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
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
raze it even the foundations thereof let all true-hearted Israelites say peace be within it But this is not all which is here intended by saying I called it but now a word of devotion and so no doubt it is say is as much as pray you find the very word used a little before In the immediately preceding verse you meet with a short form of prayer Peace be within thy walls much like that of our Church da pacem Domine in diebus nostris give peace in our time O Lord and here David saith that is prayeth peace be within thee The truth is 1. Peace is Gods gift all the Letters of the name Jehovah are literae quiescentes quiescent letters it is he who must give quietness God is called the God of peace and peace is stiled the peace of God and good reason since he is the Author of peace and lover of concord Indeed it is Gods work and his alone perhaps for this reason called a creating peace creation being the prerogative of a Deity He onely in whose hands all mens hearts are can make men of one heart he onely who stilleth the blustring winds and roaring waves can quiet angry minds and furious spirits Is it forraign peace he maketh peace in thy borders Is it domestick peace he maketh men to be of one mind in one house Is the peace broken he healeth the breaches Is it made he it is who ordaineth and stablisheth it 2. The effectual means of obtaining peace is prayer it is the strongest weapon in war the best Orator for peace if we would have peace on earth there is no better way then to dispatch a messenger to Heaven peace is called by God himself the fruit of the lips it is the fruit of his lips he hath promised it it must be the fruit of our lips we must pray for it those whom the Psalmist saith God will bless with peace are his people and one character of his people is that they are a praying people either God will give no peace or however not as a blessing to them who call not on him for it Learn we then as upon all occasions to plead with men so especially to beg of God for peace there cannot be easier terms then ask and have and he will do little for peace who will not so much as ask for it Let then the Psalmists counsel be as acceptable as in the Hebrew phrase it is elegant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pray for the peace of Jerusalem And since it is to God we pray let us be sure that our saying be heart-work as wel as lip-labour for he understandeth the language of our hearts and it is our inward devotion which speaketh loudest in his ears 2. But is this all that David will act in order to Jerusalems peace onely a few good words and wishes No he will not onely say but seek A word of a very large extent 1. It includeth an act of desire since what we seek is that we do not onely coldly wish but affectionately will 2. More then this it is an act of design setting the head on work to contrive the best means of finding what we seek 3. Yet further it is an act of endeavour making use of all those means which are afforded 4. Nay more then this it is verbum solicitudinis and noteth an industrious diligence in that endeavour The Hebrew word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is emphatical and as the Criticks observe is in this differenced from the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used a little before that whereas that signifieth onely to seek by inquiry this signifieth to seek by endeavour The verb by which the Septuagint translate it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a word which hath an emphasis both in the verb and the preposition The simple verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is more then {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and noteth a sedulous search it is used of the Pharisees seeking to lay hold on Christ who no doubt did omnem movere lapidem leave no means unassayed to accomplish their malice against him The preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth much increase the signification and is rendered diligently seek So that the resolve of this holy man in reference to Jerusalems peace and good is not only to send up devout prayers but put forth his utmost endeavour The truth is a lazie prayer begs a deniall it is no reason God should grant what we are not willing to have and we cannot be said to desire to have that which we will not labour as much as lyeth in us to obtain St. Gregories Gloss upon those words of the Church Let us lift up our hearts with our hands to God in the heavens is very apposite to this purpose cor cum manibus levat qui orationem cum opere sublevat he lifts up his hands with his heart who assists his prayer with endeavour the latter of these without the former is a contempt of God and the former without the latter is a tempting him and therefore let us joyn both together Indeed saying that is praying should have the first place it is the first in the Text and should be so in our practice but yet it is not the only thing we must do all other lawful means must be prosecuted in order to the peace of Jerusalem and that you may know who they are that must be thus devout in saying and active in seeking I proceed to a Delineation of the Agent implyed in the Hebrew verbs expressed pressed in the English by the pronoun I this I is most rationally conceived to be the pen-man of the Psalm