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
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