A SERMON PREACHED On Monday, the sixth of February, At WESTMINSTER: At the opening of the PARLIAMENT.  
By the Bishop of S: david's.  
LONDON, Printed by BONHAM NORTON and JOHN BILL, Printers to the Kings most Excellent Majesty. M. DC. XXV.   
PSAL. 122. V. 3,4,5. jerusalem is builded as a City that is at unity in itself, (or compacted together). For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the Name of the Lord. For there are the Seats (or the Thrones) of judgement; even the Thrones of the house of David. 
SOme are of opinion this Psalm was made by David, and delivered to the Church to be sung, when the Ark of God was carried up to jerusalem; when jerusalem was settled by David, to be the special Seat both of Religion and the Kingdom. The people were bound thrice a year, at Easter, Pentecost, and the Feast of Tabernacles, to come up and worship at jerusalem. Deut. 16. 
Deut. 16.16.  And some think this Psalm was prophetically made to sing by the way; to sing when they went up by the steps to the Temple. And 'twas fit. For they came up with joy. And joy is apt to set men a singing. And at joy the Psalm begins. 
Vers. 1.  I was glad when they said unto me, We will go into the house of the Lord.  
But whatsoever the use of this Psalm was in any special Service, certain it is, that jerusalem stands here in the letter for the City, and in type and figure for the State, and the Church of Christ. My Text looks upon both; and upon the duty which the jews did then, and which we now do owe to both. The Temple the Type of the Church, that's for God's service. No Temple but for that. The City the Type of the State, that's for the people's peace. No happy State but in that.  
Both the Temple and the State, God's house and the Kings, both, are built upon Pillars. And it is not long since I told you out of Psalm. 75. 
Psalm. 75. 4●  that there are many times of exigence, in which if God do not bear up the Pillars, no strength which the Pillars have in and of themselves can support the weight that lies upon them: Be they Pillars of the Temple; or Pillars of the State. Therefore here to ease the Pillars God hath built up Buttresses (if men do not pull them down) to stay the main walls of both buildings. The Buttress and support of the Temple is Religion. God will not bless the house, if men do not honour and serve him in it. The Buttress and stay of the Kingdom is justice.. God will not bless the State, if Kings and Magistrates do not execute judgement; If the widow and the fatherless have cause to cry out against the Thrones of justice..  
So the Church, and the Commonwealth, God's house, the Temple, and the King's house, the house of David, are met in my Text. And they would ever meet, and in love no question, did not some distempered spirits breathe sour upon them. For the Church cannot dwell but in the State. Ye never read that she fled out of the State into the wilderness, but when some Dragon persecuted her. Revel. 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 necessity of some, to embrace a false. And a false is not a help to make a Kingdom flourish. But when they dwell together; when the Church, the House of Grace is a welcome inmate to the State, which is a wise fabric of Nature; then in the Temple there's meeting: The people go up to bless, and praise the Name of the Lord. And then in the State there's meeting: To settle the Thrones of judgement, to make firm the house of David. And then, and never but then, jerusalem, that is, both State and Church is as a City that is at unity in itself.  
My Text is nothing but a most deserved praise of jerusalem. And not of the particular, material jerusalem alone, but of any State, of any Church, that is as jerusalem then was, and that doth as jerusalem then did. This praise of jerusalem both formal in itself, and exemplary to us, is set down in three things. And they sever the Text into three parts. For, first here's the unity of jerusalem, 'tis builded as a City at unity in itself. Secondly, the Religion of it; For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the name of the Lord. Thirdly, the Government of it both spiritual and temporal; For there are the seats of judgement, even the seats of the house of David.  
The first commendation of jerusalem is from the unity and concord that is in it. 'Tis like a City 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 City at unity in itself. That's for the Inhabitants. For the beauty and artificial joining of the houses is expressed but as a type of this unity. When men dwell as near in affection as their houses stand in place.  
'Tis a great ornament of a City, that the buildings be fair; that they stand not scattering, as if they were afraid each of other. But wheresoever 'tis so, the City is beholding to unity for it. Let the Citizens break their unity once, they'll spend so much in quarrels that they cannot build the City. No other times but when the Inhabitants are at peace can build; nor no other time can keep them from waste.  
But what? Hath God care of houses? out of question not, but for the Inhabitants that dwell therein. He that taketh the simple out of the dust, and lifts the poor out of the mire, 
Psal. 113.6.  Psalm. 113. loves not man for his house, nor no City for the buildings. jerusalem will not let me wander for an instance. For here so long as the Inhabitants served God, and were at unity, what City like jerusalem? The City of the great King, S. Mat. 5. 
S. Matth. 5.35.  The glory of the whole earth, Thren. 2. 
Thren. 2.15.  But when they fell from God to Idols, from unity to heart-burnings among themselves, what then became of jerusalem? what? why just that which our Saviour foretold, 
S. Matth. 24.2.  S. Mat. 24. That one stone should not be left upon another that should not be thrown down; not one, neither of Temple nor City. 
Adrichom in descrip. jerus.  And so it came to pass before Adrian left it. If any man therefore will have his house stand, he hath no way but this; to labour that jerusalem the City may serve God in unity.  
