A King and his subjects unhappily fallen out, and happily reconciled being the substance of a sermon with very little alteration fitted for the present time : preached in the sermon-house belonging to the cathedral of Christ-Church Canterbury Jan. 15, 1643, upon Hos. 3,4,5 / by Meric Casaubon ...
Casaubon, Meric, 1599-1671.
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A King and his subjects unhappily fallen out, and happily reconciled being the substance of a sermon with very little alteration fitted for the present time : preached in the sermon-house belonging to the cathedral of Christ-Church Canterbury Jan. 15, 1643, upon Hos. 3,4,5 / by Meric Casaubon ...
Casaubon, Meric, 1599-1671.
[2], 18 p.
[s.n.],
London :
1660.
Reproduction of original in British Library.
eng
Bible. -- O.T. -- Hosea III-V -- Sermons.
Church and state -- England -- Sermons.
A35558 R9398 (Wing C804). civilwar no A king and his subjects unhappily fallen out, and happily reconciled. Being the substance of a sermon, with very little alteration fitted fo Casaubon, Meric 1660 7254 7 20 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words.
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A
KING
AND
HIS
SUBJECTS
Unhappily
fallen
out
,
AND
Happily
reconciled
.
Being
the
Substance
of
a
SERMON
,
With
very
little
alteration
Fitted
for
the
Present
Time
.
PREACHED
In
the
Sermon-House
belonging
to
the
Cathedral
of
Christ-Church
CANTERBURY
.
Jan.
15.
1643.
Upon
Hos.
3.
4
,
5.
By
Meric
.
Casaubon
,
D.
D.
and
one
of
the
then
Prebends
of
the
said
Church
.
London
,
Printed
in
the
Year
,
1660.
HOSEA
3.
4
,
5.
For
the
Children
of
Israel
,
shall
abide
many
dayes
without
a
King
,
and
without
a
Prince
,
and
without
a
Sacrifice
,
and
without
an
Image
,
and
without
an
Ephod
,
and
without
a
Teraphim
.
Afterwards
shall
the
Children
of
Israel
returne
,
and
seek
the
Lord
their
God
,
and
David
their
King
;
and
shall
fear
the
Lord
,
and
his
goodness
,
in
the
latter
dayes
.
I
Shall
make
no
other
division
of
the
words
,
then
such
as
I
finde
made
to
my
hand
,
and
any body
that
hears
,
may
anticipate
:
In
the
first
Verse
,
a
Sad
Desolation
(
or
Subversion
both
of
Church
and
State
)
threatned
:
in
the
second
,
a
blessed
Restitution
or
Restoration
of
both
promised
.
For
the
Children
of
Israel
,
&c.
a
sad
Desolation
.
Afterwards
shall
the
Children
of
Israel
returne
,
&c.
a
blessed
and
glorious
Restitution
.
The
Words
,
immediately
were
spoken
of
,
and
to
the
Children
of
Israel
:
that
is
the
Ten
Tribes
of
Israel
,
separated
from
the
two
Tribes
,
the
Tribe
of
Judah
and
Benjamin
:
which
adhered
unto
the
posterity
of
David
.
The
Children
of
Israel
?
a
glorious
title
for
such
Rebels
,
and
Idolators
,
who
at
one
time
had
shaken
off
the
yoake
,
both
of
their
God
and
of
their
King
.
But
Titles
and
Things
,
do
not
alwayes
agree
:
we
know
that
by
the
experience
of
all
ages
.
So
we
may
call
them
Catholicks
,
who
damn
all
men
that
are
not
of
their
Communion
;
not
for
any
want
of
Charity
either
in
their
judgments
,
or
to
their
persons
,
that
they
can
justly
charge
them
with
;
but
because
they
think
themselves
bound
to
professe
against
;
and
their
Conscience
will
not
give
them
leave
to
joyn
with
them
in
their
errours
.
So
may
we
call
them
Saints
:
but
I
will
forbear
further
censure
:
it
is
but
upon
the
by
;
a
touch
is
enough
.
Well
,
but
how
doth
it
appear
,
that
by
that
goodly
title
,
or
denomination
;
those
Rebellious
Idolatrous
Tribes
are
immediately
spoken
of
,
or
to
?
First
,
because
most
part
of
this
Prophesie
doth
belong
unto
them
:
Ephraim
,
often
here
in
most
Chapters
repeated
:
and
that
is
as
much
as
The
Children
of
Israel
:
or
ten
Tribes
.
But
more
especially
,
because
those
words
of
the
Text
(
David
their
King
)
manifestly
allude
,
or
relate
,
to
that
breach
or
division
of
Davids
Kingdom
under
the
reign
of
Roboam
Salomons
Son
:
when
the
ten
Tribes
fell
off
,
and
constituted
another
Kingdome
,
under
the
Government
of
Jeroboam
,
the
son
of
Nebat
,
an
Ephrathite
of
Zereda
,
Salomons
servant
.
(
1
Kings
11.
26.
)
These
be
the
chiefest
reasons
that
are
given
by
Interpreters
.
Though
somewhat
might
be
objected
,
yet
I
am
content
it
should
be
so
;
I
will
not
contend
about
the
Word
,
immediately
:
so
it
be
granted
,
that
the
substance
of
the
Prophesie
,
doth
extend
to
all
Jewes
,
in
Generall
.
Some
talk
of
the
Gentiles
too
;
but
we
need
not
stretch
it
so
farr
.
But
in
very
truth
,
it
being
very
uncertain
what
became
of
those
ten
Tribes
after
their
Captivity
:
and
whether
any
part
of
the
Jewes
,
in
Christs
time
;
or
even
at
this
day
:
we
should
be
very
much
put
to
it
,
when
we
come
to
the
accomplishment
of
the
Prophesie
,
here
promised
,
in
the
latter
dayes
:
if
we
do
not
extend
those
words
the
house
of
Israel
(
as
frequently
in
the
Scripture
)
to
the
Jewes
in
generall
.
