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. Peter's Church in Cornhill, 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, 
Psal. 133. 1.  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 itself, 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 endeavoured 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 honour 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. 
2 Thess. 3. 12.   
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, 
Exod. 25. 20.  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, 
Gen. 13. 8.  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, 
Luk. 10. 19, 20.  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. 
Heb. 12. 22.  Let us not please ourselves with the privilege of our natural birth in this City, unless 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; 
Phil. 3. 20. Civitas nostra in coelis, Beza.  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 solemn 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 annual festival: besides, the place in which we are assembled, is no other than 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 than 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 public 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 breathe forth David's language in reference to this our Jerusalem, For my Brethren and Companions sake I ●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 several 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 material observation, it is a careful 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 itself into six smooth and soft streams; or like a Tree spreading itself 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 pronoun I.  
The Time when, in the adverb now, and the future tense of the verbs, will.  
The Reasons why, ushered in by the conjunction, because; whilst 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 Jerusalem's welfare.  
I shall with all convenient speed climb up these branches, staying upon some, and only touching upon others; pass through these streams, 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 especial manner in his presence: That which I seek is (my conscience bearing me witness) as first God's 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 streams my stay shall prove a little longer than ordinary, I beforehand beg your pardon and patience; withal entreating 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, 
Partic. 1.  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, 
Hilar. in loc.  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 mystical sense, by Jerusalem is understood the Catholic Church, whereof she was a type, 
Aug. de Catho. rud. l. c. 30.  and that in several respects, 1. Jerusalem was the place which God chose before all the world, so we read, The Lord hath chosen Zion, 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, 
Ps. 132. 13.  being therefore called by the Apostle Peter a chosen generation. 
Zech. 3. 2.  2. Jerusalem was an holy City, an holy Mountain, 
1 Pet. 2. 7.  it's often so called. All the true members of the Catholic Church are Saints, for which reason she is styled an holy Nation by S. Peter, the holy City, 
Isa. 52. 1.  the new Jerusalem by S. John, and in our Creed the holy Catholic Church. 
Dan. 2. 9  3. 
1 Pet. 9 16.  At Jerusalem was God's house and David's throne; 
Revel. 21. 2.  in the Catholic Church is God's special presence and Christ's royal sceptre, 
Jerem. 3. 13.  who was both David's Lord and Son. 4. To Jerusalem was the confluence of all Judea at the time of their solemn feasts: To the Catholic 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 Catholic Church in respect of its divine original is the Jerusalem which is above, which cometh down out of heaven. 6. 
Gal. 4. 26.  Jerusalem was (as we read in this Psalm) a city compact within itself, 
Revel. 7. 12. Ver. 3.  in respect of the regularity of its building and unity of its inhabitants: The Catholic Church is one, all whose members are knit together in the bond of love. 7. Jerusalem was the mother city of Judea: 
Gal. 4. 26.  The Catholic Church is mater Christianorum, 
Aug. de mor. Eccls Cath. l. 1. c. 30.  the mother of us all, of all Christians. 8. Mountains and hills were round about Jerusalem, God's protection is round about his Church. 9 
Psal. 121. 2.  Finally, the names of Jerusalem's citizens were enroled in a Register, 
Heb. 12. 21.  and the names of the members of the Church are written in the book of life; 
Rom. 20. 11.  so fit and full is the parallel between them.  
And now according to this construction, we learn how dear and precious the peace and good of the Catholic Church ought to be to us, what searchings of heart for her divisions, what longings of heart for her union. The Catholic Church in reference to God is his daughter, to Christ she is his spouse, to us she is our mother, and therefore whilst heretics and schismatics, like unnatural children, as it were, rend her garment, nay tread upon her body, and viperlike eat out her bowels, let us express a filial love towards her by using our utmost care to procure her peace and promote her good. It were easy 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 men's 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 fastened, a body which cannot thrive if its members be not united. No wonder if upon this account there is nothing the church's adversaries endeavour more than her disse●io●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 confess God's name may agree in the truth of his holy Word, and live in unity and godly love.  
2. But though the mystical interpretation would not be excluded, yet the literal is principally intended, and so at once suitable both with the Text and the occasion.  
In this notion it is the city of Jerusalem, 
Arist. Polit.  for which David is so zealous, and a City being a society or community, yea according to Aristotle's character, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a perfect association; that which we hence learn is, what special regard every one of us ought to have to the public peace and common good. We see in nature how the several parts agree together for the preservation of the universe; we may observe in our bodies how the eye seeth, the hand worketh, the foot walketh, the mouth eateth, the stomach digesteth, nor for it self only, but the body: 
Vid. Macar. hom. 3.  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, 
Cic. ossi. l. 3.  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, 
Ambros. offic. l. 3. c. 3.  seeking rather what may be beneficial to all then to himself.  
Thus it ought to be: but how contrary most men's practice is sad experience testifieth. 
