SOme are of opinion this Psalme was made by Da­uid, and deliuered to the Church to be sung, when the Arke of God was caried vp to Ieru­salem; [Page 2] 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.Deut. 16.16. And some thinke this Psalme was prophetically made to sing by the way; to sing when they went vp by the steps to the Temple. And t'was fit. For they came vp with ioy. And ioy is apt to set men a singing. And at ioy the Psalme begins.Vers. 1. I was glad when they said vnto mee, We will goe into the house of the Lord.

But whatsoeuer the vse of this Psalme was in any speciall Seruice, certaine it is, that Ierusalem stands here in the let­ter for the Citie, and in type and figure for the State, and the Church of Christ. My Text lookes vpon both; and vpon the duetie which the Iewes did then, and which wee now doe owe to both. The Temple the Type of the Church, that's for God's seruice. No Temple but for that. [Page 3] The Citie the Type of the State, that's for the peoples peace. No happy State but in that.

Both the Temple and the State, God's house and the Kings, both, are built vp­on Pillars. And it is not long since I told you out of Psalm. 75.Psalm. 75.4 [...] that there are many times of exigence, in which if God doe not beare vp the Pillars, no strength which the Pillars haue in and of themselues can support the weight that lies vpon them: Be they Pillars of the Temple; or Pillars of the State. Therefore here to ease the Pillars God hath built vp Buttresses (if men doe not pull them downe) to stay the maine walles of both buildings. The Buttresse and support of the Temple is Religion. God will not blesse the house, if men doe not honour and serue him in it. The Buttresse and stay of the Kingdome is Iustice. God will not blesse the State, if Kings and Magistrates doe not execute iudgement; If the widdow and the fatherlesse haue cause to crie [Page 4] out against the Thrones of Iustice.

So the Church, and the Commonwealth, Gods house, the Temple, and the Kings house, the house of Dauid, are met in my Text. And they would euer meet, and in loue no question, did not some distempered spirits breathe sower vp­on them. For the Church cannot dwell but in the State. Ye neuer read that she fled out of the State into the wilder­nesse, but when some Dragon persecu­ted her. Reuel. 12.Apoc.. 12.6. 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. And a false is not a helpe to make a Kingdome flourish. But when they dwell together; when the Church, the House of Grace is a wel­come inmate to the State, which is a wise fabricke of Nature; then in the Tem­ple there's meeting: The people goe vp to blesse, and praise the Name of the Lord. And then in the State ther's mee­ting: [Page 5] To settle the Thrones of Iudge­ment, to make firme the house of Da­uid. And then, and neuer but then, Ierusalem, that is, both State and Church is as a Citie that is at vnitie in it selfe.

My Text is nothing but a most de­serued praise of Ierusalem. And not of the particular, materiall Ierusalem alone, but of any State, of any Church, that is as Ierusalem then was, and that doth as Ierusalem then did. This praise of Ierusalem both formall in it selfe, and exem­plary to vs, is set downe in three things. And they seuer the Text into three 1 partes. For, first here's the vnity of Ie­rusalem, 'tis builded as a Citie at vnitie in it selfe. Secondly, the Religion of it; 2 For thither the Tribes goe vp, euen the Tribes of the Lord, to the Testimony of Isra­el, to giue thankes vnto the name of the Lord. Thirdly, the Gouernment of it 3 both spirituall and temporall; For there are the seates of Iudgement, euen the seates of the house of Dauid.

[Page 6] I The first commendation of Ierusa­lem is from the vnitie and concord that 1 is in it. 'Tis like a Citie that is compacted together. That's for the buildings; no desolation in the midst of it, saith S. Basil. S. Basil. Ibid. 'Tis like a Citie at vnitie in it selfe. That's for the Inhabitants. For the beautie and artificiall ioyning of the houses is expressed but as a type of this vnitie. When men dwell as neere in af­fection as their houses stand in place.

'Tis a great ornament of a Citie, that the buildings bee faire; that they stand not scattering, as if they were af­fraid each of other. But wheresoeuer 'tis so, the Citie is beholding to vnitie for it. Let the Citizens breake their vni­tie once, they'l spend so much in quar­rels that they cannot build the Citie. No other times but when the Inhabi­tants are at peace can build; nor no other time can keep them from waste.

2 But what? Hath God care of houses? out of question not, but for the Inhabi­tants [Page 7] that dwell therein. Hee that taketh the simple out of the dust, and lifts the poore out of the mire, Psal. 113.6. Psalm. 113. loues not man for his house, nor no Citie for the buil­dings. Ierusalem will not let mee wan­der for an instance. For here so long as the Inhabitants serued God, and were at vnitie, what Citie like Ierusalem? The Citie of the great King, S. Mat. 5.S. Matth. 5.35. The glo­rie of the whole earth, Thren. 2.Thren. 2.15. 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. Matth. 24.2. S. Mat. 24. That one stone should not be left vpon another that should not bee throwne downe; not one, neither of Temple nor Citie.Adrichom in descrip. Ierus. And so it came to passe before Adrian left it. If any man therefore will haue his house stand, he hath no way but this; to labour that Ierusalem the Citie may serue God in vnitie.

Now Ierusalem is by way of singu­lar 3 eminence called here a Citie com­pacted [Page 8] together. And Dauid himselfe might best call it so. For before Dauids time Salem and Sion were two Cities. The Iewes dwelt in Salem;Iud. 19.10. but the Fort of Sion was yet held by the Iebusites, 1. Chron. 11.2. Sam. 5.7. 1. Chron. 11.4. Two Cities, the vpper, and the lower. Two people, the Iewes, and the Iebusites. Two most different Reli­gions, the worship of God and Idols, till Dauids time. But then a Citie most compacted together. The Buildings, and the Cities ioyne. Beniamin and Iu­da dwell there together. Nothing then but vnitie.