and he most probably supposed to be David And before I go further it will not be amiss to observe that he who at the sixth verse exhorts others to pray for Jerusulems peace here maketh it his own petition and as here in reference to the duty of prayer so elsewhere in respect of the duty of praise the Psalmist as he calleth upon others Bless the Lord all ye his Hosts bless the Lord all his works so both in the beginning and close of the Psalme upon himselfe Bless the Lord O my soul Thus doth it become all those who crow to others to clap their own wings who admonish others to be exemplary themselves it is an excellent saying of Saint Gregory qui alios excitat seipsum ad bene operandum ligat our excitations to others are obligations upon our selves since as Saint Austine excellently Non obedienter auditur qui non seipsum audit hee cannot expect to be obediently heard by others who doth not hear himself that Orator is most likely to prevail who perswadeth the people to do no other then what he resolveth to do himselfe As here David I will say I
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
concerning Sion sought out a City not forsaken Time would fail me to reckon up the signal favours God hath conferred on this City For these many years continuing and of late restoring health to it even to a wonder preserving it unto this day in safety notwithstanding the wars and battels that have been round about it the many Sects and Divisions that have been within it even to a miracle Yea after our ungrateful barrenness our unworthy contempt both of the word and the messengers thereof still causing the light of his Gospel in some measure to shine in it Thus hath our gracious God sought the good and as it were studied the peace and welfare of this City and shall not we our selves endeavour it Londons prosperity should be the prayer of all her Sister-Cities and neighbour-Countreys but much more of her children all her adopted children those I mean who having been born in other parts of the land have here taken up their habitation but much more her natural Children we that have both our being well being in or from should wish well to her Our blessed Saviour saith of him that should betray him It had been good for that man if he had not been born it may be said of him with a little alteration who being born in doth not seek the good of the City it were good for the City that man had not been born in it Vives in one of his declamations saith of some who were born in Rome that they were no Citizens of Rome since it matters not where a man is born as what mind he beareth I saith he should rather account those Citizens of Rome who being born in the utmost Scythia wish well to her then those who being born in her in her chiefest place the very Capitol endeavour to spoyl her of her peace safety liberty and glory Cives tu mihi putas eos qui hanc suam esse civitatem non putant wilt thou have me account them to be her Citizens who yet own not her as their City so as to seek her welfare But I hope better things of you Beloved and methinks you are putting that question to me about the Cities preservation which those Jewes did to the Apostles concerning their own salvation What shall we do for the good and peace of the City The Answer to which Question must be either more special or general 1. Among the City Natives there are persons of several degrees and orders who are accordingly capacitated to act for the Cities good 1. Some of you who have received your first breath in are now Officers nay Magistrates of this City and it concerneth you to seek her good by executing Justice and judgment One being asked how a City might be safe answered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where right taketh place let that be your care that right may be administred the good encouraged the offenders punished the idle set on work the impotent relieved the unruly curbed and houses of riot and disorder suppressed Certainly execution of justice is of great concernment to a Cities welfare when God would have spared Israel had there been a man in her to do it 2. Some of us who were once new born babes sucking at our Mothers breasts are now Ministers in and so in a spiritual sense Nurses of this City Oh let us seek her good by giving to the people sincere milk by preaching the words of truth and peace far be it from us to keep up factions or parties to sow the tares of false Doctrine and Heresies of Schism and Sedition in our Churches but let us preach the truth as it is in Jesus proclaiming no war but onely against the sins of the City 3. Some of you who were born and live in this City are Merchants trasticking to the several parts of the world do you seek the good of this City by supplying and enriching her with forraign commodities by encreasing and advancing her trade yea let your fair and upright dealings with Turks and Pagans gain her honour in the eyes of all men Finally the greatest part of you who were once little children are now Tradesmen in this City and if you tender her good put away far from you lying and swearing fraud and couzenage the wicked ballances and the deceitful weights Let truth sit upon your lips honesty dwell in your hearts and industry appear at your fingers ends 2. Besides these particulars give me leave in a few words to commend some general directions which concern us all in what capacity soever we are 1. Let every