A sermon preached on Munday, the sixt of February, at Westminster at the opening of the Parliament. By the Bishop of S: Dauids.
Laud, William, 1573-1645.
1625
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A sermon preached on Munday, the sixt of February, at Westminster at the opening of the Parliament. By the Bishop of S: Dauids.
Laud, William, 1573-1645.
[2], 54 p.
Printed by Bonham Norton and Iohn Bill, printers to the Kings most excellent Maiestie,
London :
M.DC.XXV. [1625]
On Psalms CXXII, 3-5.
Reproduction of the original in the British Library.
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A
SERMON
PREACHED
On
Munday
,
the
sixt
of
February
,
At
WESTMINSTER
:
At
the
opening
of
the
PARLIAMENT
.
By
the
Bishop
of
S
:
DAVIDS
.
LONDON
,
Printed
by
BONHAM
NORTON
and
IOHN
BILL
,
Printers
to
the
Kings
most
Excellent
Maiestie
.
M.
DC
.
XXV
.
PSAL.
122.
V.
3,4,5
.
Ierusalem
is
builded
as
a
Citie
that
is
at
vnitie
in
it selfe
,
(
or
compacted
together
)
.
For
thither
the
Tribes
goe
vp
,
euen
the
Tribes
of
the
Lord
,
to
the
Testimony
of
Israel
,
to
giue
thankes
vnto
the
Name
of
the
Lord.
For
there
are
the
Seats
(
or
the
Thrones
)
of
Iudgement
;
euen
the
Thrones
of
the
house
of
Dauid
.
SOme
are
of
opinion
this
Psalme
was
made
by
Dauid
,
and
deliuered
to
the
Church
to
be
sung
,
when
the
Arke
of
God
was
caried
vp
to
Ierusalem
;
when
Ierusalem
was
setled
by
Dauid
,
to
bee
the
special
Seate
both
of
Religion
and
the
Kingdome
.
The
people
were
bound
thrice
a
yeere
,
at
Easter
,
Pentecost
,
and
the
Feast
of
Tabernacles
,
to
come
vp
and
worship
at
Ierusalem
.
Deut.
16.
And
some
thinke
this
Psalme
was
prophetically
made
to
sing
by
the
way
;
to
sing
when
they
went
vp
by
the
steps
to
the
Temple
.
And
t'
was
fit
.
For
they
came
vp
with
ioy
.
And
ioy
is
apt
to
set
men
a
singing
.
And
at
ioy
the
Psalme
begins
.
I
was
glad
when
they
said
vnto
mee
,
We
will
goe
into
the
house
of
the
Lord.
But
whatsoeuer
the
vse
of
this
Psalme
was
in
any
speciall
Seruice
,
certaine
it
is
,
that
Ierusalem
stands
here
in
the
letter
for
the
Citie
,
and
in
type
and
figure
for
the
State
,
and
the
Church
of
Christ.
My
Text
lookes
vpon
both
;
and
vpon
the
duetie
which
the
Iewes
did
then
,
and
which
wee
now
doe
owe
to
both
.
The
Temple
the
Type
of
the
Church
,
that
's
for
God's
seruice
.
No
Temple
but
for
that
.
The
Citie
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
vpon
Pillars
.
And
it
is
not
long
since
I
told
you
out
of
Psalm
.
75.
that
there
are
many
times
of
exigence
,
in
which
if
God
doe
not
beare
vp
the
Pillars
,
no
strength
which
the
Pillars
haue
in
and
of
themselues
can
support
the
weight
that
lies
vpon
them
:
Be
they
Pillars
of
the
Temple
;
or
Pillars
of
the
State.
Therefore
here
to
ease
the
Pillars
God
hath
built
vp
Buttresses
(
if
men
doe
not
pull
them
downe
)
to
stay
the
maine
walles
of
both
buildings
.
The
Buttresse
and
support
of
the
Temple
is
Religion
.
God
will
not
blesse
the
house
,
if
men
doe
not
honour
and
serue
him
in
it
.
The
Buttresse
and
stay
of
the
Kingdome
is
Iustice.
God
will
not
blesse
the
State
,
if
Kings
and
Magistrates
doe
not
execute
iudgement
;
If
the
widdow
and
the
fatherlesse
haue
cause
to
crie
out
against
the
Thrones
of
Iustice.
So
the
Church
,
and
the
Commonwealth
,
Gods
house
,
the
Temple
,
and
the
Kings
house
,
the
house
of
Dauid
,
are
met
in
my
Text.
And
they
would
euer
meet
,
and
in
loue
no
question
,
did
not
some
distempered
spirits
breathe
sower
vpon
them
.
For
the
Church
cannot
dwell
but
in
the
State.
Ye
neuer
read
that
she
fled
out
of
the
State
into
the
wildernesse
,
but
when
some
Dragon
persecuted
her
.
Reuel
.
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
necessitie
of
some
,
to
imbrace
a
false
.
And
a
false
is
not
a
helpe
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
vp
to
blesse
,
and
praise
the
Name
of
the
Lord.
And
then
in
the
State
ther
's
meeting
:
To
settle
the
Thrones
of
Iudgement
,
to
make
firme
the
house
of
Dauid
.
And
then
,
and
neuer
but
then
,
Ierusalem
,
that
is
,
both
State
and
Church
is
as
a
Citie
that
is
at
vnitie
in
it selfe
.
My
Text
is
nothing
but
a
most
deserued
praise
of
Ierusalem
.
And
not
of
the
particular
,
materiall
Ierusalem
alone
,
but
of
any
State
,
of
any
Church
,
that
is
as
Ierusalem
then
was
,
and
that
doth
as
Ierusalem
then
did
.
This
praise
of
Ierusalem
both
formall
in
it selfe
,
and
exemplary
to
vs
,
is
set
downe
in
three
things
.
And
they
seuer
the
Text
into
three
partes
.
For
,
first
here
's
the
vnity
of
Ierusalem
,
't
is
builded
as
a
Citie
at
vnitie
in
it selfe
.
Secondly
,
the
Religion
of
it
;
For
thither
the
Tribes
goe
vp
,
euen
the
Tribes
of
the
Lord
,
to
the
Testimony
of
Israel
,
to
giue
thankes
vnto
the
name
of
the
Lord.
Thirdly
,
the
Gouernment
of
it
both
spirituall
and
temporall
;
For
there
are
the
seates
of
Iudgement
,
euen
the
seates
of
the
house
of
Dauid
.
The
first
commendation
of
Ierusalem
is
from
the
vnitie
and
concord
that
is
in
it
.
'T
is
like
a
Citie
that
is
compacted
together
.
That
's
for
the
buildings
;
no
desolation
in
the
midst
of
it
,
saith
S.
Basil.
'T
is
like
a
Citie
at
vnitie
in
it selfe
.
That
's
for
the
Inhabitants
.
For
the
beautie
and
artificiall
ioyning
of
the
houses
is
expressed
but
as
a
type
of
this
vnitie
.
When
men
dwell
as
neere
in
affection
as
their
houses
stand
in
place
.
'T
is
a
great
ornament
of
a
Citie
,
that
the
buildings
bee
faire
;
that
they
stand
not
scattering
,
as
if
they
were
affraid
each
of
other
.
But
wheresoeuer
't
is
so
,
the
Citie
is
beholding
to
vnitie
for
it
.
Let
the
Citizens
breake
their
vnitie
once
,
they
'l
spend
so
much
in
quarrels
that
they
cannot
build
the
Citie
.
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
.
Hee
that
taketh
the
simple
out
of
the
dust
,
and
lifts
the
poore
out
of
the
mire
,
Psalm
.
113.
loues
not
man
for
his
house
,
nor
no
Citie
for
the
buildings
.
Ierusalem
will
not
let
mee
wander
for
an
instance
.
For
here
so
long
as
the
Inhabitants
serued
God
,
and
were
at
vnitie
,
what
Citie
like
Ierusalem
?
The
Citie
of
the
great
King
,
S.
Mat.
5.
The
glorie
of
the
whole
earth
,
Thren
.
2.
But
when
they
fell
from
God
to
Idols
,
from
vnitie
to
heart-burnings
among
themselues
,
what
then
became
of
Ierusalem
?
what
?
why
iust
that
which
our
Sauiour
foretold
,
S.
