Gourthigernus first and Mordredus after brought in the Saxon. And I. Caesar himselfe the mirror of men for military Discipline he which for ought I have read and remember scarce ever turn'd his back to any enemie else fled from the antient Inhabitants of this Kingdome Territa quaesitis ostendit terga Britannis till Avaroius called by Caesar Mandubratius out of hatred and in faction against Cassibellanus brought him backe again and made him entrance So it seemes Tacitus his observation was too true upon us That nothing gave the Romans powerfull enemies though they were more advantage against the antient Britans than this Quod factionibus studiis trahebantur that they were broken into factions and would not so much as take counsell and advise together And they smarted for it But I pray what 's the difference for men not to meete in counsell and to fall in peeces when they meete If the first were our Forefathers errour 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 faile the unity 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 ather And this is grounded upon that of the Apostle 1 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 ver 25. It is that there may be no division in the body that still it may be at unity in it selfe 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 it selfe Therefore he supposes the Eye may quarell with the Hand ver 21. and 't is a dangerous quarrell that when the Eye and the Hand Direction and Execution are at ods 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 quarrell the Head all unity is gone And yet the Apostle cannot suppose so much unnaturalnesse that any member should quarrell 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 and 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 ver 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 it selfe The Church take it Catholike 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. G◠Nazianzen witnesseth into 600. divers opinions and errours And 't is miserable at this day the Lord in his time shew it mercy 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 Sojournes If it be not at unity in it selfe it doth but invite malice which is ready to doe hurt without any invitation and it ever lies with an open side to the Devill 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 cujus 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 followes the effect the other the cause For unity in it selfe is the cause of all participation For unity is in charity and charity communicates all good things 'T is bountifull 1 Cor. 13. 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 looke how much there wants of perfect unitie and so much there will ever want of joyfull 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 doe 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 farre 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 it selfe knowes better than I can teach And would you keep the Church in peace that it may helpe on the unitie 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. Many a cold and a bitter storme it must endure God knowes And if Christ had not been a Rocke in the foundation I make no question it had been downe long ere this Built then but upwards in the Building from this foundation marke all along the walls of it Lapis Lapidem portat portatur there is such unity in the Building that every stone beares another and is borne by another And the Apostle calls for the same duty in the spirituall Building Gal. 6. Beare ye one anothers burthen 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 Morter If it be laid with untempered or distempered morter all will be naught Ezech. 13. This Psalme was used for many yeeres together in the Church at Evensong upon New yeeres 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 Psalme calls upon us for the peace of Jerusalem ver 6 And that peace can neither be had nor held long unlesse 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 than godlinesse 2 Tim. 2. or no peace This is the way and no other that I know to see Jerusalem flourish as a City at unity within it selfe both for State and Church The second praise of Jerusalem is from the Religion of it For thither the Tribes goe up even the Tribes of the Lord to the Testimonie of Israel to give thanks to the name of the Lord. Jerusalem is very right now At unity and Religious Oh that It had knowne the day of its visitation and continued so Luk. 19. 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 Gods service is one of the best journies men of all sorts can make And you may give a shrewd guesse at the devotion 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. Therefore assembling and meeting at publike service in the Church is no humane Institution but from God himselfe 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 doe when they come there What why Jerusalem was right here too They did give thanks to the name of the Lord and there 'T is no good signe when men are to seeke what they should doe when they come to Church Yet if any man be ignorant my Text will informe him men are there now to doe as they did then to give thanks to the name of the Lord. The 70. and the Vulgar have it To confesse to the name of the Lord. It comes all to one For be the word Thanke or Confesse it stands here expressive of the whole Liturgie of all the publike externall Service of God All which if it be not accompanyed with the inward service 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 give thanks to God which even under the Law was preferred before Sacrifice it selfe Psal 50. Nor may the wisdome 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 prayes 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 wisdome of the Wise 1 Cor. 1. Is it not confounded out of question ' t is For ye see the remedy is acknowledged to be at hand and yet not found This purblind wisdome 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 'T is true it cannot by worldly wisdome onely For nisi Dousinus except the Lord keepe the City all other watchfulnesse is in vaine Psal 127. But then allow God that which is fit for him due to him The highest roome at the Councell-Table hee 'l quickly divert this Fatum urgens this pressing necessity The time was when Ruine was travelling so fast toward Nineve that it came within 40. dayes of the City Ion. 