man act for the Cities good in that sphere wherein Gods providence hath placed him Nothing sooner confounds and ruineth an Army then when the Souldiers break their ranks It is excellent counsel of Saint Paul Let every man abide in the same calling whereunto he is called and again Let every man study to be quiet and to do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his own business the Magistrate his the Minister his and the private man his 2. Let us all seek the Cities welfare by our dayly prayers at the throne of grace in its behalf that God would forgive its crying sins and though it be unworthy that he would still save and defend it for his own sake in this respect let that resolve of the Prophet concerning Jerusalem be ours concerning London for its sake not to hold our peace nor rest till the righteousness thereof go forth as brightness and the salvation thereof as a lamp that burneth 3. Finally Let us seek the Cities good by being good our selves when one asked the reason why Peloponesus flourished so much the answer was returned Aegina bonos filios nutrit its chief City Aegina brought forth good children Oh that it might be said so of London Octavius Augustus said of his wanton Daughters that they were not his seed but some Aposthume broken from him I would to God London might not take up the same complaint of her profane intemperate malicious covetous and wicked children to whom I cannot speak better then in that language which one used to a debauched Carthaginian Parce Carthaginisi non tibi if you will have no pity on your selves yet that you may not bring ruine upon this great City amend your lives The truth is it should not content us to seek the Cities good by being good but its honour by being better then others Urbs Metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum sacrarum said one justly A Metropolis doth preserve its authority by being a pattern of piety to the whole land What a shame is it that the sowrest fruit should grow upon the uppermost boughs and the worst Scholars be in the highest forms What a reproch is it that the Country should have cause to complain that her children
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
stilling of commotions and a sweet agreement of many in one 2. This peace with men is either extera or civilis without or within with forraign countries or domestick Citizens the former is that which is called rest round about which God gave the Jews from the Heathens invasion the later which her is desired is peace within Jerusalem that which is called civil peace and is according to S. Austin Ordinata imperando obediendo concordia civium an orderly concord among the citizens by commanding and obeying Civitas saith one is quasi civium unitas a city is a peaceable cohabitation of Citizens it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Aristotle a communion with one another in regular living so that without peace and order it is not populus but turba a civil society but a giddy multi ude Now though peace is to be had with all men nations people if it be possible and as much as in us lieth to be endeavoured yet peace with one another is principally to be sought after as being of greatest concernment to the safety of the community If there be war without and discord within nothing can be expected but ruine it being in this case with a city to use Greg. Nazianzens comparison as with a ship on a tempestuous Sea when the winds are raging without and the marriners railing within so that in all probability it will sink and perish in the waters If there be peace without and discord within the condition of the city is still desperate though the skie be never so clear yet if a wind be got into the bowels of the earth it will shake if not overturn it But though there be war without if there be peace within the city may probably be safe Unanimous citizens are as Agesilaus said concerning Sparta the best walls to a city in which respect it was wittily returned upon Caligulas wish that the people of Rome had but one neck intimating his cruel desire to cut them off at a blow Thou art mistaken Caesar had they but one neck fortior illa foret it would be the stronger to make resistance no mervail if the Oracle advised the Athenians when they were to wage war with the Sicilians that they should carry Minerva's Priest with them whose name was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth peace It is very observable to this purpose what great care hath alwaies been taken for preventing intestine commotions that phrase of the Prophet Zacharie Execute judgement in your gates implieth that the Courts of Justice among the Jews were in the gates of the city and why so say some Satyrically that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens say others more suitably to my present purpose Ut civiâ—atis populus esset pacificus discordes ingredi non liceret that the city might be at quiet suits and contentions at law were to be in the gates It was appointed by the people of Rome that the Senate should sit in the Temple of Concord Crates the Philosopher made it his business to find out and compose differences among the inhabitants and Alexander ab Alexandro tells us of an officer at Athens constituted for this onely end to make up breaches among the Citizens yea it was a law among the Troglodites that if there were any disturbances upon the very naming of peace