4 Wee are yet within the walles of the Citie, that's too narrow. Wee must en­large the Type to the State, and to the Church. Saint Hilary puts me in minde,S. Hil. ibid. that my Text reades not Ierusalem is a City, as if that were all it meant to speake of; but Sicut ciuitas, as a City; iust as you see that, so the State, so the Church. The Citie the Modell if you will, but the Building these.

And for the State first. That's sicut [Page 9] Ciuitas, as the City, iust so. Walles, and Towres, and Forts are things of se­cond consideration; ordo politicus, the wise ordering of the people in con­cord and vnity is simply the strongest wall of a State. But breake vnity once, and farewell strength. And therefore disioynted factions in a State when they worke vpon diuision, are publica irae diuinae incendia, the publike kindlings of Gods anger, and they burne downe all before them. And God seldome suf­fers these to fire a State, till himselfe be heated first with the sinnes of the State. But then he will diuide them in Iacob, and scatter them in Israel, Gen. 49.Gen. 49.7. Nay scatter Iacob and Israel it selfe for them.

And my Text hath it not simply, like a Citie at vnity, but at vnity together or in it selfe. And this the better to resist for­raine malice. It were happy if all States, Christian especially, were at vnitie in themselues, & with their neighbours. And the Church prayes that the course of this world may be so peaceably ordered. Coll. Dom. 5. post. Trin. [Page 10] But when the Ambition of neigh­bouring States will admit nor safe, nor honourable peace, then there's most need Ierusalem should bee at peace and vnitie in it selfe. Need? yes, need with a witnesse. For all diuision if it bee voluntary, 'tis an opening, if it bee vio­lent, 'tis a breach. Both make way for forraine force.

Thus it was with Ierusalem of old when she lost her vnitie. For faction within the walles was a helpe to Titus, and his siege without. And long af­ter, when the Christians had wonne it from the Saracens, their owne diuisi­ons among themselues to their losse and shame let in Saladin the Soldan of Egypt. Plat. in vit. Vrban. 3.

And this hath beene often fatall vp­on our Ierusalem. For scarce euer did a great enemie enter this kingdome, but when it was not sicut Ciuitas, like a Citie at vnitie in it selfe. Not at vni­tie opened the doore to the enemie stil. For Toustain's diuision and inrode [Page 11] made way for the Norman. And there were more diuisions then one to helpe in the Dane. And Guorthigernus first, and Mordredus after brought in the Saxon. And I. Caesar himselfe, the mir­ror of men for military Discipline, he which for ought I haue read, and re­member, scarce euer turn'd his backe to any enemie els, fled from the ancient Inhabitants of this Kingdome,

Territa quaesitis ostendit terga Britannis, Lucan. till Auaroius, called by Lib. 5. de Bel. Gal. Caesar, Mandu­bratius, out of hatred, and in faction a­gainst Cassibellanus brought him backe againe, and made him entrance.

So it seemes Tacitus his obseruation was too true vpon vs,In vita I. A­grip. That nothing gaue the Romanes, powerfull enemies though they were, more aduantage a­gainst the ancient Brittans then this, Quod factionibus & studijs trahebantur, that they were brokē into fractions, & would not so much as take counsell and aduise together. And they smarted for it. But I pray what's the difference [Page 12] for men not to meete in counsell, and to fall in pieces when they meete? If the first were our Forefathers errour, God of his mercie grant this second be not ours.

Now there is Coagmentatio duplex, a double buckling and knitting of the State together. And if either faile, the vnity is broken. The one is of the Members of the State with their Head, especially the most honourable which are neerest. The other is of the mem­bers one with another. And this is grounded vpon that of the Apostle, 1. Cor. 12. [...]Cor. 12. where we finde some neces­sitie of euery member; not a like ne­cessity of any: but honour and respect done to all. And why so? why? why the Apostle tells you, vers. 25.Vers. 25. It is that there may bee no diuision in the bo­die; that still it may bee at vnity in it selfe.

And it is very obserueable, that in all that large discourse of S. Paul, concer­ning the vnitie of the Body and the [Page 13] Members, hee conceiues at full, how Corruption can vnnaturalize Nature it selfe. Therefore he supposes the Eye may quarrell with the Hand, vers. 21.Vers. 21. and 'tis a dangerous quarrel that, when the Eye and the Hand, Direction and Execution are at ods in any State.

Well he can conceiue that. But he doth not so much as suppose, that any members would bee at oddes with the Head: No, God forbid. The Head can compose other members, and settle their peace in the Body; but if any quar­rell the Head, all vnitie is gone. And yet though the Apostle cannot suppose so much vnnaturalnesse that any mem­ber should quarrell the Head; not the Tongue, as vnruly as it is, yet he is ve­ry direct, that there is an office, which the Head owes the Body, & all the mem­bers to the very meanest, for the preser­uation of this vnitie. For the head can­not say to the very feete, as low as they are, I haue no need of you. vers. 21.Vers. 21.

And for the Church, that's as the [Page 14] City too, iust so. Doctrine and Discipline are the walles and the towers of it. But be the one neuer so true; and be the o­ther neuer so perfect, they come short of preseruation, if that body be not at vnity in it selfe. The Church, take it Ca­tholike, cannot stand well, if it bee not compacted together into a holy vnity in faith and charitie. It was miserable, when S. Basil laboured the cure of it. For distracted it was then, as S. Gr. Na­zianzen witnesseth,Orat. 20. into 600. diuers o­pinions and errours. And 'tis misera­ble at this day, the Lord in his time shew it mercie.