To
this
purpose
you
may
observe
,
that
in
the
first
Chapter
of
this
Prophesie
,
though
the
tenth
verse
mention
only
the
house
of
Israel
;
yet
in
the
eleventh
verse
,
wheer
the
same
matter
is
prosecuted
,
both
the
House
of
Judah
,
and
the
House
of
Israel
are
distinctly
named
.
Then
shall
the
Children
of
Judah
,
and
the
Children
of
Israel
be
gathered
together
,
and
appoint
themselves
one
head
,
and
they
shall
come
out
of
the
land
,
for
great
shall
be
the
day
of
Jezreel
.
The
next
thing
we
will
take
into
consideration
,
which
will
give
more
light
to
the
whole
Prophesie
,
and
main
drift
of
it
,
is
the
Time
,
either
of
the
desolation
threatned
;
or
restitution
promised
.
In
the
latter
dayes
;
saith
my
Text
,
in
the
last
words
.
It
is
the
opinion
of
many
,
that
this
Desolation
begun
from
the
captivity
of
each
people
,
by
the
Assyrians
;
of
the
ten
Tribes
,
under
Hosea
(
or
Hoshea
as
some
write
it
)
the
son
of
Ela
,
the
last
King
of
Israel
▪
of
the
two
Tribes
,
under
Zedekia
:
the
last
of
Juda
:
and
that
their
Restitution
,
the
beginning
of
it
,
is
to
be
accounted
from
their
returne
of
the
said
Captivity
,
by
the
ordinance
and
appointment
of
Cyrus
,
King
of
Persia
,
as
is
more
particularly
related
in
Esrah
and
Nehemiah
.
It
cannot
be
denyed
indeed
,
that
at
the
return
of
the
Jewes
from
the
Babylonish
Captivity
,
they
were
restored
to
a
government
of
their
own
,
under
some
Princes
,
first
;
and
then
Priests
;
enjoyed
their
first
Fundamentall
Lawes
▪
And
that
at
the
same
time
,
the
worship
of
God
also
was
restored
.
But
here
is
a
great
difficulty
,
a
main
circumstance
of
the
Text
,
or
Prophesie
wanting
:
a
King
,
and
that
King
,
David
by
name
.
Somewhat
is
said
of
Zerobabel
:
he
was
of
the
Royal
Seed
;
that
is
somewhat
,
but
not
enough
to
verifie
,
the
accomplishment
of
this
glorious
promise
of
a
King
:
of
the
best
,
and
best
beloved
of
Kings
,
King
David
.
Yet
I
do
not
deny
,
but
that
the
words
of
this
prophesie
,
might
have
some
reference
to
that
returne
,
and
restoration
also
.
It
is
the
nature
of
prophesies
sometimes
,
to
comprehend
different
times
and
events
,
some
more
immediately
;
some
more
remotely
:
if
they
agree
in
some
one
,
or
two
main
circumstances
,
though
they
do
not
in
all
,
it
may
become
a
prophesie
well
enough
.
All
things
well
weighed
and
considerd
,
(
not
to
trouble
you
with
many
doubts
,
and
variety
of
opinions
)
we
must
conclude
,
that
both
in
regard
of
the
Desolation
threatned
,
and
the
restitution
promised
;
being
taken
together
,
as
they
are
here
joyned
together
:
the
most
genuine
,
full
and
satisfactory
sence
will
be
,
to
begin
the
threatned
Desolation
:
(
or
subversion
of
State
,
both
Civil
and
Ecclesiastical
)
from
the
last
great
Calamities
of
the
Jews
by
Vespasian
the
Roman
Emperor
,
when
the
City
was
taken
and
destroyed
,
the
Temple
burnt
,
Millions
of
Jews
perished
:
now
full
1500.
Years
ago
.
So
that
the
most
warrantable
exposition
(
and
which
we
shall
pitch
upon
)
of
the
words
will
be
this
:
The
Children
of
Israel
:
that
is
,
the
Jews
in
generall
;
according
to
the
ordinarie
Scripture
phrase
,
not
of
the
Old
,
but
New
Testament
also
,
as
Luke
1.
16.
Acts
5.
21.
and
elsewhere
.
Shall
abide
many
dayes
:
many
dayes
,
God
knowes
,
they
have
now
continued
a
distinct
people
,
from
all
other
Nations
,
though
dispersed
among
,
almost
,
all
Nations
of
the
World
.
Without
a
King
,
and
without
a
Prince
:
a
thing
not
little
to
be
wondred
at
,
that
being
so
many
and
so
potent
,
in
some
places
,
as
they
are
reported
to
be
;
they
should
in
so
many
Ages
of
the
World
,
get
no
King
,
no
Prince
,
of
their
own
,
in
any
place
.
As
they
have
no
King
or
Prince
;
so
no
Sacrifice
,
nor
any
of
those
other
particulars
,
mentioned
here
in
the
Text
,
which
I
forbear
here
to
mention
,
untill
we
have
better
enquired
into
the
true
meaning
of
the
words
.
Aftewards
shall
the
Children
of
Israel
returne
and
seek
after
the
Lord
their
God
,
and
David
there
King
:
that
is
,
they
shall
turn
unto
God
,
repent
of
their
incredulity
,
and
seek
after
Christ
the
Messias
,
stiled
in
the
Scripture
,
not
the
Son
of
David
,
only
;
but
also
David
,
absolutely
:
as
by
Jeremie
,
and
Ezechiel
,
in
divers
places
.
Him
,
whom
when
he
came
first
,
and
sought
unto
them
,
they
would
not
receive
:
in
the
Latter
dayes
,
that
is
,
at
the
end
of
the
World
:
They
shall
seek
and
become
Christians
:
as
St.
