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;
when Ierusalem was settled by David, to be the special Seat both of Religion and the Kingdom. The people were bound thrice a year, At Easter, Pentecost, and the Feast of Tabernacles, to come up and worship At Ierusalem. Deuteronomy 16. And Some think this Psalm was prophetically made to sing by the Way;
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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;
But whatsoever the use of this Psalm was in any special Service, certain it is, that Ierusalem 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;
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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:
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 Psalm. 75. that there Are many times of exigence, in which if God do not bear up the Pillars, no strength which the Pillars have in and of themselves can support the weight that lies upon them:
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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.
or Pillars of the State. Therefore Here to ease the Pillars God hath built up Buttresses (if men do not pull them down) to stay the main walls of both buildings.
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Reuel. 12. And the Commonwealth 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.
Revel. 12. And the Commonwealth cannot flourish without the Church. For where the Church is not to teach true Religion, States Are Enforced, out of necessity of Some, to embrace a false.
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The first commendation of Ierusalem is from the vnitie and concord that is in it. 'Tis like a Citie that is compacted together. That's for the buildings;
The First commendation of Ierusalem is from the unity and concord that is in it. It's like a city that is compacted together. That's for the buildings;
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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.
For Here so long as the Inhabitants served God, and were At unity, what city like Ierusalem? The city of the great King, S. Mathew 5. The glory of the Whole earth, Lamentations.
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 ;
2. But when they fell from God to Idols, from unity to heartburnings among themselves, what then became of Ierusalem? what? why just that which our Saviour foretold, S. Mathew 24. That one stone should not be left upon Another that should not be thrown down;
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;
we must enlarge the Type to the State, and to the Church. Saint Hilary puts me in mind, that my Text reads not Ierusalem is a city, as if that were all it meant to speak of;
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.
But when the Ambition of neighbouring States will admit nor safe, nor honourable peace, then there's most need Ierusalem should be At peace and unity in it self.
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 long After, when the Christians had won it from the Saracens, their own divisions among themselves to their loss and shame let in Saladin the Soldan of Egypt.
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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,
Not At unity opened the door to the enemy stil. For Tostain's division and inroad made Way for the Norman. And there were more divisions then one to help in the Dane. And Guorthigernus First,
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Territa quaesitis ostendit terga Britannis, till Auaroius, called by Caesar, Mandubratius, out of hatred, and in faction against Cassibellanus brought him backe againe, and made him entrance.
Terror Quaesitis ostendit terga Britannia's, till Auaroius, called by Caesar, Mandubratius, out of hatred, and in faction against Cassivellanus brought him back again, and made him Entrance.
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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,
So it seems Tacitus his observation was too true upon us, That nothing gave the Romans, powerful enemies though they were, more advantage against the ancient Britons then this, Quod factionibus & studijs trahebantur, that they were broken into fractions,
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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.
But I pray what's the difference for men not to meet in counsel, and to fallen in Pieces when they meet? If the First were our Forefathers error, God of his mercy grant this second be not ours.
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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,
not the Tongue, as unruly 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,
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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;
whither it be in the State, or the Church militant, look how much there Wants of perfect unity, and so much there will ever want of joyful participation. Well;
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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 would you keep the Church in peace, that it may help on the unity of the State? If I mistake not, that can never be done but by Christian patience.
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.
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 Mortar.
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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:
If it be laid with untempered, or distempered mortar, all will be nought, Ezekiel 13. This Psalm was used for many Years together in the Church At Evensong upon New Years day, the day of the Circumcision. Why the Church appointed it for that day, is not my question now:
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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,
This I am sure of, This Psalm calls upon us for the peace of Ierusalem, vers. 6. And that peace can neither be had nor held long unless 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,
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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.
For thither the tribes go up, even the Tribes of the Lord to the testimony of Israel, to give thanks to the name of the Lord. Ierusalem is very right now. At unity, and Religious.
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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.
And this their public coming to worship At the Temple was God's express Commandment, Exod 23. Therefore assembling and meeting At public service in the Church is no humane Institution, but from God himself.
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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.
So they went to the Temple, as we must go to the Church, To confess, To pray, To worship, To praise, To give thanks to God, which even under the Law was preferred before Sacrifice it self, 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.
Nor may the Wisdom of the world think, that to pray, and to give thanks to God, Are void actions. For what ever worldlings think, the Church does great service to the State while it prays.
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.
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.
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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,
For their great Master Confesses that not a few, but many things happen to States ex fato urgent, out of such a pressing destiny, that they cannot be prevented,
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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.
For nisi Dominus, except the Lord keep the city, all other watchfulness is in vain, Psalm. 127. But then allow God that which is fit for him, due to him.
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.
The time was when Ruin was travelling so fast towards Nineveh, that it Come within 40. days of the city, Ion. 3. And it was fatum urgens, it Come on apace.