And as the whole Church is in re­gard of the affaires of Christendome, so is each particular Church in the Nation and Kingdome in which it soiournes. If it bee not at vnitie in it selfe, it doth but inuite malice, which is ready to doe hurt without any inuitation; and it euer lies with an open side to the Diuell, and all his Batteries. So both State and Church then happy, and neuer [Page 15] till then, when they are both at vnitie in themselues and one with another.

The vulgar reads it, Ierusalem is a 5 Citie, cuius participatio in id ipsum, whose participation is vpon the same thing; And that reading is warranted by the 70. [...], whose participation, or com­munion is in, and of the same. So this reading followes the effect, the other the cause. For vnity in it selfe is the cause of all participation. For vnitie is in charitie; and charitie communicates all good things. 'Tis bountifull, 1. Cor. 13.1. Cor. 13.4. and if any suffer, it suffers with it; participation still. Now in Heauen, and the Church triumphant there will bee ful participation, because there is perfect vnion. But on earth, whether it bee in the State, or the Church militant, looke how much there wants of perfect vni­tie, and so much there will euer want of ioyfull participation.

Well; both State and Church owe 6 much to vnitie; and therefore very little to them that breake the peace of [Page 16] either. Father forgiue them, they know not what they doe. S. Luk. 23.34. But if vnitie bee so ne­cessarie, how may it bee preserued in both? How? I will tell you how.

1 Would you keepe the State in vnitie? In any case take heed of breaking the peace of the Church. The peace of the State depends much vpon it. For di­uide Christ in the minds of men, or di­uide the mindes of men about their hope of Saluation in Christ, and tell me what vnity there will be. This so farre as the Church is an ingredient into the vnitie of the State. But what other things are concurring to the vnitie of it, the State it selfe knowes better then I can teach.

2 And would you keepe the Church in peace, that it may helpe on the vni­tie of the State? If I mistake not, that can neuer bee done but by Christian patience. And that I finde in the let­ter of my Text. For it is not here sim­ply said, Ierusalem is as a Citie, no, but built as a Citie. Built, and vpon a Hill, [Page 17] Esay. 2.Esai. 2. 2. Many a cold & a bitter storme it must endure, God knowes. And if Christ had not been a Rocke in the foun­dation, S. Math. 16.18 I make no question it had beene downe long ere this. Built then; but vpwards in the Building from this foundation, marke all along the walls of it; Lapis lapidem portat & portatur: there is such vnitie in the Building, that euery stone beares another, and is borne by another. And the Apostle cals for the same dutie in the spirituall Buil­ding, Gal. 6. Beare yee one anothers bur­then. Gal. 6.2. So no patience, no bearing, and no bearing, no vnitie. The Building cracks presently. And continue it can­not long, if the great Master-Builders take not care of the Morter. If it bee laid with vntempered, or distempered mor­ter, all will bee naught, Ezech. 13.Ezech. 13.10.

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 [Page 18] now: This I am sure of, This Psalme calls vpon vs for the peace of Ierusalem, vers. 6. And that peace can neither be had nor held long vnlesse there bee a Circumcision, and a paring off round a­bout of heated and vnruly affections in the handling of differences. And there must bee a Circumcision, and a pa­ring off, of foolish, and vnlearned Que­stions, yea and of many Modal too, such as are fitter to engender strife then godlines. 2. Tim. 2.2. Tim. 2.23. or no peace. This is the way and no other that I know, to see Ierusalem flourish as a Citie at vnitie within it selfe, both for State and Church.

II The second praise of Ierusalem is from the Religion of it. For thither the tribes goe vp, euen the Tribes of the Lord to the testimonie of Israel, to giue thanks to the name of the Lord.

1 Ierusalem is very right now. At vni­tie, and Religious. Oh that it had knowne the day of its visitation, and continued so, Luk. 19.S. Luk. 19.12. For at this time [Page 19] the Tribes went vp to the Temple. It begins well: for to the Temple, to the Church, to the consecrated place of Gods seruice, is one of the best iour­neyes men of all sorts can make. And you may giue a shrewd guesse at the deuotion of the time, by the frequen­ting of the Church. And this their publike comming to worship at the Temple was Gods expresse comman­dement, Exod. 23.Exod. 23.17. Therfore assembling and meeting at publike seruice in the Church is no humane Institution, but frō God himselfe. Nor is this Ceremonie Iewish or Ambulatory, to cease with the Law, and that Temple; but omnino perpetuum altogether permanent in the Church of Christ, Christians must to the Church and place of seruice too.

Why, but what are they to doe 2 when they come there? What? Why Ierusalem was right here too. They did giue thanks to the name of the Lord, and there. 'Tis no good signe when men are to seeke what they should do when [Page 20] they come to Church. Yet if any man bee ignorant, my Text will informe him; men are there now to doe as they did then, to giue thanks to the name of the Lord.

The 70. and the vulgar haue it. To confesse to the name of the Lord. It comes all to one. For bee the word Thanke or Confesse, it stands here expres­siue of the whole Liturgie, of all the publike externall Seruice of God; All which if it bee not accompanied with the inward seruice of the heart is worth nothing. So they went to the Temple, as we must goe to the Church, To con­fesse, To pray, To worship, To praise, To giue thanks to God, which euen vnder the Law was preferred before Sacrifice it selfe, Psalm 50.Psal. 50.13,14.

Nor may the wisedome of the world thinke, that to pray, and to giue thankes to God, are void actions. For what euer worldlings thinke, the Church doth great seruice to the State while it prayes. And it is no hard thing to [Page 21] proue this out of those Polititians them­selues, which haue giuen the world iust cause to thinke they wrapped vp God in their pocket, when they went to counsell. For their great Master con­fesseth that not a few, but many things happen to States ex fato vrgente, out of such a pressing destiny, that they can­not bee preuented, though the reme­dies bee obuious and at hand.