though but by a woman or a child all was husht no wonder if Davids word and wish concerning Jerusalem is peace be within thee 2. Having opened the nature of the benefit it now remaineth that we take view of its excellency as it is construed in that other word Good for though taking peace in its narrow notion we may construe good in a way of amplification as if the Psalmists meaning were I will not onely say peace but I will seek all manner of good yet I rather incline to look upon good as Synonymous with peace To this agreeth that Antithesis of peace and evil I make peace and create evil and to this purpose it is that publishing peace is twice in the same verse said to be the bringing good tidings Unum Bonum in metaphysicks are convertible terms and here good is as it were appropriated to peace nor is it without good reason and that up on a three-fold account in as much as 1. Of all good things peace and especially civil peace is the best as health in respect of the naturall so peace in respect of the politick body is the chief comfort Plutarch reckoning up those good things which are needfull for a city begins with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} peace and concludeth with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concord Indeed this comparison must be limited to things of the same kind and with this restriction whatever is said of the excellency of peace is to be understood outward peace is not better than inward grace but it is better than all other worldly enjoyments they are as the milk this as the cream they are as the grass this as the flower they as the starrs this as the sun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is S. Chrysostomes phrase nothing is equall with peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So Synesius concordis most excellent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So S. Basil it is the most superlative blessing with which accord that of the Poet Pax optima rerum and as war being the worst of miseries is emphatically called evil so peace being the best of comforts is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called good 2. Without this nothing is good S. Paul resembleth peace to a bond and very aptly since that which keepeth all our comforts together is peace the Psalmists phrase is not onely the Lord will give but he will bless his people with peace as if nothing we enjoy were blessed without peace what light is in the world that is peace in a city nothing would be amiable without light nor can any enjoyments be comfortable without peace Very appositely to this purpose is that of Gregory Nyssen Suppose saith he a man to have all those things which in this world are esteemed precious wealth health wife children parents servants friends pleasant gardens stately palaces large parks or whatever else is invented for delight {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if all these be present and peace absent what is the gain of them when as war hinders the fruition of and contentment in them That prayer of the Church Lord thou wilt ordain peace for us for thou also hast wrought all our works for us may very well bear a sense to this purpose as if she would say Whatever works thou hast wrought
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
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
wish well to them and for their sakes to Jerusalem David and the people were knit in a three-fold fraternity as men as Jews and as the people of God and as his Son Solomon tell us a three-fold cord is not easily broken Oh let us look upon one another under the same relations that accordingly we may have endeared affections The Poet observeth of brethren fratrum quoqus gratiarara est that love between them is rare but withall where it is it is for the most part not onely true but intense Martial tells of two brethren whose contention was who should die one for another That love which the Scripture commends as a pattern of fervent charity is brotherly love in which respect that of S. Paul is very observable Be kindly affectioned one to another with brotherly love you know whose voice that was Am I my brothers keeper God saith the son of Sirach hath given every man commandement concerning his neighbour and S. Paul would have us look every man on the things one of another nor will there be need of much exhortation to it if with David here we look one upon another as brethren and companions 2. But this is the least and lowest consideration if you would know what was the chief wheele that carried David with such affection to Jerusalems welfare the beginning of the seventh verse will tell you it was because of the house of the Lord our God 1. It is a question among Interpreters whether it were the Tabernacle or the Temple which is here called the House of God The Ancients conceiving this Psalm to be penned for the Jewes returning out of Babylon understand it of the Temple Moderne VVriters supposing the occasion of penning this Psalme to be Davids bringing of the Ark of God to have a fixed residence at Jerusalem understand it of the Tabernacle in which the Ark was placed to which latter I incline though withall I see no reason why David might not have an eye to the Temple which he knew was to be built in Solomons time and for which he himself made so great preparation VVhether we interpret in the Tabernacle or Temple or both this