hand worketh the foot walketh the mouth eateth the stomach digesteth nor for it self onely but the body thus ought we to be affected towards the whole the body whereof we are parts and members unum omnibus debet esse propositum ut eadem sit utilitas unius cujusque universorum saith the Orator every man should make the common interest his own And he saith St. Ambrose is the perfect wise man who respects not his own advantage quaerens non quod sibi sed quod omnibus utile seeking rather what may be beneficiall to all then to himself Thus it ought to be but how contrary most mens practice is sad experience testifieth Seneca observeth of voluptuous persons quis est istorum qui non malitrem publicam turbari quà m comam suam they had rather the Commonwealth should be disturbed then one of their haires misplaced And it is reported of Honorius that he was more troubled at the supposed losse of his Hen called Roma then at the reall loss of the City called by that name Too many such there are who are not for the publick so they may enjoy ther quiet and who are more troubled for the petty losse of their own then the publick dammage The Pro Isaiah complaineth of men who joyne house to house and lay field to field that they may dwell alone upon the earth this Generation of men still liveth who would grasp all into their own hands and with whom as Epictetus truly their own gain is Father Brother Kinsman Country yea instead of God himself But oh be this base selfish temper far from us let us not be like minerall grounds which being barren without keep all their riches within their own bowells much lesse like the Ivie which hinders the growth of that tree to which it cleaveth that it self may flourish rather let us be like the starre which shines to enlighten the world yea like the candle which spendeth it self to give light to the room where it is Let it not be said of any of us those especially who are in place what Cato complained of the Senators in his time separatim vos quisque sibi consilia capitis that they did every one consult apart for his own ease and contentment but let us imitate those Fabii and Fabritii of whom Salvian saith omnia studia omnes conatus suos in communia emolumenta conferrent they did bend all their studies to the common good To induce hereunto consider 1. In seeking the generall we seek our particular good it is the Prophets argument to the Captive Jewes in Babylon Seek the peace of the City for in the peace thereof you shall have peace Cicero laughed at the folly of those men qui amissâ republicâ piscinas suas fore salvas sperare videntur who hoped their fish-ponds should be safe though the Commonwealth were lost Quae rogo insania quae caecitas What a madnes blindnes is it saith Salvian to think we may preserve our own riches when the Commonwealth groweth poor Surely if the tree fall the branches cannot flourish and the good of each part is involved in the whole 2. If at any time by seeking the publick good we endanger our safety we shall advance our dignity gloriosum unicuique ducitur saith St. Ambrose si periculis propriis quaerat universorum tranquillitatem It is an honorable enterprise to endeavour the common tranquillity though with our own danger Nehemiah and Mordecay are upon record in Gods book to their perpetuall renown for seeking the welfare of the people 3. And which yet should most prevaile with us who professe our selves the servants of the most High is that this is very acceptable in his eyes It is well observed by the forementioned Father that whereas Hannah is onely said to speak Moses is said to cry the reason whereof is rendred very fitly to our present purpose Hannah prayed onely for a child which was a private benefit but Moses for the whole people of Israel As publick prayers so prayers for the publick cry loudest in Gods eares How angry was God with Jonah as chiefly for disobedience to his command so withall for that neglecting to deliver his errand wch concerned the Ninevites good he fled to Tarshish to prevent his own supposed danger whereas David is called a man after Gods own heart amongst other reason because he was one who served his generation a man intent on the publick good and as you may see here resolved to do his utmost for Jerusalem which will further appear by a Discussion of the Objects for what in the Nounes Peace good Two words which are not much different as to their sense but yet having their peculiar emphasis I shall distinctly handle them and so take notice of the benefit and the excellency of the benefit The benefit it self is Peace and that within Jerusalem The excellency of the benefit is intimated in that parallel word Good 1. The benefit is 1. Generally peace a word both of a large and extensive and of a narrow and restrictive acception and in both senses it may be here construed 1. Peace in its extensive notion is a voluminous mercy a state of prosperity comprehending whatsoever is requisite to the well-being of a person or a society In this sense it is used by the Hebrewes in their salutations answering those 3. words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which are used by the Greeks the first whereof refers to the mind the second to the body the third to the estate and so taking in all sorts of blessings This we may very well conceive to be the latitute of the word in this place and perhaps the Psalmist changeth the phrase from peace to good in the next verse to intimate that by peace he meaneth a confluence of all those good things which might conduce to Jerusalems prosperous and happy estate 2. But though this notion may be included yet I conceive the restrained acception of the word peace as it is a particular blessing is here principally intended both because in the former verse it is contradistinguished to prosperity and chiefly because in this verse it is not said pax tibi but in te peace to but in thee If you shall inquire what peace is I answer with Gregory Nyssen it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a friendly agreement with our neighbour or if you will with St. Augustin it is hominum ordinata concordia a well ordered concord among men What calmnesse is in the Sea and clearnesse in the skie what health is in the body and harmony in musick that is peace among men Calmeness is a quiet settlement of the waves clearness a freedom from black and dark clouds Health a just temperature of the humours and harmony a fit accord of the notes all suitable emblems of peace which is the ceasing of jarres