And is it so? Why then, where is the wisedome of the wise, 1. Cor. 1.1. Cor. 1.17. Is it not confounded? out of question 'tis. For yee see the remedy is acknowled­ged to bee at hand, and yet not found. This purblind wisedome cannot see it. But to come home to him. This Fa­tum vrgens what ere it bee, if there bee a remedy and at hand, it may bee pre­uented. 'Tis true it cannot, by worldly wisedome onely. For nisi Dominus, ex­cept the Lord keepe the City, all other watchfulnesse is in vaine, Psalm. 127.Psal. 127. 1. But then allow God that which is fit for him, due to him. The highest [Page 22] roome at the Councell-Table, hee'l quickly diuert this Fatum vrgens, this pressing necessity.

The time was whē Ruine was trauel­ling so fast toward Nineue, that it came within 40. daies of the Citie, Ion. 3.Ion. 3. And it was fatum vrgens, it came on apace. Did any wiseman of that State disco­uer that danger? secure a remedy? Not a man. The Prophet preached the dan­ger, & Deuotion, as blind as 'tis thought, stumbled vpon the Remedy, Prayer and Repentance, things which with worldly wisdom hath little to do. And therefore to pray and giue thankes are no emptie Actions for the State.

3 Well then, To pray, To prayse, To worship, To giue thanks; here's a great deale of Seruice mentioned to God, and yet sure no more then needes. But in the ancient Church of the Iewes, was there no Reading, no Preaching of the Law to informe the people? Yes, out of question: They heard Moses, and the Prophets in their Synagogues eue­ry [Page 23] Sabbath day, Acts 13.Act 13.27. yea, and in the Temple to, if S. Basil be right.S. Basil. ibid. But marke then. The Originall Copie of the Law: The word of God written in Tables of Stone was in the Temple at Ierusalem. And there the Priests, which were to iudge according to the Law, Deut. 17.Deut. 17.11. This Law they might and did expound, but they might not crosse with it. No preaching in their seue­rall Synagogues, and Parishes (that I may so tearme them) but was accor­ding to the Law, conteined in the Arke, at the Temple, the Mother Church. And 'twas fit. For if euery man may preach as he list, though hee pretend the Law and the Gospel too, Ierusalem will bee quickly out of vnity in it selfe. And if they leaue comming to the Arke and the Testimonie, the world will soone haue as many diffe­rences in Religion, as there bee yong, ignorant, and bold Priests in Parishes.

Now there was a double Testimonie 4 and Conuention betweene God and the [Page 24] people. The Law was the witnesse and Couenant on Gods part with the people. And that the people should come; and tender their homage and o­bedience to God and the Law; that was the Testimony, and the Couenant of the people with God, Deut. 16.Deut. 16.16. God he promised to bee present at the Arke, Exod. 25.Vers. 22. And he performed it, Num. 7.Vers. 8,9. And so God is alwayes ready at his end of the Couenant. All the feare is, we fall short, and come not as wee should, either to heare Gods Testimony to vs, or to giue Testimonie to the world by our obedience. And herein, as in all things else, Christ bee mercifull, that brought mercie into the Couenant.

5 And you may obserue too; that this comming to the Temple to pray and to worship is called here by the Prophet an Ascent or going vp. Ascenderunt, and an Ascent it is. It was fitted in the Let­ter. For the Temple at Ierusalem was built vpon mount Moriah; no going vp to it but by an Ascent. And 'tis fit in re­gard [Page 25] of the Materiall Church now. For how low soeuer the situation of any of them be, yet 'tis motus sursum, vpward still and towards heauen to frequent the Church. 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. 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.S. Luk. 10.30. from the Temple I warrant you. And as S^t. Au­gustine speakes,S. Aug. Ibid. si non descendisset, [...]o­nes non incidisset, if he had not beene sin­king and going downewards, from God, and from his Church, hee had not fallen into the hands of Theeues.

But 'tis most fitt in regard of the Church triumphant in Heauen. For thi­ther is no going but by Ascending. As­cending still out of the dreggs of this sin­full life. And he is miserably out of this way that sinks farther, and farther into sinne, and dreames he is in the way to [Page 26] Heauen. Nor can any man say, faine I would to Heauen, but I want staires to to ascend and get vp. For this Psalme is Psalmus Graduum, a whole Ladder of steps from the Church here, to the Church in Heauen.

And 'tis not vnfit neither to expresse what paines they then were content to take to serue God. For from their re­motest habitations (and many were ve­ry farre off) euery male came vp thrice a yeere to the Temple to worship. And they might not appeare before the Lord empty, Exod. 23.Exod. 23.15. no paines then too much, no charge too great to serue GOD. And notwithstanding both paines & charge Apolina: Ibid. properabant ascendere, they made haste to come vp. Now, the Church is at our doores, and wee care not for going into it. And wee come vp empty handed, else it were not pos­sible so many Churches should lye so ruinous as they doe. Will you giue me leaue to tell you the reason of this? 'Tis in my Text. When this deuotion [Page 27] was on foote, Ierusalem was at vntie in it selfe. For so goes the Text. Ierusa­lem at vnitie, and then ascenderunt, then they ascend by multitudes, and their deuotion with them.

And this falls in vpon the Persons 6 that went vp to serue the Lord. And they were the Tribes. Not all the Tribes, Families, and Kinreds of the earth. No: For the many by Idolatry had made themselues strangers to the true God of Israel. But Tribus Domini, the Tribes of the Lord, they went vp, all of them.