Mat.
24.
That
one
stone
should
not
be
left
vpon
another
that
should
not
bee
throwne
downe
;
not
one
,
neither
of
Temple
nor
Citie
.
And
so
it
came
to
passe
before
Adrian
left
it
.
If
any
man
therefore
will
haue
his
house
stand
,
he
hath
no
way
but
this
;
to
labour
that
Ierusalem
the
Citie
may
serue
God
in
vnitie
.
Now
Ierusalem
is
by
way
of
singular
eminence
called
here
a
Citie
compacted
together
.
And
Dauid
himselfe
might
best
call
it
so
.
For
before
Dauids
time
Salem
and
Sion
were
two
Cities
.
The
Iewes
dwelt
in
Salem
;
but
the
Fort
of
Sion
was
yet
held
by
the
Iebusites
,
1.
Chron.
11.
Two
Cities
,
the
vpper
,
and
the
lower
.
Two
people
,
the
Iewes
,
and
the
Iebusites
.
Two
most
different
Religions
,
the
worship
of
God
and
Idols
,
till
Dauids
time
.
But
then
a
Citie
most
compacted
together
.
The
Buildings
,
and
the
Cities
ioyne
.
Beniamin
and
Iuda
dwell
there
together
.
Nothing
then
but
vnitie
.
Wee
are
yet
within
the
walles
of
the
Citie
,
that
's
too
narrow
.
Wee
must
enlarge
the
Type
to
the
State
,
and
to
the
Church
.
Saint
Hilary
puts
me
in
minde
,
that
my
Text
reades
not
Ierusalem
is
a
City
,
as
if
that
were
all
it
meant
to
speake
of
;
but
Sicut
ciuitas
,
as
a
City
;
iust
as
you
see
that
,
so
the
State
,
so
the
Church
.
The
Citie
the
Modell
if
you
will
,
but
the
Building
these
.
And
for
the
State
first
.
That
's
sicut
Ciuitas
,
as
the
City
,
iust
so
.
Walles
,
and
Towres
,
and
Forts
are
things
of
second
consideration
;
ordo
politicus
,
the
wise
ordering
of
the
people
in
concord
and
vnity
is
simply
the
strongest
wall
of
a
State.
But
breake
vnity
once
,
and
farewell
strength
.
And
therefore
disioynted
factions
in
a
State
when
they
worke
vpon
diuision
,
are
publica
irae
diuinae
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.
But
then
he
will
diuide
them
in
Iacob
,
and
scatter
them
in
Israel
,
Gen.
49.
Nay
scatter
Iacob
and
Israel
it selfe
for
them
.
And
my
Text
hath
it
not
simply
,
like
a
Citie
at
vnity
,
but
at
vnity
together
or
in
it selfe
.
And
this
the
better
to
resist
forraine
malice
.
It
were
happy
if
all
States
,
Christian
especially
,
were
at
vnitie
in
themselues
,
&
with
their
neighbours
.
And
the
Church
prayes
that
the
course
of
this
world
may
be
so
peaceably
ordered
.
But
when
the
Ambition
of
neighbouring
States
will
admit
nor
safe
,
nor
honourable
peace
,
then
there
's
most
need
Ierusalem
should
bee
at
peace
and
vnitie
in
it selfe
.
Need
?
yes
,
need
with
a
witnesse
.
For
all
diuision
if
it
bee
voluntary
,
't
is
an
opening
,
if
it
bee
violent
,
't
is
a
breach
.
Both
make
way
for
forraine
force
.
Thus
it
was
with
Ierusalem
of
old
when
she
lost
her
vnitie
.
For
faction
within
the
walles
was
a
helpe
to
Titus
,
and
his
siege
without
.
And
long
after
,
when
the
Christians
had
wonne
it
from
the
Saracens
,
their
owne
diuisions
among
themselues
to
their
losse
and
shame
let
in
Saladin
the
Soldan
of
Egypt
.
And
this
hath
beene
often
fatall
vpon
our
Ierusalem
.
For
scarce
euer
did
a
great
enemie
enter
this
kingdome
,
but
when
it
was
not
sicut
Ciuitas
,
like
a
Citie
at
vnitie
in
it selfe
.
Not
at
vnitie
opened
the
doore
to
the
enemie
stil.
For
Toustain's
diuision
and
inrode
made
way
for
the
Norman
.
And
there
were
more
diuisions
then
one
to
helpe
in
the
Dane
.
And
Guorthigernus
first
,
and
Mordredus
after
brought
in
the
Saxon.
And
I.
Caesar
himselfe
,
the
mirror
of
men
for
military
Discipline
,
he
which
for
ought
I
haue
read
,
and
remember
,
scarce
euer
turn'd
his
backe
to
any
enemie
els
,
fled
from
the
ancient
Inhabitants
of
this
Kingdome
,
Territa
quaesitis
ostendit
terga
Britannis
,
till
Auaroius
,
called
by
a
Caesar
,
Mandubratius
,
out
of
hatred
,
and
in
faction
against
Cassibellanus
brought
him
backe
againe
,
and
made
him
entrance
.
So
it
seemes
Tacitus
his
obseruation
was
too
true
vpon
vs
,
That
nothing
gaue
the
Romanes
,
powerfull
enemies
though
they
were
,
more
aduantage
against
the
ancient
Brittans
then
this
,
Quod
factionibus
&
studijs
trahebantur
,
that
they
were
brokē
into
fractions
,
&
would
not
so
much
as
take
counsell
and
aduise
together
.
And
they
smarted
for
it
.
But
I
pray
what
's
the
difference
for
men
not
to
meete
in
counsell
,
and
to
fall
in
pieces
when
they
meete
?
If
the
first
were
our
Forefathers
errour
,
God
of
his
mercie
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
vnity
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
another
.
And
this
is
grounded
vpon
that
of
the
Apostle
,
1.
Cor.
12.
where
we
finde
some
necessitie
of
euery
member
;
not
a
like
necessity
of
any
:
but
honour
and
respect
done
to
all
.
And
why
so
?
why
?
why
the
Apostle
tells
you
,
vers
.
25.
It
is
that
there
may
bee
no
diuision
in
the
bodie
;
that
still
it
may
bee
at
vnity
in
it selfe
.
And
it
is
very
obserueable
,
that
in
all
that
large
discourse
of
S.
Paul
,
concerning
the
vnitie
of
the
Body
and
the
Members
,
hee
conceiues
at
full
,
how
Corruption
can
vnnaturalize
Nature
it selfe
.
Therefore
he
supposes
the
Eye
may
quarrell
with
the
Hand
,
vers
.
21.
and
't
is
a
dangerous
quarrel
that
,
when
the
Eye
and
the
Hand
,
Direction
and
Execution
are
at
ods
in
any
State.
Well
he
can
conceiue
that
.
But
he
doth
not
so
much
as
suppose
,
that
any
members
would
bee
at
oddes
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
vnitie
is
gone
.
And
yet
though
the
Apostle
cannot
suppose
so
much
vnnaturalnesse
that
any
member
should
quarrell
the
Head
;
not
the
Tongue
,
as
vnruly
as
it
is
,
yet
he
is
very
direct
,
that
there
is
an
office
,
which
the
Head
owes
the
Body
,
&
all
the
members
to
the
very
meanest
,
for
the
preseruation
of
this
vnitie
.
For
the
head
cannot
say
to
the
very
feete
,
as
low
as
they
are
,
I
haue
no
need
of
you
.
vers
.
21.
And
for
the
Church
,
that
's
as
the
City
too
,
iust
so
.
Doctrine
and
Discipline
are
the
walles
and
the
towers
of
it
.
But
be
the
one
neuer
so
true
;
and
be
the
other
neuer
so
perfect
,
they
come
short
of
preseruation
,
if
that
body
be
not
at
vnity
in
it selfe
.
The
Church
,
take
it
Catholike
,
cannot
stand
well
,
if
it
bee
not
compacted
together
into
a
holy
vnity
in
faith
and
charitie
.
It
was
miserable
,
when
S.
Basil
laboured
the
cure
of
it
.