Now jerusalem is by way of singular eminence called here a City compacted together. And David himself might best call it so. For before David's time Salem and Zion were two Cities. The jews dwelled in Salem; 
jud. 19.10.  but the Fort of Zion was yet held by the jebusites, 1. Chron. 11. 
2. Sam. 5.7. 1. Chron. 11.4.  Two Cities, the upper, and the lower. Two people, the jews, and the jebusites. Two most different Religions, the worship of God and Idols, till David's time. But then a City most compacted together. The Buildings, and the Cities join. Benjamin and juda dwell there together. Nothing then but unity.  
We are yet within the walls of the City, that's too narrow. We must enlarge the Type to the State, and to the Church. Saint Hilary puts me in mind, 
S. Hil. ibid.  that my Text reads not jerusalem is a City, as if that were all it meant to speak of; but Sicut civitas, as a City; just as you see that, so the State, so the Church. The City the Model if you will, but the Building these.  
And for the State first. That's sicut Civitas, as the City, just so. Walls, and Towers, and Forts are things of second consideration; ordo politicus, the wise ordering of the people in concord and unity is simply the strongest wall of a State. But break unity once, and farewell strength. And therefore disjointed factions in a State when they work upon division, are publica irae divinae incendia, the public kindle of God's anger, and they burn down all before them. And God seldom suffers these to fire a State, till himself be heated first with the sins of the State. But then he will divide them in jacob, and scatter them in Israel, Gen. 49. 
Gen. 49.7.  Nay scatter jacob and Israel itself for them.  
And my Text hath it not simply, like a City at unity, but at unity together or in itself. And this the better to resist foreign malice. It were happy if all States, Christian especially, were at unity in themselves, & with their neighbours. And the Church prays that the course of this world may be so peaceably ordered. 
Coll. Dom. 5. post. Trin.  But when the Ambition of neighbouring States will admit nor safe, nor honourable peace, then there's most need jerusalem should be at peace and unity in itself. Need? yes, need with a witness. For all division if it be voluntary, 'tis an opening, if it be violent, 'tis a breach. Both make way for foreign force.  
Thus it was with jerusalem of old when she lost her unity. For faction within the walls was a help to Titus, and his siege without. And long after, when the Christians had won it from the Saracens, their own divisions among themselves to their loss and shame let in Saladin the Sultan of Egypt. 
Plat. in vit. Vrban. 3.   
And this hath been often fatal upon our jerusalem. For scarce ever did a great enemy enter this kingdom, but when it was not sicut Civitas, like a City at unity in itself. Not at unity opened the door to the enemy stil. For Toustain's division and inroad made way for the Norman. And there were more divisions than one to help in the Dane. And Guorthigernus' first, and Mordredus after brought in the Saxon. And I. Caesar himself, the mirror of men for military Discipline, he which for aught I have read, and remember, scarce ever turned his back to any enemy else, fled from the ancient Inhabitants of this Kingdom,  
Territa quaesitis ostendit terga Britannis, 
Lucan.  till Auaroius, called by 
a Lib. 5. de Bel. Gal.  Caesar, Mandubratius, out of hatred, and in faction against Cassibellanus brought him back again, and made him entrance.  
So it seems Tacitus his observation was too true upon us, 
In vita I. Agrip.  That nothing gave the Romans, powerful enemies though they were, more advantage against the ancient Britain's then this, Quod factionibus & studijs trahebantur, that they were broken into fractions, & would not so much as take counsel and advise together. And they smarted for it. But I pray what's the difference for men not to meet in counsel, and to fall in pieces when they meet? If the first were our Forefathers error, God of his mercy grant this second be not ours.  
Now there is Coagmentatio duplex, a double buckling and knitting of the State together. And if either fail, the unity is broken. The one is of the Members of the State with their Head, especially the most honourable which are nearest. The other is of the members one with another. And this is grounded upon that of the Apostle, 1. Cor. 12. 
●Cor. 12.  where we find some necessity of every 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 be no division in the body; that still it may be at unity in itself.  
And it is very observable, that in all that large discourse of S. Paul, concerning the unity of the Body and the Members, he conceives at full, how Corruption can unnaturalize Nature itself. Therefore he supposes the Eye may quarrel with the Hand, vers. 21. 
Vers. 21.  and 'tis a dangerous quarrel that, when the Eye and the Hand, Direction and Execution are at odds in any State.  
Well he can conceive that. But he doth not so much as suppose, that any members would be at odds with the Head: No, God forbid. The Head can compose other members, and settle their peace in the Body; but if any quarrel the Head, all unity is gone. And yet though the Apostle cannot suppose so much unnaturalness that any member should quarrel the Head; not the Tongue, as unruly as it is, yet he is very direct, that there is an office, which the Head owes the Body, & all the members to the very meanest, for the preservation of this unity. For the head cannot say to the very feet, as low as they are, I have no need of you. verse. 21. 
Vers. 21.   
And for the Church, that's as the City too, just so. Doctrine and Discipline are the walls and the towers of it. But be the one never so true; and be the other never so perfect, they come short of preservation, if that body be not at unity in itself. The Church, take it Catholic, cannot stand well, if it be not compacted together into a holy unity in faith and charity. 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. diverse opinions and errors. And 'tis miserable at this day, the Lord in his time show it mercy.  
