XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON Preached at the opening of the PARLIAMENT, An. Dom. MDCXXI.

PSAL. LXXXII. VER. I.

DEVS stat in Synagoga Deorum: In medio Deos judicabit.

The Greeke, word for word, the same.

a 1.1GOD standeth in the Congregation of PRINCES: b 1.2 or, in the Assembly of the Godds, c 1.3 or, of the Mightie,

Jn the middst will He judge the Godds.

Which was the Psalme for the day, vz. the XVI. day of the moneth, on which day the Parliament was first begun.

GOD standeth in the congregation of Princes, &c. Of a Congregation of Princes is this Psalme (as you have heard.) And behold, heer, such a Congregation (And GOD, I trust, standing in it.) And who then can doubt but this Psalme is for this day?

The words (sure seeme to favour it: The use much more, vvhich hath ever gone with it.

For, standing the Policie of the Com∣mon-wealth of Israel (their Writers tell us) when ought was to be done,

〈…〉〈…〉 ••ulers, for 〈◊〉〈◊〉 ••hem and giving them their charge: 〈…〉〈…〉 there was any 〈◊〉〈◊〉 of them, in their Synnagogâ 〈…〉〈…〉 great Congregation, this was 〈◊〉〈◊〉 ••he Psalme before they sate 〈…〉〈…〉 ••urposely set (as it 〈◊〉〈◊〉) for the Assembly, to set them in 〈…〉〈…〉 that end 〈…〉〈…〉 end ever used.

〈…〉〈…〉 Moses 〈…〉〈…〉 of GOD, that by speciall direction from GOD Himselfe, Deut. 19. begann and brought up this order first, of making mens duety into 〈◊〉〈◊〉; putting it into their mouthes, that so, with the sweetnesse of 〈…〉〈…〉 be conveighed into their minds. And David since 〈◊〉〈◊〉 it, and brought it to perfection, as having a speciall grace and 〈…〉〈…〉 He for a song, and his Sonne Salomon for a Proverb: By which 〈◊〉〈◊〉 the unhappy Adage, and a wanton song) Satan hath ever breathed most of his infection and poison, into the minde of man.

Now in this holy and heavenly use of his harp, He doth by his tunes (as it were) teach all sorts of men, how to tune themselves. And there is no estate whatsoever, but in this Booke He sweetly singeth their duety in∣to them. Into his Court, Psal. 101. and so severally, into the rest. And heere now, in this Psalme, hot to preserve harmonie in a Congregation.

* 1.4Of which Psalme this is the first verse, the key, and the Compendium of the whole. And thus we divide it. 1. Into two Parties, first. 2. Into two Acts, second. Two Parties, ¹ the first word of it is GOD, GOD in the singular: ² the last is Gods, Gods in the plurall: these two Parties are distinct, ¹ one from another, ² one above another.

1. GOD that standeth, from the Congregation He standeth in. 2. GOD that judgeth, from and above the Gods whom he will judge.

The Gods we consider two wayes, as the word is twise repeated; ¹ Deorum and ² Deos. ¹ In Synagogâ Deorum, and ² In medio Deos. ¹ Deo∣rum, in the Congregation; ² Deos out of it. If you will, thus: Into the ¹ Godds of the Congregation, and the ² Congregation of the Godds.

Now, of the first GOD, in and upon the last Godds, and in and upon the Congregation of them, two acts there are set downe, ¹ His standing, ² His Iudgement.

1. In the Congregation, He stands: Stat in Synagogâ Deorum.

2. Out of it, the Godds He will iudge: Deos judicabit (that is) call them to accompt (every God of them:) and even upon this very point, how they carried themselves before Him standing in the Congregation. ¹ This He will doe: and 〈◊〉〈◊〉 it in medio, not in a corner, but bring them forth into the middst, and doe it in the view of all. In medio Deos judicabit.

The Order lieth plaine. Of the Gods, first. ² Then, of the Congre∣g•••••••••• 〈◊〉〈◊〉 them. After, of GOD; ¹ His standing, and ² His judging: Stand∣di••g, 〈◊〉〈◊〉; Deus stat: 〈◊〉〈◊〉, heerafter; Deus judicabit. Iudging, ¹ even ••he 〈…〉〈…〉 themselves. And 〈…〉〈…〉 medio, that all the world may see it. 〈…〉〈…〉 the whole course of our lives, we may have good use of these two.

But th•• Psalmist seemeth ••o thinke, Not at any time so good; as at this?

••herefore what ever els slip you, my desire is, these two may sticke with you, and be ever in your minds all the Session long. Two they be; and short ones, and plaine ones they be (but two words a peece) ¹ Deus stat, ² Deus judicabit: ¹ GOD doth stand, and GOD will judge. ¹ Doth stand for the present. ² And will iudge, will take a time to call each party to a reckoning, for every thing shall heer passe.

¹ The taking to heart; a true impression, there, of these two, cannot but doe much good, keepe all in true measure, time, and tune. ² The ig∣norantibus or non recordantibus of it (as it is at the fourth Verse) like e∣nough to put all out of course: while men runn on and carry things away before them, as if there were no judicare in the Creed, as it they should never come to accompt againe.

It hath been thought, there needeth no more to make a good Par∣liament, but the due recording of this Verse. It will serve as a wrest to tune, and to set all right. To set GOD, ¹ First standing, and then ² judging, be∣fore our eyes.

But specially standing: For, if we shall regard Him well, when He stands, we shall never need to feare Him, when He judges; and then I shall never need to trouble you, with that part. The regard then of GOD's standing, to be our onely care for the present, and we to com̄end it to your care, and so to conclude.