The 12. Tribes from the Patriarks the seede of Iacob, were then Gods pe­culiar seruants. They were made so in the Couenant. The Testimony of it was the Law. So this honour to bee the Tribes of the Lord, God's people, was reserued in the band of Religion. If they had not beleeued, and serued God, they had not beene his. They might haue been Tribes, if you will, without seruing in the Temple; but [Page 28] not Domini, not of the Lord, but by that seruice. And they might haue beene in some kinde of vnitie, but not in Do­mino, not in the Lord, but by that vnion. And they might haue been builded as a Citie, but not ad Dominum, to the Lord's honour, and their owne saluation, but by that faith And which was the honour of Ierusalem then in all Da­uid's time, and Salomon's too, All the Tribes went vp; All, not a Recusant Tribe, or Person among them.

7 Now I may not omit the place, whi­ther they were to ascend. It was Ieru­salem. There the Temple. In that the Arke. In that the Law. And the Law sayes not simply, that they shall assem­ble and meete to serue the Lord, but precisely, that they shall doe it in the same place which the Lord shall chuse, Deut. 16.Deut. 16.16. And the Lord chose Sion, the Temple at Ierusalem to bee this place, 2. Chron. 7.2. Chron. 7.12

Would you haue a reason why God tied them so stricktly to one place? 'Tis [Page 29] not hard to giue it. That people were wonderfully prone to Idolatry; there­fore saith S. Basil, S. Basil. Ibid. God tyed them to one place of worship, lest wandring here and there in strange places, they might fall into the seruice of strange Gods. And marke it, God would then haue but one Tem­ple erected, one Altar, in one Citie, that the people might not fall asunder into different superstitions, and leaue true Religion least followed. And the Iewes seeing the command, neuer hal­ted in this duety so long as Ierusalem was at vnitie in it selfe. But when that brake all misery began. For no sooner had Ieroboam made a Rent in this vni­ty, and torne away ten Tribes from the house of Dauid, but by and by Samaria is as good as Ierusalem: and the Calues in Dan and Bethel, as good as that God that brought them out of the land of Egypt, 3. Reg. 12.3. Reg. 12.28 So dangerous a thing it is, when vnitie and God's command are broke together.

The Iesuite Lorinus tels vs,Ibid. There [Page 30] are better causes to perswade vs now to goe on pilgrimage ad Limina Petri, and the Iubilees at Rome, then the Tribes had here to goe to Ierusalem. What? better causes? The Iewes had Gods expresse commandement to goe to Ierusalem, and the forme of worship that was there. And what better war­rant can any man, or any people haue, then Gods command? Let him or any other shew me such a command, That all the whole Church of Christ, all the Tribes which now serue the Lord must come in person, or consent and doe it at Rome, wee will neuer stay for Lorinus his better reasons. Wee will take Gods command for a good one, and obey it. But they must not thinke to choak vs with the wool that growes vpon Pasce oues, S. Ioh. 21.16. S. Iohn 21. which as the Fathers haue diuersly spunne out; so no one of them comes home to the cloathing of Rome, with such a large Robe of State as she challengeth. And this in the meane time will bee found [Page 31] true; That while they seeke to tye all Christians to Rome, by a diuine precept, their Ambition of Soueraignty is one and a maine cause, that Ierusalem, euen the whole Church of Christ, is not at v­nitie in it selfe this day.

Now beside the honour & seruice III done to God, the people had many o­ther benefits by comming vp, and meeting at Ierusalem. Many, but one more especially. And that comes in to the third commendation of Ierusa­lem; the Gouernment both Spirituall and Temporall. For there also are the seates of Iudgement, euen the seates of the house of Dauid. So they might serue themselues at the seats of Iustice, while they went to the Temple of serue God.

In the ascending 'twas illuc, thither.1 And here at the sitting, 'tis illic, there. One & the same City honoured with God, his Church, and the King. And it must needs bee so. For these three God, the King, and the Church, that is God, his Spouse, & his Lieutenant vpon earth [Page 32] are so neere allyed. God and the Church in loue. God & the King in power. The King and the Church in mutuall depen­dance vpon God, and subordination to him: That no man can serue any one of them truely, but he serues all three.

And surely 'twas in a blessed fi­gure; that Gods house and the Kings stood together at Ierusalem. The Tem­ple (if I mistake not) vpon the East, and the Palace of Salomon vpon the South­side of the same Mountaine: to shew that their seruants and seruice must goe together too: that no man might thinke himselfe the farther from God by seruing the King, nor the farther from the King by seruing God. The Kings power is Gods ordinance: and the Kings command must bee Gods glory: and the honour of the Subiect is obedience to both. And therefore in the Lawe the same command that lay vpon the people to come vp illuc, thi­ther, to Ierusalem; the very same lay vpon them to obey the Iudges, and [Page 33] the house of Dauid, illic, when they came there. To obey the Sanhedrim & the Iudges,Deut. 17.10. Deut. 17. and both them and the King, after the house of Dauid was setled, as in this place. For then there was seated (as diuers of the Fathers and later diuines obserue) both Authori­ties; S. Basil. Theodo­ret. Euthy [...]. Caluin. M [...]sc [...], Inn. Ibid. both of the Priests, and of the King and his Iudges. So the first lesson which the people doe or should learne by going vp to the Temple, is obedi­ence to both spirituall and temporall Authority, but especially to the house of Dauid.

Well then, illic, there were the 2 Seates or Thrones of iudgement. Of all things that are necessary for a State none runs so generally through it, as Iustice and Iudgement. Euery part and member of a Kingdome needs it. And 'tis not possible Ierusalem should bee long at vnitie in it selfe, if Iustice and Iudgement doe not vphold it. And 'tis in vaine for any man, whether hee bee in authority, or vnder it, to talke of [Page 34] Religion, & Gods seruice, to frequent the Temple, if he doe not, in the course of his life, exercise and obey Iustice and Iudgement. And this Lesson Religion euer teacheth. For it was the very end of Christs comming to redeeme vs, That wee might serue him in holinesse and in righteousnes, S. Luk. 1.S. Luk. 1.75. In holines to­ward God, that's first: and then in righteousnes and iustice towards men, that's next. And they stand so, that the one is made the proofe of the other, Righteousnes of Holines. For he that doth but talke of Holinesse, and doth vn­iustly therewhile, is but an Hypocrite.

