
Pestilence
,
to
the
Sword
,
to
any
other
Judgement
.
The
onely
way
to
make
God
Arise
as
soone
as
ever
we
call
:
Nay
,
to
prevent
our
call
and
come
in
to
helpe
before
we
pray
,
is
for
both
King
and
People
,
State
and
Church
,
to
weave
their
Cause
and
Gods
together
;
To
incorporate
them
so
,
that
no
cunning
of
the
Devil
may
be
able
to
separate
them
.
For
then
the
benefit
is
apparent
.
God
cannot
Arise
and
maintaine
his
owne
cause
,
but
he
must
maintaine
ours
too
:
because
't
is
one
with
his
.
And
his
owne
(
doubt
you
not
)
he
will
maintaine
,
against
the
proudest
Enemy
that
can
come
against
it
.
And
certainly
the
greatest
hope
and
confidence
of
Gods
Assistance
to
any
Nation
,
to
any
Man
,
that
can
precede
deliverance
it selfe
,
is
to
make
their
Cause
all
one
with
Gods
.
And
that
is
done
by
upholding
his
,
and
conforming
theirs
.
Our
safety
then
is
when
our
cause
is
one
with
Gods
:
Our
danger
when
they
differ
.
But
what
is
it
that
puts
the
difference
between
them
?
What
?
why
that
which
put
the
first
Enmity
betweene
God
and
Man
,
Sinne.
And
therefore
if
we
wil
quit
the
Enmity
and
be
made
friends
,
the
onely
way
to
reconcile
us
with
God
,
and
our
Cause
with
his
,
is
by
Faith
and
Repentance
to
banish
Sinne.
The
sooner
this
is
done
,
the
sooner
we
are
safe
:
which
cannot
be
till
our
Cause
be
one
with
Gods
.
One
,
and
yet
when
't
is
one
,
the
preheminence
is
still
with
Gods
Cause
,
we
must
not
suffer
ours
to
step
on
before
him
.
For
our
Cause
as
't
is
spirituall
and
concernes
our
soules
,
if
it
be
never
so
good
,
never
so
close
joyned
with
God's
,
yet
God's
is
to
have
the
precedence
.
For
be
ours
never
so
good
,
I
must
beg
of
your
humility
to
Remember
,
that
Gods
Grace
did
both
prevent
and
follow
,
to
make
it
so
.
And
therefore
we
are
to
put
his
cause
first
,
and
to
pray
chiefly
for
the
maintenance
of
that
which
gave
worth
to
ours
.
And
for
our
cause
as
't
is
temporall
and
concernes
this
life
onely
,
Our
safety
,
life
,
and
lively-hood
;
Gods
cause
is
to
have
the
precedence
of
that
much
more
.
Father
and
Mother
,
Wife
and
Children
,
Brethren
and
Sisters
,
Life
and
all
,
must
be
accounted
as
nothing
to
Gods
Cause
,
S.
Luke
.
14
▪
26.
S.
Luke
.
14.
And
it
hath
ever
beene
a
signe
that
the
soule
of
a
man
goes
right
,
That
a
whole
People
keepe
upon
Gods
path
,
when
they
seeke
first
the
Kingdome
of
GOD
and
the
righteousnesse
thereof
,
and
leave
God
to
minister
and
maintaine
the
rest
,
S.
Mat.
6.
33
S.
Mat.
6.
When
they
are
more
tenderly
affected
to
the
Cause
of
God
,
and
more
sensible
of
the
Reproach
or
Blasphemy
of
his
Name
,
than
of
any
calamities
,
that
might
or
malice
can
bring
upon
their
persons
.
And
yet
our
giving
Gods
Cause
the
precedence
,
in
our
Love
to
it
,
and
our
Prayers
for
it
,
is
no
exclusion
of
our
owne
Cause
:
Nay
,
the
preferring
of
Gods
before
our
owne
,
And
the
making
of
our
owne
conformable
to
Gods
,
is
the
way
to
make
God
as
jealous
of
our
safety
from
all
extremity
,
as
he
is
to
vindicate
his
owne
honour
from
Reproach
and
Blasphemy
.
And
therefore
though
the
Prophet
here
(
as
Theodoret
observes
)
doth
not
say
,
Ibid.
Arise
,
O
God
,
and
maintaine
Causam
meam
,
my
cause
,
but
thine
owne
;
Yet
the
same
God
that
will
have
us
prefer
his
cause
,
will
have
us
pray
for
our
owne
likewise
.
And
so
the
Prophet
did
:
For
though
he
be
here
all
for
Gods
cause
;
yet
we
have
him
very
earnest
for
his
owne
too
.
Plead
thou
my
cause
O
Lord
with
them
that
strive
with
me
,
and
fight
thou
against
them
,
that
fight
against
me
.
Psal.
15.
31.
1.
Psal.
35.
And
defend
my
cause
O
God
,
against
the
ungodly
People
,
Psal.
43.
1.
Psal.
43.
1.
Well
then
:
Thy
cause
O
God
;
and
my
Cause
O
God
.
But
the
Rule
of
Practise
goes
here
;
Gods
cause
must
leade
,
that
ours
may
follow
it
,
under
the
protection
of
God
.
As
we
have
therefore
now
begun
,
so
let
us
pray
on
as
the
Prophet
did
,
That
God
even
our
Gracious
Father
will
be
no
longer
like
unto
one
that
sleepes
:
That
he
will
Arise
,
and
blow
over
these
feares
from
us
.
'T
is
but
his
Breath
,
and
he
can
dry
the
Cloudes
,
that
they
drop
not
Rottennesse
upon
our
Harvest
.
'T
is
but
his
Breath
,
and
he
can
cleare
the
Ayre
of
Infection
,
as
well
all
over
the
Kingdome
,
as
he
hath
,
beyond
admiration
,
done
it
in
our
chiefe
City
.
And
't
is
but
the
same
Breath
,
and
he
can
shake
our
Enemies
to
peeces
in
the
Sea
.
That
God
being
Arisen
and
come
neare
in
providence
,
will
pleade
first
,
and
after
maintaine
his
owne
Cause
.
His
owne
in
the
hand
of
the
King
;
His
own
in
the
heart
of
the
Church
;
And
his
owne
in
the
Holinesse
of
his
Name
.
That
he
will
give
this
State
and
Church
,
and
every
Member
of
both
,
such
grace
,
that
our
cause
may
be
his
,
and
his
Maintenance
ours
.
That
he
will
remember
and
that
's
enough
,
that
if
his
Cause
be
ours
,
our
Enemies
are
his
.
That
we
may
so
order
our
lives
by
his
Grace
,
that
if
these
or
any
Enemies
will
Blaspheme
,
it
may
not
be
Him
for
our
sinnes
,
but
Vs
for
his
service
.
That
our
Enemies
and
his
,
how-wise
soever
in
other
things
,
yet
in
their
plots
and
practises
against
us
may
be
written
in
the
Text-Letters
FOOLES
.
That
we
,
being
preserved
from
them
and
all
other
Adversity
,
may
take
warning
in
time
to
mend
our
lives
,
and
so
hereafter
live
to
honour
and
serve
him
,
that
the
world
may
see
he
hath
beene
mercyfull
,
and
we
labour
to
be
Thankefull
.
That
after
the
maintenance
of
his
and
our
Cause
here
,
we
may
in
our
severall
times
be
received
up
to
him
in
Glory
,
Through
Jesus
Christ
our
Lord
:
To
whom
with
the
Father
,
&c.
SERM.
VI.
Preached
on
Monday
the
17.
of
March
,
1628.
at
Westminster
,
at
the
opening
of
the
Parliament
.
EPHES.
4.
3.
Endeavouring
to
keepe
the
Vnity
of
the
Spirit
,
in
the
bond
of
peace
.
THIS
Chapter
is
a
great
Scripture
for
Unity
:
For
,
here
we
finde
there
is
but
One
Lord
whom
we
serve
;
Verse
5.
v.
5.
But
One
God
and
Father
,
whom
we
worship
and
obey
;
Verse
6.
ver.
6.
But
One
Spirit
whom
we
receive
,
Verse
4.
while
he
sanctifies
us
;
ver.
4.
One
Lord
,
One
God
and
Father
,
One
Spirit
.
Three
in
One
,
all
Three
but
one
God
,
blessed
for
ever
.
But
one
Baptisme
,
by
which
we
are
cleansed
;
But
one
Faith
by
which
we
beleeve
;
Verse
5.
ver.
5.
But
one
hope
upon
which
we
relye
;
Verse
4.
ver.
4.
But
one
knowledge
by
which
we
are
illightned
;
ver.
13.
Verse
13.
But
One
Body
of
which
we
are
members
;
Verse
4.
ver.
4.
Different
Graces
,
but
all
tending
to
One
Edification
,
Divers
offices
,
but
all
joynt-Overseers
of
the
same
worke
;
Till
the
Building
be
One
,
and
we
One
in
it
,
Ver.
11
,
12
ver.
11.
This
Chapter
is
as
pressing
a
Scripture
for
Exhortation
.
And
the
first
Exhortation
is
,
Verse
1.
That
men
would
walk
worthy
of
their
calling
,
ver.
1.
Their
calling
to
be
Christians
;
their
calling
in
Christianity
.
And
that
to
shew
themselves
worthy
,
they
would
endeavour
to
keep
the
Vnity
of
the
Spirit
in
the
bond
of
peace
,
Verse
3.
ver.
3.
All
for
Unity
.
And
let
me
tell
you
,
We
often
reade
of
One
in
the
Scripture
;
but
the
word
Vnity
in
the
abstract
,
is
no
where
read
either
in
Old
or
New
Testament
,
but
onely
in
this
Chapter
,
and
here
't
is
twice
.
For
we
are
exhorted
to
keep
it
,
Verse
3.
ver.
3.
But
how
long
?
why
even
till
we
be
made
perfect
,
Verse
13.
ver.
13.
that
is
,
to
the
end
of
this
life
.
Why
,
but
what
need
was
there
of
this
Exhortation
at
Ephesus
?
what
?
why
sure
very
great
need
.
Ibid.
For
Saint
Anselm
tells
us
,
Schisma
suit
,
there
was
a
Schisme
and
a
rupture
there
.
And
Charismata
,
the
eminent
Graces
which
God
had
given
many
of
them
,
was
made
the
cause
of
the
Schisme
.
For
Corruption
at
the
heart
of
man
breeds
pride
even
out
of
Gods
graces
.
And
they
which
had
these
gifts
despised
them
which
had
them
not
,
and
separated
from
them
.
This
gave
occasion
to
false
teachers
to
enter
in
,
and
lye
in
wayt
to
deceive
,
ver.
14.
Vers.
14.
This
was
the
state
of
the
Church
of
Ephesus
.
How
was
it
in
the
Citie
and
the
Common-wealth
there
while
?
How
?
why
,
the
Citie
was
then
a
very
famous
Citie
in
Ionia
,
a
part
of
Asia
the
lesse
;
At
this
time
subject
to
the
Romane
Empire
;
Their
Proconsul
and
other
Deputies
were
over
them
,
Act.
19.
38
Acts
19.
But
Diana
was
goddesse
there
,
and
the
Citie
heathen
.
Ephesus
then
was
Ethnick
:
No
Religion
but
Paganisme
avowed
by
the
state
.
And
the
City
was
a
stranger
to
the
Church
that
was
in
it
.
A
Stranger
and
without
as
the
Apostle
speakes
,
1
Cor.
5.
12.
1
Cor.
5.
Yet
such
is
the
force
of
Christian
Religion
,
that
as
Herod
and
Jerusalem
were
troubled
when
Christ
was
borne
,
S.
Mat.
2.
3
S.
Math.
2.
So
here
Demetrius
and
Ephesus
were
troubled
when
the
name
and
Religion
of
Christ
was
borne
and
nursed
up
among
them
:
For
the
word
of
God
did
no
sooner
grow
and
prevaile
at
Ephesus
,
Act.
19.
20.
Acts
19.
20.
but
by
and
by
there
arose
no
small
trouble
about
it
,
Ver.
23.
ver.
23.
The
City
and
the
State
Heathen
,
yet
troubled
when
Religion
came
in
:
Therefore
,
A
City
and
a
State
Christian
must
needes
be
more
troubled
when
Religion
goes
out
.
And
the
ready
way
to
out
Religion
,
is
to
breake
the
Vnity
of
it
.
And
the
breach
of
the
Vnity
of
Religion
will
be
sure
to
trouble
the
City
first
,
and
hazard
the
State
after
.
For
the
State
,
whether
Pagan
or
Christian
,
hath
ever
smarted
more
or
lesse
,
as
the
Church
hath
crumbled
into
Divisions
.
S.
Paul
I
know
wrote
this
Epistle
to
the
Church
of
Ephesus
,
not
the
City
.
And
hee
called
for
Vnitie
bound
up
in
peace
for
the
Churches
good
,
without
any
expresse
mention
either
of
City
or
State
.
Yet
he
well
knew
that
the
good
both
of
the
State
and
the
City
would
follow
upon
it
.
For
Vnity
is
a
binder
up
;
And
Vnity
of
Spirit
,
(
which
is
religion's
unity
)
is
the
fastest
binder
that
is
.
And
lest
it
should
not
bind
fast
enough
,
it
calls
in
the
bond
of
peace
.
So
that
no
man
can
exhort
unto
,
and
endeavour
for
the
Vnity
of
the
Church
,
but
at
the
same
time
,
he
labours
for
the
good
of
the
State
.
And
if
it
were
so
at
Ephesus
where
the
state
was
Heathen
;
much
more
must
it
needs
be
so
,
where
the
state
is
Christian
.
I
shall
follow
my
Text
therefore
both
in
it selfe
,
and
in
the
Consequent
which
followes
upon
it
.
In
it selfe
;
and
so
't
is
for
the
Vnity
of
the
Church
.
And
a
maine
Text
it
is
(
saith
S.
Jerome
)
against
Heresie
and
Schisme
.
Ibid.
In
the
Consequence
it
hath
;
And
so
't
is
for
the
Vnity
of
the
State
.
And
a
full
Consequence
it
is
.
For
Vnity
not
kept
in
the
Church
is
lesse
kept
in
the
State
.
And
the
Schismes
and
divisions
of
the
one
,
are
both
Mothers
and
Nurses
of
all
disobedience
and
dis-joynting
in
the
other
.
So
the
Apostles
Exhortation
goes
on
directly
to
the
Church
,
by
Consequent
to
the
State
.
And
it
will
behove
both
Bodies
that
all
the
severall
members
of
each
Endeavour
to
keepe
the
Vnity
of
the
Spirit
in
the
bond
of
peace
.
The
Text
hath
six
particulars
.
For
first
,
here
's
the
thing
it selfe
,
to
which
the
Apostle
exhorts
,
That
's
Vnity
.
Secondly
,
All
Unity
will
not
serve
the
turne
,
It
must
be
the
Vnity
of
the
Spirit
.
Thirdly
,
what
's
to
be
done
with
this
Unity
,
It
must
be
kept
.
Fourthly
,
there
will
be
no
keeping
of
it
,
without
a
strong
Endeavour
.
Fiftly
,
this
Endeavour
to
keepe
will
be
to
no
purpose
,
if
it
be
not
in
peace
.
And
sixtly
,
Peace
it selfe
cannot
hold
it
long
,
except
it
be
bound
up
in
Vinculo
,
in
the
strongest
bond
that
peace
hath
.
I
beginne
with
that
which
is
the
matter
of
the
Apostles
Exhortation
,
'T
is
Vnity
;
A
very
charitable
tye
,
but
better
knowne
than
loved
.
A
thing
so
good
,
that
't
is
never
broken
but
by
the
worst
men
.
Nay
,
so
good
it
is
,
that
the
very
worst
men
pretend
best
when
they
breake
it
.
'T
is
so
in
the
Church
;
Never
Heretick
yet
rent
her
bowels
,
but
he
pretended
that
he
raked
them
for
truth
.
'T
is
so
in
the
State
;
Seldome
any
unquiet
Spirit
divides
her
Union
,
but
he
pretends
some
great
abuses
,
which
his
integrity
would
remedy
.
O
that
I
were
made
a
Iudge
in
the
Land
,
that
every
man
which
hath
any
Controversie
might
come
to
me
,
that
I
might
doe
him
Justice
.
And
yet
no
worse
than
David
was
King
,
when
this
Cunning
was
used
,
2
Sam.
15.
4.
2
Sam.
15.
Vnity
then
both
in
Church
and
Common-Wealth
is
so
good
,
that
none
but
the
worst
willingly
breake
it
:
And
even
they
are
so
farre
ashamed
of
the
breach
,
that
they
must
seeme
holyer
than
the
rest
,
that
they
may
be
thought
to
have
a
just
cause
to
breake
it
.
Now
to
be
one
here
,
whether
in
Church
or
Common-wealth
,
is
not
properly
taken
,
as
if
all
were
to
be
shrunke
up
into
one
Body
.
But
One
is
taken
here
(
saith
Paulinus
)
pro
multorum
unanimitate
,
Epist.
5.
for
the
unanimitie
and
consent
of
many
in
one
.
And
the
Church
and
Common-wealth
,
take
them
severally
,
or
together
,
they
are
,
they
can
be
no
otherwise
One
than
Vnione
multorum
,
by
the
uniting
and
agreeing
of
many
in
one
.
And
so
S.
Luke
,
Acts
4.
Act.
4.
32.
The
Church
was
a
multitude
of
Beleevers
,
sed
Cor
unum
,
but
they
lived
as
if
they
had
had
but
one
heart
among
them
.
Unio
est
aliquorum
distinctorii
.
This
Vnity
then
is
so
One
,
as
that
it
is
the
Uniting
of
more
than
one
:
Thom.
2.
2.
q.
17.
A.
3.
●●r
.
yet
such
a
uniting
of
many
,
as
that
when
the
Common
Faith
is
endangered
,
the
Church
appeares
for
it
as
One
;
And
when
the
common
safety
is
doubted
,
or
the
common
peace
troubled
,
the
State
appeares
for
it
as
One.