The Prophet preached the danger, & Deuotion, as blind as 'tis thought, stumbled vpon the Remedy, Prayer and Repentance, things which with worldly wisdom hath little to do.
The Prophet preached the danger, & Devotion, as blind as it's Thought, stumbled upon the Remedy, Prayer and Repentance, things which with worldly Wisdom hath little to do.
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,
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, Deuteronomy 17. This Law they might and did expound,
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 'twas fit.
No preaching in their several Synagogues, and Parishes (that I may so term them) but was according to the Law, contained in the Ark, At the Temple, the Mother Church. And 'twas fit.
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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,
that was the Testimony, and the Covenant of the people with God, Deuteronomy 16. God he promised to be present At the Ark, Exod 25. And he performed it, Num. 7. And so God is always ready At his end of the Covenant. All the Fear is, we fallen short,
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And 'tis 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.
And it's fit in regard of the Whole Militant Church. That's an Ascent too, to come out of Paganism, Heresy, or Schism into the Church At unity in it self.
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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.
He that fell among Thieves, and was almost killed by the Way, was not going up to Ierusalem, but down to Jericho S. Luk. 10. from the Temple I warrant you.
And notwithstanding both paines & charge properabant ascendere, they made haste to come vp. Now, the Church is at our doores, and wee care not for going into it.
And notwithstanding both pains & charge properabant ascendere, they made haste to come up. Now, the Church is At our doors, and we care not for going into it.
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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:
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:
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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.
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.
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,
It was Ierusalem. There the Temple. In that the Ark. In that the Law. And the Law Says not simply, that they shall assemble and meet to serve the Lord,
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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? 'Tis not hard to giue it.
but precisely, that they shall do it in the same place which the Lord shall choose, Deuteronomy 16. And the Lord chosen Sion, the Temple At Ierusalem to be this place, 2. Chronicles 7. Would you have a reason why God tied them so strictly to one place? It's not hard to give it.
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,
Therefore Says S. Basil, God tied them to one place of worship, lest wandering Here and there in strange places, they might fallen into the service of strange God's And mark it, God would then have but one Temple erected, one Altar, in one city, that the people might not fallen asunder into different superstitions,
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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,
For no sooner had Jeroboam made a Rend in this unity, and torn away ten Tribes from the house of David, but by and by Samaria is as good as Ierusalem: and the Calves 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,
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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.
The Iesuite Lorinus tells us, There Are better Causes to persuade us now to go on pilgrimage and Liman Petri, and the Jubilees At Room, then the Tribes had Here to go to Ierusalem. What? better Causes? The Iewes had God's express Commandment to go to Ierusalem, and the Form of worship that was there.
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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,
And what better warrant can any man, or any people have, then God's command? Let him or any other show me such a command, That all the Whole Church of christ, all the Tribes which now serve the Lord must come in person,
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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.
That while they seek to tie all Christians to Room, by a divine precept, their Ambition of Sovereignty is one and a main cause, that Ierusalem, even the Whole Church of christ, is not At unity in it self this day.
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:
that no man might think himself the farther from God by serving the King, nor the farther from the King by serving God. The Kings power is God's Ordinance:
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 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,
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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,
For then there was seated (as diverse of the Father's and later Divines observe) both Authorities; both of the Priests, and of the King and his Judges. So the First Lesson which the people do or should Learn by going up to the Temple, is Obedience to both spiritual and temporal authority,
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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.
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 Kingdom needs it.
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& 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.
& God's service, to frequent the Temple, if he do not, in the course of his life, exercise and obey justice and Judgement. And this lesson Religion ever Teaches.
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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:
For it was the very end of Christ coming to Redeem us, That we might serve him in holiness and in righteousness, S. Luk. 1. In holiness towards God, that's First:
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.
They which Are appointed to administer justice and Judgement to the people, have Thrones, or Chairs, or Seats, (call them what you will, the thing is the same) out of which, they give sentence upon Persons or Causes brought before them.
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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;
For the Body moved moves the humours; and the humours moved move the affections; and Affections moved Are not the Fittest to do justice and judgement. No;
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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.
or sederunt, id est, permanserunt, for the perpetuity and fixing of the Seats of Justice The Seats must be in Some Reverence for the Persons that fit in them.
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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.
And the Seats must be fixed and permanent, that the people which Are fallen into Controversy may know the Illi•, and the Vbi, whither to come and find Justice
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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 that under unbelievers, 1. • Cor. 6. To meet with this frailty of man, God in this Commonwealth which himself ordered, appointed not one, but many Seats of judgement.
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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;
And Therefore even the inferior Seats, howsoever as they Are settled by the King and the State, severally to fit the nature of the people in several Kingdoms, Are of positive and humane Institution;
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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.
yet as they Are Seats of Judgement, they have their Foundation upon Divine Institution too, since there is no power but of God, Rom. 13. By these Seats of justice and Judgement the Learned in all ages understand all Judiciary power and administration both Ecclesiastical and Civil; And they Are right.