OF the Godds first. And first on our parts that be men: After,* 1.5 on theirs, that be the Godds.a 1.6

On our parts: When we read, and weigh well with our selves, this high terme and title of Godds, given to them that are in authoritie; we learn, To hold them for Godds, to owe and to bear all reverend regard to their Places and Persons. And above all, highly to magnifie such Assem∣blies as this. So taught by the Prophet heere; who once and twise, over and over againe, so stileth them, their persons themselves, Deos, their Assembly, Synagogam Deorum. In the Congregation they are so: Out of it,* 1.7 they are so. Add to these two a third yet, more authenticall (and it is in this Psalme, too:) The Prophet speaketh heer; GOD himselfe, there, Ego dixi Dij estis. This saith our SAVIOVR (Io. 10.35.) is sermo Dei. The other two may seeme to dropp out of the Prophet's penn, but this came from GOD's owne mouth: the more (say I) to be regarded. And this is not Old Testament (as say our Anabaptists.) Our blessed Saviour, in the New, comments upon these words (the best Commenter, that ever was) and

〈…〉〈…〉 One, we 〈…〉〈…〉 Psalm••, He tells us it is a 〈…〉〈…〉 scriptum est in 〈…〉〈…〉 it the ••orce of a Law.* 1.8 Th•• 〈◊〉〈◊〉, that it is a binding 〈…〉〈…〉 binding, that Non potest solvi (they be 〈◊〉〈◊〉 own words) it canno•• ••e 〈◊〉〈◊〉. Was not by him; nor can, by any 〈◊〉〈◊〉 And so, i•• 〈…〉〈…〉 still.

* 1.9These them 〈…〉〈…〉, and Deos are not S. Peter's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, swelling words 〈…〉〈…〉. This is not to give titles, but of GOD'S own giving: No••, 〈◊〉〈◊〉 say one syllable more then GOD hath sayd before us. 〈…〉〈…〉 must be, that GOD hath said, who never gives titulum sine Re. 〈…〉〈…〉 by him intituled: and so they are.

* 1.10〈◊〉〈◊〉 I take it my duety not to keepe from you, that all that are 〈◊〉〈◊〉 heere under, Dij, De••rum, and Deos, are not all Godds alike. No: in this God-head, Some are before or after other, Some are greater and lesser then another. There are some higher then other (saith Salomon, Eccles. ••.12.) And there are others yet higher then they.* 1.11 For the Powers that are, are by GOD, both ordeined, and set in order (saith Saint Paul.) So in order, (saith Saint Peter) as there is one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that (he saith) is the King by name, super∣eminent above the rest, and the rest ab eo missi, have their mission, and com∣mission from him. Many Superiors, but one Sovereigne.

Ego dixi, was said to all; but not to all at once. To some one, before the rest, even to David, to whom before the writing of this Psalme, 1. Sam. 23.3. God (saith he) even the stre••gth of Israel spake to me, and sayd, Thou shalt beare rule over men. Nor did all the sonnes of the most High (as they are after called at the sixt Verse) come into the world, at one time. There was Primogenitus inter fratres: Of whose primogeniture or birt••right, this was a part, Gen. 27.29. Be Thou Lord over thy brethren, and let thy mothers sonnes bow unto thee. And take even the word Syna∣goga: Never was there Synagogue heard of, but there was an Archisynago∣g••s, a Ruler of it.

Nazianzen speaking of Magistrates as of the images of GOD, and sor∣ting them; compareth the highest to a picture drawen cleane through down to the feete; The middle sort, to halfe pictures drawen but to the girdle; The 〈◊〉〈◊〉, to those same Idytha, no further but to the neck and sholders. But all in some degree, carry the image of GOD, as all have the honour to be called by His Name. This for our parts. Now for theirs, the Godds.

b 1.12What inferr we of this? Nothing, but that, what they are, they would be: having obteined so excellent Name, they would be even what their name bodeth. They that weare GOD'S name, hold GOD'S place, repre∣sent His person, 〈…〉〈…〉 persons ought they to be? Chosse persons they would be; taken, as the fa•••• from the sacrifice; having more sparks 〈…〉〈…〉, a larger portion of the spirit of GOD, more lively 〈…〉〈…〉 was made,* 1.13 then the rest. If 〈…〉〈…〉,* 1.14 as 〈…〉〈…〉 be said in the Lycaonian tongue, 〈…〉〈…〉 ••o us, in th•• 〈…〉〈…〉 men. 〈◊〉〈◊〉, they that are styled 〈1 page missing〉〈1 page missing〉

somwhat more then men they would be; as like, come as neer rem nomi∣nis, the truth of that they are named, as humane frailty will permitt.

But have they beene ever so? I cannot say it.* 1.15 Assemblies there have beene, a 1.16 Abimelech had one; and b 1.17 Roboam his; and Ieroboam his. But A∣bimelech, with his needy indigent Sichemites: Roboam, with his youthe, that never stood before Salomon: c 1.18 Ieroboam, with his crue of malcontents, Sonns of Belial; shall I call any of these Synagoga Deorum? I cannot, I see no lineaments, no resemblance at all, nothing, for which this name should once be vouchsafed them (of Godds.) Nay, nor scarse of Synagoga nei∣ther; as deserving, not onely to be left out of the list of Godds, but even to be put extra Synagogam. Scarse a Synagogue, much lesse of Godds.

After, in this Psalme, at the V. Verse, they are told as much, when by their ignorantibus, or non intelligentibus, things were growen out of course. And told it by GOD Himselfe, and that with a kinde of indignation, that he had said they were Godds, and they carried themselves scarse like men: gone from their names quite.

But I leave them, and come to this of ours.* 1.19 There is not in the world a more reasonable request then this, what you would be, that to be: what you would be in name, that to be indeed; to make good ••our name. Every one to be Homo homini Deus, by doing good: Specially, that good which is the good of all, that is, the good of this Assembly. This the time and place for it. And, so my wish is you may, and my trust is, you will. And so I leave Deorum, the Godds of the Congregation: and come to Synagoga, the Congregation it selfe.

For when we consider these Godds each apart, they are as in Ezechiel,* 1.20 Every spirit on his wheele, and every wheele in his owne course, when they are at home in their severall countries. But when as in a Congregation, then are they to come & to be togither.

And this (if cause be) GOD alloweth well of.* 1.21 1. For he hath to that end left with his Lieutenant, a power d 1.22 to blow the trumpetts, one or both, to call togither a part, or the whole Congregation. By the Trumpetts, while they were all within the Trumpett's sound: But after, when they were settled all Canaan over, to call them by the penn of the writer (that is by VVrit:) Of which we have a faire example, Iud. 5.14. 2. For second∣ly, He hath willed the Angels of his Church, by the Angel's, example (Iud 5.23.) to lay Meroz's curse to them that come not to it. 3. For thirdly, He heere calleth their meeting by the name of a Synagogue, which is a Holy place, a Sanctuarie, a High place, or Court of refuge, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies all these.) 4. For fourthly, He hath to that end spared them a peece of his owne Temple, to have their meetings in, e 1.23 On the south side of it, called twise by the name of Asuppim (which was to them, as the Parlament-house is to us) that so, their feete might stand on holy ground. And they knew 〈◊〉〈◊〉

〈…〉〈…〉 common or 〈◊〉〈◊〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sacred Assembly to him. 〈…〉〈…〉 he hath set them 〈◊〉〈◊〉 a Monitorie Psalme of this, to put them 〈◊〉〈◊〉 how to beare themselves in i••, like Godds (that is) Divinely. 〈◊〉〈◊〉 For last, when they are togi••her▪ He comes himself in person and stands ••mong them. All which she••, he favours and likes well such Assemblies as this.