As
Israel
was
said
to
be
knit
together
as
one
man
,
Jud.
20.
Jud.
20.
11
And
indeed
when
One
Man
is
not
more
at
Vnity
in
himselfe
for
his
owne
defence
,
than
the
Church
and
State
are
for
publike
defence
,
then
both
are
justly
said
to
be
at
Vnity
.
You
see
what
Unity
is
.
Will
you
see
what
hurt
follows
where
t
is
broken
?
First
Fraction
makes
uneven
reckonings
.
And
t
is
hard
,
very
hard
,
for
a
man
that
breakes
Vnity
to
give
either
God
or
man
a
good
account
of
so
doing
.
Hard
to
give
account
,
but
that
's
not
all
.
For
,
if
Vnity
be
broken
,
if
a
Division
be
made
,
the
parts
must
be
aequall
or
unaequall
.
If
the
parts
be
aequall
,
neither
of
them
hath
more
than
halfe
its
strength
.
If
they
be
unaequall
,
one
hath
not
so
much
.
And
that
which
hath
more
,
usually
hath
more
pride
,
and
so
lesse
will
to
unite
.
And
yet
for
all
this
pride
,
far
weaker
it
is
,
than
when
there
was
Vnity
,
and
altogether
.
Nay
,
in
breach
of
Vnity
there
is
not
alwaies
safety
for
the
greater
against
the
lesse
.
For
in
that
grievous
breach
in
Israel
,
when
the
Eleven
Tribes
came
out
against
Benjamin
foure
hundred
thousand
strong
,
and
their
quarrell
good
,
yet
they
fell
twice
before
them
,
Jud.
20.
17
Judg.
20.
Nay
this
is
not
all
,
not
any
almost
of
the
hurt
which
followes
in
either
Church
or
State
,
when
discontents
have
swallowed
up
their
Vnity
.
For
the
Church
;
Ibid.
Nothing
(
saith
S.
Chrysostom
)
doth
so
provoke
God
to
anger
,
as
to
see
divisam
Ecclesiam
,
his
Church
purchased
by
one
bloud
,
to
be
One
Body
,
made
more
,
made
other
than
One.
And
for
the
Common-Wealth
;
A
people
is
as
one
City
,
yet
such
a
one
(
saith
Saint
Augustine
)
cui
est
periculosa
dissentio
,
Lib.
de
Ord.
cap.
18.
as
to
whom
all
breach
of
Unity
is
full
of
danger
.
For
Church
and
State
together
;
It
was
a
grievous
Rent
among
the
Jewes
,
when
Manasses
devoured
Ephraim
,
Ephraim
Manasses
,
and
both
fell
upon
Judah
,
Esay
9.
21.
Esay
9.
What
followed
?
was
God
pleased
with
this
,
or
were
the
Tribes
in
safety
that
were
thus
divided
?
No
sure
.
For
it
followes
.
The
wrath
of
the
Lord
was
not
turn'd
away
,
but
his
hand
was
stretched
out
still
.
Still
?
How
long
was
that
?
How
long
?
Why
,
Till
Ephraim
and
Manasses
,
which
could
not
agree
at
home
,
were
with
the
rest
of
the
ten
Tribes
carried
away
into
perpetuall
captivity
.
And
Esay
lived
to
see
his
Prophecy
fulfilled
upon
them
.
For
they
were
carried
away
by
Salmanasar
in
the
sixt
yeere
of
Hezekiah
,
when
Esay
flourished
.
This
wrath
of
the
Lord
was
fierce
,
and
the
people
dranke
deepe
of
this
Cup.
Therefore
I
goe
a
farre
off
both
for
time
and
place
to
fetch
this
Instance
:
And
doe
you
take
care
not
to
bring
it
neerer
home
.
And
I
pray
observe
it
too
:
The
hand
of
God
was
stretched
out
upon
Ephraim
and
Manasses
,
but
there
's
no
mention
,
which
was
the
first
,
or
which
the
greater
offender
,
Ephraim
or
Manasses
.
What
's
the
Reason
?
'T
is
because
the
breach
of
unity
scarce
leaves
any
Innocent
;
and
the
hand
of
God
is
stretched
out
upon
all
.
I
presse
Vnity
hard
upon
you
(
pardon
me
this
Zeale
.
)
O
that
my
thoughts
could
speak
that
to
you
that
they
doe
to
God
;
or
that
my
tongue
could
expresse
them
but
such
as
they
are
;
Or
that
there
were
an
open
passage
that
you
might
see
them
,
as
they
pray
faster
than
I
can
speak
for
Vnity
.
But
what
then
?
will
any
kinde
of
Vnity
serve
the
turne
?
Surely
,
any
will
doe
much
good
:
But
the
best
is
fafest
;
and
that
is
the
Vnity
of
the
Spirit
.
The
learned
are
not
altogether
agreed
here
,
Calv.
Bucer
Lapide
.
Ibid.
what
is
meant
by
the
Vnity
of
the
Spirit
.
For
some
thinke
no
more
is
meant
by
it
,
than
a
bare
concord
and
agreement
in
minde
and
will
.
Let
's
keepe
this
,
and
both
Church
and
State
shall
have
a
great
deale
of
freedome
from
danger
.
But
others
take
the
Vnity
of
the
Spirit
to
be
that
spirituall
concord
,
Lyra.
Hu.
Card.
Amb.
Cath
Beza
.
Lapide
.
Ib.
which
none
doth
,
none
can
worke
in
the
hearts
of
men
,
but
the
Holy
Ghost
,
And
I
am
apter
to
follow
this
sense
:
because
if
you
take
it
for
a
bare
agreement
in
judgement
,
Saint
Paul
had
said
enough
by
naming
Vnity
,
He
needed
have
made
no
Addition
of
the
Spirit
.
And
because
in
the
Text
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
for
the
most
,
points
out
the
Holy
Spirit
.
And
because
else
Saint
Pauls
words
(
which
Bucer
calls
Ardentia
verba
,
Ibid.
zealous
and
burning
words
)
adde
nothing
to
any
even
the
coldest
exhortation
of
the
Heathen
to
Vnity
.
The
Vnity
then
of
the
Spirit
,
to
which
the
Apostle
exhorts
,
includes
both
;
Both
concord
in
minde
and
affections
,
and
love
of
charitable
unity
,
which
comes
from
the
Spirit
of
God
,
and
returnes
to
it
.
And
indeede
the
Grace
of
Gods
Spirit
,
is
that
alone
,
which
makes
men
truly
at
peace
and
unity
one
with
another
.
Ei
tribuendum
non
Nobis
,
Tra.
110.
in
.
S.
Jo.
To
him
it
is
to
be
attributed
,
not
to
us
,
(
saith
Saint
Augustine
)
T
is
he
that
makes
men
to
be
of
one
mind
in
an
house
,
Psal.
68.
6.
Psal.
68.
Now
one
mind
in
the
Church
,
and
one
mind
in
the
State
,
come
from
the
same
fountaine
with
One
mind
in
an
house
;
All
from
the
Spirit
.
And
so
the
Apostle
cleerely
ver.
4.
Verse
4.
One
Body
,
and
one
Spirit
,
that
is
,
One
Body
,
by
one
Spirit
.
For
't
is
the
Spirit
that
joynes
all
the
members
of
the
Church
into
one
Body
.
And
't
is
the
Church
that
blesses
the
State
,
not
simply
with
unity
;
but
with
that
unity
with
which
it selfe
is
blessed
of
God
.
A
State
not
Christian
may
have
Vnity
in
it
.
Yes
,
And
so
may
a
State
that
hath
lost
all
Christianity
,
save
the
Name
.
But
Vnity
of
the
Spirit
,
nor
Church
nor
State
can
longer
hold
,
than
they
doe
in
some
measure
obey
the
Spirit
,
and
love
the
Vnity
.
This
Vnity
of
the
Spirit
is
closer
than
any
corporall
union
can
be
.
For
Spirits
meete
where
bodies
cannot
;
and
neerer
than
Bodies
can
.
The
Reason
is
given
by
Saint
Chrysostome
:
Hom.
9.
in
Eph.
Because
the
Soule
or
Spirit
of
man
is
more
simple
and
of
one
forme
.
And
the
Soule
apter
in
it selfe
to
Vnion
is
made
more
apt
by
the
Spirit
of
God
,
which
is
One
,
and
loves
nothing
but
as
it
tends
to
One
.
Nay
,
as
the
Spirit
of
God
is
One
,
and
cannot
dissent
from
it selfe
;
no
more
ought
they
whom
the
Spirit
hath
joyn'd
in
One
:
and
the
Spirit
hath
joyn'd
the
Church
in
One
;
Therefore
he
that
divides
the
Unity
of
the
Church
,
practices
against
the
Unity
of
the
Spirit
.
Now
this
Vnity
of
the
Spirit
(
so
called
,
because
it
proceedes
from
the
Spirit
of
Grace
,
continues
in
Obedience
to
it
,
and
in
the
end
brings
us
to
the
Spirit
that
gave
it
)
is
the
cause
of
all
other
unity
that
is
good
;
and
the
want
of
it
,
the
Cause
of
all
defects
in
Vnity
.
The
presence
of
it
is
the
Cause
of
all
unity
that
is
good
:
Of
all
within
the
Church
,
no
man
doubts
.
But
't
is
of
all
without
the
Church
too
.
For
no
Heathen
men
or
States
did
ever
agree
in
any
good
thing
whatsoever
,
but
their
Vnity
proceeded
from
this
Spirit
,
and
was
so
far
forth
at
least
a
unity
of
the
Spirit
.
And
for
States
that
are
Christian
,
and
have
mutuall
relations
to
the
Church
that
is
in
them
,
Lib.
4.
Ep.
76.
S.
Gregories
Rule
is
true
.
The
unity
of
the
State
depends
much
upon
the
peace
and
unity
of
the
Church
:
therefore
upon
the
guidance
of
the
same
Spirit
.
And
as
the
presence
of
the
Vnity
of
the
Spirit
is
the
Cause
of
all
Vnity
that
is
good
:
So
the
want
of
it
is
the
cause
of
all
defects
in
Vnity
.
For
as
in
the
Body
of
a
man
the
Spirit
holds
the
members
together
;
but
if
the
Soule
depart
,
the
members
fall
a
sunder
:
So
't
is
in
the
Church
(
saith
Theophilact
)
and
so
in
the
State
.
Ibid.
So
little
unity
then
in
Christendome
as
is
,
is
a
great
Argument
,
that
the
Spirit
is
grieved
,
and
hath
justly
withdrawne
much
of
his
influence
.
And
how
is
the
Spirit
grieved
?
How
?
why
,
sure
by
our
neglect
,
if
not
contempt
of
Him
as
He
is
One.
For
as
he
is
the
Spirit
of
fortitude
,
Esay
11.
Esay
11.
2.
there
wee
'l
have
him
,
he
shall
defend
us
in
warre
.
And
as
he
is
the
Spirit
of
Wisdome
,
there
wee
'l
have
him
too
,
he
shall
governe
us
in
peace
.
But
as
he
is
One
Spirit
,
and
requires
that
we
keepe
his
Vnity
,
there
wee
'l
none
of
him
;
though
we
know
right
well
,
that
without
Vnity
peace
cannot
continue
,
nor
warre
prosper
.
One
unity
there
is
(
take
heed
of
it
)
't
is
a
great
Enemy
to
the
Vnity
of
the
Spirit
,
both
in
Church
and
Common-wealth
.
S.
Basil
calls
it
Concors
Odium
,
Epist.
63.
unity
in
hatred
to
persecute
the
Church
.
And
to
this
worke
there
's
unity
enough
;
Men
take
counsell
together
,
Psal.
2.
2.
Psal.
2.
Saint
Augustine
calls
it
unitatem
contra
unitatem
,
Ser.
6.
de
verb.
Dom.
c.
12.
a
unity
against
unity
;
when
Pagans
,
Jewes
,
and
Hereticks
,
or
any
prophane
crew
whatsoever
,
make
a
league
against
the
Churches
unity
.
And
about
that
worke
,
that
the
name
of
Israel
may
be
no
more
in
remembrance
,
that
there
may
be
no
Church
,
or
no
reformed
Church
,
Gebal
,
and
Ammon
,
and
Amaleck
,
the
Philistims
,
and
they
that
dwell
at
Tyre
are
Confederates
together
,
Psal.
83.
4.
in
Psal.
140.
Psal.
83.
S.
Hilary
will
not
vouchsafe
to
call
such
union
unity
;
Indeed
It
deserves
not
the
name
,
'T
is
not
unity
(
saith
he
)
be
it
in
Church
or
be
it
in
State
:
but
't
is
a
Combination
.
And
hee
gives
his
Reason
.
For
unity
is
in
faith
(
and
Obedience
:
)
but
Combination
is
Consortium
factionis
,
no
other
,
no
better
,
the
consenting
in
a
faction
.
And
all
Faction
is
a
Fraction
too
,
and
an
Enemy
to
unity
,
even
while
it
combines
in
one
.
For
while
it
combines
but
a
part
,
it
destroyes
the
unity
of
the
whole
.
Is
the
Spirit
in
this
?
Out
of
question
,
No.
For
a
Faction
to
compasse
it's
end
,
I
will
not
say
,
when
it
sees
a
theefe
it
consents
to
him
;
or
that
it
is
alwaies
partaker
with
the
Adulterers
:
but
this
it
doth
,
It
speaks
against
its
owne
Brother
,
and
slanders
its
owne
Mothers
Sonne
,
Psal.
50.
19
Psal.
50.
Can
any
man
call
this
the
unity
of
the
Spirit
?
or
is
this
the
way
to
Unity
.
And
now
I
cannot
but
wonder
what
words
S.
Paul
(
were
he
now
alive
)
would
use
,
to
call
backe
Vnity
into
dismembred
Christendome
.
For
my
part
,
Death
were
easier
to
me
,
than
it
is
to
see
and
consider
the
face
of
the
Church
of
Christ
scratched
and
torne
,
till
it
bleeds
in
every
part
,
as
it
doth
this
day
:
And
the
Coat
of
Christ
,
which
was
once
spared
by
Souldiers
,
because
it
was
seamblesse
,
S.
Ioh.
19.
S.
Joh.
19.
23.
Rent
every
way
,
and
which
is
the
miserie
of
it
,
by
the
hand
of
the
Priest
;
And
the
Pope
,
which
Bellarmine
hath
put
into
the
Definition
of
the
Church
,
Bellar.
3.
de
Eccles.
Mil.
c.
2.
Sect.
Nostra
autem
.
that
there
might
bee
one
Ministeriall
head
to
keep
all
in
Vnity
,
is
as
great
as
any
,
if
not
the
greatest
cause
of
divided
Christianity
.
Good
God
,
what
preposterous
thrift
is
this
in
men
,
to
sowe
up
every
small
rent
in
their
owne
Coat
;
and
not
care
what
rents
they
not
onely
suffer
,
but
make
in
the
Coat
of
Christ
?
What
is
it
?
Is
Christ
onely
thought
fit
to
weare
a
torne
garment
?
Or
can
we
thinke
that
the
Spirit
of
Vnity
which
is
one
with
Christ
,
will
not
depart
to
seeke
warmer
cloathing
?
Or
if
he
be
not
gone
already
,
why
is
there
not
Vnity
,
which
is
where
ere
he
is
?
Or
if
he
be
but
yet
gone
from
other
parts
of
Christendome
,
in
any
case
(
for
the
passion
and
in
the
bowels
of
Iesus
Christ
I
beg
it
)
make
stay
of
him
here
in
our
parts
.
For
so
the
Apostle
goes
on
.
Keepe
the
Unity
of
the
Spirit
.
This
Exhortation
requires
two
things
(
saith
S.
Ierome
.
)
Ibid.
the
one
,
that
they
which
have
this
Unity
of
the
Spirit
keep
it
:
the
other
,
that
they
which
have
it
not
,
labour
to
get
it
.
And
certainly
nothing
can
be
more
beneficial
,
or
more
honourable
either
for
Church
or
State
,
than
to
get
it
when
they
have
it
not
,
or
to
keepe
it
when
they
have
it
.
And
this
is
implyed
in
the
very
word
,
which
the
Apostle
uses
,
Keepe
.
For
no
wise
man
will
advise
the
treasuring
up
and
keeping
of
any
thing
,
but
that
which
is
of
use
and
benefit
.
And
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
barely
signifie
to
Keepe
,
but
Tueri
,
to
defend
too
,
which
is
the
stoutest
keeping
.
Now
all
wise
men
are
for
Vnity
:
And
all
good
men
for
the
Vnity
of
the
Spirit
.
In
Gen.
c.
7
Yes
(
saith
S.
Isidor
)
Boni
servant
,
Good
men
keepe
it
.
Wise
and
good
men
keepe
it
;
why
then
none
but
fooles
,
and
bad
men
breake
it
.
Sly
and
cunning
men
perhaps
may
have
their
hands
in
Divisions
,
but
wise
or
good
men
they
are
not
.
For
are
they
not
all
without
understanding
that
worke
wickednesse
Psal.
53.
Psal.
53.
5.
And
a
greater
wickednesse
men
can
hardly
worke
,
than
to
dissolve
the
Vnity
of
the
Spirit
in
either
Church
or
Common-wealth
.
For
they
doe
as
much
as
in
them
lies
to
bring
profanenesse
into
the
Church
,
and
desolation
upon
the
State
.
Keepe
therefore
the
Vnity
of
the
Spirit
.
Keep
Vnity
:
why
,
but
what
needs
that
?
will
not
unity
keepe
it selfe
?
T
is
true
,
unity
is
very
apt
to
hang
together
.
It
proceeds
from
Charity
,
which
is
the
glue
of
the
Spirit
,
not
severed
without
violence
.
Yea
but
for
all
this
,
it
needs
keeping
.
In
the
Church
it
needs
keeping
:
And
therefore
the
Prophets
and
Governours
of
the
Church
are
called
Custodes
,
Keepers
,
Watchmen
and
Overseers
,
Ezek.