Sen. ep. 59  Seneca observeth of voluptuous persons, quis est istorum qui non malitrem publicam turbari quàm comam suam? they had rather the Commonwealth should be disturbed, than one of their hairs misplaced: And it is reported of Honorius, 
Sidon. de Imper. occident. l. 10.  that he was more troubled at the supposed loss of his Hen called Roma, then at the real loss of the City called by that name. Too many such there are who are not for the public, so they may enjoy there quiet, and who are more troubled for the petty loss of their own, than the public damage. The Prophet, Isaiah complaineth of men who join house to house, 
Isa. 5. 19  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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arr. Epictet. l. 2. c. 22.  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 mineral grounds, which being barren without keep all their riches within their own bowels; much less like the ivy, which hinders the growth of that tree to which it cleaveth, that itself may flourish: rather let us be like the star 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, 
Aug. de Civit. de●. l. 5. c. 12.  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. 
Salv. de Gu●. l. 1.  To induce hereunto, consider:  
1. In seeking the general, we seek our particular good: it is the prophet's argument to the Captive Jews in Babylon, Seek the peace of the City, 
Jer. 29. 7.  for in the peace thereof you shall have peace. Cicero laughed at the folly of those men, 
Cic. l. 1. ep. ad Attic. 15.  qui amissâ republicâ piscinas suas fore salvas sperare videntur, who hoped their fishponds should be safe, though the Commonwealth were lost. Quae rogo insania, quae caecitas! What a madness, blindness is it (saith Salvian) to think we may preserve our own riches, 
Salv. ●. l.  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 public good we endanger our safety, we shall advance our dignity: gloriosum unicuique ducitur (saith St. Ambrose) si periculis propriis quaerat universorum tranquillitatem. 
Ambros. l. d.  It is an honourable enterprise to endeavour the common tranquillity, though with our own danger. 
Neh●m. 2. 10.  Nehemiah and Mordecay are upon record in God's book, 
Ester. 10. ●.  to their perpetual renown, for seeking the welfare of the people.  
3. And which yet should most prevail with us who profess ourselves 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 only said to speak, Moses is said to cry; the reason whereof is rendered very fitly to our present purpose, 
Ambros. in Psal. 118. Serm. 19  Hannah prayed only for a child, which was a private benefit, but Moses for the whole people of Israel. As public prayers, so prayers for the public, cry loudest in God's ears. How angry was God with Jonah, as chiefly for disobedience to his command, so withal, for that, neglecting to deliver his errand which concerned the Ninevites good, he fled to Tarshish to prevent his own supposed danger? whereas David is called a man after God's own heart, 
Act. 13. 22, 36.  amongst other reason, because he was one who served his generation, a man intent on the public 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 nouns, Peace, good. Two words which are not much different as to their sense; 
Part. 2.  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 itself 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 Hebrews 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 Jerusalem's 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, 
Gr. Niss. orat. 7 de beatitud. Aug. de Civit. dei. l. 19 c. 11.  or if you will with St. Augustin, it is hominum ordinata concordia, a well ordered concord among men. What calmness is in the Sea, and clearness in the sky, what health is in the body and harmony in music, 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 jars, 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 foreign countries or domestic Citizens: the former is that which is called rest round about, 
Iosh. 21. 44.  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, 
Aug. l. d.  an orderly concord among the citizens by commanding and obeying: 
Petr. Greg. l. 1. c. 3.  Civitas, saith one, is quasi civium unitas, 
Aristot. Pol. l. 7. c. 7.  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, 
Rom. 12. 18.  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 ruin; 
Gr. Naz: orat. 32.  it being in this case with a city (to use Greg. Nazianzen's comparison) as with a ship on a tempestuous Sea, when the winds are raging without, and the mariners 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 sky 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; 
Plut. Apothegm.  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 marvel if the Oracle advised the Athenians, when they were to wage war with the Sicilians, that they should carry Minerva's Priest with them, 
Id. de Orat. Pyth.  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 always been taken for preventing intestine commotions. that phrase of the Prophet Zacharie, 
Zech. 8. 16.  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 satirically, that the simplicity of the country might not be poisoned by conversing with the subtle citizens, say others more suitably to my present purpose, Ut civi●atis populus esset pacificus, discords 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, 
Al. ab Al. l. 4. c. 8.  constituted for this only end, to make up breaches among the Citizens; yea it was a law among the troglodytes, that if there were any disturbances, upon the very naming of peace, though but by a woman or a child, all was hushed: no wonder if David's 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 only say peace, but I will seek all manner of good; yet I rather incline to look upon good, as Synonymous with peace. 
Vaiah 45. 7. 52. 7.  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 metaphysics are convertible terms; and here good is, as it were, appropriated to peace; nor is it without good reason, and that up on a threefold account, in as much as  
1. Of all good things, peace, and especially civil peace, is the best, as health in respect of the natural, so peace in respect of the politic body is the chief comfort. Plutarch reckoning up those good things which are needful for a city, 
Plut. R●ip. her. pracept.  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 stars, this as the sun; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Chrysost.  that is S. Chrysostom's phrase, nothing is equal with peace, 
〈◊〉 116. B●●. M. in Ps. 28.  {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: 
Ephes. 43.  S. Paul resembleth peace to a bond, 
Psal. 29. 11.  and very aptly, since that which keepeth all our comforts together is peace: the Psalmists phrase is not only 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, 
G●. Nyss. 〈◊〉. 7. de B●at.  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, 
Isaiah 26. 11.  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 spelled 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}, 
Greg. Naz. orat. 12.  saith the Greek Father, There is as a commendable dissension, so an execrable union; such was that of Herod and Pilate 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 sinful, is that which is most just and honest.  