* 1.24But then, there must be a Cause: And indeed, els it is Concursus ato∣morum, rather then Congregatio Deorum. Thus many, so goodly a Compa∣ny to 〈◊〉〈◊〉 to no end, GOD forbidd. If the Apostle had not, Nature doth 〈…〉〈…〉,* 1.25 When we come togither, to come togither for the better not for the 〈…〉〈…〉. And nothing is worse, then to come togither for nothing. 〈◊〉〈◊〉 (as Dehora saith well) g 1.26 stay at home, and heare the bleating of their 〈◊〉〈◊〉. This be farr from any Assembly; specially the Assembly of the Godds, who are heerin to imitate GOD, who doth nothing in vaine, or without a cause.

* 1.27If you aske me the cause, the two words themselves, Synagoga and De∣orum, conteine either of them a cause of it. As a Congregation, for the good of the Congregation: As Godds, Caetus Deorum Caetus Dei (saith Saint Hierom) the Congregation of Godds is GOD'S Congregation: As his, for him, for his honour, who gave them theirs; to the high pleasure of that GOD, whose Ego dixi Godded them all. And so (as I remember) it is written In capite libri, the first page, or front of your acts, To the high plea∣sure of almighty GOD (there, lo, is GOD) and for the weale publique (there is the Congregation:) Not this onely heere, the Congregation of Godds, but the Congregation of men (I know not how many) all the Land over, even the g••••at Congregation.

* 1.28Learne a parable of the Naturall Body. If there be no other cause, each Member is left to looke to it selfe; but if there be any danger to∣ward the whole body, presently all the parts are summoned (as it were) to come togither, and every Veine sends his bloud, and every sinnew his strength, and every arterie his spirits, and all draw togither about the heart for a while, till the safety of the whole be provided for; and then returne back, every one to his place againe. So is it with the Body Civill, in case of danger;* 1.29 and never but in it.

But is there any danger then towards? There is, and that to both. To the Synagogue first, and that from a twofold Synagogue, and of two sorts. ¹ One continuall or ordinarie: ² The other not so, but speciall and upon occasion. The danger, this Psalme expresseth thus (Ver. V.) That things are brought out of course,* 1.30 yea foundations and all. Thus: there be (I may cal them a synagogue, for they be many) of these same mali mores, that like 〈…〉〈…〉 shoot out dayly, no man knowes whence, or how; never heard of before: These if they be suffered to grow, will bring all out of course. And grow they doe;* 1.31 for even of them, some that have paenalties ••••••ready set (•• know not how) such a head they get, as they outgrow their

punishments: that if this Congregation grind not on a new & a sharper edge, they will bring things yet further out of Course.

Besides, those that should keep all in course,b 1.32 the Lawes themselves are in danger too. There be a sort of men (I may well say, of the Synagogue of Satan) that give their waies, and bend their witts to nothing, but even to devise, how to fret through the Lawes, as soon as they be made; as it were in scorn of this Congregation, and of all the Gods in it. These go to the foun∣dations (for, so are the Lawes;) undermine them, and in a sort, though after another manner, seek to blow up all. Great pitie, but this Congregation heere should looke well to the foundations of all. Great pitie, that it should be overcome of their evill,* 1.33 but that their evill should be overcome of our Good, and this of yours goe beyond them.

It is not to goe through all. Generally, Quid populo, quòd flet?* 1.34 what the congregations of men have just cause to complaine of, the Congregation of Godds sit to redresse. Whatsoever Synagoga Satanae per malos mores,* 1.35 doth put out; Synagoga Deorum, per bonas Leges, is to set in joint againe. And that is the proper worke of this Assembly, to make Lawes. And that is properly the worke of GOD: His worke, at Sinai, and at Sion both. And in truth, There is but one Lawgiver, and that is GOD (saith S. Iames, Chap. 4. Ver. 12.) As, till Ego dixi, till then, there was but one GOD: but togither with His Name, He imparted also His power; and made you a Congregation of Lawgivers, and of Godds, both at once. A high Power; the highest in earth, save one. Next to the Scepter in Iuda's hand, is the Lawgiver betweene his feete, even with Iacob.* 1.36 And so with Salo∣mon: After Per me Reges regnant,* 1.37 presently followes Et Legum conditores justa decernunt. To this so high a worke, a whole Synagogue of wise∣dome is little enough; to bring into course that is out, to set the founda∣tions fast, against this Synagogue of Satan. And this lo, is the ordinarie and continuall danger, I spake of.

But for all this danger,* 1.38 we might well enough stay a longer time and not come togither; ther is no such present hast to meet with that. There is another (I take it) more pressing, as I sayd before, upon a more speci∣all & present occasion. Will you but looke over into the next Psalme following, into the beginning of it? there, you shall find another Congre∣gation, a second, casting their heads and confaederate togither,* 1.39 hable to putt foundations and all out of course. And then he reckons up a rabble of them. Edomites: the Edomites first, and you know what they cried,* 1.40 Exinanite us{que} ad fundamenta, Vp with all, foundations and all: the Edomites, and Ismae∣lites, and Moabites, and Agarenes, Gebal, and Ammon, and Amalek. And at last, Assur also was joyned with them: (Assur, that even then, purposed; and after, did eat them all up one after another; yet he was then joined with them.) Such a Congregation (it is said) there is now abroad, and what will they do? No harme; bring nothing out of course (they say.) But it will be the wisedome of this Congregation, to be provided for them

the•• should not do as they saye▪ This Psalme stands before that, that this Congregation may be before hand, with that.