For
distracted
it
was
then
,
as
S.
Gr.
Nazianzen
witnesseth
,
into
600.
diuers
opinions
and
errours
.
And
't
is
miserable
at
this
day
,
the
Lord
in
his
time
shew
it
mercie
.
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
soiournes
.
If
it
bee
not
at
vnitie
in
it selfe
,
it
doth
but
inuite
malice
,
which
is
ready
to
doe
hurt
without
any
inuitation
;
and
it
euer
lies
with
an
open
side
to
the
Diuell
,
and
all
his
Batteries
.
So
both
State
and
Church
then
happy
,
and
neuer
till
then
,
when
they
are
both
at
vnitie
in
themselues
and
one
with
another
.
The
vulgar
reads
it
,
Ierusalem
is
a
Citie
,
cuius
participatio
in
id
ipsum
,
whose
participation
is
vpon
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
vnity
in
it selfe
is
the
cause
of
all
participation
.
For
vnitie
is
in
charitie
;
and
charitie
communicates
all
good
things
.
'T
is
bountifull
,
1.
Cor.
13.
and
if
any
suffer
,
it
suffers
with
it
;
participation
still
.
Now
in
Heauen
,
and
the
Church
triumphant
there
will
bee
ful
participation
,
because
there
is
perfect
vnion
.
But
on
earth
,
whether
it
bee
in
the
State
,
or
the
Church
militant
,
looke
how
much
there
wants
of
perfect
vnitie
,
and
so
much
there
will
euer
want
of
ioyfull
participation
.
Well
;
both
State
and
Church
owe
much
to
vnitie
;
and
therefore
very
little
to
them
that
breake
the
peace
of
either
.
Father
forgiue
them
,
they
know
not
what
they
doe
.
But
if
vnitie
bee
so
necessarie
,
how
may
it
bee
preserued
in
both
?
How
?
I
will
tell
you
how
.
Would
you
keepe
the
State
in
vnitie
?
In
any
case
take
heed
of
breaking
the
peace
of
the
Church
.
The
peace
of
the
State
depends
much
vpon
it
.
For
diuide
Christ
in
the
minds
of
men
,
or
diuide
the
mindes
of
men
about
their
hope
of
Saluation
in
Christ
,
and
tell
me
what
vnity
there
will
be
.
This
so
farre
as
the
Church
is
an
ingredient
into
the
vnitie
of
the
State.
But
what
other
things
are
concurring
to
the
vnitie
of
it
,
the
State
it selfe
knowes
better
then
I
can
teach
.
And
would
you
keepe
the
Church
in
peace
,
that
it
may
helpe
on
the
vnitie
of
the
State
?
If
I
mistake
not
,
that
can
neuer
bee
done
but
by
Christian
patience
.
And
that
I
finde
in
the
letter
of
my
Text.
For
it
is
not
here
simply
said
,
Ierusalem
is
as
a
Citie
,
no
,
but
built
as
a
Citie
.
Built
,
and
vpon
a
Hill
,
Esay
.
2.
Many
a
cold
&
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
beene
downe
long
ere
this
.
Built
then
;
but
vpwards
in
the
Building
from
this
foundation
,
marke
all
along
the
walls
of
it
;
Lapis
lapidem
portat
&
portatur
:
there
is
such
vnitie
in
the
Building
,
that
euery
stone
beares
another
,
and
is
borne
by
another
.
And
the
Apostle
cals
for
the
same
dutie
in
the
spirituall
Building
,
Gal.
6.
Beare
yee
one
anothers
burthen
.
So
no
patience
,
no
bearing
,
and
no
bearing
,
no
vnitie
.
The
Building
cracks
presently
.
And
continue
it
cannot
long
,
if
the
great
Master-Builders
take
not
care
of
the
Morter
.
If
it
bee
laid
with
vntempered
,
or
distempered
morter
,
all
will
bee
naught
,
Ezech.
13.
This
Psalme
was
vsed
for
many
yeeres
together
in
the
Church
at
Euensong
vpon
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
vpon
vs
for
the
peace
of
Ierusalem
,
vers
.
6.
And
that
peace
can
neither
be
had
nor
held
long
vnlesse
there
bee
a
Circumcision
,
and
a
paring
off
round
about
of
heated
and
vnruly
affections
in
the
handling
of
differences
.
And
there
must
bee
a
Circumcision
,
and
a
paring
off
,
of
foolish
,
and
vnlearned
Questions
,
yea
and
of
many
Modal
too
,
such
as
are
fitter
to
engender
strife
then
godlines
.
2.
Tim.
2.
or
no
peace
.
This
is
the
way
and
no
other
that
I
know
,
to
see
Ierusalem
flourish
as
a
Citie
at
vnitie
within
it selfe
,
both
for
State
and
Church
.
The
second
praise
of
Ierusalem
is
from
the
Religion
of
it
.
For
thither
the
tribes
goe
vp
,
euen
the
Tribes
of
the
Lord
to
the
testimonie
of
Israel
,
to
giue
thanks
to
the
name
of
the
Lord.
Ierusalem
is
very
right
now
.
At
vnitie
,
and
Religious
.
Oh
that
it
had
knowne
the
day
of
its
visitation
,
and
continued
so
,
Luk.
19.
For
at
this
time
the
Tribes
went
vp
to
the
Temple
.
It
begins
well
:
for
to
the
Temple
,
to
the
Church
,
to
the
consecrated
place
of
Gods
seruice
,
is
one
of
the
best
iourneyes
men
of
all
sorts
can
make
.
And
you
may
giue
a
shrewd
guesse
at
the
deuotion
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.
Therfore
assembling
and
meeting
at
publike
seruice
in
the
Church
is
no
humane
Institution
,
but
frō
God
himselfe
.
Nor
is
this
Ceremonie
Iewish
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
seruice
too
.
Why
,
but
what
are
they
to
doe
when
they
come
there
?
What
?
Why
Ierusalem
was
right
here
too
.
They
did
giue
thanks
to
the
name
of
the
Lord
,
and
there
.
'T
is
no
good
signe
when
men
are
to
seeke
what
they
should
do
when
they
come
to
Church
.
Yet
if
any
man
bee
ignorant
,
my
Text
will
informe
him
;
men
are
there
now
to
doe
as
they
did
then
,
to
giue
thanks
to
the
name
of
the
Lord.
The
70.
and
the
vulgar
haue
it
.
To
confesse
to
the
name
of
the
Lord.
It
comes
all
to
one
.
For
bee
the
word
Thanke
or
Confesse
,
it
stands
here
expressiue
of
the
whole
Liturgie
,
of
all
the
publike
externall
Seruice
of
God
;
All
which
if
it
bee
not
accompanied
with
the
inward
seruice
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
giue
thanks
to
God
,
which
euen
vnder
the
Law
was
preferred
before
Sacrifice
it selfe
,
Psalm
50.
Nor
may
the
wisedome
of
the
world
thinke
,
that
to
pray
,
and
to
giue
thankes
to
God
,
are
void
actions
.
For
what
euer
worldlings
thinke
,
the
Church
doth
great
seruice
to
the
State
while
it
prayes
.
And
it
is
no
hard
thing
to
proue
this
out
of
those
Polititians
themselues
,
which
haue
giuen
the
world
iust
cause
to
thinke
they
wrapped
vp
God
in
their
pocket
,
when
they
went
to
counsell
.
For
their
great
Master
confesseth
that
not
a
few
,
but
many
things
happen
to
States
ex
fato
vrgente
,
out
of
such
a
pressing
destiny
,
that
they
cannot
bee
preuented
,
though
the
remedies
bee
obuious
and
at
hand
.
And
is
it
so
?
Why
then
,
where
is
the
wisedome
of
the
wise
,
1.
Cor.
1.
Is
it
not
confounded
?
out
of
question
'
t
is
.
For
yee
see
the
remedy
is
acknowledged
to
bee
at
hand
,
and
yet
not
found
.
This
purblind
wisedome
cannot
see
it
.
But
to
come
home
to
him
.
This
Fatum
vrgens
what
ere
it
bee
,
if
there
bee
a
remedy
and
at
hand
,
it
may
bee
preuented
.