2. Peace is pleasant, 
Id. orat. 14. Cic. Phil. 2.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith the Greek Father; and to the same purpose the Latin orator, nomen pacis dulce, res ipsa salutaris, both the name and the thing is sweet. 
Galat. 5. 22.  S. Paul joineth peace and joy together, to intimate that peace is joyful. Oh how good and pleasant a thing it is! So the Psalmist: 
Psal. 131. 1.  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 Aaron's ointment and Hermon's dew, that for pleasure, and this for profit; 
Chrysost. hom. in Colos. 3.  it is called by S. Chrysostom {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 affairs 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 joineth peace and holiness together; and what in another place he saith of the latter, 
Heb. 12. 14. 1 Tim. 4. 8.  I may after a sort apply to the former, it is profitable for all things.  
Lo what a blessed Trinity here is in Unity; virtue, 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 philosopher's definition of good, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it is that which all desire; 
Arist. Esth. l. 1. c. 1.  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 disturb, cannot be said altogether to hate peace, 
Aug. de. civit. dei l. 19 c. 12.  non ut sit pax nolint, sed ut ea sit quam 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 nazianzen's complaint, 
Gr. Naz. l. d.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Oh lovely peace, a good which art praised of all, and yet presereud by few, whilst the tares of anger, wrath, envy, malice, contention, quarrelling, evil-speaking, railing, slandering, and sighting, grow up everywhere, and which is the more sad, even among them who profess 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; 
Gen. 1. 11.  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 implieth 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, 
Partic. 3.  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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  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 heart's echo to resound outwardly what is first spoken inwardly. Both these ways 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 smother than butter, softer than oil, 
Psal. 55. 21.  but the thoughts and desires of their hearts are bitter as gall, and sharp 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 Solomon saith, life and death, so I may say war and peace are in the power of the tongue; strifes which end in blows begin with words. St. James saith of the tongue, it is a fire; 
James 3. 6.  this is most true of the malicious tongue, it is set on fire of hell, and puts all in a combustion. But whilst turbulent spirits have fire in their mouth, let us have water in ours, whilst others curse let us bless, whilst they bluster with tempestuous language, let ours be the still smooth voice; and whilst the wretched Edomites say of Jerusalem, raze it, 
Psal. 137. 8.  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 God's gift; all the Letters of the name Jehovah are literae quiescentes, quiescent letters, it is he who must give quietness; 
Heb. 13. 20. Phil. 4. 7.  God is called the God of peace, and peace is styled the peace of God; and good reason, since he is the Author of peace, 
Isa. 57 19  and lover of concord. Indeed it is God's work, and his alone; perhaps for this reason called a creating peace, creation being the prerogative of a Deity. He only in whose hands all men's hearts are, can make men of one heart; he only who stilleth the blustering winds and roaring waves, 
Prov. 21. 1.  can quiet angry minds and furious spirits. 
Psal. 147. 14. 68 6. according to the old translation 60. 2. Isa. 26. 11.  Is it foreign peace he maketh peace in thy borders: Is it domestic 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; 
Isa 57 16.  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, 
Ver. 6.  let us be sure that our saying be heart-work, as well 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 Jerusalem's peace, only a few good words and wishes? No, he will not only 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 only coldly wish, but affectionately will. 2. More than 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 than 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 critics 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 only 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 than {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, 
Mark: 13. 12.  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, 
Heb. 11. 2.  and is rendered diligently seek: So that the resolve of this holy man in reference to Jerusalem's peace and good, is not only to send up devout prayers, but put forth his utmost endeavour.  
The truth is, a lazy prayer begs a denial; 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 lieth in us to obtain. St. Gregory's Gloss upon those words of the Church, 
Lam. 3. 41. Greg. mor. l. 18. c. 3.  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 join 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, 
Part. 4.  employed in the Hebrew verbs, expressed pressed in the English by the pronoun I; this I is most rationally conceived to be the penman 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, 
Psal. 103. 21, 22.  Bless the Lord all ye his Hosts, bless the Lord all his works; so both in the beginning and close of the psalm, upon himself, 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; 
Greg.  it is an excellent saying of Saint Gregory, qui alios excitat, seipsum ad bene operandum ligat, our excitations to others, are obligations upon ourselves: 
Aug.  since (as Saint Austin excellently) Non obedienter auditur qui non seipsum audit, he cannot expect to be obediently heard by others, who doth not hear himself: that Orator is most likely to prevail, who persuadeth the people to do no other than what he resolveth to do himself. 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 public 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 people's good and peace be more precious than 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, 
Sher. Lex.  intimating, Quod dominatores debent vacare paci, that they who are in Authority, should especially mind the people's 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 governors what should be their care, 
1 Tim. 2. 2.  that the people may live peaceably under them. Non mihi sed populo, was Trajan's 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 people's power, yet for their good; and that the sword which God puts into their hands is for the preservation of the people's 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; 
Jer. 6. 14.  indeed there is a peace of carnal security, which we must strive to disturb; woe to us if we soothe up men, and say peace, peace to them in their evil ways. 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 join, to teach the Tribe of Levi, that union not division should be their design. Aaron the High Priest had Pomegranates and Bells together, 
Exod. 28. 34.  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 joined with the Pomegranates teacheth God's 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, persuaders to peace and love. 