〈◊〉〈◊〉 ••nd perfect 〈◊〉〈◊〉 to be wished before all: (no man doubts of 〈◊〉〈◊〉 If it be possible is 〈…〉〈…〉 us lieth,* 1.41 peace with all men. But, Peace wilbe had, with ne••••e 〈◊〉〈◊〉 lesse assurance, and with never the worse con∣ditions, if the C••••••••egation be well appointed, that seeke it.

And this i•• the second worke of this Congregation (if not the first.) Therefor•• (it may be thought) at this time called togither, that there may 〈…〉〈…〉 Consilij, soundly to advise of it; and Multitudo Auxilij, 〈…〉〈…〉 go through with it. The Text intends this of helpe specially; 〈…〉〈…〉 some translations, it is the Congregation of the Mighty; but howso∣••ver, the very name is taken from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Name of GOD, that is given Him for His Strength and Power. Of those that are Mighty and so can shew themselves, of those is this Congregation. Ever remem∣bring this, that they who assemble for an End, assemble also to de∣vise how to furnish meanes to compasse that End: (and indeed, of the End, properly, we consult not, but of the meanes rather.) Our SAVIOVR CHRIST,* 1.42 spoke with His owne mouth, Who will ever resolve upon Warre, but they will sit downe first, and set downe what forces wilbe needfull? and how much they will stand in? and how that is to be had or levied, that (as the wise 〈◊〉〈◊〉 saith) Respondit omnibus; Answers, takes order for all.

* 1.43Thus for the Synagogue: What for GOD? There is no doubt (bles∣sed be GOD for it) but what Moses said of Iuda [His owne hands shalbe sufficient for him,* 1.44 if thou LORD helpe him against his enemies] may be said of this our Land: If GOD helpe us, sufficient enough. And He will helpe Vs, if we helpe Him. Helpe GOD? what a word is that? Even the very word,* 1.45 the Angel used, when he laid a curse upon Meroz, for not comming to helpe the LORD: againe, lest we might thinke it scaped him, upon de∣liberation he saith, to helpe the LORD against the mighty, that is, Sisara and Iohn's mighty preparations. Ever, where the right is, there GOD is; when that in Danger, GOD in danger: they that helpe that, helpe Him; and He will help them. If the congregation, GOD; GOD, the congre∣gation.* 1.46 They will fight from heaven (then) the starrs in heaven will fight in 〈◊〉〈◊〉 courses for us, And then it will be an Auxiliarie warr right. And in signe▪ that he will so, when they are mett togither about these matters, GOD 〈◊〉〈◊〉 him selfe heere in person, and stands among them. GOD, in the Congregation of Godds, what more proper and kindly? And so much for the Godds▪ and for their Congregation.

* 1.47〈◊〉〈◊〉 for the two acts of GOD: in and upon this Congregation: His 〈…〉〈…〉 Iudging:* 1.48 〈◊〉〈◊〉 ••ointly, After, apart: 1. Iointly: They 〈…〉〈…〉 first (these two) as two Correctors of the two former, 〈…〉〈…〉 lest the 〈◊〉〈◊〉 of the Congregation should be exalted

above measure with this deifying revolution. Secondly,* 1.49 as two Markes of differen••e betweene the first GOD, and the last Godds; so to let them see what manner of Godds they be indeed, how differing from Him.

GOD stands: This may well referr to that in the sixth Verse. But you shall fall. A standing GOD; He who onely stands, and will stand,* 1.50 when they all shall fall, and fall even to dust, every God of them. And this could not be told us in a fitter place: the place where we stand, is compassed about with a Congregation of these fallen Godds, these same Dij caduci; with Monuments of the mortalitie of many a great Elohim in their times. And let me tell you this, that in the Hebrew tongue the Grave is called a Synagogue as well as the Church. All shall be gathered, even the Godds, even the whole Synagogue of them, into this Synagogue at last. So this first shewes them, Their Godshipps give them no immor∣talitie. Godds: but mortall, temporall Godds they be.

The other is of judging. That as they have no exemption from the first statute,* 1.51 Statutum est omnibus semelmori: So neither from the second,* 1.52 Et post mortem judicium. They be Dij sub Iudice: They be not Godds, absque aliquo computo reddendo. When they have done Iudging others, they shall come to be judged themselves. Dij caduci, Dij judicandi: Godds that shall fall, Godds that must come to judgement. From neither of these shall their Godhead excuse them.

These two then, sever them from the first GOD; the Aeternall GOD; and the Sovereine Iudge of all And shew (the one, their judging) that their Glorie is not aequall; (the other, their falling) that their M••jestie is not co-aeternall, that so they may understand themselves aright.

And now to standing and judging, either of them apart by it self.* 1.53 Stan∣ding, first. The members of man, the eye, hand, and foot; and the acts of them, seeing, doing, standing, are not in GOD (to speake properly) only by them, is noted in GOD, the officacie of those acts and members. By the eye, his knowledge: by the hand, his Power: by the foot, his Presence.* 1.54 The meaning then is first, that GOD is present. It is not enough for him to looke downe from heaven, and behold us afarr of, but he comes and stands heere. And not (as in the Canticles.) Behind the wall,* 1.55 and lookes in by the grates: but it is even in the Assembly it selfe, even in the place where the Godds are.

Present? Why what great matter is that? Where is He not present?* 1.56 a 1.57 Heaven and earth he 〈◊〉〈◊〉, the earth is his footstoole, where then stands He not? Indeed GOD is present in all places; yet, not in all a like.b 1.58 In some by a more speciall pro••ence, therein other some: And among all, and a∣bove all, there is here the Godds 〈◊〉〈◊〉 togither.