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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,
For the Sanhedrim of the Iewes their greatest Seat of Judgement under the King (After they had that government) was a mixed Court of Priests and Judges, Deuteronomy 17. though other Kingdoms since,
May wee not thinke that for that shee fell? But I pray remember 'twas Fastus Romanus, 'twas Roman Pride, that then infected this Church with many others.
May we not think that for that she fell? But I pray Remember 'twas Fastus Romanus, 'twas Roman Pride, that then infected this Church with many Others.
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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.
That when God himself and He best knows what he does for the unity of Ierusalem) erected Seats of judgement, He was so Far from Ecclesiastical Anarchy, that He Set the High Priest very high in the Sanhedrim. And Ecclesiastical and Church Causes must have their trial and ending aswell as Others.
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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 :
They were high in Ierusalem. For all Divines agree, that this in prime Referente is spoken of Ecclesiastical Censures, and Seats. And the word is Thrones; no less. So the original: So the septuagint:
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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 one thing more I'll be bold to speak 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 Seats of Ecclesiastical 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 Parity, all Fellows in the Church, but he is not for Monarchy in the State. And Certainly either he is but Half-headed to his own Principles, or he can be but Half-hearted to the House of David.
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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.
And Therefore when Jeroboam rend ten Tribes from the house of David, almost nothing but distraction and misery fell upon that people ever After, as appears in the story. This to the Letter strictly.
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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,
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 go up to the Testimony under David. And the Seats of judgement, they have their several ministrations,
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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:
And yet the holy Ghost does not say in my Text, that the Seats of Judgement Are upon the Foundation of David, but upon the House of David. And the reason is plain:
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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 well-ordered States Are built so by Sub & Super, by Government and Obedience. The intermediate Magistrates have their subordinations either to other,
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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.
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.
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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.
I do not by this deny, but that there may be the city in peace, and administration of Justice in other forms of gourenment, sometimes as, sometimes more.
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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.
and made that city which was At unity in it self, wade in her own blood? And for a Democracy, or popular Government, Fluctus People, Fluctus maris, The waves and the Gulfs of both Are alike.
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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.
None but God can Rule the raging of the Sea, and the madness of the people, Psalm 65. And no safety or settledness, till there be a return in domum David, to a Monarchy, and a King again.
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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.
If any greater difficulty arose, God raised up Judges and Deliverers to fight their Battles. This people were well, a man would think, for point of Government, very well.
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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.
And which is more, that people restless and unquiet even with the Ordinance of God himself till they had a King, 1. Sam. 8. So After the disobedience of Saul, (which can cast even Kings out of God's favour) that State was settled upon the House of David.
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The whole frame of the Commonwealth, 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 'tis not domus, not a house.
The Whole frame of the Commonwealth, understood Here by the Seats of Judgement rests upon the strength of his house. Upon his house? Therefore it must be built and settled, Else it's not domus, not a house.
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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,
He will never undermine his own 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,
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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,
She was famous for justice, and successful too, both At home, and against foreign enemies, when the Seats of Judgement Ecclesiastical and Civil were all,
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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.
Here it is, and open ready to teach the Fear of the Lord, which is the beginning of all Wisdom, Psalm 111. In this Law you can read nothing but service to God, & Obedience to the House of David. And so you find them joined, 1. S. Pet. 2. fear God, and honour the King.
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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,
When God would give Moses more special direction, he declared himself from the Mercy-seat, which was on the Ark. Exod 25. The Mercy-seat was wholly Ceremonial,
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.
And though the Seat be gone with Moses, yet I hope God hath not left, will never leave, to appear in Mercy to the House of David, and this wise Council. If he appear in mercy, I Fear nothing.
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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 :
How many thousands strong men, which might have been a wall about Ierusalem, hath the Pestilence swept away? But his mercy soon overtook his Judgement:
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.
For when did the eye of man behold so strange and sudden abatement of so great Mortality? A great argument, that he will now appear in Mercy. And I cannot tell which hath god the better in the vie, Your Honour, or Your Religion, that you have made such haste to bring the Tribes to the Temple, to give thanks to the name of the Lord for this.
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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,
This was not the beginning of that great and parliamentary Council, which After continued successful in the State of the Iewes. For that was Set After by GOD himself, Numb. 11. yet I make no great doubt,
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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,
That our David may be as happy in this, and all other Sessions of Parliament, as their Moses was in his Council 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 At all like times, meet in love, consult in Wisdom, manage their Counsel with temper, entertain no private business to make the public suffer;
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.
And let us all pray, That our Ierusalem, both Church and State, which did never but flourish when it was At unity in it self, may now and ever continue in that unity, and so be ever successful both At home and abroad.
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