3.
17
Ezek.
3.
and
Acts
20.
Acts
20.
28.
And
they
must
watch
as
well
over
her
Peace
,
as
her
Truth
.
And
yet
there
are
so
many
that
scatter
the
tares
of
Schisme
and
Heresie
,
that
her
Vnity
is
not
kept
.
In
the
Common-wealth
it
needs
keeping
too
.
For
her
Governours
are
Custodes
Civitatis
,
Keepers
of
the
City
.
But
there
also
,
there
are
not
few
that
trouble
the
waters
for
their
owne
fishing
.
And
many
times
a
Common-wealth
is
in
danger
to
lose
her
Unity
,
Acts
19.
32.
just
as
Ephesus
did
,
Act.
19.
At
which
time
all
the
City
was
troubled
,
but
the
greater
part
knew
not
why
.
And
the
true
cause
of
the
Division
was
no
more
but
this
;
Demetrius
and
his
fellowes
were
afraid
they
should
lose
their
gaine
,
if
Diana
and
her
Temple
kept
not
up
their
greatnesse
.
Now
this
noyse
at
Ephesus
doth
not
onely
tell
us
that
unity
needs
keeping
,
but
it
informes
us
farther
of
the
way
to
keep
it
.
The
way
to
keep
unity
both
in
Church
and
State
is
for
the
Governors
to
carry
a
watchfull
eye
over
all
such
as
are
discoverd
,
or
feard
,
to
have
private
ends
.
For
there
's
no
private
end
,
but
in
some
thing
or
other
it
will
be
lead
to
run
crosse
the
publique
:
And
if
gaine
come
in
,
though
it
be
by
making
shrines
for
Diana
,
't
is
no
matter
with
them
though
Ephesus
be
in
an
uproare
for
it
.
And
certainly
there
's
no
keeping
of
Unity
in
either
Church
or
State
,
unlesse
men
will
be
so
temperate
(
when
it
comes
to
a
lump
at
least
)
as
to
lay
down
the
private
for
the
publique's
sake
,
Hom.
9.
in
Ephes.
and
perswade
others
to
do
the
like
:
Else
(
saith
Saint
Chrysostome
)
Quicquid
ducit
ad
amorem
sui
,
dividit
unitatem
,
whatsoever
leads
men
to
any
love
of
themselves
and
their
owne
ends
,
helpes
to
divide
the
unity
.
Tho.
2.
2.
q.
183.
A.
2.
ad
3.
And
the
Schoole
applyes
it
both
to
Church
and
State
.
For
in
the
Church
they
which
seeke
their
owne
,
and
not
that
which
is
Christs
(
who
is
publicum
Ecclesiae
,
the
publique
interest
of
the
Church
)
depart
from
the
Vnity
of
the
Spirit
.
And
in
an
earthly
City
,
the
unity
of
that
is
gone
,
when
the
Citizens
studdy
their
owne
,
not
the
publique
good
.
Why
,
but
when
then
is
Vnity
to
be
kept
?
When
?
why
,
surely
at
all
times
,
if
it
be
possible
.
But
especially
it
is
to
bee
kept
,
when
Enemies
are
banded
together
against
Church
or
State
.
Then
above
all
other
times
looke
well
to
the
keeping
of
Vnity
.
Am
I
deceived
?
or
is
not
this
your
case
now
?
Are
not
many
and
great
Enemies
joyn'd
against
you
?
Are
they
not
joyned
both
against
the
Church
and
against
the
State
?
Are
they
joyned
,
and
are
you
divided
?
God
forbid
.
It
cannot
be
that
you
should
so
forget
the
Church
of
Christ
,
or
the
Bowels
of
your
owne
Countrey
,
and
your
owne
.
Ioyne
then
and
keepe
the
Unity
of
the
Spirit
,
and
I
'le
feare
no
danger
though
Mars
were
Lord
of
the
Ascendent
,
in
the
very
instant
of
this
Session
of
Parliament
,
and
in
the
second
house
,
or
joyned
,
or
in
aspect
with
the
Lord
of
the
second
,
Aphoris.
84.
which
yet
Ptolomey
thought
brought
much
hurt
to
Common
wealths
.
But
suppose
all
danger
over
(
I
would
it
were
)
yet
keepe
Vnity
at
all
times
.
For
Enemies
are
as
Cunning
as
malice
can
make
them
:
And
if
Vnity
be
not
kept
at
al
times
,
at
that
time
when
t
is
not
kept
they
'l
make
their
breach
.
And
they
'l
make
it
certainly
.
For
if
the
Vnity
of
the
Spirit
be
gone
,
the
Spirit
is
gone
with
it
;
And
if
the
Spirit
bee
gone
,
Christ
is
gone
with
him
:
And
if
they
be
gone
,
God
the
Father
is
gone
with
them
.
And
what
misery
will
not
follow
when
an
Enemy
shall
come
upon
a
State
,
and
finde
the
whole
blessed
Trinity
,
Father
,
Sonne
,
and
Holy
Ghost
gone
from
it
,
to
accompany
that
Vnity
which
is
banished
out
of
it
?
Yea
but
you
will
say
;
if
Vnity
be
lost
,
we
will
quickly
fetch
it
back
againe
.
Soft
:
First
t
is
more
wisedome
to
keepe
it
,
than
to
be
driven
to
fetch
it
back
.
Secondly
,
before
Vnity
be
thrust
off
,
it
would
be
well
thought
upon
,
whether
it
be
in
your
power
to
bring
it
back
when
you
will
.
The
Spirit
,
I
am
sure
,
is
not
,
and
t
is
His
Vnity
.
And
,
lose
it
when
you
will
,
't
is
like
the
losse
of
health
in
the
naturall
body
;
Iust
like
.
For
there
every
Disease
is
with
some
breach
of
Vnity
;
either
by
Inflammation
in
some
noble
or
vitall
part
;
or
by
strife
in
the
humors
;
or
Luxations
in
the
joynts
;
or
by
breaking
veines
or
sinewes
;
still
with
some
breach
of
Vnity
.
Well
,
what
sayes
the
patient
therewhile
?
What
?
Why
,
he
sayes
he
will
recover
his
health
,
and
then
take
care
to
keepe
it
.
Yea
,
but
what
if
Death
seaze
upon
Him
before
health
be
recovered
?
What
then
?
Had
it
not
been
better
and
safer
a
great
deale
to
keepe
health
while
he
had
it
?
And
is
not
death
a
just
reward
of
his
distempering
his
humors
?
I
will
not
apply
,
to
either
Church
or
Common-wealth
:
but
certainely
't
is
better
for
both
to
keepe
the
Vnity
of
the
Spirit
,
than
to
trust
to
the
Recovery
of
it
when
't
is
lost
.
Keepe
then
the
Vnity
of
the
Spirit
;
but
know
withall
,
(
and
it
followes
in
the
Text
)
that
if
you
will
keepe
it
,
you
must
endeavour
to
keepe
it
.
For
it
is
not
so
easie
a
thing
to
keepe
Unity
in
great
Bodies
as
't
is
thought
;
There
goes
much
labour
and
endeavour
to
it
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
studie
,
be
carefull
to
keepe
it
.
In
Psal.
99
Saint
Augustine
reades
it
Satagentes
,
doe
enough
to
keepe
it
:
And
he
that
doth
enough
,
gives
not
over
doing
till
it
be
kept
.
Nay
,
the
Apostle
comes
so
home
,
that
he
uses
two
words
,
and
both
of
singular
care
for
Vnity
:
For
he
doth
not
simply
say
Keep
it
,
nor
simply
Endeavour
it
,
but
study
and
endeavour
to
keep
it
.
Now
no
man
can
keep
that
is
not
careful
;
and
no
man
will
endeavour
that
is
not
studious
.
Neither
is
it
(
saith
Saint
Chrysost.
)
every
mans
sufficiencie
to
be
able
to
keep
Vnity
:
Hom.
9.
in
Eph.
And
the
word
implies
such
an
endeavour
as
makes
haste
to
keepe
:
and
indeed
no
time
is
to
bee
lost
at
this
worke
Why
,
but
if
there
be
need
of
such
endeavouring
,
whence
comes
it
,
that
that
which
clings
so
together
,
as
all
Vnity
doth
,
is
so
hard
to
keepe
?
Whence
?
why
I
'le
tell
you
:
I
presume
you
'll
endeavour
the
more
to
keepe
it
.
First
,
then
't
is
hard
to
be
kept
,
in
regard
of
the
nature
of
this
Vnity
.
For
be
it
in
Church
,
or
be
it
in
Common-wealth
,
t
is
Vnum
aggregatum
,
One
by
Collection
and
Conjunction
of
many
;
And
the
Schoole
teaches
us
,
Tho.
p.
1.
q.
31.
A.
1.
2.
that
this
Vnity
is
Minima
Vnitas
,
A
Unity
that
is
least
One
:
and
therefore
aptest
to
fal
asunder
.
Both
because
many
are
not
easily
kept
at
One
;
and
because
every
one
of
the
many
,
by
reason
of
the
contrary
thoughts
and
affections
which
divide
him
,
is
not
long
together
one
in
himselfe
.
Which
is
the
Reason
(
as
I
conceive
)
of
that
in
Philo
,
Philo
apud
Tho.
2.
2.
q.
183.
A.
2.
3
That
a
little
difference
is
able
to
divide
a
City
.
Secondly
,
t
is
hard
to
keepe
in
regard
of
Opposers
against
it
,
and
slie
practicers
upon
it
.
And
they
are
many
,
David
complained
of
them
in
his
time
,
Psal.
120.
5
Psal.
120.
My
soule
hath
long
dwelt
with
them
that
are
Enemies
to
peace
.
And
there
's
no
Church
,
nor
no
State
,
but
hath
some
of
these
.
And
since
the
plotting
and
studdy
of
these
is
to
breake
,
you
must
endeavour
to
keepe
the
Vnity
of
the
Spirit
.
And
you
'll
finde
the
worke
hard
enough
.
But
as
to
keepe
Vnity
is
a
worke
of
Difficulty
,
and
takes
up
much
endeavour
of
the
best
:
so
't
is
a
glorious
worke
,
and
worth
their
endeavour
.
It
is
a
pitifull
thing
to
see
a
man
but
reputed
wise
,
and
his
Endeavour
,
vaine
:
But
beside
the
comfort
that
is
within
,
there
's
a
great
deale
of
honour
to
see
a
wisemans
endeavour
like
himself
.
And
nothing
is
more
like
wisedome
than
Vnity
.
For
wise
Counsells
,
are
seldome
better
knowne
by
any
thing
than
this
;
That
as
they
are
in
themselves
One
,
and
vary
not
;
so
they
tend
to
One
,
and
distract
not
:
That
One
end
is
Verity
in
the
Church
,
Safety
in
the
State
,
and
Vnity
in
both
.
Notwithstanding
this
,
Good
God
,
what
spending
there
is
of
great
endeavours
,
about
vanity
,
and
things
of
nought
?
Halfe
that
endeavour
spent
in
keeping
Vnity
,
would
doe
what
all
our
hearts
desire
,
and
more
too
.
Why
,
but
then
how
shall
we
be
able
to
set
our
Endeavour
right
to
the
keeping
of
this
Vnity
of
the
Spirit
?
How
?
why
the
Apostle
tells
you
that
too
,
Verse
2.
ver.
2.
And
the
way
hee
proposes
is
so
direct
,
that
I
dare
say
,
if
you
endeavour
,
you
shall
keepe
the
unity
of
the
Spirit
,
both
in
Church
and
State
.
First
,
then
all
Endeavour
to
keepe
the
Vnity
of
the
Spirit
is
void
,
if
it
be
not
vertuous
.
For
the
Spirit
will
neither
be
kept
,
nor
keepe
men
together
in
vice
.
Next
,
among
all
vertues
foure
are
most
necessary
to
preserve
Vnity
.
The
Apostle
nameth
them
;
and
I
'le
doe
no
more
.
They
are
Humility
at
the
heart
.
Meekenesse
in
the
carriage
.
Patience
in
point
of
forbearance
.
And
Charity
,
whose
worke
is
supportation
of
the
weake
,
that
scandall
be
not
taken
,
and
Unity
broken
.
And
concerning
this
last
great
vertue
whose
worke
is
supportation
of
the
weak
,
't
is
and
excellent
passage
which
S.
Augustine
hath
.
In
Psal.
99.
Art
thou
so
perfect
that
there
is
nothing
in
thee
which
another
need
support
?
I
wonder
if
it
be
so
:
T
is
rare
perfection
.
But
be
it
so
.
Why
then
thou
art
the
stronger
to
support
others
.
Is
Vnity
like
to
be
broken
,
and
dost
thou
say
thou
canst
not
support
others
?
Ergo
habes
quod
in
te
alii
sustineant
,
Therefore
thou
art
not
yet
so
perfect
as
thou
thoughtest
,
but
thou
hast
somewhat
that
others
may
support
and
beare
in
thee
.
Endeavour
then
to
keepe
the
Vnity
of
the
Spirit
,
that
we
must
.
But
in
what
is
Vnity
best
preserved
?
In
what
,
why
that
followes
next
.
T
is
in
peace
,
saith
the
Apostle
.
Now
Peace
in
this
place
is
not
taken
as
't
is
opposite
to
Warre
:
But
it
is
that
Peace
which
opposes
all
jarring
and
falling
out
,
especially
falling
off
one
from
another
.
It
is
not
considered
here
as
opposite
to
Warre
:
For
that
Peace
and
Warre
cannot
possibly
stand
together
.
But
this
Peace
in
which
Vnity
is
kept
,
is
most
usefull
,
most
necessary
,
when
Warre
is
either
threatned
or
begun
.
For
as
there
is
most
need
of
Vnity
against
United
Enemies
:
so
is
there
most
need
of
peacable
dispositions
to
Unite
at
home
,
against
forces
from
abroad
:
Therefore
the
Learned
agree
here
,
That
Peace
stands
for
a
Calme
,
and
quiet
dispose
of
the
hearts
of
men
,
and
of
their
carriage
too
,
that
the
Unity
of
the
Spirit
may
be
preserved
.
And
certainly
without
this
peacable
disposition
,
t
is
in
vaine
to
say
we
endeavour
for
Unity
;
either
to
get
,
or
to
keepe
it
.
The
Peace
then
here
spoken
of
,
differs
not
much
from
the
vertue
of
meekenesse
.
Onely
it
addes
above
meeknesse
towards
others
,
quietnesse
with
them
.
As
it
agrees
with
meekenesse
,
so
t
is
the
way
to
Unity
:
As
it
addes
above
it
;
so
t
is
the
Treasury
in
which
Vnity
is
kept
.
T
is
an
antient
Rule
for
kingdomes
and
a
good
,
Iisdem
Artibus
quibus
parta
sunt
facilè
retinentur
,
Salast
.
in
Conjur
.
Catil
.
They
are
kept
in
subjection
,
order
,
and
obedience
,
by
the
same
vertues
by
which
they
were
first
gotten
.
Now
the
unity
of
the
Spirit
is
a
great
part
of
the
Kingdome
of
Grace
;
Therfore
this
Kingdome
too
,
if
it
be
gotten
,
as
it
is
,
by
peace
,
then
in
peace
it
must
be
kept
.
For
you
shall
never
see
the
Unity
of
the
Spirit
dwell
in
a
froward
heart
,
that
is
enemy
to
peace
.
That
affection
of
which
Saint
Bernard
was
,
Epist.
252.
is
the
great
keeper
of
Unity
.
And
sure
he
dwelt
in
peace
.
Adhaerebo
vobis
etsi
nolitis
,
etsi
nolim
ipse
,
I
will
stick
and
be
one
with
you
,
though
you
would
not
have
me
doe
it
:
nay
,
though
any
tentation
in
my selfe
would
not
have
me
doe
it
.
And
therefore
they
are
quite
out
of
the
way
,
in
the
Church
(
saith
S.
Jerom
)
that
thinke
they
can
hold
the
unity
of
the
Spirit
,
Ibid.
Dissipatâ
pace
,
when
they
have
shaken
peace
asunder
.
And
they
are
as
farre
mistaken
in
the
Common-wealth
,
that
steepe
all
their
humors
in
gall
,
and
yet
would
intitle
themselves
Patrons
of
unity
.
And
surely
such
,
in
what
State
soever
they
live
,
know
not
of
what
Spirit
they
are
,
though
all
other
men
see
,
t
is
fire
they
call
for
,
S.
Luke
9.
S.
Luk.
9.
55.
Why
?
but
what
need
is
there
of
this
Exhortation
to
Peace
?
this
Endeavour
for
Vnity
?
what
need
in
regard
of
the
times
,
the
time
it selfe
preaches
,
I
may
hold
my
peace
.
But
what
need
there
is
,
in
regard
of
mens
persons
and
conditions
,
which
are
to
comply
with
the
times
,
that
I
'le
tell
you
.
The
best
Peace
that
is
,
and
the
fairest
calme
that
the
Soule
of
man
hath
,
is
imperfect
in
this
life
.
What
then
?
What
?
why
therefore
saies
the
Schoole
,
Tho.
2.
2.
q.
29.
A.
2.
4.
though
the
Soule
be
at
rest
and
peace
with
God
,
and
consequently
in
it selfe
,
and
with
others
,
yet
there
is
still
some
repugnancy
,
both
within
,
and
without
,
which
disturbes
this
peace
.
For
whatsoever
is
imperfect
is
under
perturbation
;
And
the
more
a
Man
is
troubled
,
the
lesse
perfect
is
his
peace
.
Out
of
which
it
followes
againe
,
that
all
Exhortation
to
recall
a
mans
passions
to
peace
is
very
needfull
for
the
keeping
of
Unity
:
And
he
that
is
offended
at
S.
Pauls
Exhortation
to
peace
,
is
not
at
peace
in
Himselfe
.
Will
you
say
farther
,
that
this
peace
which
keeps
,
and
this
Vnity
of
the
Spirit
which
is
kept
,
is
the
blessing
and
the
gift
of
God
?