'T
is
true
it
cannot
,
by
worldly
wisedome
onely
.
For
nisi
Dominus
,
except
the
Lord
keepe
the
City
,
all
other
watchfulnesse
is
in
vaine
,
Psalm
.
127.
But
then
allow
God
that
which
is
fit
for
him
,
due
to
him
.
The
highest
roome
at
the
Councell-Table
,
hee
'l
quickly
diuert
this
Fatum
vrgens
,
this
pressing
necessity
.
The
time
was
whē
Ruine
was
trauelling
so
fast
toward
Nineue
,
that
it
came
within
40.
daies
of
the
Citie
,
Ion.
3.
And
it
was
fatum
vrgens
,
it
came
on
apace
.
Did
any
wiseman
of
that
State
discouer
that
danger
?
secure
a
remedy
?
Not
a
man.
The
Prophet
preached
the
danger
,
&
Deuotion
,
as
blind
as
't
is
thought
,
stumbled
vpon
the
Remedy
,
Prayer
and
Repentance
,
things
which
with
worldly
wisdom
hath
little
to
do
.
And
therefore
to
pray
and
giue
thankes
are
no
emptie
Actions
for
the
State.
Well
then
,
To
pray
,
To
prayse
,
To
worship
,
To
giue
thanks
;
here
's
a
great
deale
of
Seruice
mentioned
to
God
,
and
yet
sure
no
more
then
needes
.
But
in
the
ancient
Church
of
the
Iewes
,
was
there
no
Reading
,
no
Preaching
of
the
Law
to
informe
the
people
?
Yes
,
out
of
question
:
They
heard
Moses
,
and
the
Prophets
in
their
Synagogues
euery
Sabbath
day
,
Acts
13.
yea
,
and
in
the
Temple
to
,
if
S.
Basil
be
right
.
But
marke
then
.
The
Originall
Copie
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
iudge
according
to
the
Law
,
Deut.
17.
This
Law
they
might
and
did
expound
,
but
they
might
not
crosse
with
it
.
No
preaching
in
their
seuerall
Synagogues
,
and
Parishes
(
that
I
may
so
tearme
them
)
but
was
according
to
the
Law
,
conteined
in
the
Arke
,
at
the
Temple
,
the
Mother
Church
.
And
't
was
fit
.
For
if
euery
man
may
preach
as
he
list
,
though
hee
pretend
the
Law
and
the
Gospel
too
,
Ierusalem
will
bee
quickly
out
of
vnity
in
it selfe
.
And
if
they
leaue
comming
to
the
Arke
and
the
Testimonie
,
the
world
will
soone
haue
as
many
differences
in
Religion
,
as
there
bee
yong
,
ignorant
,
and
bold
Priests
in
Parishes
.
Now
there
was
a
double
Testimonie
and
Conuention
betweene
God
and
the
people
.
The
Law
was
the
witnesse
and
Couenant
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
Couenant
of
the
people
with
God
,
Deut.
16.
God
he
promised
to
bee
present
at
the
Arke
,
Exod.
25.
And
he
performed
it
,
Num.
7.
And
so
God
is
alwayes
ready
at
his
end
of
the
Couenant
.
All
the
feare
is
,
we
fall
short
,
and
come
not
as
wee
should
,
either
to
heare
Gods
Testimony
to
vs
,
or
to
giue
Testimonie
to
the
world
by
our
obedience
.
And
herein
,
as
in
all
things
else
,
Christ
bee
mercifull
,
that
brought
mercie
into
the
Couenant
.
And
you
may
obserue
too
;
that
this
comming
to
the
Temple
to
pray
and
to
worship
is
called
here
by
the
Prophet
an
Ascent
or
going
vp
.
Ascenderunt
,
and
an
Ascent
it
is
.
It
was
fitted
in
the
Letter
.
For
the
Temple
at
Ierusalem
was
built
vpon
mount
Moriah
;
no
going
vp
to
it
but
by
an
Ascent
.
And
't
is
fit
in
regard
of
the
Materiall
Church
now
.
For
how
low
soeuer
the
situation
of
any
of
them
be
,
yet
't
is
motus
sursum
,
vpward
still
and
towards
heauen
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
vnity
in
it selfe
.
Hee
that
fell
among
Theeues
,
and
was
almost
killed
by
the
way
,
was
not
going
vp
to
Ierusalem
,
but
downe
to
Iericho
S.
Luk.
10.
from
the
Temple
I
warrant
you
.
And
as
St.
Augustine
speakes
,
si
non
descendisset
,
〈…〉
ones
non
incidisset
,
if
he
had
not
beene
sinking
and
going
downewards
,
from
God
,
and
from
his
Church
,
hee
had
not
fallen
into
the
hands
of
Theeues
.
But
't
is
most
fitt
in
regard
of
the
Church
triumphant
in
Heauen
.
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
Heauen
.
Nor
can
any
man
say
,
faine
I
would
to
Heauen
,
but
I
want
staires
to
to
ascend
and
get
vp
.
For
this
Psalme
is
Psalmus
Graduum
,
a
whole
Ladder
of
steps
from
the
Church
here
,
to
the
Church
in
Heauen
.
And
't
is
not
vnfit
neither
to
expresse
what
paines
they
then
were
content
to
take
to
serue
God.
For
from
their
remotest
habitations
(
and
many
were
very
farre
off
)
euery
male
came
vp
thrice
a
yeere
to
the
Temple
to
worship
.
And
they
might
not
appeare
before
the
Lord
empty
,
Exod.
23.
no
paines
then
too
much
,
no
charge
too
great
to
serue
GOD.
And
notwithstanding
both
paines
&
charge
a
properabant
ascendere
,
they
made
haste
to
come
vp
.
Now
,
the
Church
is
at
our
doores
,
and
wee
care
not
for
going
into
it
.
And
wee
come
vp
empty
handed
,
else
it
were
not
possible
so
many
Churches
should
lye
so
ruinous
as
they
doe
.
Will
you
giue
me
leaue
to
tell
you
the
reason
of
this
?
'T
is
in
my
Text.
When
this
deuotion
was
on
foote
,
Ierusalem
was
at
vntie
in
it selfe
.
For
so
goes
the
Text.
Ierusalem
at
vnitie
,
and
then
ascenderunt
,
then
they
ascend
by
multitudes
,
and
their
deuotion
with
them
.
And
this
falls
in
vpon
the
Persons
that
went
vp
to
serue
the
Lord.
And
they
were
the
Tribes
.
Not
all
the
Tribes
,
Families
,
and
Kinreds
of
the
earth
.
No
:
For
the
many
by
Idolatry
had
made
themselues
strangers
to
the
true
God
of
Israel
.
But
Tribus
Domini
,
the
Tribes
of
the
Lord
,
they
went
vp
,
all
of
them
.
The
12.
Tribes
from
the
Patriarks
the
seede
of
Iacob
,
were
then
Gods
peculiar
seruants
.
They
were
made
so
in
the
Couenant
.
The
Testimony
of
it
was
the
Law.
So
this
honour
to
bee
the
Tribes
of
the
Lord
,
God's
people
,
was
reserued
in
the
band
of
Religion
.
If
they
had
not
beleeued
,
and
serued
God
,
they
had
not
beene
his
.
They
might
haue
been
Tribes
,
if
you
will
,
without
seruing
in
the
Temple
;
but
not
Domini
,
not
of
the
Lord
,
but
by
that
seruice
.
And
they
might
haue
beene
in
some
kinde
of
vnitie
,
but
not
in
Domino
,
not
in
the
Lord
,
but
by
that
vnion
.
And
they
might
haue
been
builded
as
a
Citie
,
but
not
ad
Dominum
,
to
the
Lord's
honour
,
and
their
owne
saluation
,
but
by
that
faith
And
which
was
the
honour
of
Ierusalem
then
in
all
Dauid's
time
,
and
Salomon's
too
,
All
the
Tribes
went
vp
;
All
,
not
a
Recusant
Tribe
,
or
Person
among
them
.
Now
I
may
not
omit
the
place
,
whither
they
were
to
ascend
.
It
was
Ierusalem
.
There
the
Temple
.
In
that
the
Arke
.
In
that
the
Law.