3 This for Iustice the preseruatiue of vnitie. Now for the Seates of it. They which are appointed to administer Iustice and Iudgement to the people, haue Thrones, or Chayres, or Seates, (call them what you will, the thing is the same) out of which, they giue sentence vpon Persons or Causes brought be­fore them. And they are signes of au­thority and power which the Iudges [Page 35] haue. And 'tis not for nothing, that they are called Seates. For Iudgement was euer giuen in publike sitting. And there's good reason for it. For the soule and minde of man is not so settled when the Body is in motion. For the Body moued moues the humours; and the humours moued moue the affecti­ons;Non eadem vi­dentur Iudici­bus iratis & quietis. Arist. lib. 2. Rhet. c. 1. and Affections moued are not the fittest to doe Iustice and iudge­ment. No; Reason in a calme vnmo­ued is fittest for that.

Now the Seates stand here both for the Seats themselues; And so sederunt Sedes is Actiue for Passiue, The Seates sate, for, The Seates are placed; or for the Iudges that sit in them; or sederunt, id est, permanserunt, for the perpetuity and fixing of the Seates of Iustice. The Seates must bee in some reuerence for the persons that sit in them. The per­sons must haue their Honour for the Office they performe in them. And the Seates must bee fixed and permanent, that the people which are fallen into [Page 36] Controuersie may know the Illi [...], and the Vbi, whither to come and finde Iustice.

The words in my Text are plurall, Seates of Iudgement. And 'tis obseruable. For the exorbitances of men that quar­rell others are such and so many, that one Seat of Iudgement only was scarce euer sufficient for any State. Seates they must be, & they seldome want worke. In the prime times of the Church, Chri­stians could not hold from going to Law one with another, and that vnder vnbelieuers, 1.^• Cor. 6.1. Cor. 6.6. To meet with this frailtie of man, God in this Common-wealth which himselfe ordered, appointed not one, but many Tostat. in Ex­od. 21. q. 16. P. Cuneus de Rep. Hebr. lib. 1. c. 12. Seates of iudge­ment. And therefore euen the inferi­our Seates, howsoeuer as they are set­led by the King and the State, seuerally to fit the nature of the people in seue­rall Kingdomes, are of positiue and humane Institution; yet as they are Seates of Iudgement, they haue their foundation vpon Diuine Instituti­on [Page 37] too, since there is no power but of God, Rom. 13.Rom. 13. 1.

By these Seates of Iustice and Iudge­ment the Learned in all ages vnder­stand all Iudiciary power and admini­stration both Ecclesiasticall and Ciuill; And they are right.

For the Sanhedrim of the Iewes their greatest Seate of Iudgement vnder the King (after they had that gouernment) was a mixed Court of Priests and Iud­ges,Both for Cau­ses & Persons. Pet Cun. de Rep. Hebr. lib. 1. pag. 101. & 106. Deut. 17. though other Kingdomes since, and vpon reason enough haue separated and distinguished the Seates of Ecclesiasticall and Ciuill Iudicature.

Since this diuision of the Seates of Iudgement, there was a time when the Ecclesiasticall tooke too much vpon them. Too much indeed, and lay heauy not onely vpon ordinary Ciuill Courts, but euen vpon the House of Dauid, and Throne of the King himselfe. But God euer from the dayes of Luci­fer gaue pride a fall; and pride of all sinnes least beseemes the Church. May [Page 38] 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.

The time is now come in this king­dome, that the Ciuill Courts are asmuch too strong for the Ecclesiasticall: and may ouerlay them as hard, if they will be so vnchristian as to reuenge. But we hope they which sit in them will re­member, or at the least, that the House of Dauid will not forget: That when God himselfe and Hee best knowes what hee doth for the vnitie of Ierusa­lem) erected Seates of iudgement, Hee was so farre from Ecclesiasticall Anar­chie, that Hee set the High Priest very high in the Sanhedrim. And Ecclesia­sticall and Church Causes must haue their triall and ending aswell as o­thers.

I know there are some that thinke the Church is not yet farre enough be­side the Cushin: that their Seats are too easie yet, and too high to. A Paritie [Page 39] they would haue, No Bishop, No Gouer­nour, but a Parochial Consistory, and that should be Lay enough too. Well, first, this Paritie was neuer left to the Church by Christ. He left Apostles and Disciples vnder them. No Paritie. It was neuer in vse with the Church since Christ: No Church euer, any where, (till this last age) without a Bishop. If it were in vse, it might perhaps gouerne some pettie City; but make it common once, and it can neuer keepe vnitie in the Church of Christ. And for their Seates being too high, God knowes they are brought lowe, euen to con­tempt. They were high in Ierusa­lem. For all Diuines agree, that this in prime reference is spoken of Ecclesi­asticall Censures, and Seates. Caluin. Muscul. Iun. versio Ge­neu. Nay the Anabaptists themselues. Ainsw. Ibid. And the word is Thrones; no lesse. So the origi­nall: So the Septuagint: and so many of the later Diuines, forgetting their own inuention of the Presbytery.

And one thing more I'le be bold to speake out of a like duetie to the Church [Page 40] 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.