is in the Future I have I do I will Yesterday to Day and to Morrow yea all the days of my life Those words which we meet with elsewhere may very well be annexed here I will say and seek as long as I live whilest I have any being nay the emphasis is yet more I will say whosoever gainsay I will seck whosoever oppose it Thus unwearied and undaunted constant and resolved ought we to be in the prosecution of Jerusalems welfare so as no discouragements or dangers should stop us in the pursuit As the Spouse in seeking Christ gave not over till she found him so must we in seeking peace till we obtain it Saint Pauls word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} follow peace persequere donec assequaris follow till thou obtain as the Hound doth the Hare through hedg and ditch over hill and dale the Psalmist doubleth the word seek peace and pursue it again and again by renewed prayers and repeated endeavours ever remembring that it is in vain to begin if we do not go on or to go on for a while if we do not continue to the end This was Davids resolve I will There is onely one part of the Text remaining namely what moved David to be so sollicitous for Jerusalems welfare which we find to be double Here is a nether and an upper spring of his affection for his brethren and companions sake he will say and because of the house of the Lord his God he will not onely say but seek 1. The first in order but second in energy is drawn from his brethren and companions If it be inquired whom David calls by these titles let Saint Chrysostom return the Answer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} no doubt he principally intends the Citizens that dwelt in Jerusalem though he might also include reliquas urbes the people of the other Cities and parts of Judea who came up to Jerusalem as he tells us a little before Eos qui te invisunt qui te inhabitant so Musculus glosseth both those who visited and inhabited Jerusalem and thus the whole Nation of the Jewes are those whom he calls his brethren and companions But what may some say doth King David call his Subjects for such were the people of the Jews his brethren and companions these are words of equality and suit not well with that distance which is between a Prince and his People Subjects stand in the relation of children rather than brethren to their King they are onely the Nobles and but a few of those who are Comites Regis companions for the King and those so his companions as that they are rather his attendants Indeed the Levelâ—ing spirit knoweth no difference between the scepter and the spade looking upon all as fellow-creatures But certainly superiority and inferiority are of Divine appointment God is the God of order which cannot be where there is parity It was not then Davids designe to make his subjects his equals but onely to expresse the meeknesse and humility of his spirit verifying that which elsewhere he asserts of himself not out of an arrogant ostentation but by way of a thankfull acknowledgement Oh Lord my heart is not haughty nor mine eyes lofty VVell were it if all superiours would take pattern by David Humility is a rare vertue especially in great ones It is no easie task to keep the heart low when the state is high most mens dispositions commonly ebb and flow with their conditions and of the two it is more often seen pride in raggs than humility in robes But as that is abominable so this is very amiable oh that all Rulers would be like the stars which being seated on high seem small or like the boughs which being richly laden with fruit hang down their heads Though withall it is a needfull caution for inferiours that their Rulers humility be not an occasion of contempt but let subjects look upon their King as their Father and Governour whilest the King in humility calls them his brethren and companions And yet though those phrases did proceed from humility they are also according to verity since though considered under the notion of King and subjects they were not yet in other respects they were brethren and companions To illustrate this we must take notice of a double brotherhood and vicinity to wit on the left hand of nature and the right hand of grace and upon both accounts was this verified 1. David and his people were brethren and companions on the left hand as men and as Jews 1. As men there is a brotherhood and vicinity between all mankind man and beast were not made to converse one with another nor here on earth do men and Angels associate onely man is a sit companion for man yea not onely is one man a companion for but a brother to another brethren we are all by the mothers side in respect of our bodies coming originally from the earth brethren we are by the Fathers side in respect of our souls which are breathed into us by God in which respect the Greek Poet saith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and the Latine Omnibus ille idem pater according to the Apostolicall phrase the Father of spirits and yet more we are all brethren both by Father and Mother being descended from the loyns of Adam and Eve 2. As Jews so the relation was yet neerer they were brethren because all descended from Abraham he was the root out of which the whole Nation sprouted the quarry out of which they were digged and rock whence they were hewn nor did the term companion less fit then brethren since God interdicted the Jews all society with any other nations and so were onely companions to one another 2. Besides there is a brotherhood and vicinity on the right hand which S. Ambrose saith and that justly is greater than that of the left Thus David and the Jewes were brethren in as much as they were all Gods adopted children in covenant with him had all received the same Sacrament of Circumcision and they were companions together in the worship and service of God meeting all together at Jerusalem three times a year to offer sacrifice to him and in all these respects doth David sitly style the Jews his brethren and companions And now to give you the account of this motive know that 1. On the one hand Those whom here he calleth his brethren and companions were much concerned in Jerusalems welfare Jerusalem in respect of her Inhabitants was as the ship in regard of the passengers if that miscarry those must needs suffer damage Jerusalem in respect of Judea being the chief City was as the head or the heart in respect of the body upon whose safety the rest of the members depend 2. On the other hand that they who were thus concerned were his brethren and companions by vertue of which relations he was bound to
