THE OLIVE-BRANCH Presented to the Native Citizens of LONDON In a SERMON preached at S. Paul's Church May 27. being the day of their Yearly Feast By NATH. HARDY Preacher to the Parish of S. Dyonis Back-Church Psal. 122. 6. Pray for the peace of Jerusalem they shall prosper that love thee Aug. de Civit. Dei l. 2. c. 21. Quae harmonia à musicis dicitur in cantu ea est in Civitate concordia arctissimum atque optimum omni in Republica vinculum incolumitatis LONDON Printed by J. G. for John Clark and are to be sold at his Shop under S. Peters Church in Cornhil 1658. To all the Native Citizens of London PARTICULARLY Those who lately met together MORE ESPECIALLY The worthy Stewards of the FEAST HOw good and how pleasant it is for Brethren to dwell together in unity the Psalmist telleth us or rather cannot tell us and therefore proposeth it by way of Question and ushereth it in with a Behold of Admiration Surely then for Brethren who dwell together in unity sometimes to meet and feast together in amity cannot be either had in it self or justly displeasing to any At all solemn Feasts Piety ought to be the first and Charity the last dish upon which account it is that they usually begin with a Sermon and end with a Contribution It was your pleasure my honoured Friends to whom the care of the late Solemnity was committed to put the sacred part of that burden on my shoulders A Service which as I did not ambitiously seek so neither could I ingratefully refuse and therefore according to my slender abilities have endevoured to perform of which weak performance your candid acceptance hath laid upon me a further obligation of gratitude At your desire the following Discourse whatever it is was conceived in the Study born in the Pulpit and now appeareth to the World in the Printers sheets not doubting but that where ever you meet you will vouchsafe to own it since it together with the Author is so much yours As for you my Brethren who were pleased to honor the Stewards with your presence I heartily wish your liberality had been so large that it might have come abroad into all the land as a pattern for others to follow that as the close of the Sermon is hortatory so the Preface might have been laudatory But since I cannot praise I will pray The Lord make you to increase and abound in love towards the poor and needy To all my fellow-Citizens whether then present or absent I shall make bold to commend a double word 1. As the two Cherubims looked with their faces one to another and both to the Mercy-seat so let us mind each others welfare and all of us the Cities good Let there be no strife between us Brethren except it be who shall most honour this place wherein we were born by an exemplary conversation 2. As our Saviour said in another Case to his Disciples Rejoice not that the Spirits are subject to you but rather rejoice because your names are written in Heaven So say I in this let us not rejoice that we are London-natives but rather rejoice if we are Citizens of the Heavenly Jerusalem Let us not please our selves with the priviledge of our natural birth in this City unlesse we are born again from above so as we may truly say according to Beza's Translation of those words of S. Paul our City is in Heaven where that we may all meet together celebrating an Eternal Festival of Peace and Joy is the unfeigned prayer of Your affectionate Brother and Servant NATH HARDY PSALM 122. Ver. 8 9. 8. For my brethren and companions sake I will now say Peace be within thee 9. Because of the House of the Lord our God I will seek thy good THis Scripture like a well-made picture which looketh every way or a well-wrought Key which fitteth every door hath a congruous reference to each circumstance of this solemne meeting Jerusalem the Mother City of Judea is the Centre in which the lines of this text yea the whole Psalm meet and upon what should our eyes especially at this time be fixed but London which is the Metropolis of England This Psalm whereof the Text is the close was wont to be sung by the Jewish Tribes when they met at Jerusalem on the yearly feasts in that respect very fit to be the Preachers subject when the English particularly the London Tribe is gathered together on their annuall festivall besides the place in which we are assembled is no other then the House of the Lord our God we who are here met are by our birth and education in this famous City brethren and companions nor is there any thing on this occasion more fit to be inculcated upon us than that which is the chief scope of the Text that we should seek the good of the City now say peace be within thee Indeed what duty more suitable to this place then prayer for whom should prayer be made if not for our English Jerusalem what