And as the whole Church is in regard of the affairs of Christendom, so is each particular Church in the Nation and Kingdom in which it sojourns. If it be not at unity in itself, it doth but invite malice, which is ready to do hurt without any invitation; and it ever lies with an open side to the Devil, and all his Batteries. So both State and Church then happy, and never till then, when they are both at unity in themselves and one with another.  
The vulgar reads it, jerusalem is a City, cuius participatio in id ipsum, whose participation is upon the same thing; And that reading is warranted by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose participation, or communion is in, and of the same. So this reading follows the effect, the other the cause. For unity in itself is the cause of all participation. For unity is in charity; and charity communicates all good things. 'Tis bountiful, 1. Cor. 13. 
1. Cor. 13.4.  and if any suffer, it suffers with it; participation still. Now in Heaven, and the Church triumphant there will be full participation, because there is perfect union. But on earth, whether it be in the State, or the Church militant, look how much there wants of perfect unity, and so much there will ever want of joyful participation.  
Well; both State and Church owe much to unity; and therefore very little to them that break the peace of either. Father forgive them, they know not what they do. 
S. Luk. 23.34.  But if unity be so necessary, how may it be preserved in both? How? I will tell you how.  
Would you keep the State in unity? In any case take heed of breaking the peace of the Church. The peace of the State depends much upon it. For divide Christ in the minds of men, or divide the minds of men about their hope of Salvation in Christ, and tell me what unity there will be. This so far as the Church is an ingredient into the unity of the State. But what other things are concurring to the unity of it, the State itself knows better than I can teach.  
And would you keep the Church in peace, that it may help on the unity of the State? If I mistake not, that can never be done but by Christian patience. And that I find in the letter of my Text. For it is not here simply said, jerusalem is as a City, no, but built as a City. Built, and upon a Hill, Esay. 2. 
Esai. 2. 2.  Many a cold & a bitter storm it must endure, God knows. And if Christ had not been a Rock in the foundation, 
S. Math. 16.18  I make no question it had been down long ere this. Built then; but upwards in the Building from this foundation, mark all along the walls of it; Lapis lapidem portat & portatur: there is such unity in the Building, that every stone bears another, and is borne by another. And the Apostle calls for the same duty in the spiritual Building, Gal. 6. Bear ye one another's burden. 
Gal. 6.2.  So no patience, no bearing, and no bearing, no unity. The Building cracks presently. And continue it cannot long, if the great Master-Builders take not care of the Mortar. If it be laid with untempered, or distempered mortar, all will be naught, Ezech. 13. 
Ezech. 13.10.   
This Psalm was used for many years together in the Church at Evensong upon New years day, the day of the Circumcision. Why the Church appointed it for that day, is not my question now: This I am sure of, This Psalm calls upon us for the peace of jerusalem, vers. 6. And that peace can neither be had nor held long unless there be a Circumcision, and a paring off round about of heated and unruly affections in the handling of differences. And there must be a Circumcision, and a paring off, of foolish, and unlearned Questions, yea and of many Modal too, such as are fitter to engender strife then godliness. 2. Tim. 2. 
2. Tim. 2.23.  or no peace. This is the way and no other that I know, to see jerusalem flourish as a City at unity within itself, both for State and Church.  
The second praise of jerusalem is from the Religion of it. For thither the tribes go up, even the Tribes of the Lord to the testimony of Israel, to give thanks to the name of the Lord.  
jerusalem is very right now. At unity, and Religious. Oh that it had known the day of its visitation, and continued so, Luk. 19 
S. Luk. 19.12.  For at this time the Tribes went up to the Temple. It begins well: for to the Temple, to the Church, to the consecrated place of God's service, is one of the best journeys men of all sorts can make. And you may give a shrewd guess at the devotion of the time, by the frequenting of the Church. And this their public coming to worship at the Temple was God's express commandment, Exod. 23. 
Exod. 23.17.  Therefore assembling and meeting at public service in the Church is no humane Institution, but from God himself. Nor is this Ceremony jewish 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 service too.  
Why, but what are they to do when they come there? What? Why jerusalem was right here too. They did give thanks to the name of the Lord, and there. 'Tis no good sign when men are to seek what they should do when they come to Church. Yet if any man be ignorant, my Text will inform him; men are there now to do as they did then, to give thanks to the name of the Lord.  
The 70. and the vulgar have it. To confess to the name of the Lord. It comes all to one. For be the word Thank or Confess, it stands here expressive of the whole Liturgy, of all the public external Service of God; All which if it be not accompanied with the inward service of the heart is worth nothing. So they went to the Temple, as we must go to the Church, To confess, To pray, To worship, To praise, To give thanks to God, which even under the Law was preferred before Sacrifice itself, Psalm 50. 
Psal. 50.13,14.   
Nor may the wisdom of the world think, that to pray, and to give thanks to God, are void actions. For what ever worldlings think, the Church doth great service to the State while it prays. And it is no hard thing to prove this out of those Politicians themselves, which have given the world just cause to think they wrapped up God in their pocket, when they went to counsel. For their great Master confesseth that not a few, but many things happen to States ex fato urgente, out of such a pressing destiny, that they cannot be prevented, though the remedies be obvious and at hand.  