And
the
Law
sayes
not
simply
,
that
they
shall
assemble
and
meete
to
serue
the
Lord
,
but
precisely
,
that
they
shall
doe
it
in
the
same
place
which
the
Lord
shall
chuse
,
Deut.
16.
And
the
Lord
chose
Sion
,
the
Temple
at
Ierusalem
to
bee
this
place
,
2.
Chron.
7.
Would
you
haue
a
reason
why
God
tied
them
so
stricktly
to
one
place
?
'T
is
not
hard
to
giue
it
.
That
people
were
wonderfully
prone
to
Idolatry
;
therefore
saith
S.
Basil
,
God
tyed
them
to
one
place
of
worship
,
lest
wandring
here
and
there
in
strange
places
,
they
might
fall
into
the
seruice
of
strange
Gods.
And
marke
it
,
God
would
then
haue
but
one
Temple
erected
,
one
Altar
,
in
one
Citie
,
that
the
people
might
not
fall
asunder
into
different
superstitions
,
and
leaue
true
Religion
least
followed
.
And
the
Iewes
seeing
the
command
,
neuer
halted
in
this
duety
so
long
as
Ierusalem
was
at
vnitie
in
it selfe
.
But
when
that
brake
all
misery
began
.
For
no
sooner
had
Ieroboam
made
a
Rent
in
this
vnity
,
and
torne
away
ten
Tribes
from
the
house
of
Dauid
,
but
by
and
by
Samaria
is
as
good
as
Ierusalem
:
and
the
Calues
in
Dan
and
Bethel
,
as
good
as
that
God
that
brought
them
out
of
the
land
of
Egypt
,
3.
Reg.
12.
So
dangerous
a
thing
it
is
,
when
vnitie
and
God's
command
are
broke
together
.
The
Iesuite
Lorinus
tels
vs
,
There
are
better
causes
to
perswade
vs
now
to
goe
on
pilgrimage
ad
Limina
Petri
,
and
the
Iubilees
at
Rome
,
then
the
Tribes
had
here
to
goe
to
Ierusalem
.
What
?
better
causes
?
The
Iewes
had
Gods
expresse
commandement
to
goe
to
Ierusalem
,
and
the
forme
of
worship
that
was
there
.
And
what
better
warrant
can
any
man
,
or
any
people
haue
,
then
Gods
command
?
Let
him
or
any
other
shew
me
such
a
command
,
That
all
the
whole
Church
of
Christ
,
all
the
Tribes
which
now
serue
the
Lord
must
come
in
person
,
or
consent
and
doe
it
at
Rome
,
wee
will
neuer
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
vs
with
the
wool
that
growes
vpon
Pasce
oues
,
S.
Iohn
21.
which
as
the
Fathers
haue
diuersly
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
bee
found
true
;
That
while
they
seeke
to
tye
all
Christians
to
Rome
,
by
a
diuine
precept
,
their
Ambition
of
Soueraignty
is
one
and
a
maine
cause
,
that
Ierusalem
,
euen
the
whole
Church
of
Christ
,
is
not
at
vnitie
in
it selfe
this
day
.
Now
beside
the
honour
&
seruice
done
to
God
,
the
people
had
many
other
benefits
by
comming
vp
,
and
meeting
at
Ierusalem
.
Many
,
but
one
more
especially
.
And
that
comes
in
to
the
third
commendation
of
Ierusalem
;
the
Gouernment
both
Spirituall
and
Temporall
.
For
there
also
are
the
seates
of
Iudgement
,
euen
the
seates
of
the
house
of
Dauid
.
So
they
might
serue
themselues
at
the
seats
of
Iustice
,
while
they
went
to
the
Temple
of
serue
God.
In
the
ascending
't
was
illuc
,
thither
.
And
here
at
the
sitting
,
't
is
illic
,
there
.
One
&
the
same
City
honoured
with
God
,
his
Church
,
and
the
King.
And
it
must
needs
bee
so
.
For
these
three
God
,
the
King
,
and
the
Church
,
that
is
God
,
his
Spouse
,
&
his
Lieutenant
vpon
earth
are
so
neere
allyed
.
God
and
the
Church
in
loue
.
God
&
the
King
in
power
.
The
King
and
the
Church
in
mutuall
dependance
vpon
God
,
and
subordination
to
him
:
That
no
man
can
serue
any
one
of
them
truely
,
but
he
serues
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
)
vpon
the
East
,
and
the
Palace
of
Salomon
vpon
the
South-side
of
the
same
Mountaine
:
to
shew
that
their
seruants
and
seruice
must
goe
together
too
:
that
no
man
might
thinke
himselfe
the
farther
from
God
by
seruing
the
King
,
nor
the
farther
from
the
King
by
seruing
God.
The
Kings
power
is
Gods
ordinance
:
and
the
Kings
command
must
bee
Gods
glory
:
and
the
honour
of
the
Subiect
is
obedience
to
both
.
And
therefore
in
the
Lawe
the
same
command
that
lay
vpon
the
people
to
come
vp
illuc
,
thither
,
to
Ierusalem
;
the
very
same
lay
vpon
them
to
obey
the
Iudges
,
and
the
house
of
Dauid
,
illic
,
when
they
came
there
.
To
obey
the
Sanhedrim
&
the
Iudges
,
Deut.
17.
and
both
them
and
the
King
,
after
the
house
of
Dauid
was
setled
,
as
in
this
place
.
For
then
there
was
seated
(
as
diuers
of
the
Fathers
and
later
diuines
obserue
)
both
Authorities
;
both
of
the
Priests
,
and
of
the
King
and
his
Iudges
.
So
the
first
lesson
which
the
people
doe
or
should
learne
by
going
vp
to
the
Temple
,
is
obedience
to
both
spirituall
and
temporall
Authority
,
but
especially
to
the
house
of
Dauid
.
Well
then
,
illic
,
there
were
the
Seates
or
Thrones
of
iudgement
.
Of
all
things
that
are
necessary
for
a
State
none
runs
so
generally
through
it
,
as
Iustice
and
Iudgement
.
Euery
part
and
member
of
a
Kingdome
needs
it
.
And
't
is
not
possible
Ierusalem
should
bee
long
at
vnitie
in
it selfe
,
if
Iustice
and
Iudgement
doe
not
vphold
it
.
And
't
is
in
vaine
for
any
man
,
whether
hee
bee
in
authority
,
or
vnder
it
,
to
talke
of
Religion
,
&
Gods
seruice
,
to
frequent
the
Temple
,
if
he
doe
not
,
in
the
course
of
his
life
,
exercise
and
obey
Iustice
and
Iudgement
.
And
this
Lesson
Religion
euer
teacheth
.
For
it
was
the
very
end
of
Christs
comming
to
redeeme
vs
,
That
wee
might
serue
him
in
holinesse
and
in
righteousnes
,
S.
Luk.
1.
In
holines
toward
God
,
that
's
first
:
and
then
in
righteousnes
and
iustice
towards
men
,
that
's
next
.
And
they
stand
so
,
that
the
one
is
made
the
proofe
of
the
other
,
Righteousnes
of
Holines
.
For
he
that
doth
but
talke
of
Holinesse
,
and
doth
vniustly
therewhile
,
is
but
an
Hypocrite
.
This
for
Iustice
the
preseruatiue
of
vnitie
.
Now
for
the
Seates
of
it
.
They
which
are
appointed
to
administer
Iustice
and
Iudgement
to
the
people
,
haue
Thrones
,
or
Chayres
,
or
Seates
,
(
call
them
what
you
will
,
the
thing
is
the
same
)
out
of
which
,
they
giue
sentence
vpon
Persons
or
Causes
brought
before
them
.
And
they
are
signes
of
authority
and
power
which
the
Iudges
haue
.
And
't
is
not
for
nothing
,
that
they
are
called
Seates
.
For
Iudgement
was
euer
giuen
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
moued
moues
the
humours
;
and
the
humours
moued
moue
the
affections
;
and
Affections
moued
are
not
the
fittest
to
doe
Iustice
and
iudgement
.
No
;
Reason
in
a
calme
vnmoued
is
fittest
for
that
.