should we pray for if not for her peace and good who should pray for it or seek after it if not we and when if not now on this day of our publick assembling You see how easily the Text is applicable to the occasion God grant we may all as readily apply the Sermon to our consciences and then I doubt not but with one consent we shall breath forth Davids language in reference to this our Jerusalem For my Brethren and Companions sake I â—ill now say peace be within thee Because of the house of the Lord our God I will seek thy good The words contain in them a double engagement and double enforcement The engagements are to words and works devotion and action prayer and endeavour I will now say peace be within thee I will seek thy good The enforcements are in respect of Men and God Relations and Religion persons and place For my brethren and companions sake and because of the house of the Lord our God If you please I shall more punctually anatomize the Text into its severall members for though sometimes a single view of every particle in a Scripture may seem a mangling of the meat and crumbling of the bread yet when every word affords a distinct materiall observation it is a carefull cutting of the meat and breaking the bread so as it may be the better eaten and more easily digested Conceive then the Text as a River parting it self into six smooth and soft streams or like a Tree spreading it self into six choice and flourishing branches namely the Cui Quid Quomodo Quando and the Quare The Subject for whom in the pronouns thee and thy The Object for what in the nouns peace and good The Acts whereby in the verbs say and seek The Agent who implied in the first person of the verbs and expressed in our translation by the Pronoune I. The Time when
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
for us will afford us no comfort unless thou also ordain peace for us More than this 3. Whatsoever is called good may be predicated of peace it is a little word and spell'd with a few letters but within these few letters is to be found all good the Hebrew word signifieth both perfection and peace intimating that there is no good wanting where peace is The Moralists distribution of bonum is into honestum jucundum utile good is whatsoever is honest or pleasant or profitable and in all these respect peace is good 1. Peace is honest as being that which results from the dictates of the divine law and right reason Peace is the daughter of truth the effect of righteousness and the fruit of the Spirit indeed this is not true of all kind of peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Greek Father There is as a commendable dissention so an execrable union such was that of Herod and Pilat against Christ such are all combinations for the opposing of good or the accomplishing evil but otherwise a friendly agreement with one another in all things that are not absolutely sinfull is that which is most just and honest 2. Peace is pleasant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Greek Father and to the same purpose the Latin Oratour nomen pacis dulce res ipsa salutaris both the name and the thing is sweet S. Paul joyneth peace and joy together to intimate that peace is joyfull Oh how good and pleasant a thing it is So the Psalmist that which is good and not pleasant may be tedious that which is pleasant but not good is vicious but peace and chiefly civil peace is both good that is honest and pleasant 3. Peace is profitable in the forementioned Psalm it is compared to Aarons oyntment and Hermons dew that for pleasure and this for profit it is called by S. Chrysostome {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a mother of good things This Queen of Peace hath a train of blessings like so many handmaids to attend upon her in peace the merchant traffiqueth securely the husbandman reapeth joyfully the Citizen tradeth cheerfully all men manage their affaires prosperously in peace our garners are replenished with store our valleys with corn our hills with sheep our shops with wares the time will not give me leave to set before you all the flowers which grow in the garden of peace S. Paul joyneth peace and holiness together and what in another place he saith of the latter I may after a sort apply to the former it is profitable for all things Loe what a blessed Trinity here is in Unity vertue pleasure profit all as so many jewels in this one ring of peace and surely peace being so good may justly be desirable It is the Philosophers definition of good {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} it is that which all desire the Poet saith no less of peace Pacem te poscimus omnes it is that we are all in love with St. Austin hath a large discourse to this