And is it so? Why then, where is the wisdom of the wise, 1. Cor. 1. 
1. Cor. 1.17.  Is it not confounded? out of question ' 'tis. For ye see the remedy is acknowledged to be at hand, and yet not found. This purblind wisdom cannot see it. But to come home to him. This Fatum urgens what ere it be, if there be a remedy and at hand, it may be prevented. 'Tis true it cannot, by worldly wisdom only. For nisi Dominus, except the Lord keep the City, all other watchfulness is in vain, Psalm. 127. 
Psal. 127. 1.  But then allow God that which is fit for him, due to him. The highest room at the Council-table, he'll quickly divert this Fatum urgens, this pressing necessity.  
The time was when Ruin was travelling so fast toward Nineve, that it came within 40. days of the City, jon. 3. 
jon. 3.  And it was fatum urgens, it came on apace. Did any wiseman of that State discover that danger? secure a remedy? Not a man. The Prophet preached the danger, & Devotion, as blind as 'tis thought, stumbled upon the Remedy, Prayer and Repentance, things which with worldly wisdom hath little to do. And therefore to pray and give thanks are no empty Actions for the State.  
Well then, To pray, To praise, To worship, To give thanks; here's a great deal of Service mentioned to God, and yet sure no more than needs. But in the ancient Church of the jews, was there no Reading, no Preaching of the Law to inform the people? Yes, out of question: They heard Moses, and the Prophets in their Synagogues every Sabbath day, Acts 13. 
Act 13.27.  yea, and in the Temple to, if S. Basil be right. 
S. Basil. ibid.  But mark then. The Original Copy of the Law: The word of God written in Tables of Stone was in the Temple at jerusalem. And there the Priests, which were to judge according to the Law, Deut. 17. 
Deut. 17.11.  This Law they might and did expound, but they might not cross with it. No preaching in their several Synagogues, and Parishes (that I may so term them) but was according to the Law, contained in the Ark, at the Temple, the Mother Church. And 'twas fit. For if every man may preach as he list, though he pretend the Law and the Gospel too, jerusalem will be quickly out of unity in itself. And if they leave coming to the Ark and the Testimony, the world will soon have as many differences in Religion, as there be young, ignorant, and bold Priests in Parishes.  
Now there was a double Testimony and Convention between God and the people. The Law was the witness and Covenant on God's 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 Covenant of the people with God, Deut. 16. 
Deut. 16.16.  God he promised to be present at the Ark, Exod. 25. 
Vers. 22.  And he performed it, Num. 7. 
Vers. 8,9.  And so God is always ready at his end of the Covenant. All the fear is, we fall short, and come not as we should, either to hear God's Testimony to us, or to give Testimony to the world by our obedience. And herein, as in all things else, Christ be merciful, that brought mercy into the Covenant.  
And you may observe too; that this coming to the Temple to pray and to worship is called here by the Prophet an Ascent or going up. Ascenderunt, and an Ascent it is. It was fitted in the Letter. For the Temple at jerusalem was built upon mount Moriah; no going up to it but by an Ascent. And 'tis fit in regard of the Material Church now. For how low soever the situation of any of them be, yet 'tis motus sursum, upward still and towards heaven to frequent the Church. And 'tis fit in regard of the whole Militant Church. That's an Ascent too, to come out of Paganism, Heresy, or Schism into the Church at unity in itself. He that fell among thieves, and was almost killed by the way, was not going up to jerusalem, but down to jericho S. Luk. 10. 
S. Luk. 10.30.  from the Temple I warrant you. And as St. Augustine speaks, 
S. Aug. Ibid.  si non descendisset, 〈…〉 ones non incidisset, if he had not been sinking and going downwards, from God, and from his Church, he had not fallen into the hands of thieves.  
But 'tis most fit in regard of the Church triumphant in Heaven. For thither is no going but by Ascending. Ascending still out of the dreggs of this sinful life. And he is miserably out of this way that sinks farther, and farther into sin, and dreams he is in the way to Heaven. Nor can any man say, fain I would to Heaven, but I want stairs to to ascend and get up. For this Psalm is Psalmus Graduum, a whole Ladder of steps from the Church here, to the Church in Heaven.  
And 'tis not unfit neither to express what pains they then were content to take to serve God. For from their remotest habitations (and many were very far off) every male came up thrice a year to the Temple to worship. And they might not appear before the Lord empty, Exod. 23. 
Exod. 23.15.  no pains then too much, no charge too great to serve GOD. And notwithstanding both pains & charge 
a Apolina: Ibid.  properabant ascendere, they made haste to come up. Now, the Church is at our doors, and we care not for going into it. And we come up empty handed, else it were not possible so many Churches should lie so ruinous as they do. Will you give me leave to tell you the reason of this? 'Tis in my Text. When this devotion was on foot, jerusalem was at untie in itself. For so goes the Text. jerusalem at unity, and then ascenderunt, than they ascend by multitudes, and their devotion with them.  
And this falls in upon the Persons that went up to serve the Lord. And they were the Tribes. Not all the Tribes, Families, and Kindred's of the earth. No: For the many by Idolatry had made themselves strangers to the true God of Israel. But Tribus Domini, the Tribes of the Lord, they went up, all of them.  