Paul
also
doth
assure
us
:
For
I
would
not
Brethren
,
that
you
should
be
ignorant
of
this
mystery
—
that
blindness
in
part
is
hapned
unto
Israel
,
untill
the
fulness
of
the
Gentiles
be
come
in
.
And
so
all
Israel
shall
be
saved
,
Rom.
11.
2
,
5
,
6.
And
shall
fear
the
Lord
and
his
goodness
:
that
is
,
they
shall
worship
God
for
his
goodness
,
according
to
that
of
the
Psalmist
,
There
is
mercy
with
thee
,
that
thou
mayest
be
feared
,
Ps.
130.
4.
that
is
,
worshipped
,
because
fear
is
a
principall
part
,
and
first
Original
,
as
it
were
,
of
Gods
worship
.
That
is
the
right
sense
;
but
I
may
not
at
this
time
insist
upon
it
.
So
you
have
the
most
genuine
and
warrantable
sense
of
the
words
.
Before
we
proceed
to
that
use
,
in
several
Observations
upon
the
words
I
aim
at
;
we
will
consider
of
some
expositors
,
or
rather
opinions
of
expositors
,
upon
the
same
words
:
as
also
of
some
particular
words
of
the
Text
,
which
have
bred
some
difficulty
.
I
told
you
it
is
the
opinion
of
some
Interpreters
,
that
the
promised
restitution
of
the
Children
of
Israel
:
is
to
be
reckned
from
their
return
out
of
the
Captivity
of
Babylon
,
and
this
to
be
the
most
literall
interpretation
of
the
words
.
What
might
be
objected
,
I
tould
you
likewise
.
This
King
David
,
so
eminently
,
so
emphatically
here
promised
,
must
certainly
be
some
body
else
,
besides
Zerobabel
.
Yet
I
will
not
deny
,
but
that
even
in
Zerobabel
,
this
prophecy
might
have
some
accomplishment
:
I
find
most
interpreters
of
that
opinion
,
and
that
is
enough
to
perswade
me
.
Wherein
(
by
the
way
(
the
infinite
wisdom
of
Almighty
God
,
is
much
observable
,
so
to
forecast
events
from
all
eternity
,
that
the
same
words
of
his
Prophets
,
might
both
fit
the
times
and
occurrences
of
the
Gospel
,
so
long
after
:
and
yet
fit
the
present
occasions
and
occurrences
of
those
times
,
and
events
under
the
law
.
Here
I
cannot
but
take
notice
of
an
objection
,
made
,
by
Ribera
the
Jesuite
(
a
very
learned
Jesuite
,
as
most
of
that
order
)
against
this
literal
interpretation
.
For
,
saith
he
,
Jehojakim
,
K.
of
Juda
,
lived
a
long
time
during
the
Captivity
:
Of
whom
we
reade
:
(
2
Kings
,
last
Chapter
,
last
Verses
:
)
that
Evilmerodach
,
King
of
Babylon
,
in
the
first
Year
of
his
reign
,
did
lift
up
his
head
out
of
prison
,
and
spake
kindly
to
him
,
and
set
his
throne
above
the
thrones
of
all
other
(
Captive
,
or
Tributary
)
Kings
that
were
with
him
in
Babylon
.
And
changed
his
prison
Garments
:
and
that
he
did
eat
bread
continually
before
him
all
the
dayes
of
his
life
.
What
an
objection
is
this
?
What
shall
we
make
of
it
?
I
expected
Ribera
would
have
told
us
,
that
Evilmerodach
had
restored
unto
Jehojakim
King
of
Juda
,
his
Royall
power
and
Soveraignty
:
that
he
had
restored
him
to
his
subjects
,
and
his
subjects
unto
him
:
Then
indeed
he
had
said
somewhat
.
But
because
Jehojakim
had
a
bare
title
,
and
an
empty
throne
;
yea
and
an
allowance
for
his
daily
expences
(
for
that
also
is
expressed
in
the
Scripture
)
vouchsafed
unto
him
,
by
him
that
had
taken
away
all
his
power
,
and
authority
:
hence
to
inferr
,
that
therefore
the
Children
of
Israel
,
were
not
without
a
King
,
during
the
Captivity
;
whether
more
strange
,
from
such
a
one
as
Ribera
;
or
more
ridiculous
in
it self
,
I
know
not
.
Yet
let
me
say
?
Such
an
objection
might
become
well
enough
a
Jesuite
;
that
is
,
a
perfect
enemy
to
the
power
and
authority
of
Kings
.
I
do
not
deny
,
but
Evilmerodach
,
was
great
enough
,
to
make
a
true
King
.
That
honourable
Senator
of
Rome
,
Pompeius
Magnus
[
when
Rome
was
Mistresse
of
the
then
known
world
,
but
little
excepted
:
]
made
many
that
were
true
Kings
,
and
had
the
power
and
authority
of
Kings
,
where
they
did
reign
,
and
where
constituted
by
him
.
But
a
meer
titular
King
,
that
hath
the
pompe
and
garbe
only
,
or
●ay
,
the
allowance
,
but
not
the
substance
,
that
is
the
power
and
Soveraignty
;
is
a
sad
sight
.
Not
a
King
according
to
the
Scripture
,
I
am
sure
,
whom
we
may
call
,
the
breath
of
our
Nostrils
:
of
whom
we
may
say
;
under
the
shadow
of
his
wings
shall
we
live
among
our
enemies
,
Lament
.
4.
20.
Such
a
King
is
none
of
those
comely
things
that
wise
Salomon
did
admire
.
A
Lyon
which
is
strongest
among
beasts
:
that
is
the
first
:
a
King
against
whom
there
is
no
rising
up
:
is
his
concluding
instance
;
the
last
in
order
,
but
the
first
,
and
chiefest
in
his
intention
,
as
may
be
gathered
by
other
examples
of
the
same
nature
.