purpose and among other things observeth that even they who disturbe cannot be said altogether to hate peace non ut sit pax nolint sed ut ea sit quā velint since the reason of all war contention is not that men would have no peace at all but because they would have such a peace as they like But though peace is in some sense the vote of all yet I would to God there were not just cause of taking up Gregory Nazianzens complaint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Oh lovely peace a good which art praysed of all and yet preserevd by few whilest the tares of anger wrath envie malice contention quarrelling evil-speaking railing slandering and sighting grow up every where and which is the more sad even among them who professe the Gospel of peace and to be subjects of the Prince of peace peace finds few friends Well my brethren what ever others do I hope we who have experienced the evil of war will say of peace as Abraham of Sarah when among the swarthy Egyptians Now I know that thou art a fair woman to look on now we know that thou art good and worthy to be valued above any earthly blessing whatsoever The truth is next to the peace of our conscience which must be preferred before all there is nothing we should more highly prize then peace with all men and especially with one another since we cannot be friends to the good if we be enemies to the peace of the place where we live So much the Psalmist implyeth in these parallel words peace good And if you would know how this peace which is so good may be attained and maintained go on to a View of the acts here mentioned as done by David in order to the peace and good of Jerusalem namely saying and seeking the former whereof is a word of devotion and the latter a word of action Of each a word 1. That which in the former verse he resolveth upon is to say Peace be within thee There is loquela cordis oris a saying in the heart and a saying with the tongue one word in the Hebrew signifieth both meditari and loqui to meditate and to utter indeed the tongue is but the interpreter the heart is the enditer the heart is the minting-place of words where they are first coined and the tongue is as it were the hearts echo to resound outwardly what is first spoken inwardly Both these waies no doubt did David say peace he said it within his heart affectionately desiring it he said it with his mouth openly testifying that desire Thus must it be with us 1. Our will must say peace as that is not done which the heart doth not so neither is that said which the heart speaketh not Too many there are who have peace in their mouths and war in their hearts whose words are smoother then butter softer then oyle but the thoughts and desires of their hearts are bitter as gall and sharpe as swords but far be such odious dissimulation from David and every good man since as the seeming Saint is the most wicked so the pretending friend is the worst enemy 2. Our tongues must say peace the truth is as Salomon saith life and death so I may say war and peace are in the power of the tongue strifes which end in blowes begin with words St. James saith of the tongue it is a fire this is most true of the malicious tongue it is set on fire of hell and puts all in a combustion But whilest turbulent spirits have fire in their mouth let us have water in ours whilest others curse let us blesse whilest they bluster with tempestuous language let ours be the still smooth voice and whilest the wretched Edomites say of Jerusalem raze it
will seek If you please more particularly to consider who this person was you shall find him to be both a King and a Prophet and so it lets us see that the publick peace and good ought especially to be the care of two sorts of persons namely Magistrates and Ministers 1. I a King To whom should the peoples good and peace be more precious then to their Rulers It is well observed that the Hebrew words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are the same Radicals transposed whereof the one signifieth to Rule and the other to be Peaceable intimating Quod dominatores debent vacare paci that they who are in Authority should especially mind the peoples tranquillity When Saint Paul explicitly bids the people pray for Kings and all in Authority that under them they might live a quiet and a peaceable life he doth implicitly instruct Kings and Governours what should be their care that the people may live peaceably under them Non mihi sed populo was Trajans word and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not unfitly derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} good Princes have ever looked upon themselves as constituted though not by the peoples power yet for their good and that the sword which God