The 12. Tribes from the Patriarches the seed of jacob, were then Gods peculiar servants. They were made so in the Covenant. The Testimony of it was the Law. So this honour to be the Tribes of the Lord, God's people, was reserved in the band of Religion. If they had not believed, and served God, they had not been his. They might have been Tribes, if you will, without serving in the Temple; but not Domini, not of the Lord, but by that service. And they might have been in some kind of unity, but not in Domino, not in the Lord, but by that union. And they might have been builded as a City, but not ad Dominum, to the Lord's honour, and their own salvation, but by that faith And which was the honour of jerusalem then in all david's time, and Salomon's too, All the Tribes went up; All, not a Recusant Tribe, or Person among them.  
Now I may not omit the place, whither they were to ascend. It was jerusalem. There the Temple. In that the Ark. In that the Law. And the Law says not simply, that they shall assemble and meet to serve the Lord, but precisely, that they shall do it in the same place which the Lord shall choose, Deut. 16. 
Deut. 16.16.  And the Lord chose Zion, the Temple at jerusalem to be this place, 2. Chron. 7. 
2. Chron. 7.12   
Would you have a reason why God tied them so strictly to one place? 'Tis not hard to give it. That people were wonderfully prone to Idolatry; therefore saith S. Basil, 
S. Basil. Ibid.  God tied them to one place of worship, lest wand'ring here and there in strange places, they might fall into the service of strange Gods. And mark it, God would then have but one Temple erected, one Altar, in one City, that the people might not fall asunder into different superstitions, and leave true Religion lest followed. And the jews seeing the command, never halted in this duty so long as jerusalem was at unity in itself. But when that broke all misery began. For no sooner had jeroboam made a Rent in this unity, and torn away ten Tribes from the house of David, but by and by Samaria is as good as jerusalem: and the Calves 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 unity and God's command are broke together.  
The jesuit Lorinus tells us, 
Ibid.  There are better causes to persuade us now to go on pilgrimage ad Limina Petri, and the jubilees at Rome, than the Tribes had here to go to jerusalem. What? better causes? The jews had Gods express commandment to go to jerusalem, and the form of worship that was there. And what better warrant can any man, or any people have, than God's command? Let him or any other show me such a command, That all the whole Church of Christ, all the Tribes which now serve the Lord must come in person, or consent and do it at Rome, we will never stay for Lorinus his better reasons. We will take Gods command for a good one, and obey it. But they must not think to choke us with the wool that grows upon Pasce oves, 
S. joh. 21.16.  S. john 21. which as the Fathers have diversely spun out; so no one of them comes home to the clothing of Rome, with such a large Robe of State as she challengeth. And this in the mean time will be found true; That while they seek to tie all Christians to Rome, by a divine precept, their Ambition of Sovereignty is one and a main cause, that jerusalem, even the whole Church of Christ, is not at unity in itself this day.  
Now beside the honour & service done to God, the people had many other benefits by coming up, and meeting at jerusalem. Many, but one more especially. And that comes in to the third commendation of jerusalem; the Government both Spiritual and Temporal. For there also are the seats of judgement, even the seats of the house of David. So they might serve themselves at the seats of justice, while they went to the Temple of serve God.  
In the ascending 'twas illuc, thither. And here at the sitting, 'tis illic, there. One & the same City honoured with God, his Church, and the King. And it must needs be so. For these three God, the King, and the Church, that is God, his Spouse, & his Lieutenant upon earth are so near allied. God and the Church in love. God & the King in power. The King and the Church in mutual dependence upon God, and subordination to him: That no man can serve any one of them truly, but he serves all three.  
And surely 'twas in a blessed figure; that God's house and the Kings stood together at jerusalem. The Temple (if I mistake not) upon the East, and the Palace of Solomon upon the Southside of the same Mountain: to show that their servants and service must go together too: that no man might think himself the farther from God by serving the King, nor the farther from the King by serving God. The King's power is God's ordinance: and the King's command must be God's glory: and the honour of the Subject is obedience to both. And therefore in the Law the same command that lay upon the people to come up illuc, thither, to jerusalem; the very same lay upon them to obey the judges, and the house of David, illic, when they came there. To obey the Sanhedrim & the judges, 
Deut. 17.10.  Deut. 17. and both them and the King, after the house of David was settled, as in this place. For then there was seated (as diverse of the Fathers and later divines observe) both Authorities; 
S. Basil. Theodoret. Euthy●. Calvin. M●sc●, Inn. Ibid.  both of the Priests, and of the King and his judges. So the first lesson which the people do or should learn by going up to the Temple, is obedience to both spiritual and temporal Authority, but especially to the house of David.  
Well then, illic, there were the Seats or Thrones of judgement. Of all things that are necessary for a State none runs so generally through it, as justice and judgement. Every part and member of a Kingdom needs it. And 'tis not possible jerusalem should be long at unity in itself, if justice and judgement do not uphold it. And 'tis in vain for any man, whether he be in authority, or under it, to talk of Religion, & God's service, to frequent the Temple, if he do not, in the course of his life, exercise and obey justice and judgement. And this Lesson Religion ever teacheth. For it was the very end of Christ's coming to redeem us, That we might serve him in holiness and in righteousness, S. Luk. 1. 