But
we
have
done
with
this
Jesuitical
King
;
as
we
may
call
him
:
Not
so
much
because
Ribera
a
Jesuite
doth
make
this
objection
;
and
not
any
but
he
,
that
I
know
of
:
but
because
it
is
the
proper
Character
of
a
Jesuite
,
to
be
an
enemy
to
the
power
and
authority
of
Kings
.
As
to
the
sense
of
the
words
in
generall
,
I
have
said
as
much
as
needs
:
but
there
is
yet
in
the
words
,
if
more
particularly
examined
,
that
wants
cleering
.
For
the
Children
of
Israel
(
saith
my
Text
)
Shall
abide
many
dayes
without
a
Prince
:
and
without
a
Sacrifice
,
and
without
an
Image
;
and
without
an
Ephod
,
and
without
Teraphims
.
We
made
the
meaning
of
the
words
in
generall
to
be
,
that
the
Israelites
during
the
time
of
their
desolation
,
shall
be
without
any
publick
worship
of
God
;
such
worship
as
was
established
and
commanded
by
the
law
of
God
;
the
Leviticall
and
Ceremoniall
law
:
as
particularly
,
Sacrifices
,
and
an
Ephod
:
which
was
a
sacred
garment
:
sufficiently
known
,
both
,
to
them
that
are
not
unacquainted
with
the
law
of
Moses
.
But
how
come
Images
,
here
;
and
Teraphims
;
that
is
,
Idols
:
as
particulars
of
Gods
worship
?
Here
Interpreters
are
put
to
it
.
They
say
(
the
best
shift
they
can
make
)
the
intention
of
the
words
is
this
:
That
the
Israelites
shall
be
without
any
publick
exercise
of
religion
,
or
divine
worship
;
whether
true
,
set
out
by
Sacrifices
,
and
the
Ephod
,
ordained
by
the
law
:
or
false
and
idolatrous
,
set
out
by
Images
and
Teraphims
:
that
is
:
Idolls
.
Though
this
be
said
by
many
,
(
because
they
know
not
what
else
to
say
:
)
yet
it
is
strange
,
and
somewhat
unlikely
to
me
,
that
the
Prophet
should
mix
true
,
and
false
worship
,
in
this
manner
:
God
,
and
Mammon
:
light
and
darkness
:
in
one
verse
without
any
need
.
And
I
doubt
,
whether
it
can
be
made
good
by
History
,
that
the
Israelites
in
generall
,
who
many
times
were
notorious
Idolaters
,
in
the
Holy
Land
;
continued
alwaies
true
worshippers
in
the
Land
of
Idolaters
.
I
could
say
more
,
but
I
will
contract
my self
,
because
I
reserve
my self
for
somewhat
else
.
But
what
if
this
Idolatrie
be
but
a
conceit
of
Interpreters
,
some
Interpreters
:
and
upon
better
examination
,
prove
no
such
matter
?
First
,
for
the
word
image
,
it
is
granted
that
the
Original
word
matseba
,
may
as
well
be
translated
,
an
Altar
,
[
and
so
indeed
it
is
by
the
old
Latin
and
Greek
interp
.
]
or
Pillar
,
intended
for
a
sacred
memorial
:
as
Gen.
28.
18.
Es.
19.
19.
where
Altar
and
Pillar
,
seem
to
stand
for
one
thing
:
both
dedicated
to
the
true
God
:
And
is
it
not
much
more
probable
,
that
Sacrifices
and
an
altar
,
should
be
joyned
;
then
sacrifices
and
images
?
So
here
is
no
idolatry
in
these
words
.
There
is
more
difficulty
about
the
Teraphims
:
because
we
have
not
[
as
is
objected
]
a
president
in
Scripture
,
where
Teraphim
is
taken
in
good
sense
,
for
any
part
of
Gods
service
or
any
thing
that
was
then
lawful
,
and
in
use
.
If
it
were
granted
:
yet
we
doe
not
want
exemples
in
Scripture
,
of
other
words
;
which
are
taken
in
some
one
place
or
other
,
in
a
different
sence
,
from
their
usual
signification
.
I
could
instance
in
many
such
words
,
if
I
thought
either
time
or
place
seasonable
.
In
some
places
,
it
is
translated
idol
;
as
Gen.
31.
in
some
idolatry
:
as
1
Sam
15.
23
,
In
some
images
:
as
1
Sam.
19.
more
then
once
.
Where
best
Interpreters
by
images
understand
an
Ordinary
Statue
or
mans
picture
:
not
any
thing
that
was
unlawfull
,
or
idolatrous
.
And
why
not
here
also
,
Teraphim
being
joyned
with
other
good
words
,
in
a
good
sence
?
But
what
use
of
pictures
or
images
in
Gods
service
?
Or
to
religious
use
?
St.
Jerome
will
tell
us
:
both
for
his
antiquity
and
exquifite
knowledg
of
the
originall
Hebrew
one
that
deserves
credit
,
as
much
as
any
.
His
words
are
,
Teraphim
,
proprie
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
id
est
figurae
&
simulacra
,
quae
nos
possumus
in
praesenti
duntaxat
loco
,
Cherubim
,
&
Seraphim
,
sive
alia
quae
in
templi
ornamenta
fieri
jussasunt
,
dicere
.
That
is
,
Theraphim
,
properly
certain
images
,
shapes
,
or
figures
,
by
which
in
this
place
,
we
may
understand
Cherubins
and
Seraphims
,
and
other
such
things
,
that
were
commanded
to
be
made
,
for
an
ornament
to
the
Temple
.
But
to
put
all
out
of
doubt
(
and
I
wonder
so
many
expositors
should
take
no
notice
of
it
:
)
Let
us
interpret
Scripture
by
Scipture
,
which
is
generally
acknowledged
the
best
and
safest
way
.
What
is
here
more
largely
and
fully
set
out
,
that
is
by
more
particulars
:
2
Chron.