puts into their hands is for the preservation of the peoples peace 2. I a Prophet Though the Ministers chief work is to reconcile men to God yet his endeavours must not be wanting to reconcile man to man indeed there is a peace of carnal security which we must strive to disturb wo to us if we sooth up men and say peace peace to them in their evil wayes But still the peace of civil tranquillity is that which we must be careful to promote Levi had his name in Hebrew from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to joyn to teach the Tribe of Levi that union not division should be their design Aaron the High Priest had Pomegranates and Bells together round about the bottom of his Vestment the Pomegranate having many kernels within one circumference is an emblem of peace and unity and the Bells being joyned with the Pomegranates teacheth Gods Priests that peace should be a principal subject of their preaching We must be O that too many among us had not been Trumpets of Sedition and contention but Bells with Pomegranates perswaders to peace and love Those whom our blessed Saviour chose to be his Disciples and Apostles were not hollowing Hunters but still Fisher-men The Priests of Juno were called Melissae we must be laborious Bees without a sting of anger except it be against sin and as Christ said of his Spouse the Milk of Love and the Honey of Peace should be still under or rather on the tip the top of our tongues But yet we must not thus confine the consideration of the I David was bound not onely as a King and a Prophet but as a Servant of God and a Member of Jerusalem to seek its good and so none is exempted from this duty Some Expositors conceive the three last verses of this Psalm to be one continued form of prayer prescribed by David to all the people and in this notion the I is every one of what calling and condition soever There is no man who is not obliged according to his place and calling to endeavour the common welfare S. Basil complained in his time I wish there were not too just cause of complaint in all ages that men are wont every one to withdraw his own shoulder from the publick burden {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and transfer the care of things of general concernment upon his neighbour by which means it cometh to pass as that Father well observeth that whilest each man having the same mind neglects the publick good before he is aware he brings a mischief upon himself Let no man therefore look upon himself as unconcerned in the common interest and if he cannot by any other way let him however seek it by his prayers Any man though blind as Bartimeâ—s lame as Mephibosheth and poor as Lazarus may yet say peace be within thee nay though he be dumb as Zachary he may say it in his heart which is an acceptable prayer to God it is that which every one may and if he will approve himself to be such an one as David was must doe But when is it that David will set about this work to this the Answer is given in the Adverb and the Tense 1. The Adverb is now which may be looked upon in a double reference 1. To the present state and condition of Jerusalem concerning which the Psalmist saith that it was a City compact at unity within it self and if so may some say why will David say now peace be within thee We do not usually crave what we have but what we want nor seek what we enjoy but what we need To this it is justly returned that we both may and ought to pray for and endeavour the continuation of those blessings we already enjoy non minor est virtus said he of victory it is true of peace which we must be as careful to preserve as to procure be the dayes never so Haldcion we must not think we have clipt the wings of peace so that it cannot fly from us and therefore must strive to keep it with us We are deceived if we think our mountain at any time so strong that it cannot be moved When the Sea is calmest and the Skie brightest on a sudden a storm a cloud may arise and therefore it is our wisdom to pray for dayly bread though our buttery be full for health though we are well and for peace even when all is quiet 2. To the present temper and disposition of the Psalmist Now that is while his heart was warmed with zeal to Jerusalem having fixed his meditations on her he resolveth to engage himself to pray for her peace and seek her good it is no small piece of pious wisdom to watch our own hearts and not to let go the opportunities of engaging them to the exercise of any duty Indeed whosoever observeth his own heart shall find it very deceitful It was holy Bernards complaint nihil corde meo fugacius nothing is more slitting then my heart and therefore at any time when we find out hearts in a good frame to any service of repentance or charity piety or prayer it should be our care not to let it slip but improve it to the best advantage 2. But will he only do it now nay it is the future tense in both verbs I will which implyeth a fixed resolution of continuing in prayer and endeavour for Jerusalems good The Septuagint useth the preterperfect tense I have the Adverb Now is of the present time and the Hebrew