4 And so wee are come to the last, the great Circumstance of the Text, the House of Dauid: the Guide, and the Ground too, vnder God, of that vnitie which blesses Ierusalem. The house, that is, not the house onely, but the Gouern­ment. All Regall and Iudiciary power was seated by God himselfe in Dauid and his Posterity,2. Sam. 7.10. & Psal. 89.36. 2. Sam. 7. That Hee, as King ouer his people, might take care, both that Ierusalem might be at vnitie in it selfe: and that the Tribes of the Lord might goe thither to giue thankes to the [Page 41] Name of the Lord: that all the seruants of God among that people might knowe, that God had committed them to the trust of Dauid: that they might not promise themselues succour from God, otherwise then as they liued in o­bedience to Dauid: that they might not thinke to alter the gouernement, or the succession, but rest dutifully where God had placed them. And therfore when Ieroboam rent ten Tribes from the house of Dauid, almost no­thing but distraction and misery fel vp­on that people euer after, as appeares in the story.

This to the letter strictly. Now to the sense at large, as both Church and State haue subordination to the house of Dauid. For Ierusalem that's at vnitie vnder Dauid. And the Tribes they go vp to the Testimony vnder Dauid. And the Seats of iudgement, they haue their seueral ministrations, but all with reference, all in obedience to the house of Dauid.

[Page 42]Now in a State the King, obtinet lo­cum fundamenti, is alwayes fundamen­tall. All inferiour powers of Nobles, Iudges, and Magistrates rest on him. And yet the holy Ghost doth not say in my Text, that the Seates of Iudge­ment are vpon the foundation of Da­uid, but vpon the House of Dauid. And the reason is plaine: because there is one and the same foundation of the King and his people, that is, God and Christ. But when the house of the King is built vpon God as Dauid's was, then 'tis to the people & domus, & fun­damentum, both an house, and a foun­dation of all their houses.

And that you may see the trueth of this, looke into the Story of all States, and you shall neuer finde a thunder­clap vpon the house of Dauid to make it shake, but the houses of all the Subiects in the Kingdome shooke with it. And this is an euident Argument, that the house of Dauid is a Foundation, when such a mighty building as a State, is [Page 43] shaken with it. And therefore there's no man that loues his owne house, but hee must loue the Kings, and labour, and studie to keepe it from shaking.

And if you marke the Text, here's Se­des super Sedem, one Throne, or Seat vpon another. And all well-ordered States are built so by Sub & Super, by Gouerne­ment and obedience. The intermediate Magistrates haue their subordinati­ons either to other, and all to Da­uid. But the House of Dauid that's both, Sub & Super; vnder the rest in the foun­dation; for so the Septuagint, and the Fa­thers reade it, [...], vpon the house of Dauid; so the house of Dauid vnder, as Foundation. But ouer the rest in the administration and the gouernment. For they which are vpon him, must not bee aboue him. A primacie, or superintenden­cie, or what you will aboue the house of Dauid in his owne Kingdome, is a dangerous, and an ill construction of Super Domum Dauid.

The house of Dauid a Foundation [Page 44] then: and my Text warrants both it and mee. I haue no will to except a­gainst any forme of gouernement, assu­med by any State: Yet this my Text bids me say for the honour of Monar­chicall Gouernment. The Seates of iudge­ment in it are permanent. And I doe not remember that euer I read Seates of Iudgement so fixed, as vnder Regall power.

I do not by this denie, but that there may bee the City in peace, and admini­stration of iustice in other formes of go­urenment, somtimes asmuch, somtimes more. But there are Iudicia, not Sedes, Iudgement, not Seats of it. And Iustice there may be; but it cōtinues not halfe so steddy. The Factions of an Aristocra­cy how often haue they diuided the Ci­ty into ciuil warres, and made that City which was at vnitie in it selfe, wade in her owne blood? And for a Democra­cie, or popular Gouernment, Fluctus po­puli, fluctus maris, The waues and the Gulfes of both are alike. None but [Page 45] God can rule the raging of the Sea, and the madnes of the people, Psal. 65.Psal. 65.7. And no safety or settlednes, till there bee a re­turne in domum Dauid, to a Monarchie, and a King againe.

I'le goe no whither but to my Text and Ierusalem for instance. That peo­ple had a Sanhedrim ouer them, a won­derfull wise and a great Senate; the chiefe of the Priests, and the most ex­pert in their Lawes of the other Tribes. If any greater difficulty arose, God rai­sed vp Iudges and Deliuerers to fight their Battailes. This people were well, a man would thinke, for point of Go­uernment, very well.Calu. Ibid. And yet Caluin obserues, and 'tis true, though they had then Iustice and Iudgement among them, yet they were but suspensa Iudicia, & varie mutata, Iustice with suspence & often changes. And which is more, that people restles and vnquiet euen with the Ordinance of God himselfe till they had a King, 1. Sam. 8.1. Sam. 8. So after the disobedience of Saul, (which can [Page 46] cast euen Kings out of Gods fauour) that State was settled vpon the House of Dauid.

The King then a Foundation, and a settled one too, as Mortality hath any. The whole frame of the 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. When 'tis built, it must bee furnished, & plentifully too; els 'tis not fit to bee domus Dauidis, the Kings house. If any disaster hath been, it must bee repayred; els Domus lacera a House vpon props, can be no foun­dation of Iustice to friends at home, or vpon enemies abroad. And there can hardly bee a greater miserie to a King­dome, then to haue the House of Dauid weake.

Well then; would you haue the house of Dauid as Dauids was now at Ie­rusalem, A built, A furnished, A strong, An honourable House? I know you [Page 47] would. You are a Noble and a most Loyall People. Why then I will not take vpon mee to teach, but onely to remember you of the way. The way is; —Am I out? No sure. The way is, To set Dauid once vpon his owne feet; to make him see the strength of the house which God hath giuen him.; to fill him with ioy and contentment in his peoples loue; to adde of your. oyle to make him a cheerefull countenance, now that God hath anointed him with the oyle of gladnes ouer you; that in a free Estate he may haue leisure from Home-Cares, euery way to intend the good and welfare of his people; and to blesse God for them, and them in God.