15.
3.
is
thus
comprised
:
but
here
,
by
the
praeterit
,
historically
:
in
my
Text
,
by
the
future
,
as
a
prophesie
:
of
the
same
people
,
but
not
of
the
same
men
.
For
the
Children
of
Israel
shall
abide
many
dayes
,
saith
my
Text
.
there
;
Now
for
a
long
time
Israel
hath
been
:
what
?
without
the
true
God
,
and
without
a
teaching
Priest
,
and
without
a
Law
;
their
Desolation
.
The
Restitution
follows
,
in
the
next
verse
.
But
when
they
in
their
troubles
did
turne
unto
the
Lord
God
of
Israel
,
&c.
The
difference
is
great
,
as
to
the
matter
of
the
words
in
the
second
verse
;
no
Messias
,
no
King
David
here
;
but
only
a
restitution
in
general
.
But
in
the
first
verse
,
there
is
no
question
but
the
same
thing
in
effect
was
intended
in
both
places
;
here
more
concisely
,
(
as
I
said
before
:
)
in
my
Text
,
more
fully
set
out
,
to
wit
,
that
the
Israelites
had
been
,
in
Chronicles
:
should
be
in
the
Prophet
,
without
any
publick
worship
of
the
true
God
.
So
now
the
Text
is
clear
,
and
the
words
acquitted
of
all
superstition
and
Idolatry
.
An
easie
mistake
.
Though
in
the
true
nature
,
or
formalis
ratio
,
of
true
Religion
and
Idolatry
;
there
is
a
vast
difference
:
yet
in
outward
appearance
,
they
may
come
so
neer
sometimes
,
that
a
man
had
need
much
circumspection
,
to
give
a
right
judgment
.
And
indeed
this
is
the
method
that
Gods
word
hath
prescribed
unto
us
,
in
the
tryall
of
Idolatry
,
before
we
pass
any
judgment
.
Deut.
13.
12
,
13
,
14.
Then
shalt
thou
enquire
,
and
make
search
:
and
ask
diligently
:
and
behold
if
it
be
truth
:
and
the
thing
certain
:
then
shalt
thou
,
&c.
Then
,
and
not
till
then
.
And
why
so
much
caution
I
pray
?
I
told
you
before
;
it
is
an
easie
matter
to
mistake
;
there
is
so
much
affinity
sometimes
(
externally
)
between
true
and
false
worship
.
The
Jewes
once
mistook
their
brethren
the
Reubenites
;
and
they
had
like
to
have
made
a
foul
work
:
much
innocent
blood
was
like
to
have
been
shed
,
and
a
whole
Tribe
of
the
house
of
Israel
destroyed
.
Fierce
Zelots
would
have
had
it
so
,
you
may
be
sure
.
But
the
sober
part
carried
it
.
They
went
according
to
Gods
rule
:
they
first
inquired
diligently
:
and
upon
diligent
inquisition
,
they
pronounced
them
innocent
,
and
acknowledged
them
Brethren
,
whom
but
a
little
before
,
they
were
in
a
readiness
to
destroy
,
as
unworthy
to
live
,
as
abominable
idolaters
.
You
have
the
story
,
Josua
,
22.
The
Jewes
themselves
(
in
general
)
for
doing
no
more
then
what
they
were
commanded
by
God
,
observing
New
Moons
;
and
the
like
:
(
as
by
some
very
learned
is
observed
)
were
accounted
Idolaters
,
worshippers
of
Sun
and
Moon
,
by
some
other
Nations
that
were
really
guilty
of
it
.
I
said
before
,
that
it
is
any
easy
mistake
:
but
alas
!
That
is
not
the
worst
.
A
bare
mistake
where
there
is
no
other
engagement
;
upon
better
information
may
easily
be
redressed
.
But
where
interest
and
worldly
ends
oblige
,
if
not
to
believe
(
for
belief
is
not
so
easily
wrought
)
yet
to
criminate
:
information
will
not
avail
.
Say
what
you
will
,
bring
reason
,
bring
authority
:
in
despight
of
truth
,
though
never
so
manifest
;
in
despight
of
all
Conscience
,
an
Altar
or
sacred
Pillar
shall
be
a
prophane
Image
,
and
Teraphims
must
be
,
shall
be
found
Idols
.
It
is
expedient
it
should
be
so
,
reason
must
yield
to
profit
,
and
conscience
to
gain
.
O
this
imaginary
idolatry
!
How
really
profitable
and
advantagious
hath
it
proved
in
all
ages
to
wordly
Wise
men
?
Yet
St.
Paul
had
warned
us
long
before
;
Rom.
2.
22.
Thou
that
abhorrest
Idols
,
doest
thou
commit
Sacriledge
?
A
man
might
think
,
that
he
had
prophesied
this
of
the
latter
dayes
.
Noe
:
long
before
his
time
,
there
were
some
known
Atheists
;
despisers
,
by
their
life
,
of
all
Deity
and
Religion
;
who
nevertheless
under
colour
of
piety
,
robbed
Churches
,
(
Temples
rather
)
and
committed
sacriledg
,
with
all
licentiousness
.
It
is
hard
to
be
judged
,
whether
Idolatry
(
the
most
provoking
sin
,
out
of
all
question
,
and
most
inconsistent
with
true
Religion
)
have
done
more
hurt
in
the
World
;
or
a
pretended
zeal
against
idolatry
.
I
am
confident
,
that
the
idolatrous
worship
of
images
(
for
there
it
begun
,
and
continued
a
good
while
,
before
it
came
to
these
Western
parts
)
hath
been
a
main
thing
that
brought
the
curse
,
and
judgments
of
God
upon
those
famous
Eastern
Churches
,
where
once
Christian
Religion
was
in
so
great
splendour
and
purity
.