Now
the
Seates
stand
here
both
for
the
Seats
themselues
;
And
so
sederunt
Sedes
is
Actiue
for
Passiue
,
The
Seates
sate
,
for
,
The
Seates
are
placed
;
or
for
the
Iudges
that
sit
in
them
;
or
sederunt
,
id
est
,
permanserunt
,
for
the
perpetuity
and
fixing
of
the
Seates
of
Iustice.
The
Seates
must
bee
in
some
reuerence
for
the
persons
that
sit
in
them
.
The
persons
must
haue
their
Honour
for
the
Office
they
performe
in
them
.
And
the
Seates
must
bee
fixed
and
permanent
,
that
the
people
which
are
fallen
into
Controuersie
may
know
the
Illi●
,
and
the
Vbi
,
whither
to
come
and
finde
Iustice.
The
words
in
my
Text
are
plurall
,
Seates
of
Iudgement
.
And
't
is
obseruable
.
For
the
exorbitances
of
men
that
quarrell
others
are
such
and
so
many
,
that
one
Seat
of
Iudgement
only
was
scarce
euer
sufficient
for
any
State.
Seates
they
must
be
,
&
they
seldome
want
worke
.
In
the
prime
times
of
the
Church
,
Christians
could
not
hold
from
going
to
Law
one
with
another
,
and
that
vnder
vnbelieuers
,
1.
●
Cor.
6.
To
meet
with
this
frailtie
of
man
,
God
in
this
Common-wealth
which
himselfe
ordered
,
appointed
not
one
,
but
many
*
Seates
of
iudgement
.
And
therefore
euen
the
inferiour
Seates
,
howsoeuer
as
they
are
setled
by
the
King
and
the
State
,
seuerally
to
fit
the
nature
of
the
people
in
seuerall
Kingdomes
,
are
of
positiue
and
humane
Institution
;
yet
as
they
are
Seates
of
Iudgement
,
they
haue
their
foundation
vpon
Diuine
Institution
too
,
since
there
is
no
power
but
of
God
,
Rom.
13.
By
these
Seates
of
Iustice
and
Iudgement
the
Learned
in
all
ages
vnderstand
all
Iudiciary
power
and
administration
both
Ecclesiasticall
and
Ciuill
;
And
they
are
right
.
For
the
Sanhedrim
of
the
Iewes
their
greatest
Seate
of
Iudgement
vnder
the
King
(
after
they
had
that
gouernment
)
was
a
mixed
Court
of
Priests
and
Iudges
,
Deut.
17.
though
other
Kingdomes
since
,
and
vpon
reason
enough
haue
separated
and
distinguished
the
Seates
of
Ecclesiasticall
and
Ciuill
Iudicature
.
Since
this
diuision
of
the
Seates
of
Iudgement
,
there
was
a
time
when
the
Ecclesiasticall
tooke
too
much
vpon
them
.
Too
much
indeed
,
and
lay
heauy
not
onely
vpon
ordinary
Ciuill
Courts
,
but
euen
vpon
the
House
of
Dauid
,
and
Throne
of
the
King
himselfe
.
But
God
euer
from
the
dayes
of
Lucifer
gaue
pride
a
fall
;
and
pride
of
all
sinnes
least
beseemes
the
Church
.
May
wee
not
thinke
that
for
that
shee
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
Ciuill
Courts
are
asmuch
too
strong
for
the
Ecclesiasticall
:
and
may
ouerlay
them
as
hard
,
if
they
will
be
so
vnchristian
as
to
reuenge
.
But
we
hope
they
which
sit
in
them
will
remember
,
or
at
the
least
,
that
the
House
of
Dauid
will
not
forget
:
That
when
God
himselfe
and
Hee
best
knowes
what
hee
doth
for
the
vnitie
of
Ierusalem
)
erected
Seates
of
iudgement
,
Hee
was
so
farre
from
Ecclesiasticall
Anarchie
,
that
Hee
set
the
High
Priest
very
high
in
the
Sanhedrim
.
And
Ecclesiasticall
and
Church
Causes
must
haue
their
triall
and
ending
aswell
as
others
.
I
know
there
are
some
that
thinke
the
Church
is
not
yet
farre
enough
beside
the
Cushin
:
that
their
Seats
are
too
easie
yet
,
and
too
high
to
.
A
Paritie
they
would
haue
,
No
Bishop
,
No
Gouernour
,
but
a
Parochial
Consistory
,
and
that
should
be
Lay
enough
too
.
Well
,
first
,
this
Paritie
was
neuer
left
to
the
Church
by
Christ.
He
left
Apostles
and
Disciples
vnder
them
.
No
Paritie
.
It
was
neuer
in
vse
with
the
Church
since
Christ
:
No
Church
euer
,
any
where
,
(
till
this
last
age
)
without
a
Bishop
.
If
it
were
in
vse
,
it
might
perhaps
gouerne
some
pettie
City
;
but
make
it
common
once
,
and
it
can
neuer
keepe
vnitie
in
the
Church
of
Christ.
And
for
their
Seates
being
too
high
,
God
knowes
they
are
brought
lowe
,
euen
to
contempt
.
They
were
high
in
Ierusalem
.
For
all
Diuines
agree
,
that
this
in
prime
reference
is
spoken
of
Ecclesiasticall
Censures
,
and
Seates
.
And
the
word
is
Thrones
;
no
lesse
.
So
the
originall
:
So
the
Septuagint
:
and
so
many
of
the
later
Diuines
,
forgetting
their
own
inuention
of
the
Presbytery
.
And
one
thing
more
I
'le
be
bold
to
speake
out
of
a
like
duetie
to
the
Church
of
England
and
the
House
of
Dauid
.
They
,
whoeuer
they
bee
,
that
would
ouerthrow
Sedes
Ecclesiae
,
the
Seates
of
Ecclesiasticall
Gouernment
,
will
not
spare
(
if
euer
they
get
power
)
to
haue
a
plucke
at
the
Throne
of
Dauid
.
And
there
is
not
a
man
that
is
for
Paritie
,
all
Fellowes
in
the
Church
,
but
hee
is
not
for
Monarchie
in
the
State.
And
certainely
either
he
is
but
Halfe-headed
to
his
owne
Principles
,
or
hee
can
bee
but
Halfe-hearted
to
the
House
of
Dauid
.
And
so
wee
are
come
to
the
last
,
the
great
Circumstance
of
the
Text
,
the
House
of
Dauid
:
the
Guide
,
and
the
Ground
too
,
vnder
God
,
of
that
vnitie
which
blesses
Ierusalem
.
The
house
,
that
is
,
not
the
house
onely
,
but
the
Gouernment
.
All
Regall
and
Iudiciary
power
was
seated
by
God
himselfe
in
Dauid
and
his
Posterity
,
2.
Sam.
7.
That
Hee
,
as
King
ouer
his
people
,
might
take
care
,
both
that
Ierusalem
might
be
at
vnitie
in
it selfe
:
and
that
the
Tribes
of
the
Lord
might
goe
thither
to
giue
thankes
to
the
Name
of
the
Lord
:
that
all
the
seruants
of
God
among
that
people
might
knowe
,
that
God
had
committed
them
to
the
trust
of
Dauid
:
that
they
might
not
promise
themselues
succour
from
God
,
otherwise
then
as
they
liued
in
obedience
to
Dauid
:
that
they
might
not
thinke
to
alter
the
gouernement
,
or
the
succession
,
but
rest
dutifully
where
God
had
placed
them
.
And
therfore
when
Ieroboam
rent
ten
Tribes
from
the
house
of
Dauid
,
almost
nothing
but
distraction
and
misery
fel
vpon
that
people
euer
after
,
as
appeares
in
the
story
.
This
to
the
letter
strictly
.
Now
to
the
sense
at
large
,
as
both
Church
and
State
haue
subordination
to
the
house
of
Dauid
.
For
Ierusalem
that
's
at
vnitie
vnder
Dauid
.
And
the
Tribes
they
go
vp
to
the
Testimony
vnder
Dauid
.
And
the
Seats
of
iudgement
,
they
haue
their
seueral
ministrations
,
but
all
with
reference
,
all
in
obedience
to
the
house
of
Dauid
.