For, though GOD be both in 〈◊〉〈◊〉 and earth, yet we say which are in heaven: intending that there he is 〈◊〉〈◊〉 a for more high & glorious prefece. And so, heer is He in) 〈…〉〈…〉 sort. For, no where on earth doth

〈…〉〈…〉, and shew forth i•• s••lfe, a•• in a well ordered Assembly. 〈…〉〈…〉 Two or three 〈◊〉〈◊〉 Christians be togither in his name, 〈…〉〈…〉 ••iddst of the••▪ when th••ee or foure hundred, and those 〈…〉〈…〉 ordinarie persons, but of Hi•• owne name [Godds] even a whole C••n••••••gation of them; (Of Hi•• Na••e, and in His Name too;) are to∣gither, in most solemne manner assembled; and to doe His worke: sh••ll ••e not much more be there, and in a much more excellent man∣n••r of presence t•• ••ssist them? Yes sure: it toucheth his providence in the highest de••r••••▪

* 1.59〈◊〉〈◊〉 ••hen: And secondly the manner of his presence: standing. And 〈…〉〈…〉 a word of Site. Standing is a a site, and it is the site of Atten∣ti•••• 〈◊〉〈◊〉 ••hen we sit and heare ought, that we would listen better to, up 〈◊〉〈◊〉 and leave sitting: So doe we (without the occasion) usually; ••••en to stirr up our selves: For, sitting we may fall on sleepe. This, to shew we shall not neede to say to him heer, as in another Psalme, they doe,* 1.60 Vp Lord why sleepest thou? For he stands, and they never sleepe. The truth is: to be present, as good be absent, if we doe not intend. This then sheweth GOD is so present, as he is also attentive: nothing passes but Deo astante & attestante; but he is an eare, nay an ey-witnesse, nay more then that, a heart-witnesse of all.

* 1.61Stands then: and thirdly, the manner of his standing. Which is (as is observed) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and that is not the ordinarie word for standing, when one flitts; so stands, as he will remove: no, but as one fixed, not to start. It is Statio militaris this, that pitch about their standard, not to remove thence; but still to mainteine and keep their standing. So he, where you leave him, you shalbe sure to find him. He makes it his rest, means to stand it out to the very last.

These three, ¹ Presence, ² Attendance, ³ Perseverance, be in this standing of his. Present, for he stands, and standing marks: marks, and will marke from the beginning to the end. So, we not to conceive of him, ¹ as if he were away, ² or here stood and noted not, ³ or did for a time, but would leave off and give o••er, and nor stand it out. This, for standing.

* 1.62And so long as it is but Standing and no more, it is no great matter; So 〈…〉〈…〉 them to go on quietly & trouble them not. And indeed so long as GOD doth no more, he may be said to stand: and but even to stand. But (sait•• 〈◊〉〈◊〉) when he hath done standing, he hath not done. Stay a while, you sha•••• 〈…〉〈…〉 so stands as he will judge also before he have done.

* 1.63The Congreg••••i•••• will not alwai••s si••; nor GOD alwaies stand. VVhen ••hat is over and past the Proph••t he••r begins to set him up a State, to erect Him a Throne to sit downe and j••dge in. And then (lo) the courses will 〈…〉〈…〉 sitt, now, ••nd he st••••d, 〈◊〉〈◊〉 will sit then, and we all shall 〈…〉〈…〉 his Iudgement-seat.* 1.64 His first 〈…〉〈…〉 (judicabi••) to have his

But ••y this we see (as before I told you) while he stood,* 1.65 he stood atten∣tive: He stood not like an idol: was all the while no idle stander by, or loo∣ker on, but as the Writing was on the wall, Mene, Mene, he told and numbred; and Tekal, Stetit cum staterâ, He weighed and pondered well, every Mo∣tion that was made, every Bill that was read, every Consent or otherwise passed upon it. And weighed withall, whence every of them procee∣ded, whither from a dutifull regard of him and his Presence; or otherwise, for some by-respect of our owne. Stetit ut testis, as a Witnesse, he stood: Sedet ut Iudex; Now sitts as a Iudge, and will give his doome according∣ly. And upon whom will he give it? Not upon the meaner sort,* 1.66 up∣on inferior persons, but even upon the greatest: Vpon Deos, the Godds themselves. For even to them, doth this his judgement extend. They that sit and judge others, shall then stand and be judged themselves. They be Godds; but he is Deus Deorum, Psal. 50.1. They are Iudges; but he Iudex judicum: Iudex judicum and judiciorum, both; Iudge of judges, and of Courts; and even of this High Court and all. Men may not; GOD may and will convent even the Conventions themselves, if they forget themselves. Yea even the rather, for that they are Godds, shall he judge them. And namely, how they used themselves in their Deitie, when they sat in his place, and went under his Name.

And not for any fault they ever have made, as for those they have made heere, in Synagogâ. Above all, for them: for not regarding His Presence and standing heere.

And because there is heere a double mention of Deorum, and Deos;* 1.67 Deorum in Synagogâ, and Deos in judicio: It will not be amisse to set them before us both at once. Now when they sit in Synagogâ, how glori∣ous! But when in judicio, they shall stand to be judged, how poore then! When GOD but stands and lookes on, how secure! when he shall sit downe to His Sentence, how full of feare then! Specially, when he shall take, and they shall give accompt of abusing His Presence heere. For a speciall judicabit belongs to that, and remaines for them that so doe. They that despise GOD'S long suffering, when he stands heer, shall finde and suffer his severity, and suffer it long, when he sitts to judge there.

But I cannot say, this will be presently, or out of hand. It may be, it will be deferred yet, for a while: it is not Iudicat in the present; but ju∣dicabit in the Future, He will iudge; Cum accepero tempus (as he saith Psal. ••5.3.) He will take a time for it.

But take a time he will, and judge he will. Even the heathen,* 1.68 that have written de serâ Numinis vindictâ, are cleere for this point; That you may well accompt of it, He that stands, will sit, and sitting, judge: Iudge, and never a God of them all shall escape Him.

And in medio he will doe it; in the middst, it shall be. The middst,* 1.69 either Inwardly of the Godds owne selves, even of their owne hearts (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will beare it, and so it is taken; Ierem. 3••.33.) There in the middst, in

〈…〉〈…〉 conscience 〈◊〉〈◊〉 them, and a S••orme there gnawing, 〈…〉〈…〉 see the e••il; tha•• 〈◊〉〈◊〉 follow of thei•• carrying matters 〈…〉〈…〉 ••ny foundation shaken by i••.

O••, ••n the middst (that is) ope••ly as, openly he hath ever made it ap∣p••••••••,* 1.70 that evill counsell, for 〈…〉〈…〉, shall prove worst for them that gave it.

Or, in medio, refer••ing it to the Parties: that is; in the middst between them both.* 1.71 Tho•••• ••hat regard: and those other, that never looked af∣ter, nor ear••d for him not his standing.

* 1.72And it is well for us, it is Iudicabit: for so we have a time to be∣thin•••• 〈…〉〈…〉, and to prevent it. And againe it is well for us, that it is 〈◊〉〈◊〉: For so, we may yet choose our side, which side we will fall on: 〈◊〉〈◊〉 indeed, Iudicare is Actus in medio; it may be for, and it may be a∣••••inst. It is not necessarie it should be against: GOD forbid. we may not prejudice it then.