Alex. ab Alex. Gen. dier. l. 2. c. 8.  Those whom our blessed Saviour chose to be his Disciples and Apostles, were not hollowing Hunters, but still fishermen. The Priests of Juno were called Melissa, we must be laborious Bees without a sting of anger, 
Cant. 4. 11.  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 only 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 public burden, 
Bas. Mag. in Ep. 62.  {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 whilst each man having the same mind, neglects the public 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 Bartime●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 do.  
But when is it that David will set about this work? 
Part. 5.  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 itself; 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 aught 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 days never so haldtion, we must not think we have clipped 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 sky brightest, on a sudden a storm, a cloud may arise; and therefore it is our wisdom to pray for daily 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 Bernard's complaint, nihil corde meo fugacius, nothing is more slitting then my heart; 
Bern.  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 implieth a fixed resolution of continuing in prayer, and endeavour for Jerusalem's good. The Septuagint useth the preterperfect tense, I have, the Adverb Now, is of the present time; and the Hebrew 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, whilst I have any being: nay, the emphasis is yet more, I will say, whosoever gainsay; I will sec whosoever oppose it.  
Thus unwearied and undaunted, constant and resolved ought we to be in the prosecution of Jerusalem's 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, 
Heb. 12. 14.  till we obtain it. Saint Paul's 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 hedge 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 remembering 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 David's resolve, I will.  
There is only one part of the Text remaining, 
Part. 6.  namely, what moved David to be so solicitous for Jerusalem's 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 only 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, 
Chrysost. in loc.  let Saint Chrysostom return the Answer, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, no doubt he principally intends the Citizens that dwelled in Jerusalem, though he might also include reliquas urbes, 
Scultet. Musc. Ibid.  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 Jews 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 only 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 Level●ing spirit knoweth no difference between the sceptre 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 than David's design to make his subjects his equals, but only to express the meekness and humility of his spirit, verifying that which elsewhere he asserts of himself, not out of an arrogant ostentation, but by way of a thankful acknowledgement, Oh Lord, 
Psal. 131. 1.  my heart is not haughty, nor mine eyes lofty.  
Well were it if all superiors would take pattern by David. Humility is a rare virtue, especially in great ones. It is no easy task to keep the heart low, when the state is high; most men's dispositions commonly ebb and flow with their conditions, and of the two it is more often seen pride in rags 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 withal, it is a needful caution for inferiors, that their ruler's humility be not an occasion of contempt; but let subjects look upon their King as their Father and governor, whilst 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, only man is a sit companion for man; yea, not only is one man a companion for, but a brother to another; brethren we are all by the mother's side, in respect of our bodies, coming originally from the earth; brethren we are by the father's 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 Latin— Omnibus ille idem pater, 
Pind. Lucret. Vid. Lactant. l. 6. c. 10.  according to the apostolical phrase, the Father of spirits; and yet more, we are all brethren both by Father and Mother, being descended from the loins of Adam and Eve.  
2. As Jews, so the relation was yet nearer, 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 than brethren, since God interdicted the Jews all society with any other nations, and so were only companions to one another.  
2. Besides, there is a brotherhood and vicinity on the right hand, 
Major est fraternit●s Christi quàm sanguinis. Ambrose Ser. 9 de unit.  which S. Ambrose saith, and that justly, is greater than that of the left. Thus David and the Jews were brethren, in as much as they were all God's 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 Jerusalem's 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 virtue 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 threefold fraternity, as men, as Jews, and as the people of God; and (as his Son Solomon tell us) a threefold cord is not easily broken. 
Eccles. 4. 12.   
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, 
Nobilis haec esse & pietatis rix● duobus Quod pro sratre mori velit uterque prior. Matt. Epig.  that love between them is rare; but withal, where it is, it is for the most part not only 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, 
Rom. 12. 7.  Be kindly affectioned one to another with brotherly love: 
Hebr. 13. 1.  you know whose voice that was, Am I my brother's keeper? 
Genes. 4 9  God (saith the son of Sirach) hath given every man commandment concerning his neighbour: 
Eccles. 17. 14.  and S. Paul would have us look every man on the things one of another: 
Philip. 2. 4.  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 wheel that carried David with such affection to Jerusalem's 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, 
Aug. Hilar.  which is here called the House of God. The Ancients conceiving this Psalm to be penned for the Jews returning out of Babylon, 
in loc. Moll. Musc.  understand it of the Temple. Modern writers supposing the occasion of penning this psalm to be David's 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 withal I see no reason why David might not have an eye to the Temple, which he knew was to be built in Solomon's time, and for which he himself made so great preparation.  