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
Seates
of
Iudgement
are
vpon
the
foundation
of
Dauid
,
but
vpon
the
House
of
Dauid
.
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
vpon
God
as
Dauid'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
trueth
of
this
,
looke
into
the
Story
of
all
States
,
and
you
shall
neuer
finde
a
thunder-clap
vpon
the
house
of
Dauid
to
make
it
shake
,
but
the
houses
of
all
the
Subiects
in
the
Kingdome
shooke
with
it
.
And
this
is
an
euident
Argument
,
that
the
house
of
Dauid
is
a
Foundation
,
when
such
a
mighty
building
as
a
State
,
is
shaken
with
it
.
And
therefore
there
's
no
man
that
loues
his
owne
house
,
but
hee
must
loue
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
Seat
vpon
another
.
And
all
well-ordered
States
are
built
so
by
Sub
&
Super
,
by
Gouernement
and
obedience
.
The
intermediate
Magistrates
haue
their
subordinations
either
to
other
,
and
all
to
Dauid
.
But
the
House
of
Dauid
that
's
both
,
Sub
&
Super
;
vnder
the
rest
in
the
foundation
;
for
so
the
Septuagint
,
and
the
Fathers
reade
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vpon
the
house
of
Dauid
;
so
the
house
of
Dauid
vnder
,
as
Foundation
.
But
ouer
the
rest
in
the
administration
and
the
gouernment
.
For
they
which
are
vpon
him
,
must
not
bee
aboue
him
.
A
primacie
,
or
superintendencie
,
or
what
you
will
aboue
the
house
of
Dauid
in
his
owne
Kingdome
,
is
a
dangerous
,
and
an
ill
construction
of
Super
Domum
Dauid
.
The
house
of
Dauid
a
Foundation
then
:
and
my
Text
warrants
both
it
and
mee
.
I
haue
no
will
to
except
against
any
forme
of
gouernement
,
assumed
by
any
State
:
Yet
this
my
Text
bids
me
say
for
the
honour
of
Monarchicall
Gouernment
.
The
Seates
of
iudgement
in
it
are
permanent
.
And
I
doe
not
remember
that
euer
I
read
Seates
of
Iudgement
so
fixed
,
as
vnder
Regall
power
.
I
do
not
by
this
denie
,
but
that
there
may
bee
the
City
in
peace
,
and
administration
of
iustice
in
other
formes
of
gourenment
,
somtimes
asmuch
,
somtimes
more
.
But
there
are
Iudicia
,
not
Sedes
,
Iudgement
,
not
Seats
of
it
.
And
Iustice
there
may
be
;
but
it
cōtinues
not
halfe
so
steddy
.
The
Factions
of
an
Aristocracy
how
often
haue
they
diuided
the
City
into
ciuil
warres
,
and
made
that
City
which
was
at
vnitie
in
it selfe
,
wade
in
her
owne
blood
?
And
for
a
Democracie
,
or
popular
Gouernment
,
Fluctus
populi
,
fluctus
maris
,
The
waues
and
the
Gulfes
of
both
are
alike
.
None
but
God
can
rule
the
raging
of
the
Sea
,
and
the
madnes
of
the
people
,
Psal.
65.
And
no
safety
or
settlednes
,
till
there
bee
a
returne
in
domum
Dauid
,
to
a
Monarchie
,
and
a
King
againe
.
I
'le
goe
no
whither
but
to
my
Text
and
Ierusalem
for
instance
.
That
people
had
a
Sanhedrim
ouer
them
,
a
wonderfull
wise
and
a
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
vp
Iudges
and
Deliuerers
to
fight
their
Battailes
.
This
people
were
well
,
a
man
would
thinke
,
for
point
of
Gouernment
,
very
well
.
And
yet
Caluin
obserues
,
and
't
is
true
,
though
they
had
then
Iustice
and
Iudgement
among
them
,
yet
they
were
but
suspensa
Iudicia
,
&
varie
mutata
,
Iustice
with
suspence
&
often
changes
.
And
which
is
more
,
that
people
restles
and
vnquiet
euen
with
the
Ordinance
of
God
himselfe
till
they
had
a
King
,
1.
Sam.
8.
So
after
the
disobedience
of
Saul
,
(
which
can
cast
euen
Kings
out
of
Gods
fauour
)
that
State
was
settled
vpon
the
House
of
Dauid
.
The
King
then
a
Foundation
,
and
a
settled
one
too
,
as
Mortality
hath
any
.
The
whole
frame
of
the
Common-wealth
,
vnderstood
here
by
the
Seats
of
Iudgement
rests
vpon
the
strength
of
his
house
.
Vpon
his
house
?
therefore
it
must
bee
built
and
settled
,
els
't
is
not
domus
,
not
a
house
.
When
't
is
built
,
it
must
bee
furnished
,
&
plentifully
too
;
els
't
is
not
fit
to
bee
domus
Dauidis
,
the
Kings
house
.
If
any
disaster
hath
been
,
it
must
bee
repayred
;
els
Domus
lacera
a
House
vpon
props
,
can
be
no
foundation
of
Iustice
to
friends
at
home
,
or
vpon
enemies
abroad
.
And
there
can
hardly
bee
a
greater
miserie
to
a
Kingdome
,
then
to
haue
the
House
of
Dauid
weake
.
Well
then
;
would
you
haue
the
house
of
Dauid
as
Dauids
was
now
at
Ierusalem
,
A
built
,
A
furnished
,
A
strong
,
An
honourable
House
?
I
know
you
would
.
You
are
a
Noble
and
a
most
Loyall
People
.
Why
then
I
will
not
take
vpon
mee
to
teach
,
but
onely
to
remember
you
of
the
way
.
The
way
is
;
—
Am
I
out
?
No
sure
.
The
way
is
,
To
set
Dauid
once
vpon
his
owne
feet
;
to
make
him
see
the
strength
of
the
house
which
God
hath
giuen
him
.
;
to
fill
him
with
ioy
and
contentment
in
his
peoples
loue
;
to
adde
of
your
.
oyle
to
make
him
a
cheerefull
countenance
,
now
that
God
hath
anointed
him
with
the
oyle
of
gladnes
ouer
you
;
that
in
a
free
Estate
he
may
haue
leisure
from
Home-Cares
,
euery
way
to
intend
the
good
and
welfare
of
his
people
;
and
to
blesse
God
for
them
,
and
them
in
God.
And
for
Dauid
,
God
hath
blessed
him
with
many
royall
Vertues
.
And
aboue
the
rest
with
the
knowledge
that
his
House
is
a
foundation
.
A
foundation
of
his
people
,
and
of
all
the
iustice
that
must
preserue
them
in
vnitie
,
and
in
happines
.
But
't
is
Domus
eius
,
His
House
still
,
euen
while
't
is
your
foundation
.
And
neuer
feare
him
,
for
God
is
with
him
.
Hee
will
not
depart
from
Gods
seruice
;
nor
from
the
honourable
care
of
his
people
;
nor
from
wise
managing
of
his
treasure
:
He
will
neuer
vndermine
his
owne
house
,
nor
giue
his
people
iust
cause
to
bee
iealous
of
a
shaking
foundation
.
And
here
in
the
presence
of
God
and
his
blessed
Angels
,
as
well
as
of
you
,
which
are
but
dust
&
ashes
,
I
discharge
the
true
thoughts
of
my
heart
,
and
flatter
not
.
And
now
my
Dread
Soueraigne
,
vpon
you
it
lyes
to
make
good
the
thoughts
of
your
most
deuoted
Seruant
.
Thus
you
haue
seen
as
short
a
Mapp
,
as
I
could
draw
of
Ierusalem
.
Shee
was
famous
for
her
vnitie
,
and
blessed
too
,
when
it
was
within
her selfe
.
Shee
was
famous
for
her
Religion
,
&
deuout
too
,
when
all
the
Tribes
went
vp
to
the
Arke
of
the
Testimonie
,
to
giue
thankes
to
the
name
of
the
Lord.
Shee
was
famous
for
Iustice
,
and
successfull
too
,
both
at
home
,
and
against
forreigne
enemies
,
when
the
Seates
of
Iudgement
Ecclesiasticall
and
Ciuill
were
all
,
as
their
seuerall
natures
beare
,
founded
vpon
the
House
of
Dauid
.