It
shall
ever
be
far
from
me
to
deny
that
.
But
what
then
?
Because
they
are
Gods
blessings
,
must
not
you
endeavour
to
get
them
?
And
because
they
are
Gods
gifts
,
must
not
you
be
carefull
to
keepe
them
?
Nay
ought
not
you
be
the
more
carefull
to
keepe
,
when
God
himselfe
is
so
free
to
give
?
T
is
true
,
You
cannot
endeavour
till
God
give
grace
;
But
t
is
true
too
,
that
you
are
bound
to
endeavour
,
when
he
hath
given
it
.
Bound
certainly
;
and
therefore
Saint
Ierome
expounds
this
,
Ibid.
which
is
but
Counsell
and
Exhortation
in
Saint
Paul
,
by
a
Praecipitur
.
Ther
's
Gods
command
upon
you
,
that
you
endeavour
for
Vnity
in
Peace
.
And
now
,
what
if
God
have
given
sufficiencie
,
nay
abundance
of
Grace
,
and
yet
there
be
no
Endeavour
,
can
any
bee
blamed
then
for
want
of
Unity
but
your selves
?
T
is
true
,
that
except
the
Lord
keepe
the
City
,
your
Watchmen
wake
in
Vaine
,
Psal.
127.
Psal.
127.
2●
But
is
it
any
where
said
in
Scripture
,
that
if
you
will
set
no
watch
,
take
no
care
,
that
yet
God
will
keepe
the
City
?
No
sure
.
And
this
will
ever
be
found
certaine
,
when
and
wheresoever
the
Vnity
of
the
Spirit
is
not
kept
,
then
and
there
was
want
of
mans
endeavour
to
keepe
it
in
peace
.
And
whensoever
God
laies
that
punishment
which
followes
Disunion
upon
a
Nation
,
the
Sinne
upon
which
the
punishment
falls
is
committed
by
mans
misendeavouring
,
or
want
of
Endeavouring
.
But
Peace
it selfe
cannot
hold
Vnity
long
,
if
it
be
not
a
firme
and
a
binding
peace
.
And
this
brings
in
the
end
of
the
Text
,
the
keeping
of
Unity
in
Vinculo
Pacis
,
in
the
bond
of
peace
.
First
then
,
if
you
will
keepe
a
setled
unity
,
you
must
have
a
firme
peace
.
The
reason
is
,
because
in
this
Unity
many
are
brought
together
;
And
many
will
not
be
held
together
without
a
bond
.
Saint
Augustine
discovered
this
.
Lib.
1.
De
Doct.
Christiana
,
p●ol●
,
Vnitas
sine
nodo
facilè
dissolvitur
;
That
Unity
(
saith
he
)
which
hath
no
knot
,
is
easily
dissolved
.
This
Unity
is
so
comfortable
,
so
beneficiall
both
to
Church
and
State
,
that
it
cannot
bee
too
fast
bound
.
But
if
it
be
not
fast
bound
,
both
it
and
the
benefit
will
soone
be
lost
.
Now
in
vinculo
,
in
that
which
bindes
this
,
is
to
be
observed
:
It
compasses
about
all
which
it
containes
,
and
then
where
it
meets
there
's
the
knot
;
So
that
which
is
bound
is
held
close
within
the
Imbracings
of
the
bond
;
And
the
bond
is
not
of
one
substance
,
and
the
knot
of
another
,
but
both
of
one
and
the
same
substance
.
So
t
is
here
.
For
the
unity
of
the
Spirit
is
contained
and
compassed
,
as
it
were
by
peace
:
Peace
goes
before
it
,
to
bring
it
in
;
And
Peace
goes
with
it
,
when
t
is
in
;
And
Peace
goes
round
about
it
,
to
keepe
it
in
.
And
where
the
two
ends
of
Peace
meete
,
there
Unity
is
fast
and
knit
up
.
And
the
knot
is
of
the
same
substance
with
the
bond
,
Peace
too
.
And
therefore
where
the
antient
reading
of
the
Text
is
,
To
keepe
Unity
in
the
bond
of
peace
,
there
some
will
have
it
,
Lapide
.
Ib.
to
keepe
Vnity
in
vinculo
quod
est
pax
;
In
that
band
which
is
peace
.
This
bond
as
't
is
the
bond
of
unity
;
so
't
is
well
fitted
to
the
unity
it
bindes
.
For
if
you
marke
it
,
it
bindes
unity
;
and
the
bond
is
but
One
;
In
vinculo
pacis
,
in
the
bond
of
peace
;
One
band
.
And
yet
that
which
is
unum
,
is
not
unius
,
that
which
is
but
One
,
is
not
onely
of
One
,
For
it
bindes
many
,
whole
Churches
,
whole
Kingdomes
.
And
both
bodies
are
ever
safest
,
when
the
bond
is
One
;
and
that
One
able
to
hold
them
.
For
when
this
One
bond
of
peace
cannot
bind
close
,
't
is
a
shrewd
argument
,
either
that
some
ill
humor
swells
,
and
will
not
endure
the
bond
;
or
that
the
bond
it selfe
is
strained
and
made
weake
.
And
in
both
these
cases
,
timely
helpe
must
be
applied
,
or
the
Vnity
of
the
Body
is
in
Danger
.
You
may
see
this
plaine
in
the
Naturall
body
.
The
out-bond
of
the
body
is
the
skinne
.
If
the
body
be
too
full
of
humors
,
and
they
foule
and
in
Motion
,
the
body
swells
till
the
skinne
breakes
.
So
t
is
in
the
Church
,
and
so
t
is
in
the
State
,
when
the
body
is
too
full
of
humours
.
The
inner-bond
of
the
body
is
the
Sinew
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
very
word
which
the
Apostle
uses
,
The
bond
or
the
sinew
of
peace
.
If
the
sinew
be
broken
or
over-strained
,
there
's
much
paine
and
weakenesse
in
the
body
,
and
the
members
hang
as
loose
,
as
if
they
were
falling
one
from
another
.
And
so
t
is
in
the
Ecclesiasticall
;
And
no
other
than
so
,
in
the
Civill
Body
.
If
there
be
but
a
straining
in
the
bond
,
though
perhaps
the
sinew
be
not
yet
broken
,
t
is
high
time
to
looke
to
the
Unity
of
the
Body
.
Well
,
What
Remedy
then
?
What
?
Why
,
sure
there
's
none
but
Vinculum
Vinculi
;
The
sinew
must
have
a
swathe
:
And
that
which
was
wont
to
bind
the
Body
,
must
be
bound
up
it selfe
.
And
if
the
Cure
light
not
into
honest
and
good
Chirurgions
hands
,
it
may
prove
a
lame
Church
,
and
a
weake
State
ever
after
.
God
blesse
the
Body
therefore
,
and
direct
the
Chirurgions
.
Now
as
the
bond
of
these
great
bodies
,
the
Church
,
and
the
State
,
may
be
broken
;
so
the
knot
,
which
hath
ever
beene
hard
to
unty
,
may
be
cutte
.
And
both
Church
and
State
have
ever
had
Cause
to
feare
both
,
both
breaking
and
cutting
.
Saint
Ignatius
was
afraid
of
this
in
the
Church
,
by
and
by
after
the
Apostles
times
;
And
therefore
He
writes
to
the
Church
of
Philadelphia
,
Epist.
ad
Philadelph
.
In
any
case
to
to
flie
and
shunne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
partition
or
cutting
off
this
knot
.
And
indeed
t
is
not
fit
for
any
man
imployed
about
this
bond
of
peace
,
to
have
his
Rasor
about
him
.
And
David
was
afraid
of
this
in
the
State
;
and
he
had
cause
,
great
cause
:
For
some
wilde
unruly
men
cryed
out
then
,
Let
's
break
their
bonds
in
sunder
,
and
cast
their
cords
from
us
,
Psal.
2.
3.
Psal.
2.
What
bonds
?
Why
,
All
the
bonds
of
peace
,
and
all
the
bonds
of
allegiance
too
.
For
the
Consultation
then
was
(
saith
Calvin
)
to
depose
David
.
In
Psal.
2.
But
he
that
dwells
in
heaven
,
laughed
them
to
scorne
,
ver.
4.
Verse
4.
And
then
brake
them
in
pieces
like
a
Potters
vessell
,
Verse
9.
ver.
9.
Now
the
Breakers
of
the
bond
of
peace
both
in
Church
and
Common-wealth
are
pride
and
disobedience
:
For
these
two
cry
one
to
another
,
That
is
,
Pride
to
disobedience
,
Come
let
's
breake
the
bond
.
And
this
is
very
observable
,
and
with
reference
to
this
bond
of
peace
too
;
You
shall
never
see
a
disobedient
man
,
but
he
is
proud
:
For
he
would
Obey
,
if
he
did
not
thinke
himselfe
fitter
to
govern
.
Nor
shall
you
ever
see
a
proud
man
stoope
to
binde
up
any
thing
:
But
if
you
see
him
stoope
,
take
heede
of
him
,
't
is
,
doubtlesse
,
to
breake
the
bond
of
peace
.
The
Reason's
plaine
;
if
hee
stoope
to
binde
up
,
He
knowes
he
shall
be
but
one
of
the
bundle
;
which
his
pride
cannot
endure
.
But
if
he
stoope
to
loose
the
bond
,
then
he
may
be
free
,
and
shew
his
vertue
(
as
he
calls
it
)
that
is
,
hope
To
runne
formost
in
the
head
of
a
Faction
.
Fond
men
,
that
can
be
thus
bewitched
with
pride
against
themselves
.
For
when
they
are
bound
up
,
though
but
as
one
of
the
Bundle
,
yet
therein
,
under
God
,
they
are
strong
and
safe
:
But
when
the
Bond
is
broken
,
and
they
perhaps
,
as
they
wish
,
in
the
Head
,
headlong
they
runne
upon
their
owne
Ruine
.
Thus
you
have
seene
the
Apostles
care
for
Vnity
:
For
Unity
,
but
faine
would
he
have
it
of
the
Spirit
.
This
Unity
he
desires
you
should
keep
;
yea
studdy
and
endeavour
to
keepe
,
as
the
Spirit
is
ready
to
prevent
and
assist
,
that
you
may
be
able
to
keepe
it
.
This
Unity
must
be
kept
in
peace
:
And
if
you
will
have
it
sure
,
in
the
bond
of
peace
.
That
which
remaines
is
,
that
you
obey
and
follow
the
Apostles
Exhortation
:
That
all
of
you
in
your selves
,
and
with
others
,
endeavour
to
keepe
the
Vnity
of
the
Spirit
in
the
bond
of
peace
,
both
in
Church
and
Common-wealth
.
For
good
Counsell
,
such
as
here
our
Apostles
is
,
doth
not
make
Church
or
State
happy
,
when
't
is
given
,
but
when
't
is
followed
.
And
to
the
danger
that
may
come
,
it
addes
guilt
,
to
all
such
as
will
not
obey
the
counsell
,
that
they
may
prevent
the
danger
.
And
let
me
say
thus
much
for
the
Vnity
of
the
Spirit
;
'T
is
that
which
ties
us
one
to
another
,
and
all
to
God
,
and
God
to
all
.
Without
God
we
cannot
be
safe
,
either
in
this
life
,
or
that
to
come
.
And
without
this
Vnity
,
no
man
is
sure
of
his
Neighbours
assistance
,
nor
any
man
of
Gods
.
But
by
this
Unity
,
GOD
himselfe
is
content
to
be
bound
to
you
.
And
that
which
is
bound
,
is
sure
and
ready
at
need
.
Et
sortis
cum
debili
ligatus
,
&
illum
portat
&
se
,
(
saith
Saint
Chrysostome
.
)
Hom.
9.
in
Eph.
And
strength
bound
to
weakenesse
,
beares
up
both
it selfe
,
and
weaknesse
.
And
in
this
sense
I
can
admit
of
Scaligers
Subtilty
;
Exerc.
365
Sect.
1.
That
Vnity
is
Omnipotent
.
Keepe
Vnity
then
,
and
be
sowre
(
t
is
honourable
Justice
)
upon
any
that
shall
endeavour
to
breake
it
.
He
deserves
not
to
live
,
that
would
dissolve
that
bond
,
by
which
God
hath
bound
himselfe
to
assist
the
Church
,
and
the
Common-wealth
.
Our
adversaries
make
Vnity
a
Note
of
the
Church
,
and
they
perswade
such
as
will
beleeve
them
,
that
we
have
no
Unity
,
and
so
no
Church
.
I
would
not
have
Occasion
given
them
to
inlarge
their
doctrine
;
lest
in
the
next
place
they
take
upon
them
to
prove
,
that
we
have
no
Common-wealth
neither
,
for
want
of
Vnity
.
Now
to
keepe
Vnity
,
I
have
made
bold
to
direct
you
one
way
already
;
and
here
's
an
other
.
'T
is
necessary
that
the
Governours
have
a
good
and
a
quick
eye
to
discover
the
cunning
of
them
that
would
breake
the
Vnity
first
,
and
the
whole
Body
after
.
You
shall
give
a
guesse
at
them
by
this
;
They
'll
speake
as
much
for
Unity
as
any
men
;
but
yet
,
if
you
marke
them
,
you
shall
still
finde
them
busie
about
the
knot
,
that
bindes
up
Vnity
in
peace
:
somewhat
there
is
that
wrings
them
there
.
They
will
pretend
perhaps
,
t
is
very
good
there
should
be
Vinculum
,
A
Bond
to
binde
men
to
Obedience
,
O
,
God
forbid
else
:
but
they
would
not
have
the
knot
too
hard
.
Take
heed
.
Their
aime
is
,
They
would
have
a
little
more
liberty
,
that
have
too
much
already
.
Or
perhaps
they
'll
pretend
,
they
would
not
untie
the
knit
,
no
,
there
may
be
danger
in
that
,
but
they
would
onely
turne
it
to
the
other
side
,
because
this
way
it
lyes
uneasily
.
But
this
is
but
a
shift
neither
.
For
turne
the
knot
which
way
you
will
,
all
binding
to
Obedience
will
be
grievous
to
some
.
It
may
be
they
'll
protest
,
that
though
they
should
untie
it
,
yet
they
would
not
leave
it
loose
.
They
would
perhaps
tie
it
otherwise
,
but
they
would
be
sure
to
knot
it
as
fast
.
Trust
not
this
pretext
neither
.
Out
of
Question
,
their
meaning
is
to
tie
up
Vnity
in
a
Bow-knot
,
which
they
might
slip
at
One
End
when
they
list
.
Indeed
,
whatsoever
they
pretend
,
if
they
be
curious
about
the
knot
,
I
pray
looke
to
their
fingers
,
and
to
the
Bond
of
peace
too
.
For
whatsoever
the
pretences
be
,
they
would
be
at
the
dissolving
of
Vnity
.
Well
,
Provide
for
the
keeping
of
Vnity
;
And
what
then
?
Why
,
then
,
God
blesse
you
with
the
Successe
of
this
Day
.
For
this
Day
,
the
seventeenth
of
March
,
I.
Caesar
overthrew
Sex
.
Pompeius
.
And
that
Victory
was
in
Spaine
;
and
Spaine
which
had
long
beene
troublesome
,
setled
,
and
came
quietly
in
,
by
that
one
Action
.
And
this
very
Day
too
,
Fredericke
the
Second
entered
Jerusalem
,
and
recoverd
whatsoever
Saladine
had
taken
from
the
Christians
.
But
I
must
tell
you
,
These
Emperours
and
their
forces
were
great
keepers
of
Vnity
.
The
first
Lesson
at
this
Daies
Evening
prayer
,
Judg.
4.
is
,
Judg.
4.
There
Sisera
,
Captaine
of
Jabins
Army
,
fell
before
Israel
.
But
I
must
tell
you
,
The
two
Tribes
,
Zabulon
and
Nepthali
,
went
up
in
great
both
Vnity
and
courage
against
them
,
Judg.
5.
8.
Judg.
5.
And
I
make
no
doubt
,
but
this
Day
may
be
a
Day
of
happy
successe
to
this
Church
and
State
,
if
S.
Paul
may
be
heard
,
and
that
yet
(
before
it
be
too
too
late
)
there
be
a
hearty
Endeavour
to
keepe
the
Vnity
of
the
Spirit
in
the
Bond
of
peace
.
And
now
,
to
conclude
;
I
beseech
you
Remember
,
That
all
this
Vnity
and
Peace
,
what
ere
it
be
,
and
when
t
is
at
the
best
,
is
but
Vestigium
,
a
track
,
and
a
footing
of
that
everlasting
peace
which
is
to
come
.
And
I
would
not
have
you
so
love
this
peace
of
Grace
,
that
you
should
at
any
time
forget
the
infinite
peace
of
Glory
:
The
bond
whereof
nor
Earth
,
nor
Hell
can
breake
.
For
t
is
not
folly
onely
,
but
madnesse
saith
Saint
Gregory
)
to
love
this
Peace
,
Par.
3.
pastor
.
curae
.
Ad.
23
this
Vnity
,
which
is
but
a
foot-step
,
a
print
in
the
dust
,
soone
worne
out
,
soone
defaced
;
and
not
love
God
and
his
Peace
,
A
quo
impressum
est
,
whose
very
foot
made
this
so
safe
,
so
happy
,
so
pleasant
as
it
is
.
But
I
cannot
but
hope
better
things
of
you
,
and
such
as
accompany
safety
here
,
and
Salvation
hereafter
.
For
you
have
not
so
learned
Christ
,
as
that
you
can
preferre
any
Vnity
before
his
;
Or
neglect
the
safe
keeping
of
that
which
is
his
foot-step
in
this
world
;
The
Vnity
of
the
Spirit
.
Let
us
therefore
all
pray
unto
God
,
That
he
will
evermore
give
both
the
King
and
his
People
the
comfort
of
his
Spirit
;
That
that
Spirit
of
his
may
so
direct
all
your
Counsells
,
that
they
may
be
for
Vnity
.