S. Luk. 1.75.  In holiness toward God, that's first: and then in righteousness and justice towards men, that's next. And they stand so, that the one is made the proof of the other, Righteousness of Holiness. For he that doth but talk of Holiness, and doth unjustly therewhile, is but an Hypocrite.  
This for justice the preservative of unity. Now for the Seats of it. They which are appointed to administer justice and judgement to the people, have Thrones, or Chairs, or Seats, (call them what you will, the thing is the same) out of which, they give sentence upon Persons or Causes brought before them. And they are signs of authority and power which the judges have. And 'tis not for nothing, that they are called Seats. For judgement was ever given in public sitting. And there's good reason for it. For the soul and mind of man is not so settled when the Body is in motion. For the Body moved moves the humours; and the humours moved move the affections; 
Non eadem videntur judicibus iratis & quietis. Arist. lib. 2. Rhet. c. 1.  and Affections moved are not the fittest to do justice and judgement. No; Reason in a calm unmoved is fittest for that.  
Now the Seats stand here both for the Seats themselves; And so sederunt Sedes is Active for Passive, The Seats sat, for, The Seats are placed; or for the judges that sit in them; or sederunt, id est, permanserunt, for the perpetuity and fixing of the Seats of justice.. The Seats must be in some reverence for the persons that sit in them. The persons must have their Honour for the Office they perform in them. And the Seats must be fixed and permanent, that the people which are fallen into Controversy may know the Illi●, and the Vbi, whither to come and find justice..  
The words in my Text are plural, Seats of judgement. And 'tis observable. For the exorbitances of men that quarrel others are such and so many, that one Seat of judgement only was scarce ever sufficient for any State. Seats they must be, & they seldom want work. In the prime times of the Church, Christians could not hold from going to Law one with another, and that under unbelievers, 1. ● Cor. 6. 
1. Cor. 6.6.  To meet with this frailty of man, God in this Commonwealth which himself ordered, appointed not one, but many 
* Tostat. in Exod. 21. q. 16. P. Cuneus de Rep. Hebr. lib. 1. c. 12.  Seats of judgement. And therefore even the inferior Seats, howsoever as they are settled by the King and the State, severally to fit the nature of the people in several Kingdoms, are of positive and humane Institution; yet as they are Seats of judgement, they have their foundation upon Divine Institution too, since there is no power but of God, Rom. 13. 
Rom. 13. 1.   
By these Seats of justice and judgement the Learned in all ages understand all judiciary power and administration both Ecclesiastical and Civil; And they are right.  
For the Sanhedrim of the jews their greatest Seat of judgement under the King (after they had that government) was a mixed Court of Priests and judges, 
Both for Causes & Persons. Pet Cun. de Rep. Hebr. lib. 1. pag. 101. & 106.  Deut. 17. though other Kingdoms since, and upon reason enough have separated and distinguished the Seats of Ecclesiastical and Civil judicature.  
Since this division of the Seats of judgement, there was a time when the Ecclesiastical took too much upon them. Too much indeed, and lay heavy not only upon ordinary Civil Courts, but even upon the House of David, and Throne of the King himself. But God ever from the days of Lucifer gave pride a fall; and pride of all sins lest beseems the Church. May we not think that for that she fell? But I pray remember 'twas Fastus Romanus, 'twas Roman Pride, that then infected this Church with many others.  
The time is now come in this kingdom, that the Civil Courts are as much too strong for the Ecclesiastical: and may overly them as hard, if they will be so unchristian as to revenge. But we hope they which sit in them will remember, or at the least, that the House of David will not forget: That when God himself and He best knows what he doth for the unity of jerusalem) erected Seats of judgement, He was so far from Ecclesiastical Anarchy, that He set the High Priest very high in the Sanhedrim. And Ecclesiastical and Church Causes must have their trial and ending aswell as others.  
I know there are some that think the Church is not yet far enough beside the Cushion: that their Seats are too easy yet, and too high to. A Parity they would have, No Bishop, No Governor, but a Parochial Consistory, and that should be Lay enough too. Well, first, this Parity was never left to the Church by Christ. He left Apostles and Disciples under them. No Parity. It was never in use with the Church since Christ: No Church ever, any where, (till this last age) without a Bishop. If it were in use, it might perhaps govern some petty City; but make it common once, and it can never keep unity in the Church of Christ. And for their Seats being too high, God knows they are brought low, even to contempt. They were high in jerusalem. For all Divines agree, that this in prime reference is spoken of Ecclesiastical Censures, and Seats. 
Calvin. Muscul. jun. versio Geneu. Nay the Anabaptists themselves. Ainsw. Ibid.  And the word is Thrones; no less. So the original: So the Septuagint: and so many of the later Divines, forgetting their own invention of the Presbytery.  
And one thing more I'll be bold to speak out of a like duty to the Church of England and the House of David. They, whoever they be, that would overthrow Sedes Ecclesiae, the Seats of Ecclesiastical Government, will not spare (if ever they get power) to have a pluck at the Throne of David. And there is not a man that is for Parity, all Fellows in the Church, but he is not for Monarchy in the State. And certainly either he is but Half-headed to his own Principles, or he can be but Halfe-hearted to the House of David.  