Whether 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 God's express 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 special residence, whence he gave answer to his people's prayers; in which respect he is said to dwell between the Cherubims. 
2 Kings 17. 15.  Indeed there were other places among the jews (I mean their Synagogues) wherein prayers were made, 
Psal. 80. 1.  and the law was read, which were set apart only for religious uses; these (as that learned Scot observeth) though they had not Divine institution, 
Weems. Christ. synag.  yet wanted not Divine approbation; yea, 
Psal. 83. 12.  which would be observed, they are called by the Psalmist the houses of God, and proportionably every place which is set apart for God's public 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 God's special presence and principal 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 God's house; indeed it is that which we find him often expressing, and that several ways; wh●t was it made his banishment so tedious to him, but the want of opportunity to go to God's house? 
Psal. 42. 3, 4. 84. 2, 3.  and therefore he tells us, tears were his repast day and night, when he remembered 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 only thing which he would desire of the Lord, and require of him, that he might dwell in the house of the Lord all the days of his life, 
Psal. 27. 4.  to behold the beauty of the Lord, and to euquire into his Temple. Finally, when as being settled in his throne, he fetched back the Ark of God from Kiriath-Jearim, he all all Israel played before God with all their might, 
1 Chr. 13. 5, 8. 15. 25, 28.  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, 
Ps. 69. 9  The zeal of thine house hath eaten me up.  
And if you shall inquire the reason of all this, it is in the Text, 
Vide Lorin in loc.  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 several accounts have a singular respect to his house. 
Psal. 118. 28.  1. Thou art my God, and I will exalt thee, saith this holy man elsewhere; nor could he exalt or glorify 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 Jerusalem's good▪ because of God's house; it was now the honour of Jerusalem, that it was not only Camera Regis, but Domicilium Dei, the place where was the King's Palace, but God's 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 only place where God would then put his name, being therefore called the City of God, and the holy City. 
Neh. 11. 1.  Upon this consideration, 
Psal. 46. 4.  as the house of God was the glory of Jerusalem, so the peace of Jerusalem was the safety of God's 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 God's house to sacrifice; and therefore will David seek Jerusalem's good.  
Indeed this holy man had many reasons to seek the city's welfare, for his own sake, for his people's sake, for God's sake; the former he doth not mention at all, in which respect, S. Austin thus glosseth; Non propter honour em meum, vitam meam, 
Aug. in loc.  &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 God's house, for the maintenance and promotion of his public worship, 
Moller. in loc.  Hoc mu●us cujusvis sidi ac veri amici Dei, Dei quaerere hoaorem & proximi salutem, is Molle●us his note upon the Text, Every true friend of God cannot but seek God's honour and his neighbours salvation; to both which the establishment of the public worship very much conduceth; they cannot be with David, men after God's heart, who are no friends to his ordinances, wherewith, his Ministers by whom, his houses wherein his public service is administered.  
2. In order to the public worship we ought to endeavour the public peace.  
On the one hand, no peace must be entertained, or can be expected without respect to God's house; in vain do we look for peace in our houses, if we take no care that God may be worshipped in his: the angel's Song coupleth together glory to God, and peace on earth; 
Luk. 2. 11.  and saith Saint Bernard excellently, Quomodo stabit pax hominum coram Deo, 
Bern. Ep. 127.  si Deo apud homines non potest tuta esso suagloria? If God's glory be not maintained by men, man's peace shall not be preserved by God: let God's house be well looked to, and there will be no great fear of Jerusalem's peace.  
On the other hand, God's house cannot be established if Jerusalem's peace be not maintained; 
Valer. Serm. 12.  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 public exercise of it. The Scythians, who did worship many Gods, had neither Altar, 
Alex. ab Alex. genial. dior. l. 6. c. 4.  nor Temple, nor Statue to any God, save Mars; intimating that where wars are predominant, God's public worship ceaseth. I deny not but as once Paul preached, so God may be served on Mars hill, 
Acts 17. 22.  yet his most solemn worship is in days 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 splendour and glory.  
To sum up all, if we acknowledge Jehovah to be our God, we cannot choose 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, God's 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 laid in Jury, I must now change it from Jerusalem to London, that I may wind up my Discourse with a punctual and particular application to ourselves.  
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, 
Ps. 48. 11. 12.  Walk about London, and go round about her, tell her Markets for Victual, Granaries for Provision, aqueducts for Water, Halls for Societies, Tower, and Gates for safety: Mark well Her Royal-Exchange for merchandise, her Navigable River with that moving forest upon it, and that famous Bridge which tieth the two banks of that River together: Finally, consider her Bridewell for the Idle, Bethlehem for the mad; Hospitals for the Sick, the Lame, 
Amm. Marcel. l. 27.  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, 
Landinopolis by Jam. Howel, Esq  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 styled 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 mother's behalf I have been speaking; my Mother did I say? Ay, 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 persuade is the duty of the Text, that you would seek the peace and good of this renowned City.  