And
as
certain
it
is
,
that
Arabs
and
Mahometans
both
prevailed
at
the
first
,
not
a
little
;
and
to
this
day
uphold
themselves
very
much
,
in
their
abominable
Apostacy
from
Christ
,
by
their
pretended
zeal
against
Images
,
and
idolatry
.
Those
miscreants
,
that
think
it
great
idolatry
,
to
see
the
image
of
a
King
stamped
upon
a
peece
of
money
,
which
Christ
saw
and
allowed
of
:
think
it
no
idolatry
,
to
prefer
Mahomet
,
before
Christ
;
a
meer
man
,
before
the
eternall
Son
of
God
;
an
Impostor
,
a
cheater
of
men
;
before
the
Saviour
,
and
Redeemer
of
Mankind
.
And
what
think
you
of
the
Idolatry
of
Cathedralls
,
and
other
goodly
Churches
;
erected
to
the
honour
of
Almighty
God
,
and
endowed
,
for
the
maintenance
of
piety
and
learning
;
Of
the
Idolatry
of
a
publick
Liturgy
,
whithout
which
was
never
any
Christian
Church
in
any
part
of
the
World
heard
of
,
that
ever
I
could
hear
,
till
of
late
years
:
but
to
be
short
;
what
of
the
Idolatry
of
a
Surplice
;
Church-Musick
,
Bishops
,
and
the
like
?
Have
not
Men
got
,
some
brave
Estates
of
Lands
,
by
this
pretended
Idolatry
;
some
good
benefices
:
nay
some
built
themselves
stately
houses
with
the
very
stones
which
they
have
bereaved
God
of
?
Some
write
of
one
of
the
Popes
of
Rome
,
that
he
should
applaud
himself
with
his
Mates
,
and
Cardinalls
,
how
much
they
had
gained
by
this
fabula
Christi
.
They
indeed
(
if
it
be
true
)
very
blasphemously
,
calling
that
a
fable
,
which
we
believe
,
and
know
a
truth
,
attested
by
God
,
with
all
possible
evidences
,
and
demonstrations
of
sound
reason
.
But
much
more
reason
have
these
men
(
as
it
is
likely
,
where
they
may
freely
)
hug
themselves
,
and
make
their
brags
,
that
they
have
thrived
so
well
,
by
this
subtle
device
of
pretended
Idolatry
.
Be
sure
of
this
,
there
shall
never
be
want
of
Idolatry
,
whilst
there
is
any
thing
to
be
got
,
let
but
time
and
opportunity
serve
them
:
Tythes
,
Colledges
,
Libraries
,
Hospitalls
,
Corporations
:
nay
rather
than
fail
,
the
very
prayer
of
the
Lord
,
that
holy
prayer
,
(
the
use
of
it
,
I
mean
,
according
to
Christs
institution
)
shall
be
made
Idolatry
:
their
goods
,
if
not
their
lives
,
shall
be
in
danger
that
have
used
it
:
It
will
be
found
such
horrible
Idolatry
.
We
have
done
with
our
first
Observation
,
upon
the
supposed
Idolatry
of
the
words
:
and
all
that
we
have
more
to
do
,
is
but
to
make
some
further
use
,
by
way
of
Observation
,
upon
the
rest
.
The
second
then
,
shall
be
this
:
that
the
name
and
title
of
a
King
,
according
to
the
Scripture
,
is
both
honourable
with
God
(
there
is
no
incongruity
in
the
words
:
God
saith
He
will
honour
them
,
that
Honour
him
:
)
and
is
proposed
,
by
the
Scriptures
,
as
an
object
of
joy
and
happiness
among
Men
,
in
times
of
greatest
distress
.
No
King
:
no
Prince
:
in
the
threatned
desolation
:
They
shall
return
to
the
Lord
their
God
,
and
David
their
King
;
in
the
promised
restitution
.
It
may
be
some
body
will
say
,
this
King
:
this
David
here
promised
,
is
no
other
then
the
Messias
:
or
Christ
himself
:
the
Son
of
God
,
no
Earthly
mortall
King
.
Let
it
be
granted
.
Is
it
not
a
great
honour
to
Kings
,
and
to
their
office
,
that
Christ
the
Messias
,
the
expectation
of
all
People
,
the
Redeemer
of
the
World
,
is
here
promised
under
the
tipe
,
and
person
of
a
King
?
That
he
was
really
and
literally
,
of
the
Royall
seed
,
and
linage
,
and
did
not
despise
the
very
name
of
a
King
,
King
David
?
This
observation
might
have
been
spared
,
had
not
the
impiety
and
impertinency
of
other
Men
,
made
it
seasonable
,
and
necessary
.
Do
not
we
know
how
much
some
Men
have
endeavoured
,
to
discredit
that
sacred
Name
and
function
:
to
perswade
Men
,
that
a
curse
lay
upon
it
,
rather
then
a
blessing
?
O
how
have
the
Pulpits
rung
with
,
Tophet
is
prepared
for
the
King
:
and
,
He
shall
bind
▪
their
Kings
in
chains
,
and
the
like
?
Blessed
Scripture
,
how
hast
thou
been
wrested
and
racked
,
by
corrupt
,
illiterate
teachers
;
to
serve
their
ungodly
private
ends
?
We
will
not
argue
the
case
,
from
broken
loose
pieces
of
Scripture
;
as
the
manner
of
these
Men
is
:
there
be
cleer
proofs
and
testimonies
enough
,
both
from
matter
of
fact
;
and
from
positive
doctrine
;
as
of
the
Old
;
so
of
the
New
Testament
,
to
assert
this
sacred
authority
:
but
I
will
content
my self
here
with
what
I
have
said
,
by
way
of
observation
upon
the
Text
.