That
following
the
direction
of
this
Spirit
of
Grace
,
we
may
enjoy
the
Vnity
of
the
same
Spirit
,
both
in
Church
and
Common-wealth
.
That
all
our
Endeavours
,
publike
&
private
,
may
tend
to
the
keeping
of
this
unity
.
That
our
keeping
of
unity
may
be
such
as
it
ought
,
in
Peace
,
in
the
very
bond
of
peace
.
I
began
with
S.
Pauls
Exhortation
.
I
end
with
his
Prayer
and
Benediction
,
2
Thes.
3.
2
Thes.
3.
16.
T
is
the
prayer
of
this
Day
;
For
t
is
the
second
Lesson
at
Evening
Service
.
The
God
of
Peace
give
you
peace
alwaies
,
&
by
al
means
:
Peace
in
concord
,
and
Peace
in
Charity
;
Peace
on
Earth
,
and
Peace
in
Heaven
;
Peace
of
Grace
,
&
Peace
in
Glory
.
To
all
which
Christ
for
his
infinite
mercies
sake
bring
us
all
.
To
whom
with
the
Father
and
the
Holy
Spirit
,
be
ascribed
all
Might
,
Majesty
,
and
Dominion
,
this
day
and
for
ever
.
Amen
.
SERM.
VII
.
Preached
at
Pauls
Crosse
in
Commemoration
of
King
CHARLES
his
Inauguration
.
PSAL.
72.
1.
Give
the
King
thy
Judgements
,
O
God
,
And
thy
Righteousnesse
unto
the
Kings
Son
.
THe
Psalmes
of
David
,
and
his
Heart
never
went
sweeter
.
The
Title
of
the
Psalme
doth
not
onely
tell
us
that
;
but
it
tels
us
that
David
had
an
eye
upon
his
Son
Solomon
:
An
eye
,
that
is
true
;
but
not
both
eyes
upon
Solomon
;
no
,
nor
one
absolutely
fixed
,
because
a
greater
than
Solomon
is
here
.
A
greater
than
Solomon
,
who
is
that
?
who
?
why
it
is
Christ
.
Solomon
was
the
type
and
shadow
(
if
you
will
)
and
so
one
eye
may
be
upon
him
:
but
the
other
eye
must
pierce
through
to
the
Antitype
,
and
body
of
the
Promise
,
which
is
Christ
.
So
the
antient
Fathers
,
Justine
,
Tertullian
,
Origen
,
Athanasius
,
and
the
rest
are
cleare
:
and
upon
very
good
ground
:
for
there
are
many
things
in
this
Psalme
,
that
cannot
be
applyed
to
Solomon
,
and
no
Type
is
bound
to
represent
in
all
;
and
there
are
some
typicall
Propositions
,
as
one
observeth
upon
Deut.
18.
that
are
applyable
to
the
Type
,
or
to
the
Antitype
alone
.
There
are
many
things
in
this
Psalme
,
that
are
not
applyable
to
Solomon
.
But
some
are
,
and
none
more
than
the
words
of
the
Text.
For
these
words
can
as
hardly
be
applyed
to
Christ
,
as
that
after
to
Solomon
.
Now
that
that
agreed
to
Types
before
Christs
comming
,
agrees
to
all
that
are
like
Christ
after
his
comming
.
Therefore
this
is
applyable
to
all
godly
,
religious
Kings
:
For
all
have
direction
from
,
and
share
in
,
the
prayer
of
Solomon
.
These
words
that
begin
the
Psalme
,
I
shall
take
in
that
sense
as
applyed
to
the
Type
,
to
Solomon
,
and
in
him
to
all
religious
Kings
.
Which
so
to
Solomon
,
that
I
am
heartily
glad
to
find
Christ
,
so
full
in
the
Psalme
,
so
near
the
King
.
First
,
I
am
glad
to
find
him
so
full
in
the
Psalme
,
because
that
is
a
confutation
of
all
Judaisme
:
for
they
received
the
Psalmes
as
well
as
we
;
&
here
in
this
Psalme
,
there
are
many
things
that
they
cannot
fasten
upon
Solomon
,
or
any
other
but
Christ
.
So
cleare
is
that
,
that
Tertullian
hath
observed
long
since
against
them
:
The
Iewes
(
saith
he
)
scorne
us
for
receiving
Christ
as
a
Saviour
,
Praescribemus
tamen
,
&c.
yet
we
prove
against
them
out
of
the
Scriptures
,
that
they
receive
,
that
Christ
is
come
the
promised
,
prophesied
Messias
.
Secondly
,
I
am
glad
to
find
Christ
so
neare
the
King
:
because
nothing
can
be
more
honourable
,
and
safe
,
for
David
,
and
Solomon
,
the
Father
,
and
the
Sonne
that
is
to
succeed
the
King
,
than
to
have
God
the
Father
,
and
Christ
his
Son
so
neare
to
them
.
So
neare
and
close
,
not
onely
as
they
stand
mixed
in
the
Psalme
,
but
farre
more
close
by
the
Prayer
of
David
,
and
by
the
blessings
that
follow
in
the
Psalme
upon
the
Prayer
,
Blessings
,
not
upon
David
and
Solomon
onely
,
but
upon
the
Father
and
the
Sonne
in
any
Kingdome
,
where
the
Father
with
a
true
religious
heart
imbraceth
Christ
,
and
will
teach
his
Sonne
to
follow
his
steps
:
for
then
,
and
there
,
God
will
give
plenty
of
judgement
to
the
King
,
and
a
full
measure
of
Righteousnesse
to
the
Kings
Son
.
My
Text
then
,
as
it
is
applyable
to
David
,
and
Solomon
,
(
for
so
I
shall
follow
it
,
here
)
is
the
Prayer
of
David
to
God
for
himselfe
first
,
and
then
for
his
Son
Solomon
after
;
for
both
have
reference
.
And
the
Blessings
which
follow
upon
this
Prayer
made
by
David
,
and
granted
by
God
,
are
very
many
,
and
great
,
and
follow
in
the
Psalme
;
namely
,
Here
is
judgement
for
the
people
,
and
that
according
to
right
,
at
ver.
2.
Then
here
is
defence
for
the
poore
,
I
and
for
their
very
children
too
,
ver.
4.
Then
after
this
here
is
peace
,
peace
upon
all
,
abundance
of
peace
,
at
ver.
3.
Then
there
is
the
punishment
,
and
that
as
rightly
settled
as
may
be
,
upon
the
wrong
doer
,
ver.
4.
And
all
these
come
together
,
that
righteous
men
may
flourish
,
at
ver.
7.
So
it
is
a
necessary
Prayer
to
be
made
,
a
very
necessary
Prayer
:
for
all
these
,
and
many
more
blessings
follow
,
and
come
upon
any
nation
,
and
any
people
,
when
God
comes
to
Give
his
Judgements
to
the
King
,
and
his
Righteousnesse
to
the
Kings
Sonne
.
My
text
is
a
Prayer
;
and
there
are
two
Petitions
,
and
these
two
Petitions
divide
my
text
into
two
parts
.
The
one
is
,
that
God
would
give
his
judgements
unto
the
King
.
The
other
is
,
that
he
would
Give
his
Righteousnesse
unto
the
Kings
son
;
for
all
other
inferiour
circumstances
fall
into
one
of
these
.
I
will
begin
at
the
first
.
Give
the
King
thy
judgements
O
God
.
My
text
I
told
you
is
a
Prayer
;
and
I
have
made
choice
of
a
praying
text
.
The
Age
is
so
bad
,
thy
will
not
endure
a
good
King
to
be
commended
for
danger
of
flattery
,
I
hope
I
shall
offend
none
by
praying
for
the
King
.
The
text
is
a
Prayer
,
and
quis
orat
,
who
it
is
that
prayes
,
is
the
first
circumstance
that
appeares
in
the
text
;
it
is
David
,
it
is
the
King
,
and
he
beares
a
prime
,
and
a
great
part
wheresoever
he
is
.
And
it
was
Davids
honour
:
for
there
was
never
any
King
so
often
found
at
his
prayers
as
David
was
;
seven
times
a
day
will
I
praise
thee
,
Psal.
119.
This
was
Davids
promise
,
and
for
ought
we
know
it
was
Davids
performance
too
.
And
thorow
all
the
booke
of
his
Psalmes
(
that
devout
part
of
Scripture
)
all
his
praises
goe
mixed
with
prayer
:
so
he
prayed
very
oft
.
And
certainly
,
there
is
nothing
more
necessary
for
any
King
,
than
Prayer
.
And
therefore
S.
Austine
accounts
it
one
of
the
greatest
happinesses
of
a
King
,
not
to
neglect
to
offer
to
God
sacrificium
orationis
,
the
sacrifice
of
prayer
.
1.
And
there
is
great
need
it
should
be
so
:
for
of
all
men
(
Priests
onely
excepted
)
Kings
have
the
greatest
account
to
make
God
:
therefore
prayer
is
very
necessary
for
them
;
that
since
no
man
is
able
to
keepe
his
accounts
even
,
God
would
be
pleased
to
be
mercifull
,
and
take
Christ
into
the
reckoning
.
2.
Of
all
men
(
could
greatnesse
let
them
feele
their
wants
)
none
have
such
burthens
on
their
shoulders
,
as
Kings
have
;
therefore
prayer
is
necessary
for
them
,
that
they
may
call
as
often
upon
God
,
as
he
calls
oft
upon
them
that
are
weary
and
heavy
laden
to
refresh
them
,
Mat.
11.
3.
Of
all
men
,
none
have
so
great
troubles
as
Kings
have
.
Indeed
troubles
must
needs
be
great
,
or
else
they
dare
not
sieze
on
Kings
:
therefore
prayer
is
necessary
then
especially
when
the
trouble
is
such
,
as
no
wit
of
man
can
worke
off
,
and
repell
;
and
such
troubles
there
are
,
when
there
is
no
shelter
,
or
helpe
left
in
the
world
,
but
this
,
Lord
remember
David
,
and
all
his
troubles
.
But
be
the
troubles
never
so
great
,
if
David
pray
,
and
God
remember
,
the
King
cannot
be
lost
in
any
sorrow
.
Hezekiah
found
it
so
when
he
fasted
and
prayed
,
and
turned
to
the
Lord
,
Isa.
37.
for
then
the
Host
of
Zenacharib
was
presently
broken
,
and
himselfe
saved
.
So
then
David
is
at
this
necessary
worke
,
he
is
at
prayer
.
I
,
but
for
whom
is
it
that
David
prayes
?
Surely
,
divers
ancient
,
and
moderne
Divines
,
thinke
that
in
this
place
the
King
,
and
the
Kings
sonne
stand
but
for
one
person
,
the
person
of
Solomon
under
two
different
relations
,
the
King
and
the
Kings
son
;
and
that
there
is
an
Emphasis
added
by
the
Repetition
.
And
they
thinke
too
that
David
penned
this
Psalme
when
he
was
dying
,
when
he
resigned
his
Crowne
to
Solomon
,
and
delivered
the
Scepter
into
his
hand
;
which
the
Jesuit
Lorinus
tels
us
(
and
he
is
very
exact
)
that
it
was
just
foure
yeeres
,
(
surely
I
thinke
he
failes
of
his
reckoning
)
before
Davids
death
,
when
he
made
his
prayer
for
Solomon
.
And
hee
avoucheth
Jerome
to
be
his
Author
:
but
it
is
not
so
,
the
Jesuit
in
this
,
as
in
divers
greater
businesses
is
too
bold
:
Indeed
Jerome
saith
that
David
lived
after
Solomon
was
crowned
aliquot
annos
,
some
yeers
;
but
he
saith
not
just
four
,
it
may
be
more
,
or
fewer
:
I
will
not
enter
upon
the
question
quando
,
when
David
made
this
Prayer
,
and
penned
this
Psalme
.
First
,
because
the
quando
,
the
time
here
is
not
in
the
Text
,
nor
in
any
part
else
in
Scripture
:
therefore
I
may
safely
be
ignorant
.
Secondly
,
because
,
suppose
this
were
the
last
Psalme
that
ever
David
made
,
as
some
collect
out
of
the
last
verse
,
yet
that
supposed
will
not
prove
that
he
made
this
Psalme
after
he
had
crowned
Solomon
King
:
for
before
Solomon
was
crowed
David
was
little
lesse
then
bedrid
,
1
King
.
1.
at
which
time
it
is
out
of
question
that
David
prayed
,
therefore
he
did
not
then
compose
this
Psalme
.
Therefore
I
shall
take
liberty
to
dissent
from
this
opinion
,
with
all
submission
to
better
judgements
;
but
especially
to
the
Church
.
Me
thinks
it
was
not
so
near
night
with
the
Prophet
when
he
penned
this
Psalme
.
I
rather
think
that
David
made
it
when
himselfe
was
King
,
and
his
purpose
was
firmely
set
that
Solomon
should
succeed
him
,
for
so
he
had
sworne
,
1
King
.
3.
And
I
think
this
prayer
here
in
the
beginning
of
the
Psalm
was
made
first
by
David
for
himselfe
,
and
then
for
Solomon
after
.
And
since
this
opinion
maintaines
nothing
contrary
to
the
Analogie
of
faith
,
nothing
that
hinders
the
context
,
nothing
that
crosses
any
determination
of
the
Church
;
nay
since
there
is
in
it
more
piety
to
God
,
more
duty
to
himselfe
,
more
instruction
to
his
Sonne
,
and
more
good
example
to
other
Kings
,
that
the
prayer
begin
at
himselfe
,
I
will
take
the
prayer
as
I
find
it
in
the
very
words
of
the
Psalme
,
to
be
a
prayer
,
first
for
David
,
and
then
for
his
Sonne
,
and
so
proceed
.
Well
then
,
Davids
prayer
here
,
is
first
for
himselfe
,
(
we
shall
come
to
his
Sonne
after
;
)
And
he
is
an
excellent
example
to
Kings
in
this
:
for
the
first
thing
that
makes
prayer
necessary
,
absolutely
necessary
for
a
King
,
is
himselfe
:
that
a
superiour
hand
,
even
Gods
hand
would
set
,
and
keepe
him
right
,
whom
so
many
inferiour
hands
labour
to
set
awry
.
I
,
but
what
need
the
King
to
pray
for
himselfe
?
he
wants
no
prayers
whom
all
the
people
pray
for
.
Indeed
it
is
true
,
the
people
are
bound
to
pray
for
their
King
1
Tim.
2.
and
I
make
no
doubt
,
but
that
the
people
performe
this
duty
as
they
are
bound
,
since
it
is
a
tribute
which
by
the
Law
of
God
they
ought
to
pay
;
and
David
so
great
and
so
good
a
King
,
had
out
of
question
the
prayers
of
all
his
people
,
both
for
himselfe
,
and
his
sonne
;
yet
for
all
that
you
shall
find
David
at
his
prayers
for
himselfe
too
.
And
certainly
there
is
great
reason
for
it
;
for
of
all
acts
of
Charity
,
this
of
Prayer
is
aptest
to
begin
at
home
.
It
is
true
indeed
,
the
King
ought
to
have
the
prayers
of
his
people
,
and
that
man
cannot
deserve
so
much
as
the
name
of
a
Christian
,
that
prayes
not
heartily
for
the
King
;
because
that
is
not
the
Kings
good
onely
,
but
the
peoples
way
to
lead
a
life
in
godlinesse
and
honesty
,
1
Tim.
5.
Therefore
,
that
man
that
makes
no
conscience
of
praying
for
the
King
,
let
him
pretend
what
he
can
,
he
must
be
presumed
to
have
as
little
care
of
all
godlinesse
and
honesty
.
I
,
but
though
the
King
ought
to
have
the
prayers
of
his
people
;
yet
in
the
performance
of
their
duty
,
I
read
not
of
any
dispensation
the
King
hath
to
neglect
his
owne
,
not
to
pray
for
himselfe
.
If
he
be
a
King
like
David
,
he
must
be
a
King
at
his
prayers
too
,
especially
in
those
great
things
that
concerne
the
King
,
that
concerne
the
Kingdome
,
that
concerne
his
Son
,
and
his
succession
to
his
kingdome
;
there
he
of
necessity
must
pray
for
himselfe
.
He
may
joy
in
his
peoples
prayers
there
,
but
he
must
pray
for
himselfe
too
.
And
God
be
ever
blessed
for
it
,
you
have
a
King
that
is
daily
at
his
prayers
,
both
for
himselfe
,
and
for
you
:
yet
here
,
I
pray
take
this
along
with
you
;
that
as
it
is
the
peoples
duty
to
pray
for
the
King
,
and
that
takes
not
off
their
King
to
pray
for
himselfe
:
So
on
the
contrary
side
,
the
Kings
religious
care
in
praying
for
himselfe
is
so
far
from
lessening
,
that
it
augments
the
obligation
of
the
people
to
pray
for
the
King
.
And
when
both
pray
,
the
King
for
himselfe
,
and
the
people
for
the
King
,
God
will
not
refuse
their
prayers
.
And
the
prayer
granted
,
though
it
fall
first
upon
the
head
of
the
King
(
as
good
reason
it
should
)
yet
it
becomes
as
Aarons
oyle
,
Psal.
133.
for
it
runs
to
the
skirts
of
all
his
people
;
so
that
they
have
the
benefit
,
both
of
their
own
,
and
of
his
prayer
.
I
will
never
misdoubt
the
piety
of
this
nation
in
the
performing
this
duty
,
of
which
both
here
,
and
in
all
places
they
are
met
this
day
to
make
publick
proofe
.
For
the
person
that
keeps
close
to
this
duty
,
among
many
others
,
he
shall
be
sure
of
this
one
great
blessing
,
he
cannot
fall
into
the
opposite
sinne
of
murmuring
against
the
King
.
David
the
King
in
the
text
,
he
had
faithfull
and
religious
people
;
yet
there
was
a
Shimei
among
them
,
that
in
stead
of
praying
for
the
King
,
cursed
and
reviled
him
,
2
Sam.
16.