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 and Devotion as blind as 't is thought stumbled upon the Remedy Prayer and Repentance things with which worldly wisdome hath little to doe And therefore to pray and give thankes are no empty Actions for the State Well then To pray To praise To worship To give thanks here 's a great deale of service mentioned to God and yet sure no more than needs But in the antient Church of the Iewes was there no Reading no Preaching of the Law to informe people Yes out of question They heard Moses the Prophets in their Synagogues every Sabbath day Acts 13. yea and in the Temple too if S. Basil be right But marke then The Originall Copy 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 judge according to the Law Deut. 17. This Law they might and did expound but they might not crosse with it No preaching in their severall Synagogues and Parishes that I may so terme them but was according to the Law conteined in the Arke at the Temple the Mother Church And 't was fit For if every man may preach as he list though he pretend the Law and the Gospell too Ierusalem will be quickly out of unity in it selfe And if they leave comming to the Arke and the Testimony the world will soone have as many differences in Religion as there be yong ignorant and bold Priests in Parishes Now there was a double Testimony and Convention between God and the people The Law was the witnesse and covenant 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 Covenant of the people with God Deut. 16. God he promised to be present at the Arke Exod. 25. and he performed it Num. 7. And so God is alwayes ready at his end of the Covenant All the feare is we fall short and come not as we should either to heare Gods Testimony to us or to give Testimony to the world by our obedience And herein as in all things else Christ be mecifull that brought mercie into the Covenant And you may observe too that this comming 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 Ierusalem was built upon mount Moriah no going up to it but by an Ascent And 't is fit in regard of the Materiall Church now For how low soever the situation of any of them be yet 't is motus sursum upward still and towards heaven to frequent the Church And 't is 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 unity in it selfe He that fell among Theeves and was almost killed by the way was not going up to Ierusalem but downe to Iericho S. Luk. 10. from the Temple I warrant you And as S. Augustine speakes si non descendisset in latrones non incidisset if he had not been sinking and going downewards from God and from his Church he had not fallen into the hands of Theeves But 't is 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 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 Heaven Nor can any man say faine I would to Heaven but I want staires to ascend and get up For this Psalme is Psalmus Graduum a whole Ladder of steps from the Church here to the Church in Heaven And ' its not unfit neither to expresse what paines they then were content to take to serve God For from their remotest habitations and many were very farre off every Male came up thrice a yeere to the Temple to worship And they might not appeare before the Lord empty Exod. 23. No paines then too much no charge too great to serve GOD And notwithstanding both paines and charge properabant ascendere they made haste to come up Now the Church is at our doores and we care not for going into it And we come up empty handed else it were not possible so many Churches should lye so ruinous as they doe Will you give me leave to tell you the reason of this 'T is in my Text When this devotion was on foote Jerusalem was at unity in it selfe For so goes the Text. Jerusalem at unitie and then ascenderunt then 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 Kindreds 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 Patriarks 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 beleeved and served God they had not beene his They might have beene Tribes if you will without serving in the Temple but not Domini not of the Lord but by that service And they might have beene in some kinde of unity but not in Domino not in the Lord but by that union And they might have beene builded as a City but not ad Dominum to the Lord's honour and their owne salvation but by that faith And which was the honour of Jerusalem then in all David's time and Solomon'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 Arke In that the Law And the Law sayes not simply that they shal assemble and meet to serve the Lord but precisely that they shall doe it in the same place which the Lord shall chuse Deut. 16. And the Lord chose Sion the Temple at Ierusalem to be his place 2 Chron. 7. Would you have a reason why God tied them so strictly to one place 'T is not hard to give it That people were wonderfully prone to Idolatry therefore saith S. Basil God tyed them to one place of worship lest wandring here and there in strange places they might fall into the service of strange Gods And marke it God would then have but one Temple erected one Altar in one City that the people might not fall assunder into different superstitions and leave true Religion least followed And the Jewes seeing the command never halted in this duety so long as Jerusalem was at unity in it selfe But when that brake all misery began For no sooner had Jeroboam made a Rent in this unity and torne 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. So dangerous a thing it is when unity and God's command are broke together The Jesuit Lorinus tells us There are better causes to perswade us now to go on pilgrimage ad Limina Petri and the Jubilees at Rome than the Tribes had here to goe to Jerusalem What better causes The Jewes had Gods expresse commandement to goe to Jerusalem and the forme of worship that was there And what better warrant can any man or any people have than Gods command Let him or any other shew 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 doe it at Rome wee will never 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 us with the wool that growes upon Pasce oves S. Iohn 21. which as the Fathers have diversly 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 be found true That while they seeke to tye all Christians to Rome by a divine precept their Ambition of Soveraignty is one and a maine cause that Ierusalem even the whole Church of Christ is not at unity in it selfe this day Now beside the honour and service done to God the people had many other benefits by comming up and meeting at Ierusalem Many but one more especially And that comes into the third commendation of Ierusalem the Government both Spirituall and Temporall For there also are the seates of Iudgement even the seates of the house of David So they might serve themselves at the seates of Justice while they went to the Temple to serve God In the Ascending 't was illuc thither And here at the sitting 't is illic there One and 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 and his Lieutenant upon earth are so neere allyed God and the Church in love God and the King in power The King and the Church in mutual dependance upon God and subordination to him That no man can serve any one of them truly but he serves all three And surely 't was in a blessed figure that Gods house and the Kings stood together at Ierusalem The Temple if I