The
third
,
(
or
next
)
shall
be
:
That
a
King
may
be
at
variance
with
his
subjects
,
and
his
subjects
with
him
so
,
that
it
may
proceed
to
a
direct
separation
:
(
nay
,
which
is
more
〈…〉
this
may
happen
between
a
good
King
,
and
good
subjects
for
the
generality
:
as
in
Davids
case
,
here
named
,
when
part
of
his
subjects
were
drawen
from
him
,
upon
pretence
of
evill
government
by
his
Son
Absolom
,
and
he
forced
to
fly
:
)
but
proceed
I
say
,
to
a
direct
separation
,
and
yet
afterwards
reconciled
,
to
the
great
joy
and
satisfaction
,
both
of
King
and
people
.
There
is
no
Nation
so
wise
,
or
so
well
governed
,
but
is
lyable
to
discord
and
division
.
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
saith
our
Savious
.
It
must
needs
,
that
offences
come
.
Why
?
Nothing
is
impossible
to
God
.
No
:
but
consider
the
Nature
of
Man
,
in
generall
;
and
the
nature
of
the
world
;
this
sublunary
World
,
which
we
cannot
expect
with
reason
that
God
will
alter
,
till
the
time
of
its
generall
alteration
come
:
so
it
is
impossible
,
that
there
should
not
be
offences
:
and
where
Men
are
,
stri●e
and
contention
at
times
should
not
arise
.
It
is
a
high
speculation
,
but
which
hath
much
of
truth
in
it
,
that
this
World
(
this
sublunary
world
,
I
mean
still
,
)
doth
subsist
by
contraries
,
that
is
,
by
continual
strivings
:
and
those
Philosophers
had
some
reason
too
,
if
rightly
understood
,
that
made
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
that
is
strife
and
contention
,
one
of
the
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
{non-Roman}
,
or
Originall
principles
of
the
world
.
Yea
such
is
the
nature
of
man
,
though
he
be
most
happy
by
peace
,
and
in
peace
:
yet
he
becomes
insensible
of
his
happiness
,
he
loatheth
it
,
if
he
do
not
want
it
sometimes
,
and
recover
himself
to
a
right
sense
and
judgment
,
by
the
contrary
effects
,
of
strife
and
contention
.
This
made
a
wise
Heathen
say
,
with
some
admiration
;
Quae
magna
gaudia
,
nisi
ex
malis
?
That
all
great
joyes
were
the
products
of
great
sufferings
,
or
sorrows
.
Well
,
a
King
and
his
Subjects
may
fall
out
,
and
be
separated
.
David
and
his
Subjects
,
were
our
instance
.
So
for
this
also
,
that
they
may
be
reconciled
.
The
history
is
known
,
in
Absaloms
case
.
David
was
happy
,
and
his
subjects
happy
,
that
their
division
did
hold
no
longer
.
Yet
it
is
very
possible
that
where
the
breach
hath
been
longer
,
and
the
want
of
a
King
longer
;
if
it
once
come
to
a
perfect
and
cordial
reconciliation
,
if
not
the
joy
greater
,
yet
the
sense
of
it
may
be
longer
.
The
Prophet
intended
a
very
great
joy
;
as
great
as
he
could
make
it
,
the
greatest
of
the
World
:
the
long
expected
Messias
:
and
this
joy
he
sets
out
by
the
joy
of
a
King
and
People
,
who
after
many
dayes
(
so
he
saith
)
many
dayes
divorce
,
are
again
re-united
.
Behold
how
good
and
how
pleasant
it
is
(
saith
the
Psalmist
)
for
Brethren
to
dwell
together
in
Unity
.
Unity
indeed
,
should
alwaies
be
our
wish
,
and
our
aim
:
and
they
that
are
the
causes
of
division
,
deserve
the
curse
both
of
God
and
man
.
It
is
not
allwaies
true
,
that
Amantium
irae
amoris
redintegratio
est
.
Sometimes
a
little
sparkle
doth
kindle
a
great
fire
,
not
to
be
quenched
untill
it
hath
made
an
end
of
all
.
But
where
God
is
so
mercifull
,
as
after
a
long
breach
and
gasping
condition
,
to
grant
a
perfect
Re-union
and
reconciliation
:
a
man
had
need
of
the
tongue
of
Angels
,
to
express
the
greatness
of
that
joy
,
not
here
in
earth
and
among
men
only
;
but
,
I
am
confident
,
even
in
Heaven
,
in
the
presence
of
the
Angels
of
God
;
and
all
the
hoast
of
Heaven
.
Hear
I
pray
how
pathetically
the
words
of
my
Text
doe
run
:
Afterwards
(
after
that
sad
Desolation
,
or
separation
of
many
dayes
,
)
shall
the
Children
of
Israel
returne
,
and
seek
the
Lord
their
God
,
and
David
their
King
:
and
shall
fear
the
Lord
and
his
goodness
in
the
latter
dayes
.
And
here
offers
it self
our
last
observation
upon
the
words
:
viz.
the
method
of
this
Returne
,
or
Reconciliation
.
First
,
they
seek
the
Lord
their
God
:
and
after
,
their
King
.
There
may
be
a
returne
,
or
reconciliation
for
meer
politick
ends
,
on
both
sides
:
It
may
be
they
finde
,
they
cannot
subsist
asunder
;
and
that
the
continuance
of
their
division
,
will
be
the
ruine
of
both
.
Such
an
occasion
will
cause
a
returne
,
if
they
be
not
infatuated
to
their
own
destruction
.
And
God
doth
use
sometimes
such
outward
means
and
inducement
to
bring
us
to
Himself
,
and
to
work
us
by
degrees
to
a
perfect
conversion
,
or
reconciliation
.
However
,
the
truest
and
surest
foundation
is
to
begin
with
God
,
acording
to
the
method
of
my
Text
.
It
is
God
that
maketh
men
to
be
of
one
mind
in
a
House
,
Ps.
68.
16.
according
to
some
translations
:
in
a
house
,
much
more
in
a
Kingdom
.