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
wel as purses were your will equal to your power the sum of both the former years put together might be equalized nay exceeded by the bounty of a few among you I and that without any prejudice to your estates prejudice did I say nay with a great deal of advantage perhaps to your estates however to your souls Which way most of the former charity went those little ones though silent speak nor do any of you I hope in the least doubt the fidelity of these worthy Gentlemen with whom the present benevolence is to be entrusted and now I am willing to believe that such a fire of love is kindled in your hearts as will burn at your fingers ends with a bright and clear flame I trust there is none among you who can spare Five Shillings towards the Feast but hath as much to give to the Collection yea I hope there are some of you who are resolved to give as many if not more Pounds to the one then you have Shillings to the other I shall adde one thing more in reference to that which verily is a fault among you and I believe hath been a great Remora to your bounty I mean to make Example the rule of your giving and therefore to stop your hand and alter your resolution because some persons of vast Estates and narrow minds full purses and base spirits throw in slenderly what account such men think to give to God at the last day I wonder when having hundreds nay thousands coming in and perhaps none or but a few children to leave it to they scarce give Pounds upon such a special occasion as this is But however such men may do or rather not do Remember I beseech you it is your duty to consider the ability which God hath given you to weigh the necessitous condition of the objects set before you and accordingly to extend your bounty to the honour of God the discharge of your consciences the regaining of your credit and the relief of the needy I am sorry I have been thus long and yet I shall not be sorry but glad if it may prove successful My valediction shall be a benediction To you my dearly beloved Brethren in the Lord peace be in your families peace in your parishes and above all peace in your consciences peace with your neighbours peace with your relations peace with one another peace within your selves and before all peace with God through Jesus Christ our Lord To thee Oh London that art highly favoured may there be no complaining in thy streets plague within thy dwellings nor sword within thy bowels may the wrath of God be appeased the rage of man prevented mayst thou be a City compact at unity within thy self having peace within thy walls and prosperity within thy palaces and let all the Sons of my Mother here present with hearts and lips as always so now that we are together in the House of the Lord say Amen Amen The first Sermon preached upon this occasion entituled Zions Birth-Register unfolded in a Sermon to the Native Citizens of London in their solemn Assembly at Pauls on Thursday the 8. of May 1656. by Th. Horton D. D. Sold by John Clark at Mercers Chappel in Cheapside ERRATA PAge 2. line 34. after quomodo adde quis p. 5. l. 16. del. us l. 18. for his r. its p. 6. l. 16. after who r. care l. 18. for the r. a. p. 10. l. 15. after take add a. p. 11. l. 1. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 14. del. ly p. 12. l. 34. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in marg. l. 5. joyn Phil. 2. with Cic. l. 12. r. Eth. p. 18. l. 5. after must r. not p. 19. l. 16. del. d. p. 22. l. 22. before were r. they l. 37. for those r. these p. 23. l. 8. r. tels in marg. l. 2. adde t. l. 3. del. ae p. 28. l. 13. before ring r. that FINIS A CATALOGUE of all Mr. Hardy's SERMONS Hitherto Printed 1 JUstice Triumphing or the Spoiler spoiled A Sermon preached on Novemb. 