All is, as we carry our selves heere. For, as we heere, so He there. They that saw him standing and demeaned themselves accordingly, a ju∣dicabit for them. Those other, that rann on their owne courses (His standing there, notwithstanding) a hard judgement will they have, they will be loth to endure it. And this for GOD, His standing, and His judging.

* 1.73And now to our selves, and to our duety to GOD, thus standing and judging.

* 1.74To avoyd GOD'S judgement (the Apostle tells us) there is but one way: * 1.75 To judge our selves. And heere now in this, not upon many, but up∣on this one Point onely of GOD's standing (for, I will be bold to cut of the other, His judging:) Regard His standing, and you shall never need to feare His judging.

* 1.76To regard that, doe but these foure. ¹ Set downe this and beleeve it, that He is present. ^• So behave your selves, as if you did so beleeve. ^• To doe that, shew your selves well affected to His standing. ⁴ To shew that, Procure but those meanes, that He may take pleasure in his stand∣ing. These foure.

* 1.77First, never imagine this, that GOD is farr enough of, or hath other∣wis•• to busy Himselfe, then to have a hand or foot in these assemblies: But (with Iob) beleeve,* 1.78 He is hard by us, though we perceive him not: Or (as the 〈◊〉〈◊〉 said of CHRIST) Medius vestrûm stetit,* 1.79 quem vos nescitis; He stande••h i•• the ••iddst of us, though we know not so much. To see him 〈◊〉〈◊〉 standing with th•• e••es of faith, with which (the Apostle saith) Moses saw him that was in 〈◊〉〈◊〉.* 1.80

* 1.81Then ••ill it follow of it selfe, To do all we do, Tanquam DEO stante & 〈…〉〈…〉 and beh••ld us. This we behove to think: 〈…〉〈…〉 thu•• to stan•• 〈…〉〈…〉; He will say as mu••h for himselfe,

as He did for his Sonne in the Gospell, Certè reverebuntur Me,* 1.82 Surely they wil yet reverence Me; my standing, my being there, will make them the more carefull: If I come and stand among them, all wil go the better, if it be but because I am there. Not eny thing at all shall (I trust,) but if ought should be moved against His good liking, shall not our owne hearts smite us, and tell us streight, What? GOD standing, and looking on, shall we offer this? What, give Him an affront in his own presence, to his owne face? Nonne judicabit super hoc? what, will He never judge for this geare? And when He doth, shall it goe for nought? Thus, to behave our selves as in His presence.

But yet (I know not how) this is not it; To do it for feare of Him,* 1.83 or of His judicabit: but to do it willingly, that is it. For, as if some were not willing to allow Him a place, not so much as to stand in, with a kind of Ironie (some think) he saith: Well yet howsoever, GOD stands in the Congregation, though against somebody's will, that would be content (if they durst) to say with them in Esai 30.11. Cause the HOLY-ONE of Israel to cease from us, Get Him away; Or with them in the Gospell (the Gergesites) not onely give CHRIST good leave, but even to pray Him faire to be gone,* 1.84 and take his ease somewhere els, their matters would speed better, if he were out of the way.

Never speake of that: There He stands, and there he will stand; he ought not, will not, cannot be excluded. To endure Him, that is not it: The point is, how we stand affected to His standing: Whither we be wil∣ling with it: whither it be the desire of our hearts, that he should; and the joy, that he doth stand, and will stand there:

Put case he stood not: VVould we earnestly intreat him to vouchsafe us His presence, to take up his standing among us? If He made as if He would be gone (as Luc. 24.29.) would we be instant with Mane nobiscum Do∣mine, Stay with us still good Lord? MOSES said, If Thou go not with us, carry us not hence; would we say, If thou Lord stay not with us,* 1.85 what do we here? If GOD be gone, migremus hinc, let us be gone too; And never hope for good of that Assembly where He is not.

Now fourthly, if we be willing and glad,* 1.86 if we take comfort in His standing, hereby shall we be tried; if we use all meanes, as will procure Him to stay in our Assembly the more willingl••; as will make his standing pleasant and not grow tedious to Him. And such things there are:* 1.87 And these they are.

One speciall thing that gives him content,* 1.88 is a Place where there is Concord and Vnitie. a 1.89 At Salem (that is) where peace is, In pace factus est locus Ejus (So read the Fathers) there is His Tabernacle: And that Taber∣nacle is the Tabernacle of the Congregation: His feet, and our feet, and both stand willingly in the gates there. (The reason:) b 1.90 For, it is at unitie within it selfe. There loves he to stand: and there, His Spirit, where c 1.91 they were all, with one accord, in one place. d 1.92 Qui facit unanimes habitare in domo, if he

〈…〉〈…〉 that are in 〈…〉〈…〉, if brethren to dwell togither in 〈…〉〈…〉 how pleasing 〈…〉〈…〉 to Him!* 1.93 It passes Aaron's 〈…〉〈…〉 is nothing ••o the the delight of it.

〈…〉〈…〉 deed, if we consid••r 〈◊〉〈◊〉 well, it is the vertue (this of 〈…〉〈…〉 that is most proper ••ay ess••••••iall (then) to a Congregation: with∣o•••• 〈◊〉〈◊〉 gregation it 〈…〉〈…〉 no Congregation. The Con is gone: a 〈◊〉〈◊〉 rather. ••no••gh ••o make Him to be gone (that.) For, if there a 1.94 spring vp a 〈…〉〈…〉: If the b 1.95 evill spirit get in, that was sent vpon Abi••••lech and the men of Sichem: c 1.96 If the divisions of Reuben do make great thoughts 〈…〉〈…〉: there, God stands vpon thornes. But, where d 1.97 the hearts of 〈◊〉〈◊〉 ••••••gregation are bowed as the heart of one man, there stands God, and 〈…〉〈…〉 delights to stand.

* 1.98••nother: He takes pleasure to stand among them, that are good and 〈◊〉〈◊〉 of heart. Where He finds truth in the inward parts: Where, without art or artificiall glosing or cunning carrying of things vnder hand, men go plainly to worke, everie one in the sinceritie and singlenesse of an honest vp∣right meaning. And the more plainesse, ever the more pleasure God takes, there to stand. Truth, as it is the mightiest, so is it the wisest thing, when all is done. They that love it not, but to cover, and color, and carrie all by cunning,* 1.99 they shall never stand in God's Tabernacle. Neither they in his, nor he in theirs.