I
form
the
light
,
and
create
darkness
,
I
make
peace
,
and
create
evil
,
So
God
of
himself
,
Esay
45.
7.
God
then
is
first
to
be
sought
according
to
the
right
method
,
upon
a
sure
foundation
.
But
what
if
Men
will
pretend
to
seek
God
,
and
to
return
unto
God
:
but
resolve
to
go
no
further
.
It
is
very
ordinary
for
worldly
politick
Men
,
to
put
that
cheat
upon
themselves
,
or
rather
,
upon
others
;
credulous
,
ignorant
People
.
They
will
affoord
us
fasting
and
praying
enough
,
in
their
kind
:
and
God
shall
be
in
their
mouths
,
and
Christ
Jesus
;
nothing
more
.
By
these
fair
pretences
,
they
drive
on
their
designes
,
and
thrive
by
the
miseries
and
sufferings
of
the
publick
.
To
these
men
,
or
to
them
rather
that
are
gulled
by
them
,
I
shall
commend
the
advice
of
an
interpreter
of
great
fame
:
John
Calvin
is
the
Man
.
Non
frustra
(
saith
he
)
Hoseas
in
resipiscentia
populi
,
&c.
in
English
,
thus
:
It
is
not
without
great
cause
,
that
the
Prophet
in
setting
out
the
repentance
of
the
People
,
doth
also
particularly
remember
(
or
,
relate
)
their
return
to
David
their
King
.
For
otherwise
the
People
could
not
truely
and
really
seek
God
,
except
at
the
same
time
it
did
submit
to
the
lawfull
government
;
to
which
it
was
obliged
,
(
or
,
subjected
)
not
by
Man
,
or
by
chance
,
but
by
the
appointment
of
God
himself
.
The
last
words
require
a
candide
interpretation
,
lest
he
should
be
thought
to
say
,
that
ordinary
Kings
,
that
have
not
such
immediate
calling
as
David
had
,
are
by
chance
,
or
by
Men
only
:
which
is
so
contrary
to
Scripture
,
and
to
sound
doctrine
,
that
the
very
Jesuits
would
exclaim
as
much
wronged
,
if
laid
to
their
charge
:
though
many
of
them
say
little
less
in
effect
,
and
act
accordingly
,
as
it
is
well
known
.
But
the
Counsel
well
understood
,
is
very
good
:
I
need
not
to
add
any
thing
to
it
.
So
we
have
done
with
the
Text
;
the
exposition
of
it
,
and
such
Observations
,
as
I
apprehended
not
impertinent
to
it
.
These
times
,
and
the
common
talk
of
all
People
,
might
seem
to
prompt
some
application
.
But
this
is
lubricus
locus
,
such
a
subject
wherein
a
man
that
will
be
meddling
,
may
soon
go
beyond
his
bounds
,
and
sooner
do
hurt
then
good
.
Though
Kings
are
by
God
,
and
we
warranted
,
nay
obliged
by
Scripture
,
to
preach
subjection
for
conscience
sake
:
to
declare
against
rebellion
,
in
generall
:
much
more
against
all
killing
,
or
murthering
of
Kings
(
O
horrible
!
:
)
under
pretence
of
law
;
yet
since
the
power
and
praerogative
of
particular
Kings
,
is
limited
and
constituted
,
by
the
fundamentall
laws
of
every
Kingdome
,
approved
and
confirmed
by
the
assent
and
consent
of
successive
Kings
:
in
this
case
,
what
a
King
may
do
lawfully
,
what
he
may
not
,
according
to
law
:
what
opposition
in
case
he
attempt
,
or
do
any
thing
against
the
fundamentall
law
,
may
be
made
according
to
the
same
law
:
by
whom
,
and
how
farr
:
these
things
,
as
they
are
out
of
our
spheare
,
and
scanning
,
as
we
are
preachers
of
the
Gospel
;
so
must
it
be
high
presumption
,
in
any
of
our
profession
,
to
pass
judgments
,
or
indeed
,
to
intermeddle
.
So
,
if
the
business
of
union
,
or
reconciliation
be
in
hand
,
after
many
dayes
separation
and
division
:
I
know
〈◊〉
what
a
loyall
Israelite
is
bound
to
wish
,
what
to
pray
,
in
generall
;
but
many
cautions
,
and
considerations
of
State
,
may
belong
to
such
a
business
,
to
bring
it
to
a
good
and
well
grounded
issue
.
They
that
can
judge
what
is
most
agreeable
to
the
proper
constitution
,
and
fundamentalls
of
a
Realm
(
Lawyers
and
Sages
of
the
land
,
as
I
take
it
.
)
They
that
know
what
the
present
condition
,
inclination
,
ability
,
necessities
of
the
people
of
the
land
is
:
what
may
be
done
;
what
must
be
borne
to
prevent
further
evils
,
and
effusion
of
blood
,
(
a
Parliament
as
I
take
it
:
)
I
think
it
belongs
unto
them
,
and
is
their
proper
work
:
Let
them
look
to
it
,
as
they
are
accountable
to
God
,
and
their
Country
.
If
they
(
to
whom
it
belongs
)
shall
enact
any
thing
,
to
which
I
cannot
yield
obedience
with
a
good
conscience
,
that
is
without
disobeying
God
:
I
may
resolve
,
with
Gods
assistance
,
to
suffer
,
I
may
not
to
oppose
.
Yea
though
it
were
in
my
power
to
do
some
what
,
and
to
disturbe
;
yet
my
conscience
tells
me
,
it
is
not
lawfull
.
This
is
all
the
application
I
shall
make
:
God
give
us
all
grace
,
to
apply
our selves
unto
him
,
in
simplicity
and
syncerity
of
heart
▪
to
depend
of
him
in
all
things
:
to
seek
his
glory
,
and
his
favour
above
all
things
:
to
whom
all
honour
,
glory
,
power
,
and
majesty
:
FINIS
.