And so we are come to the last, the great Circumstance of the Text, the House of David: the Guide, and the Ground too, under God, of that unity which blesses jerusalem. The house, that is, not the house only, but the Government. All Regal and judiciary power was seated by God himself in David and his Posterity, 
2. Sam. 7.10. & Psal. 89.36.  2. Sam. 7. That He, as King over his people, might take care, both that jerusalem might be at unity in itself: and that the Tribes of the Lord might go thither to give thanks to the Name of the Lord: that all the servants of God among that people might know, that God had committed them to the trust of David: that they might not promise themselves succour from God, otherwise then as they lived in obedience to David: that they might not think to alter the government, or the succession, but rest dutifully where God had placed them. And therefore when jeroboam rend ten Tribes from the house of David, almost nothing but distraction and misery fell upon that people ever after, as appears in the story.  
This to the letter strictly. Now to the sense at large, as both Church and State have subordination to the house of David. For jerusalem that's at unity under David. And the Tribes they go up to the Testimony under David. And the Seats of judgement, they have their several ministrations, but all with reference, all in obedience to the house of David.  
Now in a State the King, obtinet locum fundamenti, is always fundamental. All inferior powers of Nobles, judges, and Magistrates rest on him. And yet the holy Ghost doth not say in my Text, that the Seats of judgement are upon the foundation of David, but upon the House of David. And the reason is plain: 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 upon God as david'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 truth of this, look into the Story of all States, and you shall never find a thunderclap upon the house of David to make it shake, but the houses of all the Subjects in the Kingdom shook with it. And this is an evident Argument, that the house of David is a Foundation, when such a mighty building as a State, is shaken with it. And therefore there's no man that loves his own house, but he must love the Kings, and labour, and study to keep it from shaking.  
And if you mark the Text, here's Sedes super Sedem, one Throne, or Seat upon another. And all well-ordered States are built so by Sub & Super, by Government and obedience. The intermediate Magistrates have their subordinations either to other, and all to David. But the House of David that's both, Sub & Super; under the rest in the foundation; for so the Septuagint, and the Fathers read it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the house of David; so the house of David under, as Foundation. But over the rest in the administration and the government. For they which are upon him, must not be above him. A primacy, or superintendency, or what you will above the house of David in his own Kingdom, is a dangerous, and an ill construction of Super Domum David.  
The house of David a Foundation then: and my Text warrants both it and me. I have no will to except against any form of government, assumed by any State: Yet this my Text bids me say for the honour of Monarchical Government. The Seats of judgement in it are permanent. And I do not remember that ever I read Seats of judgement so fixed, as under Regal power.  
I do not by this deny, but that there may be the City in peace, and administration of justice in other forms of gourenment, sometimes as much, sometimes more. But there are judicia, not Sedes, judgement, not Seats of it. And justice there may be; but it continues not half so steady. The Factions of an Aristocracy how often have they divided the City into civil wars, and made that City which was at unity in itself, wade in her own blood? And for a Democracie, or popular Government, Fluctus populi, fluctus maris, The waves and the Gulfs of both are alike. None but God can rule the raging of the Sea, and the madness of the people, Psal. 65. 
Psal. 65.7.  And no safety or settlednes, till there be a return in domum David, to a Monarchy, and a King again.  
I'll go no whither but to my Text and jerusalem for instance. That people had a Sanhedrim over them, a wonderful wise and a great Senate; the chief of the Priests, and the most expert in their Laws of the other Tribes. If any greater difficulty arose, God raised up judges and Deliverers to fight their Battles. This people were well, a man would think, for point of Government, very well. 
Calu. Ibid.  And yet Calvin observes, and 'tis true, though they had then justice and judgement among them, yet they were but suspensa judicia, & vary mutata, justice with suspense & often changes. And which is more, that people restless and unquiet even with the Ordinance of God himself till they had a King, 1. Sam. 8. 
1. Sam. 8.  So after the disobedience of Saul, (which can cast even Kings out of God's favour) that State was settled upon the House of David.  
The King than a Foundation, and a settled one too, as Mortality hath any. The whole frame of the Commonwealth, understood here by the Seats of judgement rests upon the strength of his house. Upon his house? therefore it must be built and settled, else 'tis not domus, not a house. When 'tis built, it must be furnished, & plentifully too; else 'tis not fit to be domus Davidis, the King's house. If any disaster hath been, it must be repaired; else Domus lacera a House upon props, can be no foundation of justice to friends at home, or upon enemies abroad. And there can hardly be a greater misery to a Kingdom, then to have the House of David weak.  
Well then; would you have the house of David as David's was now at jerusalem, A built, A furnished, A strong, An honourable House? I know you would. You are a Noble and a most Loyal People. Why then I will not take upon me to teach, but only to remember you of the way. The way is;— Am I out? No sure. The way is, To set David once upon his own feet; to make him see the strength of the house which God hath given him.; to fill him with joy and contentment in his people's love; to add of your. oil to make him a cheerful countenance, now that God hath anointed him with the oil of gladness over you; that in a free Estate he may have leisure from Home-Cares, every way to intend the good and welfare of his people; and to bless God for them, and them in God.  