* 1.100One more. There is a word, and it is a great word in this Booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In idipsum; that is, to looke to the thing it selfe, the verie point, the prin∣cipall matter of all; to haue our eye on that, and not of it, vpon alia omnia, any thing but it. So say I (againe) upon the thing it selfe, not vpon some persons or personall respects:* 1.101 God accepts no person nor loves them that do▪ The verie first thing, that in the verie next Verse, he finds fault with, and charges them with, is this: when men are for, or against a thing (be it what it will be) and neither, for it selfe; but onely, because it pro∣ceeds from such or such persons: Neither of these is in medio. Idipsum, that is the center that the middle: That place is God's place. To go to the point, drive all to that; as also to go to the matter reall, without declining from it, this way or that, to the right hand or to the left for any personall re∣gard.

* 1.102And last of all, that which pleaseth him best of all: And that is, where He finds 〈…〉〈…〉 willing mind, his heart is vpon such. And where his heart is, ever his feet stand at ease: Calcat rosas, he treads vpon roses there. In the Song of 〈◊〉〈◊〉 it is thought, there is sett downe a patterne of the Vertues or 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Assembly. In that Song, there are two Halleluja's, two Benedici••••'s for it 〈◊〉〈◊〉, at the verie beginning, Halleluja, Praise the 〈…〉〈…〉 for the 〈◊〉〈◊〉 that cam•• of,* 1.103 and offered themselves so willingly. 〈…〉〈…〉 verse af••••r, My heart is upon the Governors,* 1.104 that offered 〈…〉〈…〉 the 〈…〉〈…〉 willingly, Halleluja, Praise the Lord. 〈…〉〈…〉 Halle•••••••• 〈◊〉〈◊〉 the people; Blessed be God, for both.

Then have you againe after those, two verses togither: In the one, Meroz cursed for their back wardnesse; And Iael, for her forwardnesse,* 1.105 bles∣sed and blessed againe. For, this indeed is the marrow of the Sacrifice, the fatt of the offering: and, without this, all is poore and leane.b 1.106

This is sure: GOD loves not to dwell in Mesech: that is interpreted,* 1.107 prolongatus est. And His Sonne calling one, Serve nequam & piger, shewes, He loves piger as evill, as he does nequam. And His Spirit cannot skill of these same tarda molimina. In a word; none of them to be wearied, with standing I know not how long.

And see: The very next word of all, the next that followes these immediatly, is How long! So he beginns His complaint, the first word of the next Verse: which shewes, he loves it not.

Not, that he can be weary. It is an infirmitie (that) and so is griefe, and so is repentance; and they cannot fall into GOD: They are attri∣buted to him though. And GOD is said as to a 1.108 repent, and b 1.109 to be grieved, so to be stark c 1.110 wearie. In no other sense, but this: That if he be not wea∣rie, no thankes to us: For, if it were possible, if the divine Nature were or could be subject to it, if GOD could be weary, if his feet were not of brasse (Apoc. 1.5.) we would put him to it: we do even what in us lieth to tire him out right, to make him crie vsque quo, How long!

But, ¹ where there is accord without Reuben's divisions; ² where plaine meaning, and dealing, without (as Esai calls them) these same deepe dig∣ged devises; ³ where the eye is upon idipsum, and no ipsum els;* 1.111 ⁴ where GOD is not constreined to dwell in Mesech, but the People and their Go∣vernours offer willingly; there stands GOD, and there will he ever stand. Of that place he saith, haec est requies mea, This is my rest, heere will I stay,* 1.112 for I have a delight therein.

Thus doing then, thus procuring, our Assembly thus qualified, we per∣forme our duty to GOD, and to his standing: And this done, we shall never need to feare judicabit, come when it will.

And now to conclude. Mine unfeined hearty prayer to GOD is, and dayly shalbe, that if ever in any, he would stand in this Congregation: And if ever any used the meanes so to procure him, we may use them. The rather, that Ecclesia malignantium, the malignant Synagogue may not aske with derision, Where was then their GOD? Where stood he?* 1.113 Behind the wall (sure) not in the Assembly: Such proceedings, and His standing will never stand togither.

But rather, that all may say, Verily GOD was among them, Of a truth GOD stood in that Congregation; where, with so good accord,* 1.114 so good things, so readily were passed. CHRIST was in the midst of them, His holy Spirit rested on them.

Yet I know, what men say of or on, is not it; what GOD saith, that is all in all. To men we doe not; To GOD, we stand or fall, whose judi∣cabit we cannot scape, either the one way or the other: but have a judica∣bit

〈◊〉〈◊〉 us, that we may, if we yield his standing all due respect, Even Euge 〈…〉〈…〉,* 1.115 intra in gaudium Domini, which in the end will be worth all.

But i•• any shall say, O the time is long to that (peradventure not so long though, as we reckon:) well yet in the mean time, now for the pre∣sent, it stands us in hand to use him well, and our selves well to him. For it he stand not to us, we shall not subsist, we shall not stand, but fall before our enemies. This time is now, this danger is a•• hand.

* 1.116Vse him well then: Stand before Him thus standing, with all due reverence and regard: that as by His presence, he doth stand among us; so he may not onely doe that, but by His Mercie also stand by us, and by His Power stand for us. So shall we stand and withstand all the adverse forces: and at last for thither at last we must all come) stand in His judgement, Stand there upright: To our comfort (for the present) of His standing by us; And to our endlesse comfort (for the time to come) of his judging for us.

Notes

• a 1.1

  The Psalter.
• b 1.2

  The Geneva.
• c 1.3

  The New Translation.
• * 1.4

  The Division.
• * 1.5

  The two parties The Godds of the Congregation
• a 1.6

  The duety of inferiors to the Godds.
• * 1.7

  Ver. 6.
• * 1.8

  〈◊〉〈◊〉 10.34▪ 〈◊〉〈◊〉. 10.25.
• * 1.9

  1. Pet. 2.18.
• * 1.10

  Yet not to hold all the Godds aequall.
• * 1.11

  Rom. 13.2. 1. Pet. 2.13.
• b 1.12

  The duety of the Go••ds: To be as they be called, Godds 〈◊〉〈◊〉.