David
was
very
patient
;
but
I
pray
remember
what
Solomon
the
Kings
Sonne
did
to
Shimei
,
2
King
.
2.
remember
that
,
and
if
the
memory
of
his
punishment
would
affright
other
men
from
running
into
this
blasphemous
iniquity
,
all
would
soon
be
well
.
We
are
to
consider
in
the
next
place
to
whom
it
is
here
that
the
Prophet
prayes
,
and
that
is
exprest
,
A
deo
.
Give
the
King
thy
judgements
O
God
.
Doe
thou
give
.
And
as
this
is
all
mens
duty
;
so
it
it
is
the
duty
of
the
King
too
among
the
rest
to
goe
in
prayer
to
God
,
and
to
God
alone
.
Therefore
Damascene
puts
God
into
the
very
difinition
of
prayer
,
Prayer
saith
that
Father
is
petitio
decentium
à
deo
,
the
asking
of
those
things
that
are
fit
to
be
asked
of
God
.
For
prayer
is
one
of
the
greatest
pats
of
divine
worship
:
so
great
that
Parmatius
disputing
against
Sermonian
,
takes
prayer
for
the
whole
entire
worship
of
God
.
No
Pope
can
dispense
with
King
,
or
people
,
either
not
to
pray
,
or
not
to
pray
to
God
,
but
Saints
,
or
Angels
.
As
for
their
distinctions
,
they
are
all
new
;
the
antient
Church
knew
them
not
;
though
these
have
their
use
sometimes
,
yet
they
are
a
great
deale
too
nice
to
be
used
in
prayer
,
that
is
so
essentiall
a
part
of
divine
worship
.
And
you
have
great
cause
againe
to
blesse
and
magnifie
God
,
for
a
King
,
so
constant
in
religion
,
so
devout
in
prayer
,
so
direct
in
his
devotion
to
God
alone
,
as
he
hath
ever
shewed
himselfe
to
be
;
and
God
for
his
mercy
sake
ever
hold
him
there
,
And
indeed
to
whom
should
he
,
or
any
of
you
goe
in
prayer
,
but
to
God
?
for
none
can
give
but
he
;
nor
none
can
blesse
,
or
preserve
that
that
is
given
,
but
he
.
If
the
King
look
to
have
his
Throne
established
to
himselfe
,
or
his
Son
after
him
,
he
must
go
to
God
for
the
setling
of
it
,
or
else
it
will
shake
then
when
he
thinkes
it
surest
.
And
since
God
hath
proclaimed
it
himselfe
,
By
me
Kings
reigne
,
Prov.
8.
Princes
have
reason
to
looke
up
to
him
,
that
they
may
reign
by
him
,
since
against
him
,
nay
without
him
,
they
cannot
reigne
.
To
God
then
the
King
goes
by
prayer
.
But
al
this
is
lost
except
we
know
for
what
?
And
that
followes
next
in
the
text
.
It
is
for
Judgement
.
It
is
indeed
for
all
that
a
Kingdome
is
,
but
principally
for
judgement
.
First
,
because
under
God
,
that
is
the
establishing
of
the
Kings
Throne
,
Prov.
25.
Secondly
,
because
that
is
one
of
the
Kings
maine
vertues
,
for
the
ordering
of
his
people
:
for
they
cannot
have
their
well-being
but
by
justice
,
and
judgement
.
Therefore
in
the
Common
Law
of
this
Kingdome
,
justice
is
rightly
styled
.
The
supporter
of
the
Common-wealth
.
I
will
not
fill
your
ears
with
curiosities
,
nor
trouble
you
with
disputes
,
wherein
this
judgement
desired
for
the
King
,
and
this
justice
and
righteousnesse
for
the
Kings
Sonne
differ
one
from
another
.
I
know
they
differ
in
Schoole
learning
,
Judgement
standing
usually
for
the
habite
;
&
Justice
for
the
sentence
,
or
execution
accordingly
.
But
here
Rufinus
,
and
Austin
,
and
other
Divines
tell
me
that
judgement
and
righteousnesse
in
this
place
stand
for
that
justice
,
and
judgement
,
that
the
King
is
indifferently
,
&
equally
to
administer
to
his
people
,
and
so
for
one
vertue
.
Here
is
the
vertue
and
the
power
,
both
from
the
King
,
and
both
from
God
.
The
benefit
of
both
are
the
peoples
;
but
from
God
by
the
King
.
Therefore
David
prayes
here
not
for
one
vertue
for
himselfe
,
and
another
for
his
son
;
but
for
one
,
and
the
same
vertue
for
both
.
For
the
Sonne
had
as
much
need
for
this
vertue
as
the
Father
,
the
one
being
a
King
,
and
the
other
to
be
one
;
they
both
needed
this
great
comprising
Kingly
vertue
,
without
which
there
can
be
no
religious
peaceable
government
over
a
people
.
So
justice
and
judgement
in
this
place
(
as
usually
when
they
attend
the
King
)
containe
the
vertue
it selfe
;
and
the
power
that
brings
this
vertue
to
act
.
The
execution
is
as
justice
,
and
the
power
to
give
sentence
,
moderation
and
equity
to
smooth
over
the
rigour
of
justice
;
and
all
other
vertues
,
as
far
as
they
serve
to
strengthen
,
or
direct
and
keepe
even
the
hands
of
justice
,
prudence
especially
.
Then
it
is
a
wondrous
necessary
prayer
here
:
for
if
justice
should
not
be
in
the
Kings
will
(
which
God
forbid
)
it
must
needs
grow
apt
to
turne
to
sourenesse
.
And
if
judgement
,
and
execution
follow
not
upon
the
sentence
of
justice
,
the
Kings
hand
must
needs
shake
into
remisnesse
.
And
one
of
these
,
sourenesse
,
will
make
judgement
it selfe
,
or
the
pretext
of
it
a
scourage
for
the
people
.
And
the
other
,
remisness
,
will
make
the
people
a
worse
scourge
to
themselves
,
for
want
of
discipline
to
keep
them
in
order
:
For
of
all
scourges
,
there
is
none
answerable
to
the
unrulinesse
of
the
people
.
Now
this
vertue
as
large
as
it
is
,
when
it
fills
the
heart
of
the
King
,
it
is
called
another
heart
;
it
puts
on
other
dismensions
;
for
it
furnisheth
the
Kings
brest
with
all
rectitude
,
and
prudence
;
and
rectitude
is
the
being
,
and
prudence
,
the
moderation
,
and
guide
of
all
justice
:
for
so
without
respect
of
persons
it
belongs
to
the
wise
,
and
prudent
,
Prov.
25.
Nay
further
,
though
this
vertne
be
so
large
,
yet
the
heart
of
the
King
is
so
capacious
,
that
justice
and
judgement
cannot
fill
it
,
if
it
stand
single
:
therefore
David
:
prayeth
not
for
judgement
single
,
but
in
the
plurall
number
,
Give
thy
judgements
.
And
there
is
great
reason
,
that
he
should
pray
so
:
for
justice
continuing
,
one
and
the
same
vertue
,
gives
many
times
different
judgements
;
and
it
must
needs
be
so
,
and
the
King
must
needs
be
an
instrument
in
them
all
;
And
in
the
various
occasions
that
himselfe
and
his
people
have
use
of
.
This
David
found
in
his
owne
heart
;
therefore
he
prayes
for
all
.
And
this
pray
we
alway
for
the
King
,
for
all
judgement
for
the
King
.
So
give
Lord
.
And
here
it
is
fit
for
you
a
little
to
take
a
view
of
your
owne
happinesse
,
and
to
blesse
God
for
it
:
for
you
live
under
a
King
that
keeps
his
Laws
in
his
life
;
A
King
that
lives
so
,
as
if
he
were
a
Law
himselfe
,
and
so
needed
none
.
A
King
that
plants
his
Judges
so
,
as
they
may
equally
distribute
his
judgement
,
and
justice
to
his
people
;
A
King
so
blessed
by
God
for
your
good
,
that
whether
it
be
for
his
owne
prayers
,
or
yours
,
or
both
,
or
neither
,
but
that
God
is
pleased
to
shew
his
mercy
,
and
glory
upon
him
to
you
,
certaine
it
is
,
that
God
hath
given
him
a
very
large
heart
,
and
filled
it
to
the
brim
with
justice
and
judgement
.
Take
heed
,
I
heartily
beg
it
of
you
.
I
say
it
againe
,
take
heed
I
heartily
beg
it
of
you
,
that
no
sinne
of
unthankfulnesse
,
no
base
detracting
murmuring
sin
,
possesse
your
soules
,
or
whet
your
tongues
,
or
sowre
your
brests
against
the
Lord
,
and
against
his
Anoynted
:
but
remember
in
that
these
two
things
.
First
,
remember
,
that
it
is
as
easie
for
God
to
take
away
any
blessing
(
even
the
great
blessing
of
a
good
King
)
as
to
give
it
,
remember
that
.
And
secondly
,
remember
,
that
unthankfulnesse
to
God
for
so
gracious
a
King
,
is
the
very
ready
way
to
doe
it
,
remember
that
too
:
&
therefore
looke
to
these
things
in
time
.
I
,
but
what
then
,
hath
a
King
enough
,
when
God
hath
given
him
justice
,
and
judgement
?
May
his
prayers
then
cease
for
himselfe
,
as
your
prayers
for
him
?
hath
he
no
more
need
of
God
,
when
God
hath
once
given
him
judgement
?
O
God
forbid
;
surely
he
hath
,
and
it
is
to
be
presumed
,
that
the
King
daily
prayeth
;
I
am
sure
his
duty
it
is
,
to
pray
that
God
would
ever
please
to
continue
,
and
increase
the
righteousnesse
,
and
judgement
he
hath
given
to
him
.
Nor
can
I
think
,
but
that
David
was
very
oft
at
this
prayer
too
:
for
he
saith
,
Psal.
99.
The
Kings
power
loveth
judgement
.
And
it
is
more
then
probable
,
that
that
he
loved
,
he
would
pray
for
;
he
prayed
to
have
it
,
and
to
increase
it
.
And
he
that
prayes
so
oft
,
Psal.
119.
I
say
so
oft
that
God
would
keepe
him
in
the
way
of
his
commandements
,
and
cause
him
to
make
much
of
his
Law
;
he
must
of
necessity
be
presumed
to
pray
for
justice
,
and
judgement
,
which
is
the
vigour
of
all
Lawes
,
divine
,
and
humane
.
And
Kings
have
great
need
oft
to
pray
for
this
grace
,
and
for
the
continuance
,
and
increase
of
it
too
.
For
Kings
stand
high
,
that
is
true
;
but
the
higher
they
stand
,
the
more
they
are
exposed
to
tempests
,
&
wind-shakings
,
that
passe
lover
the
lower
vallies
with
the
lesse
noyse
,
&
danger
.
And
Kings
are
great
.
That
is
true
too
:
but
the
greater
they
are
,
the
stiffer
are
the
blasts
of
all
temptations
on
them
to
batter
,
at
least
to
would
be
wise
:
For
certainly
,
there
can
be
no
kingdome
rightly
constituted
,
further
than
God
himselfe
comes
in
,
in
laying
the
foundation
of
it
in
true
,
impartiall
judgement
.
When
the
foundation
of
a
kingdome
is
perfectly
laid
(
which
is
a
blessing
seldome
perfect
in
al
things
in
any
kingdome
whatsoever
,
yet
)
no
kingdom
can
continue
upon
such
a
foundation
,
longer
than
it
stands
upright
upon
it
.
If
it
sway
on
either
side
;
if
it
fall
not
presently
,
it
growes
weaker
still
,
the
more
it
leanes
away
from
justice
and
judgement
which
is
Gods
.
And
as
it
is
with
kingdomes
in
their
foundation
,
and
superstructure
,
so
it
is
with
Kings
too
,
that
are
to
manage
,
and
dispose
them
:
for
if
any
King
thinke
himselfe
sufficient
by
his
owne
vertue
against
the
difficulties
of
a
kingdome
,
by
his
owne
justice
,
and
wisedome
,
and
integrity
,
he
will
find
by
his
losse
,
a
Nebuchadnezar
in
his
greatest
greatnesse
,
Dan.
4.
that
he
&
all
his
vertue
cannot
long
keep
up
,
no
not
a
setled
King
.
Therefore
David
was
wise
,
as
well
as
religious
,
that
he
went
to
God
for
his
judgements
,
without
which
he
nor
his
Son
after
him
,
he
knew
was
able
to
hold
up
the
kingdome
.
Give
the
King
thy
judgements
O
God
.
And
what
did
David
with
them
,
when
he
had
them
?
What
,
he
resolved
to
make
them
the
very
rule
of
his
government
,
and
he
did
so
:
for
First
for
himselfe
,
he
tels
us
in
Psal.
119
,
Thy
judgements
have
I
laid
before
me
.
There
he
makes
them
his
owne
rule
.
Then
he
prayes
over
his
Son
Solomon
.
O
Lord
give
here
to
Solomon
my
son
a
perfect
heart
,
that
he
may
keep
thy
commandements
,
that
they
might
rule
his
Son
.
Well
then
Thy
judgements
.
But
is
not
all
justice
,
and
judgement
Gods
?
Yes
,
out
of
doubt
;
In
generall
justice
and
judgement
are
from
him
.
Therefore
it
is
a
great
advantage
to
people
in
any
kingdome
,
even
among
Infidels
,
to
have
the
kingdom
administred
by
justice
,
and
judgement
.
But
yet
to
make
a
kingdom
perfect
,
and
entire
,
to
have
the
judgement
Gods
,
and
the
kingdome
firme
;
then
there
must
these
graines
be
put
into
the
ballance
.
First
,
it
must
be
justice
,
not
onely
given
,
but
guided
all
along
by
God
,
and
Grace
.
If
this
be
not
,
judgement
cannot
remaine
firme
in
any
man
,
or
any
King
.
Now
as
it
holds
it
workes
,
for
worke
it
cannot
beyond
the
strength
it
hath
:
therefore
if
Gods
spirit
assist
it
not
,
it
may
faint
,
and
faile
just
there
,
and
then
when
on
the
sudden
it
may
shake
a
kingdome
.
Secondly
,
it
must
be
judgement
that
is
alway
Gods
;
and
it
must
distribute
rewards
and
punishments
,
as
God
commands
.
If
justice
,
and
judgement
role
this
eye
aside
,
though
it
may
continue
for
ought
may
appeare
to
others
,
and
themselves
,
yet
they
begin
to
looke
squint
,
and
in
part
leave
God
.
Therefore
if
any
pretended
cunning
way
of
justice
and
judgement
so
called
,
shall
debase
,
and
sinke
the
honour
of
God
,
and
the
sincerity
of
Religion
:
If
any
Municipall
Law
be
made
in
any
kingdome
to
strengthen
such
designes
,
as
are
injurious
to
God
,
and
his
worship
;
there
must
,
there
will
come
a
failing
upon
all
such
kingdomes
,
wheresoever
they
are
;
and
then
it
will
appear
,
(
though
perhaps
too
late
)
that
the
judgements
of
their
King
were
not
Gods
judgements
.
Thirdly
,
it
must
be
judgement
,
that
(
as
much
as
humane
infirmity
can
beare
)
must
be
free
from
taint
,
both
within
,
and
without
;
within
at
the
heart
of
the
King
,
and
his
Judges
under
him
;
and
without
,
from
all
possession
in
the
ear
,
and
from
all
corruption
in
the
hand
.
If
this
be
not
,
Justice
which
should
onely
be
blind
to
see
no
persons
,
becomes
so
blind
,
that
it
can
see
no
truth
;
and
justice
that
is
so
blind
cannot
be
Gods
.
Therefore
if
the
justice
and
judgement
of
a
kingdome
cut
up
its
owne
foundation
,
can
any
man
thinke
it
can
build
safely
and
wisely
upon
it
for
the
State
?
it
cannot
be
.
And
this
Thine
in
the
text
(
for
I
must
hasten
)
Thy
judgements
,
It
is
so
full
a
circumstance
,
I
cannot
leave
it
yet
.
For
by
it
you
may
see
how
necessary
it
was
then
for
David
,
and
how
requisite
it
is
now
for
all
Kings
to
pray
to
God
;
and
to
him
alone
for
judgement
:
For
no
King
can
master
the
Scepter
well
,
but
by
justice
and
judgement
.
And
you
see
it
cannot
be
done
by
any
kind
of
judgement
neither
;
but
that
that
is
Gods
judgement
in
the
upright
integrity
of
it
:
And
then
who
can
give
Gods
judgements
but
God
himselfe
?
who
is
as
he
is
called
Isay
.
30.
The
God
,
and
the
God
of
judgement
:
surely
none
can
have
it
but
he
in
perfection
,
nor
none
can
give
it
to
others
,
to
make
them
perfect
but
he
.
Therefore
Austine
askes
the
question
,
but
meerely
in
scorne
.
What!
is
it
come
to
that
?
dost
thou
thinke
that
thou
canst
give
justice
&
judgement
unto
thy selfe
?
No
,
thou
canst
not
;
for
no
man
can
give
himselfe
that
that
he
hath
not
;
&
that
that
he
hath
already
,
he
needs
not
.
This
our
Prophet
tels
us
plainly
:
for
tho
the
King
love
judgement
,
yet
it
is
God
that
prepares
Equity
,
and
Righteousnesse
in
Jacob
:
O
blessed
are
all
they
that
waite
for
him
.
For
if
they
waite
,
he
will
give
,
and
that
no
lesse
than
Judgement
,
his
judgements
to
the
King
.
One
circumstance
behind
yet
is
,
that
the
words
are
properly
a
prayer
in
the
most
native
sense
of
prayer
.
Not
a
thanksgiving
onely
,
that
God
had
given
him
his
judgements
.
For
though
God
had
given
David
his
judgements
;
and
he
was
thankfull
for
such
a
gift
as
this
:
yet
thinks
here
is
not
his
proper
worke
,
but
humiliation
,
and
supplication
.
And
it
is
an
excellent
thing
to
see
a
King
at
his
prayers
:
for
then
you
see
two
things
at
once
;
a
greater
,
and
a
lesser
King
,
God
and
the
King
.