5. in the Cathedral Church of S. Pauls in 4o 2 The arraignment of Licentious Liberty and oppressing Tyranny A Sermon preached at a Fast before the Lords in Parliament in the Abbey-Church at Westminster in 4o 3 Faiths victory over Nature A Sermon preached at the Funerals of Mr. John Rushout Junior in 4o 4 The safest Convoy or the strongest Helper A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet his Majesties Ambassador to the Grand Seigniour at Constantinople in 4o 5 Love and Fear the inseparable Twins of a blest Matrimony A Sermon occasioned by the Nuptials between Mr. William Christmas and Mrs. Elizabeth Adams in 4o 6 Divinity in Mortality or The Gospels Excellency and the Preachers frailty A Sermon preached at the Funerals of Mr. Richard Goddard Minister of the Parish of S. Gregories by S. Paul's in 4o 7 Two Mites or a Grateful acknowledgment of Gods singular goodness In two Sermons occasioned by his late unexpected recovery of a desperate sickness in 4o 9 Death's Allarum or Securities Warning-Piece A Sermon preached in S. Dionis Back-Church at the Funeral of Mrs. Mary Smith Novemb 4o 10 The Epitaph of a Godly man especially a man of God or the Happiness by Death of holiness in Life A Sermon preached at the Funeral of Mr. Adam Pemberton late Minister of the Parish of S. Fosters Foster-lane April 11. in 4o 11 The first Epistle General of S. John unfolded and applied The first part in 22 Sermons in 4o 12 A Divine Prospective representing the just man's peaceful end A Sermon preached at the Funeral of Sir John Gaire Knight in 4o 13 Safety in the midst of Danger A Sermon preached in the Church of All-hallows Barkin January 4. 1655. Upon the Anniversary Commemoration of that Dismal Fire which happened in the said Parish on January 4. 1649. 14 Wisdomes Character and Counterfeit delineated in Two Sermons the one on the Epistle of S. James ch. 3. 17. The other on the 15 Gospel of S. Matth. ch. 2. 8. 16 The Pious Votary and Prudent Traveller characterized in a Farewell-Sermon occasioned by the voyage of Nathanall Wych Esq President to the East-Indies Psal. 133. 1. 2 Thess. 3. 12. Exod. 25. 20. Gen. 13. 8. Luk. 10. 19 20. Heb. 12. 22. Phil. 3. 20. Civitas nostra in coelis Beza Partic. 1. Hilar. in loc. Aug. de Catho rud l. c. 30. Ps. 132. 13. Zech. 3. 2. 1 Pet. 2. 7. Isa. 52. 1. Dan. 2. 9. 1 Pet. 9. 16. Revel. 21. 2. Jerem. 3. 13. Gal. 4. 26. Revel. 7. 12. Ver. 3. Gal. 4. 26. Aug. de mor. eccl Cath. l. 1. c. 30. Psal. 121. 2. Heb. 12. 21. Rom. 20. 11. Arist. Polit. Vid. Macar. hom. 3. Cic. ossi l. 3. Ambros. offic. l. 3. c. 3. Sen. ep. 59. Sidon de Imper occident l. 10. Isa. 5. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arr. Epictet l. 2. c. 22. Aug. de Civit. deâ— l. 5. c. 12. Salv. de Guâ— l. 1. Jer. 29. 7. Cic. l. 1. ep. ad Attic. 15. Salv. â— l. Ambros. l. d. Nehâ—m 2. 10. Ester 10. â— Ambros. in Psal. 118. Serm. 19. Act. 13. 22 36. Part. 2. Gr. Niss orat 7 de beatitud Aug. de Civit. dei l. 19. c. 11. Iosh. 21. 44. Aug. l. d. Petr. Greg. l. 1. c. 3. Aristot. Pol. l. 7. c. 7. Rom. 12. 18. Gr. Naz orat 32. Plut. Apothegm Id. de Orat. Pyth. Zech. 8. 16. Al. ab Al. l. 4. c. 8. Vaiah 45. 7. 52. 7. Plut. Râ—ip ger pracept Chrysost. 〈◊〉 116. Bâ—â— M. in Ps. 28. Ephes. 43. Psal. 29. 11. Gâ— Nyss. 〈◊〉 7. de Bâ—at Isaiah 26. 11. Greg. Naz. orat 12. Id. orat 14. Cic. Phil. 2. Galat. 5. 22. Psal. 131. 1. Chrysost. hom. in Colos. 3. Heb. 12. 14. 1 Tim. 4. 8. Arist. Esth. l. 1. c. 1. Aug. de civit dei l. 19. c. 12. Gr. Naz. l. d. Gen. 1. 11. Partic. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 55. 21. James 3. 6. Psal. 137. 8. Heb. 13. 20. Phil. 4. 7. Isa. 57. 19. Prov. 21. 1. Psal. 147. 14. 68. 6. according to the old translation 60. 2. Isa. 26. 11. Isa 57. 16. Ver. 6. Mark 13. 12. Heb. 11. 2. Lam. 3. 41. Greg. mor. l. 18. c. 3. Part. 4. Psal. 103. 21 22. Greg. Aug. Sher. Lex 1 Tim. 2. 2. Jer. 6. 14. Exod. 28. 34. Alex. ab Alex. Gen. dier l. 2. c. 8. Cant. 4. 11. Bas. Mag. in Ep. 62. Part. 5. Bern. Heb. 12. 14. Part. 6. Chrysost. in loc. Scultet Musc. Ibid. Psal. 131. 1. Pind. Lucret. Vid. Lactant. l. 6. c. 10. Major est fraternitâ—s Christi quà m sanguinis Ambrose Ser. 9. de unit Eccles. 4. 12. Nobilis haec esse pietatis rixâ— duobus Quod pro sratre mori velit uterque prior Matt. Epig. Rom. 12. 7. Hebr. 13. 1. Genes 4 9. Eccles. 17. 14. Philip 2. 4. Aug. Hilar. in loc. Moll Musc. 2 Kings 17. 15. Psal. 80. 1. Weems Christ synag Psal. 83. 12. Psal. 42. 3 4. 84. 2 3. Psal. 27. 4. 1 Chr. 13. 5 8. 15. 25 28. Ps. 69. 9. Vide Lorin in loc. Psal. 118. 28. Neh. 11. 1. Psal. 46. 4. Aug. in loc. Moller in loc. Luk. 2. 11. Bern. Ep. 127. Valer. Serm. 12. Alex. ab Alex. genial dior l. 6. c. 4. Acts 17. 22. Ps. 48. 11. 12. Amm. Marcel l. 27. Landinopolis by Jam. Howel Esq Aquin. polit. l. 2. c. 1. Cic. de Somn. Scip. Macrob. Sat. l. 1. c. 8. â—ic Offic. l. 1. Is. 62. 12. Matth. 26. 24. Vives decla 9. Acts 2 37. Plut. Apotheg Jer. 5. 1. 1 Cor. 7. 20. 1 Thes. 4. 11. Isa. 39. 65. Isa. 62. 1. Quid. in Com. Cambdea in Com. Hist. Hieron. in Dan. Macrob. Satur l. 3. c. 9. Ps. 107. 34. Ambros. Serm. 88. de Bell. tumult Isa. 1. 21. Nah. 3. 1. See Bishop Kings Sermon at Pauls Cross on the behalf of Pauls Church Hier. contr. Helvid c. 7. florent l. 3. Colos. 4. 15. 1 Pet. 3. 8. Arist. Eth. Amos 6. 6. â—al. 6. 10. Matth. 10. 42. Isa. 37. 3.