  Heb. 1.4. 2. Pet. 3.11.
• * 1.13

  〈◊〉〈◊〉 1.26.
• * 1.14

  〈◊〉〈◊〉 1••.11.
• * 1.15

  Yet have they not ••lwaies beene such.
• a 1.16

  Iud 9.4.
• b 1.17

  1. Reg. 12.8.
• c 1.18

  2. Chro. 13.7.
• * 1.19

  But ours we wish to be such
• * 1.20

  II. The Congregati∣on of the Godds Eze. 1.20.
• * 1.21

  God alloweth such congregati∣ons, when there is ••ause.
• d 1.22

  Num. 10.34.
• e 1.23

  1. Chro. 16.15
• * 1.24

  The caus•• of the meeting of such Congre∣tions.
• * 1.25

  1. Cor. 11.17
• g 1.26

  Iud. 5.16.
• * 1.27

  This cause double.

  ¹ One from Synagoga.

  ^• The other frō Deorum.
• * 1.28

  1. From Syna∣goga when it is in danger.
• * 1.29

  The danger of two sorts.

  ¹ Ordinarie. ^• Or upon speci∣all occasion.

  ^• Ordinary, By Synagoge vitio∣r••••
• * 1.30

  〈…〉〈…〉
• * 1.31

  〈…〉〈…〉
• b 1.32

  Ex legibus de∣pravatis.
• * 1.33

  Rom. 12.21.
• * 1.34

  1. Sam. 11.15.
• * 1.35

  These to be helped with good lawes.
• * 1.36

  Gen. 49.10.
• * 1.37

  Pro. 8.15.
• * 1.38

  ² Vpon special occasion,

  By Synagoga inimicorum.
• * 1.39

  Psal. 83.3. Ver. 6.
• * 1.40

  Psal. 137.7.
• * 1.41

  〈◊〉〈◊〉. 12.1••.
• * 1.42

  Luc. 14.31.
• * 1.43

  Eccles. 10.19. ^• From Deorum.
• * 1.44

  Deut 1••.7.
• * 1.45

  Iud. 5.23.
• * 1.46

  Iud. 5.20.
• * 1.47

  III. 〈…〉〈…〉
• * 1.48

  1. 〈…〉〈…〉
• * 1.49

  ² To put a dif∣ference betwen them and God.
• * 1.50

  God s••ands: they fall.
• * 1.51

  Heb. 9.27.
• * 1.52

  God Iudges: they are called to accompt.
• * 1.53

  1. Severally. The first Act. The Metaphor of standing.
• * 1.54

  ¹ God's presence.
• * 1.55

  Cant. 2.9.
• * 1.56

  Not as every where.
• a 1.57

  Ierem. 23.24
• b 1.58

  Esai. 63.••. But in a more speciall man••••r.
• * 1.59

  ^• Godd•• Atten∣t••••••.
• * 1.60

  Psal. 〈…〉〈…〉
• * 1.61

  ¹ God's Perseve∣rance.
• * 1.62

  IV. 2. The latt••r Act.

  God's judging. He not onely ••••and••.
• * 1.63

  〈…〉〈…〉
• * 1.64

  〈…〉〈…〉
• * 1.65

  So while he stood, he stood attentive.

  Dan. 5.25.
• * 1.66

  The Persons. He will judge the Godds. Deos.
• * 1.67

  The difference of the Persons; Deorum in Sy∣nagoga, and De∣os judicabit.
• * 1.68

  The time.

  This judgement wil not be pre∣sent. It is judi∣cabit the future.
• * 1.69

  The place.

  He will judge in medi••.

  ¹ Of themselves
• * 1.70

  Of the 〈◊〉〈◊〉.
• * 1.71

  ¹ Of them that r••g••rd, and thē that regard〈◊〉〈◊〉.
• * 1.72

  The future ju∣dic••••i••, and in medio, are two favours to us.
• * 1.73

  V. Our owne du∣ty to the Text.
• * 1.74

  T•• regard God's standing.
• * 1.75

  1. Cor. 11.31
• * 1.76

  Foure things to be done.
• * 1.77

  ^• To belee••e God is present.
• * 1.78

  Iob. ••.11.
• * 1.79

  Ioh. 1.••0.
• * 1.80

  Heb. 11.••7.
• * 1.81

  ² 〈…〉〈…〉
• * 1.82

  Mat. 21.17.
• * 1.83

  ⁵ To stand well affected to Gods standing.
• * 1.84

  Mat. 8.34.
• * 1.85

  Exod. 33.15.
• * 1.86

  ⁴ To procure the means that God may be willing to stand.
• * 1.87

  Those be foure.
• * 1.88

  ¹ To be of one minde
• a 1.89

  Psal. 76.2.
• b 1.90

  Psal 122.3.
• c 1.91

  Act 2.••.
• d 1.92

  Psal. 68.6.
• * 1.93

  〈…〉〈…〉
• a 1.94

  Heb. 1••.15.
• b 1.95

  〈◊〉〈◊〉. 9.23.
• c 1.96

  〈◊〉〈◊〉. 5.1••.16.
• d 1.97

  〈◊〉〈◊〉. ••••.14.
• * 1.98

  To use no cun∣ning but plai••∣dealing.

  Psal. 51.6.
• * 1.99

  Psal. 15.1.
• * 1.100

  To looke to Idipsum.
• * 1.101

  Neither to by-matters.

  Nor to personall respects
• * 1.102

  To do th•••• 〈◊〉〈◊〉 do, cheerefully.
• * 1.103

  Iud. ••.2.
• * 1.104

  〈…〉〈…〉
• * 1.105

  Iud. 5.23.24.
• b 1.106

  And redily.
• * 1.107

  Psal. 120.5. Mat. 25.21.
• a 1.108

  Gen. 6.6.
• b 1.109

  Eph. 4 30.
• c 1.110

  Ier. 6.11.
• * 1.111

  Esai. 29.15.
• * 1.112

  Psal. 132.14.
• * 1.113

  To have regard what wilbe said a∣broad.

  Psal. 26.5.
• * 1.114

  1. Cor. 2.14.
• * 1.115

  〈…〉〈…〉 ••.23.
• * 1.116

  〈…〉〈…〉 our 〈◊〉〈◊〉 use of 〈◊〉〈◊〉 ••gainst our 〈◊〉〈◊〉.