appellation was most justly given to them upon a double account to wit of dedication and habitation These were the places which by Gods expresse precept were dedicated to him as the places wherein and where alone sacrifices were to be offered up These were the places in which by express promise God had obliged himself to vouchsafe his speciall residence whence he gave answer to his peoples prayers in which respect he is said to dwell between the Cherubims Indeed there were other places among the jews I mean their Synagogues wherein prayers were made and the law was read which were set apart onely for religious uses these as that learned Scot observeth though they had not Divine institution yet wanted not Divine approbation yea which would be observed they are called by the Psalmist the houses of God and proportionably every place which is set apart for Gods publick worship is no other than the house of God but still the Tabernacle and the Temple were the loci ut sic the peculiar places of Gods speciall presence and principall worship at that time namely sacrificing and therefore to them did this title especially belong The house of the Lord our God Having found out what David meaneth by the house of God there are these two things offer themselves to our consideration 1. His zealous affection to Gods house indeed it is that which we find him often expressing and that severall wayes whâ—t was it made his banishment so tedious to him but the want of opportunity to go to Gods house and therefore he tells us Teares were his repast day and night when he remembred how he had gone with the multitude to the house of God For the enjoyment of this it was as he tells us in another Psalm he did earnestly long envying as it were the sparrows who builded their nests there when as he was debarred of coming thither nay yet more he presents it to God as his one his onely thing which he would desire of the Lord and require of him that he might dwell in the house of the Lord all the dayes of his life to behold the beauty of the Lord and to euquire into his Temple Finally when as being setled in his throne he fetched back the Ark of God from Kiriath-Jearim he all all Israel played before God with all their might with singing and harps and psalteries and timbrels and afterwards when he brought it to and fixed it in Jerusalem what shoutings and trumpets making a noise with psaltery and harp thereby testifying his great joy No wonder if he saith of himself The zeal of thine house hath eaten me up And if you shall inquire the reason of all this it is in the Text The Lord our God or as some read it in the singular number my God David having taken the true Jehovah fo his God could not but upon severall accounts have a singular respect to his house 1. Thou art my God and I will exalt thee saith this holy man elsewhere nor could he exalt or glorifie his God more than by taking care of his house 2. Having made choice of the Lord for his God he had an exceeding delight in his presence and where was that but in his house 3. Finally having placed his love upon God as his God he could not but love whatever belonged to God his name his law his Priest his house 2. His desire of Jerusalems good because of Gods house it was now the honour of Jerusalem that it was not onely Camera Regis but Domicilium Dei the place where was the Kings Palace but Gods Sanctuary thither the Ark was brought there it was fixed there afterwards the Temple was built and in this Jerusalem excelled all the Cities that ever were are or shall be that it was the onely place where God would then put his name being therefore called the City of God and the holy City Upon this consideration as the house of God was the glory of Jerusalem so the peace of Jerusalem was the safety of Gods house if Jerusalem be destroyed the house of God must lie waste if Jerusalem be not in peace there will be no opportunity for the Tribes to come to Gods house to sacrifice and therefore will David seek Jerusalems good Indeed this holy man had many reasons to seek the Cities welfare for his own sake for his peoples sake for Gods sake the former he doth not mention at all in which respect S. Austin thus glosseth Non propter honor em meum vitam meam c. It is not my own dignity or safety I am thus solicitous for only the two latter are expressed of which no doubt the chief inducement was the honour of
God and his house because of the house of the Lord our God The result of what hath been said on this part amounts to these two things 1. Every good man especially every good Ruler is very zealous for Gods house for the maintenance and promotion of his publick worship Hoc muâ—us cujusvis sidi ac veri amici Dei Dei quaerere hoaorem proximi salutem is Molleâ—us his note upon the Text Every true friend of God cannot but seek Gods honour and his neigbours salvation to both which the establishment of the publick worship very much conduceth they cannot be with David men after Gods heart who are no friends to his ordinances wherewith his Ministers by whom his houses wherein his publick service is administred 2. In order to the publick worship we ought to endeavour the publick peace On the one hand no peace must be entertained or can be expected without respect to Gods house in vain do we look for peace in our houses if we take no care that God may be worshipped in his the Angels Song coupleth together glory to God and peace