A City (saith Aquinas in his politics) is principalissima eorum quae humana ratione possunt constitui, 
Aquin. polit. l. 2. c. 1.  the choice and chief of all those societies which can be constituted by human reason. 
Cic. de Somn. Scip. Macrob. Sat. l. 1. c. 8. ●ic. Offic. l. 1.  No wonder if Cicero asserts in one place that it is a very amiable object in the eyes 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 God's affection to it, and care over it, may well be called (to use the prophet's language) concerning Zion, 
Is. 62. 12.  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 battles 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 ourselves endeavour it?  
London's prosperity should be the prayer of all her Sister-Cities and neighbour-countries, 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, 
Matth. 26. 24.  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 decla. 9  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, than those who being born in her, in her chiefest place, the very Capitol, endeavour to spoil 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 city's preservation, which those Jews did to the Apostles concerning their own salvation, 
Acts 2, 37.  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 judgement. One being asked how a City might be safe, 
Plut. Apotheg.  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 administered, 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 city's welfare, when God would have spared Israel, 
Jer. 5. 1.  had there been a man in her to do it.  
2. Some of us who were once new born babes sucking at our mother's 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 only 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 foreign commodities, by increasing 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 cozenage, the wicked balances, and the deceitful weights. Let truth sit upon your lips, honesty dwell in your hearts, and industry appear at your finger's 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 God's providence hath placed him. 
1 Cor. 7. 20.  Nothing sooner confounds and ruineth an Army, 
1 Thes. 4. 11.  than when the soldiers 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 city's welfare by our daily 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; 
Isa. 39 65.  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, 
Isa. 62. 1.  and the salvation thereof as a lamp that burneth.  
3. Finally, Let us seek the Cities good by being good ourselves: 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 apostume 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 than in that language which one used to a debauched Carthaginian, Parce Carthaginisi non tibi, if you will have no pity on yourselves, yet that you may not bring ruin upon this great City, amend your lives.  
The truth is, it should not content us to seek the Cities good by being good, 
Quid. in Com.  but its honour by being better than 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 sourest fruit should grow upon the uppermost boughs, and the worst Scholars be in the highest forms? What a reproach is it that the Country should have cause to complain, that her children coming to the City, lose their goodness, as Rivers running into the Sea lose their freshness? Oh that all London's inhabitants might be patterns to all England, and London's Natives to all its inhabitants, of holiness, righteousness, and goodness.  
That I may drive this nail to the head, so as the exhortation of seeking the Cities good may be the better fastened in our hearts, be pleased to consider these two things!  
1. The most glorious Cities are not privileged from ruin, there was never any City on earth more bravely defended against a foreign enemy than was Jerusalem against Titus and Vespasian, upon a conceit that that City was eternal and should never be destroyed; whereas it is only true of the Heavenly Jerusalem, the earthly City was then taken and ruined: nor is and City, how populous or potent soever, secured from destruction. The Historian saith of lions a famous City in France, una tantùm nox interfuit inter Civitatem magnam & nullam, there was only the distance of one night between a great City and none; 
Cambdea in Com. Hist. Hieron. in Dan.  so suddenly may ruin come upon a place. Verulam, once a famous City in our own land, hath not now so much as the name remaining: and S. Hierom tells of a renowned City in which had been a goodly Temple, neque Urbis neque Templi ullum restat vestigium: both were so perfectly demolished that there was not the least footstep remaining either of City or Temple, so total, as well as sudden, may the destruction of a place be.  
2. Multiplied abominations in, will bring inevitable desolation on a City. It was a custom among the Romans, whensoever they went forth to war against any City, by a charm Tutelares Deos evocare, 
Macrob. Satur. l. 3. c. 9  to call out the Tutelar Gods, either because they held it an impiety to destroy the Gods, or because they thought they could not conquer the City whilst the Gods were in it: the Heathens had many Tutelar Gods for one City; but the one Jehovah is the Tutelar God of all Cities and Places: and what the Spaniards boasts of Madrid, that it had a Wall of Fire about it, meaning the Quarries of Flint which encompassed it, is in an higher sense true of that City in which God dwells, his protection is a Wall of Fire about it: But alas, impenitent Rebellion will cause God to depart from, and bring ruin upon a City: he that maketh a fruitful land a barren wilderness, will make a good City an heap of rubbish for the wickedness of them that dwell therein. 
Ps. 107. 34.  Believe it a City cannot be safe whilst the Citizens are wicked. Nil prodest muros munire propugnaculis, 
Ambros. Serm. 88 de Bell. tumult.  & Deum provocare peccatis, saith S. Ambrose truly, in vain is the City fenced with walls, guarded with Watches, Troops, Bands, whilst God is provoked with iniquities, transgressions and sins.  