And
though
wee
cannot
see
God
,
as
we
see
the
King
;
yet
when
we
see
Majesty
humbled
,
and
in
the
posture
of
a
Supplicant
,
we
cannot
in
a
sort
but
see
that
infinite
,
unspeakeable
Majesty
of
that
God
,
whom
even
Kings
adore
,
and
are
made
far
greater
by
their
humblest
adoration
.
For
when
I
pray
you
was
Solomon
the
Sonne
of
this
King
at
his
greatest
glory
?
Surely
,
you
shall
finde
him
at
his
greatest
,
then
immediatly
upon
the
finishing
of
the
Temple
.
And
how
doe
you
find
Solomon
there
?
just
at
his
Fathers
worke
;
he
was
there
at
his
prayers
upon
his
knees
,
saith
the
text
,
1.
King
.
8.
upon
his
knees
;
whereas
now
many
meane
,
unworthy
men
,
are
loath
to
bow
their
knees
,
or
stoope
in
prayer
to
God
.
Now
this
prayer
was
a
prayer
indeed
:
for
prayer
is
apt
to
beg
,
not
to
buy
.
He
that
pleads
desert
,
challengeth
reward
of
duty
:
but
he
that
prayeth
relies
upon
the
mercy
,
and
goodnesse
of
the
Giver
.
And
this
is
the
way
that
David
comes
to
God
,
both
for
himselfe
and
for
his
Son
.
And
I
pray
marke
it
,
David
here
,
the
great
example
of
a
praying
King
,
he
saith
not
retribue
domine
,
Lord
repay
me
for
the
paines
of
my
government
;
for
my
service
of
the
people
,
or
for
my
worship
to
thy selfe
;
there
is
none
of
this
;
but
da
domine
,
Give
Lord
,
that
thou
art
able
to
doe
by
thy
power
,
that
thou
art
ready
to
do
by
thy
goodnesse
.
O
Lord
let
not
mine
,
or
my
peoples
unworthinesse
hinder
that
;
Let
not
their
murmuring
,
&
disobedience
be
heard
so
farre
as
to
thee
;
but
Lord
give
the
King
thy
judgements
,
and
then
I
will
execute
them
to
thine
honour
,
and
their
good
.
This
was
Davids
way
,
and
it
was
prevalent
.
And
out
of
question
be
he
King
,
or
Subject
,
he
that
askes
no
more
at
Gods
hands
,
than
either
of
both
,
askes
and
shall
have
too
little
.
But
God
gives
much
to
humble
Sutors
,
Iudgements
,
and
his
judgements
.
And
neither
the
Prophet
did
ask
,
nor
God
did
give
the
earnest
and
pledge
of
this
judgement
onely
,
but
judgement
it selfe
to
the
King
.
And
certajnly
the
King
had
need
to
pray
thus
;
And
so
had
the
people
as
great
need
as
the
King
:
for
if
this
prayer
be
not
made
,
what
assurance
have
you
that
God
will
give
?
and
if
God
will
not
give
,
the
King
cannot
have
;
and
if
the
King
cannot
receive
justice
and
judgement
,
hee
cannot
distribute
it
to
the
people
,
ver.
2.
And
if
judgement
be
not
distributed
to
the
people
,
there
will
be
no
peace
,
ver.
3.
And
where
the
people
doe
not
receive
judgement
from
the
King
,
and
peace
from
themselves
,
what
are
they
?
Nothing
but
a
heape
of
most
infirme
,
and
miserable
creatures
:
which
you
can
never
be
as
long
as
God
gives
his
Judgements
to
the
King
,
and
his
Righteousnesse
to
the
King
sonne
.
I
have
now
done
with
the
first
generall
part
of
the
text
:
and
it
is
time
to
descend
from
the
King
to
his
Son
,
the
second
part
of
the
Fathers
Prayer
.
And
thy
Righteousnesse
to
the
Kings
sonne
,
give
Lord
.
Where
first
,
though
it
be
not
exprest
in
the
text
,
it
may
easily
bee
conceived
,
that
such
a
King
as
Dauid
prayed
for
a
Son
,
before
he
prayed
for
Righteousnesse
to
be
given
him
:
and
though
David
had
divers
sonnes
before
,
yet
in
some
respect
or
other
,
they
were
all
to
David
▪
as
no
sons
:
therefore
there
is
no
question
to
be
made
,
but
he
prayed
for
him
▪
I
and
therefore
too
,
when
God
had
given
him
Solomon
,
he
calls
him
not
bare
his
sonne
,
but
his
onely
sonne
,
1
Chron.
29.
And
no
marvell
,
since
he
was
that
son
,
that
God
himself
appointed
to
succeed
in
the
kingdome
for
David
,
1
Chron.
28.
and
such
a
son
is
alway
worth
the
praying
for
.
Well
,
but
what
then
?
when
God
had
given
David
Solomon
:
when
God
hath
given
any
other
King
a
son
,
as
he
hath
given
our
gracious
King
(
Gods
name
be
ever
blessed
)
what
then
,
is
the
Kings
prayers
then
,
or
the
peoples
at
an
end
?
No
,
nothing
lesse
;
nay
,
there
is
more
need
a
great
deale
,
both
for
the
King
,
&
for
the
people
to
go
on
in
their
prayers
,
as
David
did
;
that
the
same
God
that
hath
given
his
judgements
to
the
King
,
will
proceed
,
and
Give
his
Righteousnesse
to
the
Kings
sonne
.
For
it
is
a
greater
blessing
to
the
King
,
when
God
gives
his
Righteousnesse
to
his
son
,
than
when
he
gives
him
a
son
.
For
if
Solomon
succeed
not
David
in
his
love
to
the
Temple
,
as
well
as
the
Throne
;
if
he
inherit
not
the
truth
of
his
fathers
Religion
,
as
well
as
the
right
of
his
Crown
;
if
he
follow
not
his
Fathers
devotion
,
and
pray
for
Justice
,
and
Judgement
to
be
given
him
,
as
well
as
other
temporary
blessings
:
the
very
blessings
of
the
Son
would
end
in
bitternesse
,
and
be
the
discomfort
,
and
dishonour
of
the
Father
.
But
it
is
the
wise
,
and
prudent
Sonne
that
is
the
Fathers
Crown
,
and
the
Mothers
joy
,
Prov.
10.
And
then
the
blessing
of
Sonne
is
a
blessing
indeed
.
David
saw
this
therefore
he
continued
his
prayers
.
And
it
is
more
than
fit
for
other
Kings
to
doe
so
too
.
Thy
Judgements
Lord
give
the
King
,
and
thy
Righteousnesse
to
the
Kings
son
.
And
for
the
people
,
they
have
great
need
,
not
onely
to
say
Amen
to
the
prayers
of
the
King
;
but
to
repeate
the
prayer
,
and
with
fervencie
to
drive
it
in
at
the
ears
of
God
,
that
so
their
children
after
them
may
be
as
happy
under
the
Sonne
,
as
they
themselves
were
under
the
Father
,
while
God
gives
both
the
Father
,
and
the
Son
zeale
to
his
truth
,
and
judgement
over
his
people
.
And
here
I
should
take
occasion
to
tell
you
of
the
care
,
and
devotion
of
our
David
in
his
dayes
,
and
of
his
prayers
,
both
for
himselfe
,
and
his
Sonne
;
but
that
the
age
is
so
bad
,
that
they
will
not
beleeve
that
he
is
so
good
beyond
them
.
And
some
(
for
they
are
but
some
)
are
so
waspishly
set
to
sting
,
that
nothing
can
please
their
eares
,
unlesse
it
sharpen
their
edge
against
authority
.
But
take
heed
:
for
if
this
fault
be
not
amended
,
Justice
may
seize
upon
them
that
are
guilty
God
knows
how
soone
:
And
the
Kings
Judgement
that
God
hath
given
him
,
may
pull
out
their
stings
,
that
can
imploy
their
tongues
in
nothing
but
to
wound
him
,
and
his
government
.
Well
,
these
must
not
divert
me
,
or
any
good
subject
from
praying
for
the
King
,
and
the
Kings
Sonne
.
The
Kings
Sonne
!
blessed
name
,
what
imports
then
to
a
King
?
surely
David
knew
well
:
therefore
you
see
he
leaps
for
joy
,
into
this
prayer
in
the
first
words
of
the
Psalme
.
Some
tell
me
this
name
imports
at
large
,
the
King
,
and
his
posterity
,
Sonnes
or
Daughters
,
not
distinct
.
And
I
confesse
the
least
is
Gods
great
blessing
upon
a
people
.
For
the
wise
Historian
tells
us
,
that
Plena
,
&c.
The
Kings
house
full
of
them
,
is
the
Kings
security
;
and
the
kingdomes
too
:
and
our
Prophet
proclames
as
much
,
for
he
proclames
him
blessed
that
hath
his
quiver
full
of
them
,
he
shall
not
be
ashamed
when
he
meets
his
enemy
in
the
gate
,
Psal.
112.
But
when
I
find
it
Filio
Regis
,
the
Kings
Sonne
,
I
think
David
made
a
difference
,
and
had
a
speciall
eye
upon
Solomon
,
that
God
had
given
him
to
succeed
after
him
,
1
Chron.
28.
Well
then
,
be
it
to
the
Kings
Sonne
.
Why
!
but
then
is
it
but
to
one
?
out
of
doubt
where
there
is
but
one
,
there
can
be
no
question
:
but
when
there
are
more
Sons
than
one
,
as
David
had
(
and
other
Kings
may
have
)
there
the
Kings
Sonne
in
the
text
,
stands
for
that
Sonne
,
that
in
the
course
of
the
kingdome
,
is
to
inherit
,
and
to
be
King
after
him
.
Not
that
prayer
is
not
neeessary
,
or
not
to
be
made
for
Gods
blessings
upon
them
all
:
But
because
in
the
course
of
time
the
sterne
is
to
be
held
by
that
hand
,
therefore
the
prayer
is
most
necessary
to
fill
that
hand
,
with
justice
,
and
judgement
,
of
the
Kings
Sonne
,
and
to
season
the
Kings
Sonne
with
justice
and
judgement
.
So
then
,
the
Son
in
the
text
was
Solomon
,
not
borne
first
,
for
he
had
other
brethren
living
;
but
designed
by
God
,
and
by
David
himselfe
to
be
King
after
him
:
designed
by
David
,
therefore
he
had
great
reason
to
pray
;
designed
by
God
,
therefore
David
had
reason
to
hope
,
that
God
would
give
him
a
spirit
of
government
.
And
it
was
so
;
for
God
gave
him
plenty
of
wisdome
,
and
store
of
justice
,
2
King
.
1.
The
Sonne
with
which
God
hath
blessed
our
King
,
and
us
,
as
natus
haeres
,
borne
heire
;
and
I
hope
designed
and
marked
out
by
God
for
long
life
,
and
happinesse
:
In
all
things
like
Solomon
,
God
make
him
,
saving
in
those
things
in
which
Solomon
fell
from
these
prayers
of
his
Father
.
Now
as
it
was
to
David
,
so
it
is
to
any
King
,
a
great
happinesse
to
have
a
Son
to
pray
for
.
For
first
,
there
is
scarce
such
another
exercise
of
a
Kings
piety
,
as
to
pray
for
his
Sonne
.
Secondly
,
there
is
scarcely
such
another
motive
to
make
the
King
carefull
of
his
Sonnes
education
,
as
this
prayer
is
.
For
the
more
David
prayed
to
God
,
for
Gods
justice
and
judgement
,
to
descend
upon
his
Son
,
the
more
he
seemed
to
see
what
a
want
it
was
for
the
Sonne
of
a
King
to
want
justice
and
judgement
,
and
the
more
he
sees
what
this
want
is
,
the
more
undoubtedly
must
he
indeavour
by
prayer
to
God
,
and
his
owne
indeavour
to
looke
to
it
,
for
the
vertuous
education
of
his
Sonne
.
For
it
is
impossible
almost
,
that
he
that
prayes
to
God
to
give
;
should
not
also
indeavour
that
it
may
be
given
.
For
when
we
our selves
pray
for
any
thing
,
that
prayer
if
it
be
such
as
it
ought
,
sets
an
edge
on
our
indeavours
:
because
in
a
manner
it
assures
us
,
that
God
will
give
what
we
aske
,
if
we
indeavour
by
Gods
grace
,
as
we
aske
.
And
for
our
owne
particular
,
I
doubt
not
but
we
shall
see
Gods
grace
plentifully
given
to
the
Kings
Sonne
,
after
his
pious
Fathers
carefull
successefull
indeavour
in
his
education
.
That
his
heart
may
be
full
of
justice
,
and
his
hand
of
judgement
,
against
the
time
come
,
that
the
judiciary
power
must
descend
upon
him
.
And
if
you
marke
it
here
,
the
blessing
that
David
desires
for
the
Kings
Sonne
,
is
the
very
selfe-same
that
he
askes
for
himselfe
,
Righteousnesse
,
that
is
,
Justice
,
and
Judgement
.
And
there
is
great
reason
for
it
:
for
this
vertue
is
as
necessary
for
the
Sonne
,
as
for
the
Father
.
The
same
Crown
being
to
be
worne
by
both
.
The
same
Scepter
to
be
welded
by
both
.
The
same
people
to
be
governed
by
both
.
The
same
Lawes
to
be
maintained
by
both
.
Therefore
the
same
vertue
is
necessary
for
both
.
And
the
copulative
in
the
text
,
And
thy
righteousnesse
for
the
Kings
Sonne
,
joynes
David
and
Solomon
;
the
Father
and
the
Sonne
in
one
prayer
for
one
blessing
.
And
this
example
of
Davids
prayer
is
a
great
leading
case
for
Kings
;
for
this
holy
and
pious
King
David
,
this
King
full
of
experience
what
the
greatest
want
of
a
King
might
be
;
he
doth
not
aske
at
Gods
hand
,
for
his
Son
long
life
,
an
inlarged
kingdome
,
heaps
of
wealth
,
(
though
that
be
very
necessary
)
but
the
grace
of
judgement
,
and
righteousnes
,
that
so
he
may
be
able
to
goe
through
with
the
office
of
a
King
,
that
is
Davids
prayer
.
And
other
blessings
come
within
the
adjicientur
,
Mat.
6.
they
shall
be
cast
into
the
lap
of
the
King
,
if
he
first
seeke
the
Kingdome
of
God
,
in
the
administration
of
Justice
,
and
Judgement
to
the
people
.
For
Kings
are
ordained
of
God
for
the
good
of
the
people
.
And
this
David
understood
well
:
for
himselfe
acknowledgeth
it
,
Psal.
78.
that
God
therefore
made
him
King
,
that
he
might
feed
Jacob
his
people
,
and
Israel
his
Inheritance
;
that
he
might
feed
them
:
and
as
David
knew
this
,
so
he
practised
it
too
;
for
he
fed
them
with
a
faithfull
and
prudent
heart
,
and
governed
them
wisely
with
all
his
power
.
And
even
with
this
goes
along
the
prayer
of
the
Church
for
the
King
,
that
he
may
ever
,
and
first
seeke
Gods
honour
,
and
glory
;
and
then
study
to
preserve
the
people
committed
to
his
charge
,
to
preserve
them
,
which
cannot
possible
be
without
Justice
,
and
Judgement
.
For
as
Austine
proves
at
large
,
there
is
no
bond
of
unity
or
concord
that
can
be
firme
without
it
.
And
I
will
not
tell
you
,
but
Solomon
may
,
what
a
King
is
,
that
hath
not
the
grace
of
Justice
,
Prov.
28.
But
however
,
the
more
are
you
bound
to
God
Almighty
,
that
hath
given
you
a
King
so
full
of
Justice
,
and
Judgement
,
as
you
have
found
him
to
be
.
And
it
is
worthy
our
consideration
too
,
how
David
and
Solomon
agree
in
their
prayers
;
and
what
a
Kings
Son
may
learne
,
when
he
is
exampled
by
such
a
Father
.
For
we
find
when
Solomon
came
to
yeeres
,
and
wore
the
Crowne
,
he
fell
to
prayer
too
:
and
his
prayer
was
built
upon
the
same
foundation
.
The
prayer
of
David
,
&
Solomon
the
son
meet
at
once
.
For
David
did
not
simply
pray
for
wisedome
;
but
for
that
wisdome
that
might
enable
him
to
governe
the
people
.
And
indeed
all
the
wisdome
of
a
King
,
especially
to
direct
Justice
,
and
Judgement
,
is
the
very
ready
way
to
all
Kingly
wisdome
.
Therefore
Davids
prayer
went
up
first
for
Justice
:
because
without
that
there
is
no
wisdome
.
There
may
be
wilinesse
if
you
will
to
resemble
wisdome
:
but
there
was
never
any
wise
King
that
was
not
just
.
And
that
policy
will
be
fouud
weake
in
the
end
,
that
perswades
any
King
against
Iustice
and
Judgement
.
And
as
before
,
it
was
not
Judgement
alone
,
that
David
desired
for
himselfe
,
but
it
must
be
Tuam
,
thy
Iudgement
.
So
Righteousnesse
alone
doth
not
content
him
for
his
Sonne
,
but
it
must
be
Tuam
too
,
Thy
righteousnesse
.
And
indeed
morall
Iustice
alone
cannot
possibly
be
enough
for
a
Christian
King
.
Religious
and
pious
Iustice
must
come
in
too
.
He
must
take
care
for
the
soules
,
as
well
as
for
the
bodies
and
goods
of
his
people
.
Therefore
one
of
the
Churches
prayers
is
,
that
the
King
may
study
to
preserve
the
people
,
not
in
wealth
onely
,
and
in
peace
,
but
in
Godlinesse
too
.
He
must
so
give
the
people
their
owne
,
that
is
Iustice
;
as
that
he
command
the
people
to
give
God
his
owne
;
that
is
,
Justice
with
Religion
.