And for David, God hath blessed him with many royal Virtues. And above the rest with the knowledge that his House is a foundation. A foundation of his people, and of all the justice that must preserve them in unity, and in happiness. But 'tis Domus eius, His House still, even while 'tis your foundation. And never fear him, for God is with him. He will not depart from God's service; nor from the honourable care of his people; nor from wise managing of his treasure: He will never undermine his own house, nor give his people just cause to be jealous of a shaking foundation. And here in the presence of God and his blessed Angels, 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 Sovereign, upon you it lies to make good the thoughts of your most devoted Servant.  
Thus you have seen as short a Map, as I could draw of jerusalem. She was famous for her unity, and blessed too, when it was within herself. She was famous for her Religion, & devout too, when all the Tribes went up to the Ark of the Testimony, to give thanks to the name of the Lord. She was famous for justice, and successful too, both at home, and against foreign enemies, when the Seats of judgement Ecclesiastical and Civil were all, as their several natures bear, founded upon the House of David.  
This jerusalem of ours is now at unity in itself. And I see here Capita Tribuum, the Heads and Leaders of the Tribes, and People of the Lord, come up, and present in his Temple. I would to God they were all here, that with one heart, and one mouth, we might all pray unto God for all his blessings to come down, and dwell in the House of David; and to rest upon this great and honourable Council now ready to sit.  
You are come up to begin at the Temple of the Lord. The Ark was wholly Ceremonial; that's not here. But the Testimony of Israel, the Law, yea and a better Law than that, the Law of Grace and of Christ, that's here. Here it is, and open ready to teach the fear of the Lord, which is the beginning of all wisdom, Psal. 111. 
Psal. 111.10.  In this Law you can read nothing but service to God, & obedience to the House of David. And so you find them joined, 1. S. Pet. 2. 
1. S. Pet. 2.17.  Fear God, and honour the King. And 'tis a strange Fallacy in Religion for any man to dishonour the King, and to make that a proof that he fears God.  
To the Temple and the Testimony you are come up. When God would give Moses more special direction, he declared himself from the Mercy-seat, which was on the Ark. Exod. 25. 
Exod. 25.22.  The Mercy-seat was wholly Ceremonial, as the Ark was on which it stood; that is; the Seat Ceremony, but the Mercy substance. And though the Seat be gone with Moses, yet I hope God hath not left, will never leave, to appear in Mercy to the House of David, and this wise Council. If he appear in mercy, I fear nothing. If he appear otherwise there will be cause to fear all things. And the way to have God appear in mercy is for both King and People, not only to come to the Temple, that's but the outside of Religion, but also to obey the Law, and the Testimony.  
judgement went out from God lately, and it was fierce. How many thousands strong men, which might have been a wall about jerusalem, hath the Pestilence swept away? But his mercy soon overtook his judgement: For when did the eye of man behold so strange and sudden abatement of so great Mortality? A great argument, that he will now appear in Mercy. And I cannot tell which hath got the better in the vie, Your Honour, or Your Religion, that you have made such haste to bring the Tribes to the Temple, to give thanks to the name of the Lord for this.  
The first Lesson of this day's Evening prayer is Exod. 18. 
Exod. 18.  There's the Story of Iethro's counsel to Moses, for assistance of inferior Officers. This was not the beginning of that great and parliamentary Council, which after continued successful in the State of the jews. For that was set after by GOD himself, 
Numb 11.16.  Numb. 11. yet I make no great doubt, but that the ease, which Moses found by that Council, made him apt to see what more he needed; and so far at least occasioned the settling of the Sanhedrim.  
I take the omen of the day, and the Service of the Church to bless it. That our David may be as happy in this, and all other Sessions of Parliament, as their Moses was in his Council of the Elders. That the King and his people may now, and at all like times, meet in love, consult in wisdom, manage their Counsel with temper, entertain no private business to make the public suffer; And when their consultation is ended, part in the same love that should ever bring King and People together.  
And let us all prey, That our jerusalem, both Church and State, which did never but flourish when it was at unity in itself, may now and ever continue in that unity, and so be ever successful both at home and abroad. That in this unity the Tribes of the Lord, even all the Families and Kindred's of his people may come up to the Church, to pray, and praise, and give thanks unto him. That no Tribe or Person for any pretences (for they are no better) may absent themselves from the Church and Testimony of the Lord: That the Seats of judgement Ecclesiastical and Civil of all sorts, may not only be set, but set firmly, to administer the justice of God, and the King unto his people. That all men may reverence and obey the House of David, who itself upon God, is the foundation of all these blessings. That God would mutually bless David, and this People. That so the People may have cause to give thanks to God for David; And that David may have cause to take joy in the love and loyalty of of his people; and bless God for both. Till from this jerusalem, and this Temple, and these Thrones, He, and we all may ascend into that glorious State which is in Heaven. And this Christ for his infinite mercy sake grant unto us: To whom, etc.  
FINIS.   

¶ Imprinted at London by BONHAM NORTON and JOHN BILL, Printers to the Kings Most Excellent Majesty. 1625.