I am loath (Beloved) on this day of joy to call for sorrow, and put you in fear; but yet withal I must be faithful, and let you know both your sin and danger: How is the faithful City become an Harlot? said Isaiah of Jerusalem, I wish it were not true of London; woe to the bloody City, said Nahum of Nineveh; let London beware. What filthiness is in her skirts, I mean her Suburbs, where all manner of sin is acted with a brazen forehead? nay, I would to God the whole head were not sick, and the whole heart faint. In few words, as when I consider the tranquillity of this City, I wonder at her ingrateful impiety; So when I consider her impiety, I wonder at her lengthened tranquillity. But Oh let us not despise the riches of God's forvearance, let it rather lead us to repentance: and as we desire that London peace may be preserved, 
Isa. 1. 21. Nah. 3. 1.  good promoted, and ruin prevented; let us the Natives first begin to sweep our own doors, reform our own lives, and be among the number of those who mourn for the sins of others.  
I hasten to an end, only I must not, I cannot forget either the house of the Lord my God, or my brethren and companions.  
1. Among those many eminent Worthies, who by being born in, have been an honour to the City, the chief was that Noah Father of the new Christian World, after the deluge of a bloody persecution (as a Reverend Father of the Church calls him,) Constantine the Great, who among many other excellent virtues, was and will be famous to all ages for his zeal in erecting Churches for God's public worship; 
See Bishop King's Sermon at Paul's Cross, on the behalf of Paul's Church.  and besides the large contributions of his purse (the Story saith) to the building of a Church, he carried twelve baskets of earth upon his own shoulders. Beloved, there is a fire of zeal within me, which must flame forth, and that is, to speak a word in behalf of this House of the Lord our God, in a part whereof we now are; this Church of Saint Paul's once one of the most glorious piles of building in the world, taking all its dimensions together, now likely to become an heap of rubbish, the most rueful spectacle upon the face of the whole earth. Indeed were I silent, yet the tattered rags, disjointed stones of the building speak, nay cry aloud in words much like these, Is it nothing to you all that pass by? When the body of slaughtered Asahel was left in the way, not a man went that way but turned aside to look on it: and shall not we behold with pity the ruins of this dying Church? I do not mention this as if I thought our shoulders were strong enough to bear the burden of repairing it; but only since it is the City-Church, hath been the Cities choicest ornament, I think it would well become us who are the City-Natives, to set on foot a Petition, that at least leave may be granted for a free contribution throughout the City, the whole Land, whereby it may be preserved from utter ruin; lest when this fabric is fallen, that name be given to this City, which by the Woman was given to her child when God's Ark was taken, Ichabod, the city's glory among all Nations and countries is departed from her.  
2. Having imparted my thoughts (if not with success, yet I hope without offence) to you concerning this house of God, I have yet another word to add concerning my brethren and companions.  
I may truly say concerning this Congregation, that we are not only in one, but many respects brethren, in a borrowed, but proper notion companions.  
There are fratres natura, brethren by nature, those that have the same immediate Parents, as Esau and Jacob; and of this sort there are some I doubt not here present. There are fratres cognatione, brethren by lineage, those of the same stock, as Abraham and Lot: In this sense the number is far greater, many of us being kin one to another. 
Hier. contr. Helvid. c. 7.  There are fratres gente, brethren by country: in this sense all the Jews were brethren, and thus we are all brethren. 
florent. l. 3.  Cognationem quandam inter cives natura constituit, nature hath constituted a kind of kindred among Citizens; and Pluto will have all Citizens to be brethren one to another. Finally, there are fratres religione, brethren by religion, all those who profess the same faith; in which sense Saint Paul meaneth it, when he bids to salute the brethren; Saint Peter when he exhorts to love the brethren. 
Colos. 4. 15.  And thus I trust we are brethren too, 
1 Pet. 3. 8.  for however we may many of us disagree in some circumstantials; yet I hope we all agree in the substantials of Christianity; and therefore why should we not be fratres affectione, brethren in affection, as David and Jonathan were, by entire love one towards another?  
And as we are Brethren, so we are Companions. The Hebrew word which is here rendered Companions, is derived from a word that signifieth to feed; and so properly noteth them who are simul educati, brought up & feed together. Thus have many of us been educated together from our childhood in one family, in one parish, in one school, companions at the table, at the book, and in the street; 
Arist. Eth.  and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith the Philosopher, it is a great engagement to love to have been bred up together.  
Since than we are Brethren and Companions, let us all as jointly seek the good of the City, so mutually the good each of other, that it may be said of us what was said of the Primitive Christians, Ecce ut se invicem diligunt, see how they love one another. This is one special cause of this days meeting. It is well observed by Josephus, that God's enjoining the people three times a year to come up to Jerusalem, was, though principally for his own solemn worship, yet secondarily, that meeting and eating together, their friendship might be the faster. For this reason is this Annual Feast observed, that once a year at least, beholding each others faces, we may be the better known to, and beloved by each other: in which respect, as we will not blame the prudence of those our brethren who think fit to abstain, so I hope they will not condemn our amity who think fit to associate and feast together.  