And
there
is
no
King
,
nor
no
Kings
Sonne
can
possibly
doe
this
,
unlesse
God
give
them
the
spirit
of
Judgement
,
and
Justice
.
God
must
first
give
it
the
King
,
before
the
King
give
it
the
people
.
And
it
is
,
Give
Lord
:
For
as
Morall
Justice
onely
will
not
serve
,
so
neither
will
Theological
,
but
only
qua
datur
,
as
it
is
given
.
For
as
it
is
acquisita
,
as
it
is
learned
by
study
,
be
it
by
study
or
practise
,
so
it
is
speculative
,
or
operative
by
rule
(
that
is
the
most
)
but
as
it
is
given
,
so
it
is
at
the
heart
,
and
so
the
King
is
not
onely
active
by
rule
;
but
it
makes
the
King
,
and
the
Kings
Son
to
be
in
love
,
and
to
joy
in
the
judgment
that
they
are
to
put
in
excution
.
Then
the
King
is
fitted
indeed
for
government
,
when
there
is
the
love
of
Justice
,
and
truth
in
the
inward
parts
,
Psal.
51.
For
then
they
cannot
but
practice
what
they
love
,
I
,
and
then
that
Justice
which
is
within
at
the
heart
,
is
vera
tua
,
truly
Gods
Righteousnesse
:
and
for
this
Justice
,
and
Judgement
,
I
shall
therefore
continue
Davids
prayer
,
and
go
on
,
Give
Lord
thy
judgement
to
the
King
,
and
thy
righteousnesse
to
the
Kings
son
.
For
if
God
doe
not
give
,
it
is
not
possible
for
Justice
,
and
Judgement
,
any
other
way
to
descend
into
the
heart
of
the
King
,
and
the
Kings
Son
.
None
but
God
can
see
to
drop
Justice
and
Iudgement
into
the
deep
heart
of
the
King
;
none
but
onely
Pater
luminum
,
the
Father
of
Lights
,
that
stand
over
,
and
sees
how
to
doe
it
.
And
yet
I
must
tell
you
here
,
that
while
he
prayes
for
Gods
Iustice
,
and
Iudgement
for
himselfe
,
and
his
Son
,
it
must
be
understood
with
a
great
deale
of
difference
,
and
and
that
in
two
respects
.
First
,
because
Gods
Iudgement
as
it
is
in
God
,
is
substantiall
.
It
is
so
in
God
,
as
it
is
his
essence
himselfe
.
This
way
no
King
is
capable
of
Gods
Justice
,
because
it
is
his
essence
.
But
Iustice
as
it
is
given
to
the
King
,
is
a
quality
,
an
accident
,
and
that
is
separable
,
if
God
either
leave
to
give
,
or
desist
from
preserving
that
that
he
hath
given
;
therefore
Kings
have
great
need
to
pray
for
this
Iustice
,
because
they
can
neither
have
it
,
nor
keepe
it
without
him
.
Secondly
,
because
Iustice
as
it
is
in
God
,
is
Lumen
,
all
light
,
so
bright
,
that
even
impious
men
themselves
cannot
but
accknowledge
it
,
even
when
they
are
condemned
by
it
.
So
cleare
that
no
intangled
cause
can
cloud
it
;
no
corner
sinne
can
avoid
it
.
And
this
way
againe
no
King
is
capable
of
Gods
Light
,
because
that
is
a
thing
in
communicable
,
as
his
substance
,
as
essentiall
as
he
.
But
Iustice
as
it
is
given
to
a
King
,
is
but
Lucerna
,
but
a
Candle-Light
,
an
imparted
Light
;
a
Light
that
is
kindled
,
and
set
up
in
a
materiall
substance
,
&
so
darkned
with
dregs
:
yet
even
this
Light
Kings
must
pray
for
:
and
it
is
but
need
they
should
:
for
if
God
give
not
even
this
Light
,
it
is
impossible
the
King
should
see
how
to
doe
Iustice
;
or
that
he
should
discerne
how
to
execute
those
judgements
that
God
hath
given
him
.
Therefore
the
Lighting
up
of
this
Candle
in
the
heart
of
the
King
,
the
Light
of
Iustice
and
Iudgement
,
is
a
marvellous
blessing
,
and
God
himselfe
accounts
it
so
;
and
it
appears
,
First
,
because
among
the
many
threatnings
,
that
he
thunders
out
against
rebellions
people
,
this
is
one
,
that
he
will
take
from
them
the
Light
of
a
Candle
,
Ier.
25.
he
wil
not
leave
them
so
much
light
:
and
it
was
so
;
for
Gods
Iudgement
departed
away
from
the
King
,
the
King
lost
the
Kingdome
,
and
the
people
were
lead
away
in
darknesse
to
captivity
.
So
you
may
see
what
it
is
to
want
this
light
of
judgement
in
a
King
,
Secondly
,
it
appeares
to
be
great
by
the
promises
of
God
:
for
among
the
many
professions
,
that
he
makes
to
this
glorious
King
David
,
this
was
one
,
that
he
had
ordained
a
light
for
him
,
Psal.
132.
So
then
you
see
by
the
presence
of
this
light
,
what
the
benefit
is
to
have
it
.
But
then
still
Kings
themselves
,
and
the
people
must
remember
,
it
is
but
Lucerna
,
but
a
Candle
lighted
at
that
great
light
,
the
Lampe
of
God
;
And
being
but
a
Candle
light
,
it
is
easily
blowne
out
,
if
God
keepe
not
his
light
about
the
King
to
renew
it
;
and
if
God
provide
not
a
fence
for
this
Light
of
Iustice
against
the
winds
of
temptation
that
bluster
about
it
.
Therefore
our
old
English
Translation
reads
that
place
in
the
Psalme
happily
,
I
have
provided
(
saith
that
Translation
)
not
onely
a
light
,
but
a
Lanthorn
for
mine
Annointed
,
to
carry
this
Light
.
And
this
improves
the
blessing
a
great
deale
further
:
For
there
is
no
carrying
of
this
Light
without
the
Lanthorne
of
Gods
owne
ordaining
:
the
temptations
that
beset
the
King
are
so
many
,
and
so
strong
,
that
except
this
Lanthorn
defend
the
light
,
all
the
light
of
Iustice
and
judgment
will
out
.
And
this
Lanthorn
is
so
hard
to
make
,
that
God
himselfe
must
ordaine
it
,
or
else
the
King
cannot
have
it
:
for
who
can
fence
,
and
keepe
in
Gods
blessings
,
but
himselfe
?
Therefore
David
here
went
very
right
in
his
prayer
,
marvellous
right
,
both
for
himselfe
,
and
for
his
Son
,
da
Domine
▪
Give
Lord
,
not
the
light
of
thy
judgement
,
and
justice
onely
;
but
give
the
Lanthorne
too
for
thine
Anointed
,
that
he
may
be
able
with
honour
to
carry
thorow
this
Light
of
Iustice
,
and
Iudgement
,
before
his
people
.
And
let
me
me
tell
you
one
thing
more
,
that
filius
regis
the
Kings
Son
here
,
is
not
onely
a
fit
object
of
his
Fathers
prayers
,
but
of
yours
too
,
for
the
peoples
prayers
,
as
well
as
the
Kings
:
for
filius
regis
,
is
filius
regni
too
,
the
Son
of
the
King
,
is
the
Son
of
the
Kingdome
;
his
Fathers
Son
by
nature
,
but
the
Kingdomes
Son
by
right
;
all
the
subjects
having
equall
interest
in
the
Iustice
and
Iudgement
of
the
Kings
Son
.
Therefore
while
David
prayes
,
pray
you
also
,
that
God
would
give
his
judgements
to
the
King
,
and
his
righteousnesse
to
the
Kings
Sonne
.
I
and
where
ever
there
is
want
for
a
Kings
Son
to
succeed
,
and
inherit
his
Father
,
surely
it
is
a
marke
,
that
God
is
somewhat
angry
with
a
people
:
For
if
God
doe
not
sometime
divert
the
judgements
,
and
sometime
lessen
them
,
when
there
is
not
a
Son
to
succeed
,
that
judgment
nsually
is
a
fore-runner
of
sorrows
:
of
sorrowes
sometimes
that
men
can
neither
see
,
nor
prevent
.
I
know
they
may
easily
foresee
that
troubles
may
follow
us
,
but
of
what
kinde
they
shall
be
,
to
what
greatnesse
they
shall
increase
,
how
long
they
shall
continue
,
what
trembling
they
may
make
at
the
very
foundation
of
a
State
,
whether
it
will
please
God
to
give
them
an
issue
,
or
not
an
issue
,
I
suppose
none
can
tell
but
God
himselfe
.
Therefore
still
let
the
prayer
be
exprest
in
what
person
it
will
,
let
it
be
made
by
the
King
,
or
by
the
people
,
or
by
both
;
all
shall
goe
well
,
so
wee
pray
,
and
give
thanks
heartily
for
the
King
,
and
the
Kings
Sonne
.
I
must
break
off
the
rest
.
Thus
you
have
seene
David
praying
for
himselfe
and
his
Sonne
.
That
it
is
an
excellent
thing
to
find
a
King
at
his
prayers
:
that
his
prayers
cannot
better
begin
,
than
for
himselfe
,
nor
better
proceed
than
for
his
Sonne
;
nor
be
piously
made
to
any
but
God
;
nor
for
a
more
necessary
kingly
vertue
,
than
justice
,
and
judgement
;
nor
with
more
wisdome
,
than
for
the
joyning
of
Gods
judgement
to
morall
justice
:
for
that
will
ever
be
the
setling
of
the
Kings
throne
,
and
the
honour
and
safety
of
the
King
himselfe
.
This
day
,
is
the
day
of
the
Kings
crowning
;
many
yeares
may
it
sit
on
his
head
,
and
crown
all
his
dayes
thorow
with
justice
,
and
judgement
;
and
this
solemnity
in
observing
with
prayer
and
devotion
to
God
,
the
initiall
dayes
of
the
Crownes
of
Kings
,
is
old
,
as
well
as
any
other
;
For
Tertullian
tells
us
that
it
was
a
practice
long
before
his
time
.
I
,
and
even
they
which
serve
no
true
God
,
Infidels
themselves
,
were
upon
such
dayes
as
this
at
their
vows
;
and
prayers
to
such
Gods
as
they
had
,
for
the
happinesse
,
and
safety
of
their
Princes
;
and
I
hope
we
shall
never
fall
short
of
Infidels
in
our
prayers
to
God
,
for
the
security
and
happinesse
of
the
King
:
but
we
shall
take
up
the
prayer
here
,
as
David
begins
it
;
Give
thy
judgements
to
the
King
O
God
,
and
thy
righteousnesse
to
the
Kings
Sonne
.
And
it
is
the
best
solemnity
of
this
day
to
pray
for
the
King
.
This
is
the
day
of
the
Kings
crowning
;
and
yet
as
I
have
not
already
,
so
neither
shall
I
now
break
out
into
any
large
panegyricks
,
and
prayses
,
no
not
of
a
gracious
King
.
But
I
come
hither
to
preach
a
kinde
of
Gospel
to
you
,
even
glad
tydings
,
that
God
in
the
mercies
of
Christ
(
whose
the
Gospell
is
)
hath
given
you
a
wise
,
and
just
,
and
religious
King
;
a
King
whom
God
hath
enabled
to
wind
up
all
his
other
vertues
in
patience
within
himselfe
,
and
clemency
towards
his
people
.
A
King
made
by
God
(
for
so
I
hope
)
not
onely
to
beare
(
for
that
he
hath
done
enough
already
)
but
to
master
the
great
difficulties
of
his
time
at
home
,
and
abroad
;
that
so
his
people
may
not
onely
be
,
but
may
live
,
and
flourish
in
peace
and
plenty
.
This
is
the
day
of
the
Kings
crowning
;
and
though
not
just
upon
this
day
,
yet
within
the
compasse
of
this
year
God
hath
crowned
him
againe
with
a
Son
,
a
Crown
far
more
precious
,
than
the
Gold
of
Ophir
.
For
since
Children
are
in
nature
the
Crowne
of
their
parents
rejoycing
,
what
joy
must
this
needs
be
,
both
to
the
King
,
and
to
the
people
,
who
have
an
interest
,
though
not
alike
in
the
Kings
Sonne
?
In
the
Kings
Son
;
and
he
a
Sonne
given
by
God
after
some
yeares
expectation
:
and
he
a
Son
given
after
so
great
a
losse
of
a
Son
in
the
former
yeare
;
and
he
a
Son
after
so
many
feares
that
this
blessing
could
not
,
or
not
so
soone
come
upon
us
?
So
here
are
two
great
blessings
that
God
hath
given
you
at
once
,
the
King
and
the
Kings
Sonne
;
the
tree
,
and
the
fruit
;
the
King
to
be
a
blessing
to
you
,
and
the
Kings
Sonne
to
be
a
blessing
for
your
children
after
you
.
And
besides
,
all
other
blessings
that
are
to
come
;
here
is
a
double
blessing
rising
with
this
Sonne
:
for
it
dispells
the
mists
of
your
feares
,
and
promiseth
an
influence
to
them
that
shall
come
after
.
And
let
me
put
you
in
minde
of
it
;
for
it
is
most
true
,
whether
you
will
beleeve
it
or
no
;
There
are
no
subjects
in
any
State
(
I
speake
what
I
know
)
whatsoever
,
Christian
,
or
other
,
that
live
in
that
plenty
,
at
that
ease
,
with
those
liberties
,
and
immunities
that
you
doe
.
There
is
no
nation
under
heaven
so
happy
,
if
it
did
but
know
,
and
understand
its
owne
happinesse
.
To
these
,
nay
farre
above
all
these
,
you
have
Religion
as
free
as
may
be
.
And
all
this
you
have
maintained
to
you
by
the
justice
and
judgement
that
God
hath
given
the
King
for
your
good
.
Take
heed
,
I
beseech
you
,
take
heed
,
what
returne
you
make
to
God
and
the
King
,
for
these
blessings
.
Let
not
the
sins
of
the
time
,
murmuring
,
and
disobedience
,
possesse
any
.
They
are
great
sins
when
they
are
at
the
least
;
but
they
are
crying
sins
,
when
they
fly
out
against
such
a
King
,
as
God
hath
filled
with
Iustice
,
and
Iudgement
.
Rather
set
your selves
to
prayse
God
,
and
to
blesse
his
name
,
and
to
give
him
thanks
for
his
goodnesse
.
And
pray
to
him
that
he
would
still
preserve
the
King
,
and
that
his
loving
kindnesse
may
imbrace
the
Kings
Son
.
That
so
no
cloud
no
confused
darknesse
may
be
spread
over
this
kingdom
;
that
no
cloud
arising
from
your
ingratitude
to
God
may
obscure
the
King
;
nor
no
eclipse
caused
by
popular
Lunacy
may
befall
the
Kings
Son
.
For
in
this
the
King
,
and
the
Kings
Sonne
are
like
the
Sun
in
the
firmament
,
seldome
or
never
eclipsed
,
but
by
that
Moon
that
receives
all
her
Light
from
them
,
nor
by
that
,
but
when
it
is
in
the
head
,
or
poisoned
taile
of
the
great
Dragon
,
the
Devill
.
In
the
multitude
of
people
is
the
Kings
honour
,
Prov.
14.
But
in
the
loyalty
and
love
of
the
people
,
is
the
Kings
safety
;
and
in
the
Kings
justice
,
and
judgement
,
is
the
happinesse
of
his
people
;
&
the
ready
way
to
make
a
King
joy
in
justice
,
and
judgement
over
his
people
,
is
for
people
to
shew
their
loving
obedience
to
the
King
.
And
since
none
of
us
can
tell
how
,
or
what
to
doe
better
,
let
us
take
up
the
pr●yer
here
,
where
David
leaves
it
,
and
proceed
to
pray
as
he
did
,
That
as
God
hath
given
us
a
King
,
and
to
that
King
justice
and
judgement
;
so
he
will
most
graciously
be
pleased
to
continue
these
great
blessings
to
him
for
us
;
that
the
King
may
still
receive
comfort
,
and
the
people
from
the
King
justice
,
and
judgement
.
That
these
judgements
may
be
many
,
may
be
all
,
which
may
any
way
fit
the
King
,
or
fill
the
people
.
That
these
judgements
may
be
Gods
judgements
;
that
is
,
as
neare
the
uprightnesse
of
Gods
judgements
as
may
be
,
even
such
as
may
preserve
Religion
intire
,
as
well
as
Equity
.
And
that
God
would
graciously
please
,
not
to
looke
for
pay
from
us
,
but
to
give
where
we
cannot
merit
.
That
since
he
hath
not
onely
given
us
the
King
,
but
the
Kings
Son
,
he
will
at
last
double
this
blessing
upon
us
,
and
make
the
Queen
a
fruitfull
Mother
of
more
happy
Children
.
That
to
this
Royall
Prince
,
he
would
give
many
happy
dayes
,
and
a
large
portion
of
his
mercy
,
that
the
King
,
and
his
Son
,
and
the
joyfull
Mother
that
bare
him
,
may
rest
in
the
middest
of
Gods
blessings
,
both
spirituall
,
and
temporall
;
that
we
may
be
in
the
middest
of
Gods
blessings
,
and
the
Kings
,
till
the
Kings
Son
be
grown
up
to
continue
these
blessings
to
our
Generations
,
and
transmit
them
to
them
.
And
so
O
Lord
,
give
and
continue
,
and
strengthen
,
and
increase
,
and
multiply
thy
judgements
to
the
King
,
and
thy
righteousnesse
to
the
Kings
Son
;
even
so
Amen
Lord
Iesus
,
and
doe
it
.
To
whom
with
the
Father
,
and
the
Holy
Spirit
,
three
Persons
,
but
one
everliving
God
,
be
ascribed
all
Might
,
Majesty
,
and
Dominion
,
this
day
,
and
for
ever
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A88789-e760
Notes for div A88789-e6690
Notes for div A88789-e17150
Notes for div A88789-e26340
Notes for div A88789-e35390
Notes for div A88789-e46630