And for Dauid, God hath blessed him with many royall Vertues. And aboue the rest with the knowledge that his House is a foundation. A foundati­on of his people, and of all the iustice that must preserue them in vnitie, and in happines. But 'tis Domus eius, His House still, euen while 'tis your founda­tion. [Page 48] And neuer feare him, for God is with him. Hee will not depart from Gods seruice; nor from the honoura­ble care of his people; nor from wise managing of his treasure: He will ne­uer vndermine his owne house, nor giue his people iust cause to bee iealous of a shaking foundation. And here in the pre­sence of God and his blessed Angels, as well as of you, which are but dust & ashes, I discharge the true thoughts of my heart, and flatter not. And now my Dread Soueraigne, vpon you it lyes to make good the thoughts of your most deuoted Seruant.

Thus you haue seen as short a Mapp, as I could draw of Ierusalem. Shee was famous for her vnitie, and blessed too, when it was within her selfe. Shee was famous for her Religion, & deuout too, when all the Tribes went vp to the Arke of the Testimonie, to giue thankes to the name of the Lord. Shee was famous for Iustice, and successfull too, both at home, and against forreigne enemies, [Page 46] when the Seates of Iudgement Eccle­siasticall and Ciuill were all, as their seuerall natures beare, founded vpon the House of Dauid.

This Ierusalem of ours is now at vni­tie in it selfe. And I see here Capita Tri­buum, the Heads and Leaders of the Tribes, and People of the Lord, come vp, and present in his Temple. I would to God they were all here, that with one heart, and one mouth, wee might all pray vnto God for all his blessings to come down, and dwell in the House of Dauid; and to rest vpon this great and honourable Councell now ready to sit.

You are come vp to begin at the Temple of the Lord. The Arke was wholly Ceremoniall; that's not here. But the Testimonie of Israel, the Law, yea and a better Law then that, the Law of Grace and of Christ, that's here. Here it is, and open ready to teach the feare of the Lord, which is the beginning of all wisedome, Psal. 111.Psal. 111.10. In this Law you [Page 50] can read nothing but seruice to God, & obedience to the House of Dauid. And so you find them ioyned, 1. S. Pet. 2.1. S. Pet. 2.17. Feare God, and honour the King. And 'tis a strange Fallacie in Religion for any man to dishonour the King, and to make that a proofe that he feares God.

To the Temple and the Testimo­ny you are come vp. When God would giue Moses more speciall direction, hee declared himselfe from the Mercy-seat, which was on the Arke. Exod. 25.Exod. 25.22. The Mercy-seat was wholly Ceremoniall, as the Arke was on which it stood; that is; the Seate Ceremonie, but the Mercy substance. And though the Seate bee gone with Moses, yet I hope God hath not left, will neuer leaue, to appeare in Mercy to the House of Dauid, and this wise Councell. If hee appeare in mercy, I feare nothing. If hee appeare other­wise there will bee cause to feare all things. And the way to haue God ap­peare in mercy is for both King and People, not only to come to the Tem­ple, [Page 51] that's but the outside of Religion, but also to obey the Law, and the Te­stimonie.

Iudgement went out from God late­ly, and it was fierce. How many thou­sands strong men, which might haue bin a wall about Ierusalem, hath the Pe­stilence swept away? But his mercy soon ouertooke his Iudgement: For when did the eye of man behold so strange and sodain abatement of so great Mortalitie? A great argument, that hee will now appeare in Mercie. And I cannot tell which hath got the better in the vie, Your Honour, or Your Religion, that you haue made such hast to bring the Tribes to the Temple, to giue thanks to the name of the Lord for this.

The first Lesson of this dayes Eue­ning prayer is Exod. 18.Exod. 18. There's the Story of Iethro's counsell to Moses, for assistance of inferiour Officers. This was not the beginning of that great and parliamentary Councell, which after continued successefull in the [Page 52] State of the Iewes. For that was set after by GOD himselfe,Numb 11.16. Numb. 11. yet I make no great doubt, but that the ease, which Moses found by that Coun­cell, made him apt to see what more hee needed; and so farre at least occa­sioned the setling of the Sanhedrim.

I take the omen of the day, and the Seruice of the Church to blesse it. That our Dauid may be as happy in this, and all other Sessions of Parliament, as their Moses was in his Councell of the Elders. That the King and his people may now, and at all like times, meete in loue, consult in wisedome, manage their Counsell with temper, entertaine no priuate businesse to make the pub­like suffer; And when their consulta­tion is ended, part in the same loue that should euer bring King and Peo­ple together.

And let vs all pray, That our Ieru­salem, both Church and State, which did neuer but flourish when it was at vnitie in it selfe, may now and euer [Page 53] continue in that vnitie, and so bee e­uer successefull both at home and a­broad. That in this vnitie the Tribes of the Lord, euen all the Families and Kinreds of his people may come vp to the Church, to pray, and prayse, and giue thanks vnto him. That no Tribe or Person for any pretences (for they are no better) may absent themselues from the Church and Testimony of the Lord: That the Seates of Iudgement Ecclesiasticall and Ciuill of all sorts, may not onely be set, but set firmely, to administer the iustice of God, and the King vnto his people. That all men may reuerence and obey the House of Dauid, who it selfe vpon God, is the foundation of all these blessings. That God would mutually blesse Dauid, and this People. That so the People may haue cause to giue thankes to God for Dauid; And that Dauid may haue cause to take ioy in the loue and loyalty of of his people; and blesse God for both. Till from this Ierusalem, and this Tem­ple, [Page 54] and these Thrones, Hee, and wee all may ascend into that glorious State which is in Heauen. And this Christ for his infinite mer­cie sake grant vnto vs: To whom, &c.