And now (my brethren and companions) God forbid that charge should this day be drawn up against us, which is laid by the Prophet Amos against Israel, they eat the Lambs out of the flocks, 
Amos 6. 6.  and the Calves out of the midst of the stall, they chant to the sound of the viol, they drink wine in bowls, but they are not grieved for the afflictions of Joseph. How greatly defective we have hitherto been in our commiseration and contribution, I even blush to speak. One that wrote the History of the Grecians related what worthy acts had been done by the lacedaemonians and Athenians; and it being inquired what his countrymen of Cumin had done, he had no other answer to return, but that they had done just nothing. I wish there were not too just cause of the like accusation: we the City-Natives have done nothing in matter of charity, nothing in comparison of what we might have done, yea of what others of other countries have done; yea, I wish, whereas the expense of our feast is double to theirs, the extent of their benevolence were not double to ours. But I had rather exhort then chide, encourage future forwardness then blame former backwardness.  
If you shall inquire how the charity which is conferred shall be employed, the wisdom of the Stewards hath suggested to me an answer.  
Saint Paul elegantly compareth alms to seed, and there is a very fit and large piece of ground said forth for this seed to be cast into.  
The hedge of this field, the confines of our bounty, is to them that have received their first being in the freedom of London, who since by reason of their poverty they cannot feast with us, ought by reason of their brotherhood and vicinity to be refreshed by us.  
The Acres of this field in which our seed must be scattered are four, each of which singly, much more all jointly crave a bountiful contribution.  
1. The first Acre is the Distressed Clergy, and if there be an Especially set upon the whole household of Faith, 
●al. 6. 10.  it much more belongs to the chief Officers in that household: you cannot be unmindful how ample a recompense is promised to a small dole, when conferred upon a Minister; He that giveth a cup of cold water to a Disciple to drink in the name of a Disciple, 
Matth. 10. 42.  shall in no wise lose his reward.  
2. The next Acre is the Widows of such Clergy. Indeed the sad condition of those who were the wives of able, famous Ministers of this City, deserveth not only pitiful compassion, but a serious consideration, and that by all the Inhabitants, how some competent provision may be made for them; and in the mean time I hope the present benevolence will afford some succour to their widows who had their birth among us.  
3. The third Acre is the binding of the poor children of Freemen Apprentices, whereby being placed in a lawful calling, they may be enabled to get a livelihood. A work, to which, as I hope none will be unwilling, so I trust those will especially be forward, who, though now possessed of great estates, were perhaps at first of mean beginnings.  
4. The last, but not the least Acre, is the maintaining of the Sons of indigent Free-meen, Students at the Universities. Indeed what pity is it (to use the prophet's allusion) the children should be come to the birth, 
Isa. 37. 3.  and there should be no strength to bring forth: hopeful Youths should be trained up in our Grammar Schools fit for, and no means to carry them to, or maintain them at the University? How sad is it that young Students should be forced to leave that nest before they are well fledged, after a short stay of some very few years running into the country for want of maintenance at the University? Nor yet is this all; Who so with a sad and serious eye shall look into the several Churches throughout England and Wales, and observe how many of those Candlesticks are altogether empty; and in how many of them there are very dim lights, how many flocks have no speherds at all, and how many have such to watch them, who though perhaps they may have honest hearts, I am sure have ignorant heads, altogether unable and unfit for the ministerial charge; I say, who so truly layeth this to heart, will be enforced to acknowledge that Atheism and irreligion, if not Popery and Superstition, will prevail in succeeding ages, unless there be some plentiful supply from the Universities. So that as we tender the honour of God, propagation of the Gospel, and the souls of our posterity, we are obliged to take care what we may, that there may be a nursery of young Plants for God's Vineyard.  
Lo here a large field, God send liberal hearts and hands, & then though there be not so many as heretofore, there will be enough to fill these acres. Alas my Brethren, had you hearts as well as purses, were your will equal to your power, the sum of both the former years put together might be equalised, 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 finger's 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, than you have Shillings to the other.  
I shall add 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 thyself, 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 entitled Zion's Birth-Register, unfolded in a Sermon to the Native Citizens of London, in their solemn Assembly at Paul's, on Thursday the 8. of May 1656. by Th. Horton D. D. Sold by John Clark at mercer's chapel in Cheapside.   

ERRATA.  
PAge 2. line 34. after quomodo add 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. lie. p. 12. l. 34. r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. in marg. l. 5. join 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. tells. in marg. l. 2. add 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. Paul's, 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 faith's 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 majesty's Ambassador to the Grand signior at Constantinople, in 4o.  
5 Love and Fear the inseparable Twins of a blessed Matrimony. A Sermon occasioned by the Nuptials between Mr. William Christmas, and Mrs. Elizabeth Adam's, in 4o.  
6 Divinity in Mortality: or, The gospel's Excellency, and the Preachers frailty. A Sermon preached at the Funerals of Mr. Richard Goddard Minister of the Parish of S. Gregory's by S. Paul's, in 4o.  
7 Two Mites: or a Grateful acknowledgement of God's singular & goodness. In two Sermons, occasioned by his late unexpected recovery of a desperate sickness, in 4o.  
9 Death's alarum: 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. foster's, 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 wisdoms 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 characterised in a Farewell-Sermon, occasioned by the voyage of Nathanall Wych Esq President to the East-Indies.