on earth and saith Saint Bernard excellently Quomodo stabit pax hominum coram Deo si Deo apud homines non potest tuta esso suagloria If Gods glory be not maintained by men mans peace shall not be preserved by God let Gods house be well looked to and there will be no great fear of Jerusalems peace On the other hand Gods house cannot be established if Jerusalems peace be not maintained Quid in vita hominis est bonum nisi pax sub quâ omnia quae sunt honesta proficiunt ac roligiosâ nutriuntur saith an Ancient sweetly What better than peace under which Honesty thriveth and Piety flourisheth peace is a Joseph a good nurse to Religion especially to the free and publick exercise of it The Scythians who did worship many Gods had neither Altar nor Temple nor Statue to any God save Mars intimating that where wars are predominant Gods publick worship ceaseth I deny not but as once Paul preached so God may be served on Mars hill yet his most solemn worship is in dayes of peace and for this reason principally it is that good men are and all men ought to be studious of making of seeking peace that Religion may shine in its splendor and glory To summe up all if we acknowledge Jehovah to be our God we cannot chuse but place our affections on him if we love him we will love his house we will love our brethren if we love either or both Gods house or our brethren we must needs wish well to Jerusalem the place where his house is where our brethren live we cannot wish better to Jerusalem then peace and if we wish her peace we will both say and seek it according to the Psalmists resolution in the Text for my brethren and companions sake I will now say peace be within thee because of the house of the Lord thy God I will seek thy good And thus with what brevity I could in so great variety I have dispatched the severals of this Scripture but though I have finished my Text my Sermon is not done The Scene all this while hath been layed in Jury I must now change it from Jerusalem to London that I may winde up my Discourse with a punctual and particular application to our selves There was a City in Sicily called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because of three things very excellent in it Namely Fountains Vineyards and an unaccessible Rock upon which it was built but this City whereof we here met this day are the Native Members may well be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for its manifold ornaments Let me say to you this day in words much like those of the Psalmist concerning Jerusalem Walk about London and go round about her tell her Markets for Victual Granaries for Provision Aquaeducts for Water Halls for Societies Tower and Gates for safety Mark well Her Royal-Exchange for Merchandize her Navigable River with that moving Forrest upon it and that famous Bridge which tieth the two banks of that River together Finally consider her Bridewel for the Idle Bethlehem for the mad Hospitals for the Sick the Lame the Poor Chamber for the Orphans Churches for Holy Assemblies and tell me if She deserve not that name Augusta of Stately and Magnificent which was given her some hundred of years ago when she wanted much of that amplitude which now she hath It would be lost time and labour to make a parallel between this and those other glorious Cities of the World especially since it is at once both briefly and fully done already by that ingenious and laborious Gentleman whose service and labour of love for will not I hope be forgotten by this City In few words as Athens was called the Greece of Greece so may London be stiled the England of England if England be an Eden the Garden of God London is the Tree of Life in that Garden if England be a ring of gold London is the Diamond in ring Finally if England be a beautiful body London is the eye of that body or rather the apple of that eye Sed quò feror But whither am I transported Beloved it is on my Mothers behalf I have been speaking my Mother did I say I and your Mother surely I shall not need to beg your pardon especially when you consider for what end I have spoken so much or rather so little in honour of this City namely 1. In the first place to excite and enlarge our thankfulness to Almighty God that our lines are fallen to us in such a pleasant place that we have had the honour to be born and brought up and at least the most of us dwell in this City Charles the fifth was wont to glory that he was by his birth a Citizen of Gaunt Plato gave the gods thanks that he was born an Athenian It is no small honour among the Italians to be a Roman why should it not among Englishmen to be a Londoner 2. But that which I chiefly design to perswade is the duty of the Text that you would seek the peace and good of this renowned City A City saith Aquinas in his Politicks is principalissima eorum quae humana ratione possunt constitui the choice and chief of all those societies which can be constituted by humane reason No wonder if Cicero asserts in one place that it is a very amiable object in the eys of the chief God and in another place that all men are carried to a City by a certain instinct of nature surely then the more eminent a City is the more it is beloved of God and the more it ought to be regarded of us This City my Brethren in respect of Gods affection to it and care over it may well be called to use the Prophets language
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.