compare their strength and the burden and the difference of the burden at severall times therefore while they compare they are sensible of the difference betweene supporting of earth and Terrae liquefactae dissolved or dissolving the earth For this latter is heavier a great deale therefore in the difference they can tell where they are likeliest to shrinke under the burden if God come not in to beare them up And in all these cases and many more the Pillars of the earth must goe to God as fast as the Inhabitants of the earth come to them They must pray for themselves And the Church and the people must pray for them too And the cloze of the prayers must still bee that God would beare up the Pillars that they may be able to beare up the earth And for the honour of Kings and their great assistants marke it God doth not say here I beare up the Earth and the Inhabitants of it though he doth that too and they cannot subsist without him but as if he had quite put them over to the King and the great Governours under him he saith I bear up the pillars and then I look and will require of them that they beare up the State and the people Let me speake a little boldly saith Gr. Naz. Shew your selves gods to your Subjects gods and no lesse Gods why then you must doe Gods worke And Gods work ever since the Creation is to preserve and beare up the world Therefore as God beares up you so you must beare up the Earth and the people God reteins his own power over you but he hath given you his owne power over them Rom. 13. His own power and that is to beare up the people at home and in all just quarrels to force enemies abroad And in all this 't is Gods power still but yet he will exercise it by the Pillars Therefore in the first great leading of his people himselfe went before them in the forme of a pillar Exod. 13. And when he smote the armie of Egypt he looked out of the pillar while he strook it Exod. 14. And because this was an extraordinary pillar and therefore can be no principle for ordinary conclusions Hee makes Moses which was the ordinary pillar not beare onely but strike too He must stretch out his hand upon the Sea Exod. 14. Now this great worke of God in supporting the pillars Kings and mighty Potentates of the Earth is so manifest that no reason can be brought to deny it First in that the wisest and mightiest Kings that ever were have been in their severall times most religious Secondly in that even those kings and great men under them which have not accounted God their strength have yet thought it necessary to beare the world in hand that they did relye upon God to beare them up And this is a full proofe that this principle is naturally printed in the heart of man that God is Basis Columnarum the foundation of the pillars Thirdly in that very many times weaker Governours both for wisdome and courage doe prosper and performe greater workes than some which in themselves had farre greater abilities and a more provident counsell about them A famous instance of this is Pope Julius 2. To ascribe this to Fortune onely worldly wisdome it selfe would condemne for folly To give it to Destinie is to bind up God in chaines unworthy for men For worldly wisdome knows this that God in his workes ad extra must be most free or no God To worldly wisdome it selfe it cannot be ascribed For she hath openly disclaimed many of their Actions which have prospered best Therefore of necessitie it must be ascribed to Gods blessing and protecting them And certainly there 's no true reason can be given of it but this First Ego confirmo I establish and beare up the Pillars For so long the world cannot shake them And secondly Ego apto I make fit the Pillars as Tremel reades it for so long they beare even above their strength And out of doubt there is very much in the fitting of the Pillars 'T is not the great massinesse of a Pillar but the cleane and true working of him that makes him beare the fitting of him in time and to his place And here as for many other so especially for two things we have great cause to blesse and magnifie God First that since he would remove our Royall Pillar which had stood now under the weight of this Government full 22. yeeres yet he would not doe it till he had prepared another and brought him to full strength to beare up this Kingdome to Gods great honour and his owne Secondly that by Gods great blessing and his Royall Fathers prudent education he is and was from the first houre confirmata Columna an established and a setled Pillar And I make no question but aptata Columna too A Pillar every way fitted to the State he beares fitted to the difficulties of the time fitted to the State and fitted to the Church Now the Church no question for the externall support of it hath need great need of Temporall Pillars too At this time a great Pillar of this Church is falne and doubtlesse a great part of the edifice had falne with it if God had not made supply of another and a very able Pillar I finde Gen. 28. that there was an Anoynted Pillar that it was anoynted by Jacob. The place was Bethel the house of God In it the Ladder of heaven by which the Angels goe and come But out of doubt this Pillar is here This Pillar not yet anoynted by the hand of the Priest but anointed already to the inheritance and by the blessing of Jacob. The place where Jacob left him behind is the Church of God and he left him a Pillar for so he rested on him and well he might Old Jacob is gone by the Angels way to heaven but he left the Pillar here behind at Bethel for the house of God And all the blessings of Heaven and Earth be upon him all the dayes of his life The Church in all times of her dissensions when schisme and faction have made great Rents in her buildings hath still had recourse to her Pillars to her Civil her Ecclesiasticall Pillars and she goes right For her Pillars must support her or she cannot be borne up This very time is a time of Church division What follows upon it what why the Church is become Terra liquefacta there 's melting almost in every part of it Christendome through melting in all places but not at the same Fire For in one place Truth melts away from the doctrine of the Church In another devotion and good life melt away from the practice of the Church In a third all externall meanes and necessary supply melts away from the maintenance of the Church And but that I know Hell gates cannot prevail against it it melts so fast