This
Ierusalem
of
ours
is
now
at
vnitie
in
it selfe
.
And
I
see
here
Capita
Tribuum
,
the
Heads
and
Leaders
of
the
Tribes
,
and
People
of
the
Lord
,
come
vp
,
and
present
in
his
Temple
.
I
would
to
God
they
were
all
here
,
that
with
one
heart
,
and
one
mouth
,
wee
might
all
pray
vnto
God
for
all
his
blessings
to
come
down
,
and
dwell
in
the
House
of
Dauid
;
and
to
rest
vpon
this
great
and
honourable
Councell
now
ready
to
sit
.
You
are
come
vp
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
then
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
wisedome
,
Psal.
111.
In
this
Law
you
can
read
nothing
but
seruice
to
God
,
&
obedience
to
the
House
of
Dauid
.
And
so
you
find
them
ioyned
,
1.
S.
Pet.
2.
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
vp
.
When
God
would
giue
Moses
more
speciall
direction
,
hee
declared
himselfe
from
the
Mercy-seat
,
which
was
on
the
Arke
.
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
Seate
bee
gone
with
Moses
,
yet
I
hope
God
hath
not
left
,
will
neuer
leaue
,
to
appeare
in
Mercy
to
the
House
of
Dauid
,
and
this
wise
Councell
.
If
hee
appeare
in
mercy
,
I
feare
nothing
.
If
hee
appeare
otherwise
there
will
bee
cause
to
feare
all
things
.
And
the
way
to
haue
God
appeare
in
mercy
is
for
both
King
and
People
,
not
only
to
come
to
the
Temple
,
that
's
but
the
outside
of
Religion
,
but
also
to
obey
the
Law
,
and
the
Testimonie
.
Iudgement
went
out
from
God
lately
,
and
it
was
fierce
.
How
many
thousands
strong
men
,
which
might
haue
bin
a
wall
about
Ierusalem
,
hath
the
Pestilence
swept
away
?
But
his
mercy
soon
ouertooke
his
Iudgement
:
For
when
did
the
eye
of
man
behold
so
strange
and
sodain
abatement
of
so
great
Mortalitie
?
A
great
argument
,
that
hee
will
now
appeare
in
Mercie
.
And
I
cannot
tell
which
hath
got
the
better
in
the
vie
,
Your
Honour
,
or
Your
Religion
,
that
you
haue
made
such
hast
to
bring
the
Tribes
to
the
Temple
,
to
giue
thanks
to
the
name
of
the
Lord
for
this
.
The
first
Lesson
of
this
dayes
Euening
prayer
is
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.
yet
I
make
no
great
doubt
,
but
that
the
ease
,
which
Moses
found
by
that
Councell
,
made
him
apt
to
see
what
more
hee
needed
;
and
so
farre
at
least
occasioned
the
setling
of
the
Sanhedrim
.
I
take
the
omen
of
the
day
,
and
the
Seruice
of
the
Church
to
blesse
it
.
That
our
Dauid
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
loue
,
consult
in
wisedome
,
manage
their
Counsell
with
temper
,
entertaine
no
priuate
businesse
to
make
the
publike
suffer
;
And
when
their
consultation
is
ended
,
part
in
the
same
loue
that
should
euer
bring
King
and
People
together
.
And
let
vs
all
pray
,
That
our
Ierusalem
,
both
Church
and
State
,
which
did
neuer
but
flourish
when
it
was
at
vnitie
in
it selfe
,
may
now
and
euer
continue
in
that
vnitie
,
and
so
bee
euer
successefull
both
at
home
and
abroad
.
That
in
this
vnitie
the
Tribes
of
the
Lord
,
euen
all
the
Families
and
Kinreds
of
his
people
may
come
vp
to
the
Church
,
to
pray
,
and
prayse
,
and
giue
thanks
vnto
him
.
That
no
Tribe
or
Person
for
any
pretences
(
for
they
are
no
better
)
may
absent
themselues
from
the
Church
and
Testimony
of
the
Lord
:
That
the
Seates
of
Iudgement
Ecclesiasticall
and
Ciuill
of
all
sorts
,
may
not
onely
be
set
,
but
set
firmely
,
to
administer
the
iustice
of
God
,
and
the
King
vnto
his
people
.
That
all
men
may
reuerence
and
obey
the
House
of
Dauid
,
who
it selfe
vpon
God
,
is
the
foundation
of
all
these
blessings
.
That
God
would
mutually
blesse
Dauid
,
and
this
People
.
That
so
the
People
may
haue
cause
to
giue
thankes
to
God
for
Dauid
;
And
that
Dauid
may
haue
cause
to
take
ioy
in
the
loue
and
loyalty
of
of
his
people
;
and
blesse
God
for
both
.
Till
from
this
Ierusalem
,
and
this
Temple
,
and
these
Thrones
,
Hee
,
and
wee
all
may
ascend
into
that
glorious
State
which
is
in
Heauen
.
And
this
Christ
for
his
infinite
mercie
sake
grant
vnto
vs
:
To
whom
,
&c.
FINIS
.
¶
Imprinted
at
London
by
BONHAM
NORTON
and
IOHN
BILL
,
Printers
to
the
Kings
Most
Excellent
Maiesty
.
1625.
Notes, typically marginal, from the original text
Notes for div A05170-e70
Deut.
16.16
.
Vers.
1.
Psalm
.
75
.
4●
Apoc.
.
12.6
.
S.
Basil.
Ibid.
Psal.
113.6
.
S.
Matth.
5.35
.
Thren
.
2.15
.
S.
Matth.
24.2
.
Adrichom
in
descrip
.
Ierus
.
Iud.
19.10
.
2.
Sam.
5.7
.
1.
Chron.
11.4
.
S.
Hil.
ibid.
Gen.
49.7
.
Coll.
Dom.
5.
post
.
Trin.
Plat.
in
vit
.
Vrban
.
3.
Lucan
.
a
Lib.
5.
de
Bel.
Gal.
In
vita
I.
Agrip
.
●Cor
.
12.
Vers.
25.
Vers.
21.
Vers.
21.
Orat.
20.
1.
Cor.
13.4
.
S.
Luk.
23.34
.
Esai
.
2.
2.
S.
Math.
16.18
Gal.
6.2
.
Ezech.
13.10
.
2.
Tim.
2.23
.
S.
Luk.
19.12
.
Exod.
23.17
.
Psal.
50.13,14
.
1.
Cor.
1.17
.
Psal.
127.
1.
Ion.
3.
Act
13.27
.
S.
Basil.
ibid.
Deut.
17.11
.
Deut.
16.16
.
Vers.
22.
Vers.
8,9
.
S.
Luk.
10.30
.
S.
Aug.
Ibid.
Exod.
23.15
.
a
Apolina
:
Ibid.
Deut.
16.16
.
2.
Chron.
7.12
S.
Basil.
Ibid.
3.
Reg.
12.28
Ibid.
S.
Ioh.
21.16
.
Deut.
17.10
.
S.
Basil.
Theodoret
.
Euthy●
.
Caluin
.
M●sc●
,
Inn.
Ibid.
S.
Luk.
1.75
.
Non
eadem
videntur
Iudicibus
iratis
&
quietis
.
Arist.
lib.
2.
Rhet.
c.
1.
1.
Cor.
6.6
.
*
Tostat.
in
Exod
.
21.
q.
16.
P.
Cuneus
de
Rep.
Hebr.
lib.
1.
c.
12.
Rom.
13.
1.
Both
for
Causes
&
Persons
.
Pet
Cun.
de
Rep.
Hebr.
lib.
1.
pag.
101.
&
106.
Caluin
.
Muscul.
Iun.
versio
Geneu
.
Nay
the
Anabaptists
themselues
.
Ainsw
.
Ibid.
2.
Sam.
7.10
.
&
Psal.
89.36
.
Psal.
65.7
.
Calu.
Ibid.
1.
Sam.
8.
Psal.
111.10
.
1.
S.
Pet.
2.17
.
Exod.
25.22
.
Exod.
18.
Numb
11.16
.