in the adverb now and the future tense of the verbs will The Reasons why ushered in by the conjunction because whilest the Psalmist looking both downward upon his brethren and companions and upward upon the house of the Lord his God findeth strong obligations laid upon him to endeavour Jerusalems welfare I shall with all convenient speed climb up these branches staying upon some and onely touching upon others passe through these streames sometimes bowing down my knees and sometimes lapping with my tongue that I may make the more haste And now my Brethren if I may be so bold Companions remember I beseech you where you are namely in the house of the Lord our God so after a more especiall manner in his presence That which I seek is my conscience bearing me witness as first Gods glory so next your souls good let me not miss of my aim my chief errand is peace the peace of the City therefore I trust you will gladly hear what I shall say If by reason of the multiplicity of the Branches and Streames my stay shall prove a little longer than ordinary I before-hand beg your pardon and patience withall intreating the holy Spirit to sharpen your appetites that you may eat of the pleasant fruits which grow upon these branches and drink of the waters of life which flow from these streams and having fed your souls I shall then dismiss you to that love-feast which is prepared for your bodies In the handling of these words according to the proposed method my discourse must be retrograde beginning at the end and ending at the beginning of the verses {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which are the last words in the Hebr. are the first we must take into consideration as referring to the subject for whom peace and good is desired nor need we go further than the sixth verse to find out the noun to which these pronouns refer it is Jerusalem which there speaking of the Psalmist here speaketh to ut majorem exprimat affectum as a more vehement way of expressing his affection Not to trouble you with the multiplied acceptions of this word Jerusalem in sacred Writ know to our present purpose that it may be taken either mystically or literally 1. In a mysticall sense by Jerusalem is understood the Catholick Church whereof she was a type and that in severall respects 1. Jerusalem was the place which God chose before all the world so we read The Lord hath chosen Sion and the Lord which hath chosen Jerusalem The Caholick Church is that number of people which God hath culled out of the rest of mankind being therefore called by the Apostle Peter a chosen generation 2. Jerusalem was an holy City an holy Mountain it 's often so called All the true members of the Catholick Church are Saints for which reason she is styled an holy Nation by S. Peter the holy City the new Jerusalem by S. John and in our Creed the holy Catholick Church 3. At Jerusalem was Gods house and Davids throne in the Catholick Church is Gods speciall presence and Christs royall scepter who was both Davids Lord and Son 4. To Jerusalem was the confluence of all Judea at the time of their solemn feasts To the Catholick Church according to Jeremy's Prophecy is the gathering of all the nations of the world 5. Jerusalem stood upon hills especially that part of it which was called the upper city The Catholick Church in respect of its divine originall is the Jerusalem which is above which cometh down out of heaven 6. Jerusalem was as we read in this Psalm a city compact within it self in respect of the regularity of its building and unity of its inhabitants The Catholick Church is one all whose members are knit together in the bond of love 7. Jerusalem was the mother city of Judea The Catholick Church is mater Christianorum the mother of us all of all Christians 8. Mountains and hills were round about Jerusalem Gods protection is round about his Church 9. Finally the names of Jerusalems citizens were enrolled in a Register and the names of the members of the Church are written in the book of life so fit and full is the parallel between them And now according to this construction we learn how deare and precious the peace and good of the Catholick Church ought to be to us what searchings of heart for her divisions what longings of heart for her union The Catholick Church in reference to God is his daughter to Christ she is his spouse to us she is our mother and therefore whilest Hereticks and Schismaticks like unnaturall children as it were rend her garment nay tread upon her body and viper-like eat out her bowels let us express a filiall love towards her by using our utmost care to procure her peace and promote her good It were easie to instance in Moses Jeremy Paul and others how as the Marigold openeth and shutteth with the rising and setting of the Sun so those good mens hearts have been suitably affected according to the different state of the Church her miseries have been their sorrow and her peace their joy oh let the same mind be in us The truth is we are never in a right frame till we come to this temper so it go well with the Church it matters not much though it be ill with us and if ill with the Church it contents not though it be well with us And as we tender the good oh let us study the peace of the Church since it can never be well with us unless peace be in her she is a building which cannot stand if the stones be not cemented and a chain which cannot hold if his links be not fastned a body which cannot thrive if its members be not united No wonder if upon this account there is nothing the Churches adversaries endeavour more than her disseâ—ioâ—s nor is there any thing her friends should more strive for than her union oh let it be our earnest vote our hearty wish our daily prayer that all they who confesse Gods name may agree in the truth of his holy Word and live in unity and godly love 2. But though the mysticall interpretation would not be excluded yet the literall is principally intended and so at once suitable both with the Text and the occasion In this notion it is the city of Jerusalem for which David is so zealous and a City being a society or community yea according to Aristotles character {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a perfect association that which we hence learn is what speciall regard every one of us ought to have to the publick peace and common good We see in nature how the severall parts agree together for the preservation of the Vniverse we may observe in our bodies how the eye seeth the