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 ...
THis Scripture like a well-made picture which looketh every way, or a well-wrought Key which fitteth every door, hath a congruous reference to each circumstance of this solemne meeting. Jerusalem the Mother City of Judea, is the Centre in which the lines of this text, yea the whole Psalm, meet,
THis Scripture like a well-made picture which looks every Way, or a well-wrought Key which fits every door, hath a congruous Referente 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,
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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,
and upon what should our eyes, especially At this time, be fixed, but London, which is the Metropolis of England? This Psalm (whereof the Text is the close) was wont to be sung by the Jewish Tribes when they met At Jerusalem, on the yearly feasts; in that respect very fit to be the Preachers Subject,
when the English, particularly the London Tribe is gathered together on their annuall festivall: besides, the place in which we are assembled, is no other then the House of the Lord our God;
when the English, particularly the London Tribe is gathered together on their annual festival: beside, the place in which we Are assembled, is no other then the House of the Lord our God;
we who are here met are by our birth and education in this famous City, brethren and companions; nor is there any thing on this occasion more fit to be inculcated upon us than (that which is the chief scope of the Text ) that we should seek the good of the City,
we who Are Here met Are by our birth and education in this famous city, brothers and Sodales; 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,
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& now say, peace be within thee. Indeed what duty more suitable to this place then prayer? for whom should prayer be made if not for our English Jerusalem? what should we pray for if not for her peace and good? who should pray for it or seek after it if not we? and when, if not now on this day of our publick assembling? You see how easily the Text is applicable to the occasion; God grant we may all as readily apply the Sermon to our consciences, and then I doubt not but with one consent we shall breath forth Davids language in reference to this our Jerusalem, For my Brethren and Companions sake I •ill now say, peace be within thee;
& now say, peace be within thee. Indeed what duty more suitable to this place then prayer? for whom should prayer be made if not for our English Jerusalem? what should we pray for if not for her peace and good? who should pray for it or seek After it if not we? and when, if not now on this day of our 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 breath forth Davids language in Referente to this our Jerusalem, For my Brothers and Sodales sake I •ill now say, peace be within thee;
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If you please I shall more punctually anatomize the Text into its severall members, for though sometimes a single view of every particle in a Scripture may seem a mangling of the meat and crumbling of the bread,
If you please I shall more punctually anatomise the Text into its several members, for though sometime a single view of every particle in a Scripture may seem a mangling of the meat and crumbling of the bred,
Conceive then the Text as a River parting it self into six smooth and soft streams; or like a Tree spreading it self into six choice and flourishing branches, namely, the Cui, Quid, Quomodo, Quando, and the Quare.
Conceive then the Text as a River parting it self into six smooth and soft streams; or like a Tree spreading it self into six choice and flourishing branches, namely, the Cui, Quid, Quomodo, Quando, and the Quare.
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The Reasons why, ushered in by the conjunction, because; whilest the Psalmist looking both downward upon his brethren and companions, and upward upon the house of the Lord his God, findeth strong obligations laid upon him to endeavour Jerusalems welfare.
The Reasons why, ushered in by the conjunction, Because; whilst the Psalmist looking both downward upon his brothers and Sodales, and upward upon the house of the Lord his God, finds strong obligations laid upon him to endeavour Jerusalems welfare.
namely, in the house of the Lord our God, & so after a more especiall manner in his presence: That which I seek is (my conscience bearing me witness) as first Gods glory, so next your souls good; let me not miss of my aim, my chief errand is peace, the peace of the City; therefore I trust you will gladly hear what I shall say. If by reason of the multiplicity of the Branches and Streames my stay shall prove a little longer than ordinary, I before-hand beg your pardon and patience; withall intreating the holy Spirit to sharpen your appetites, that you may eat of the pleasant fruits which grow upon these branches, and drink of the waters of life which flow from these streams; and having fed your souls I shall then dismiss you to that love-feast which is prepared for your bodies.
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.
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In the handling of these words (according to the proposed method ) my discourse must be retrograde, beginning at the end, and ending at the beginning of the verses:
In the handling of these words (according to the proposed method) my discourse must be retrograde, beginning At the end, and ending At the beginning of the Verses:
nor need we go further than the sixth verse to find out the noun to which these pronouns refer, it is Jerusalem, which there speaking of, the Psalmist here speaketh to, ut majorem exprimat affectum, as a more vehement way of expressing his affection.
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 speaks to, ut majorem exprimat affectum, as a more vehement Way of expressing his affection.
Not to trouble you with the multiplied acceptions of this word Jerusalem in sacred Writ, know, to our present purpose that it may be taken either mystically or literally.
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.
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1. In a mysticall sense, by Jerusalem is understood the Catholick Church, whereof she was a type, and that in severall respects, 1. Jerusalem was the place which God chose before all the world,
1. In a mystical sense, by Jerusalem is understood the Catholic Church, whereof she was a type, and that in several respects, 1. Jerusalem was the place which God chosen before all the world,
The Caholick Church is that number of people which God hath culled out of the rest of mankind, being therefore called by the Apostle Peter a chosen generation. 2. Jerusalem was an holy City, an holy Mountain, it's often so called.
The Caholick Church is that number of people which God hath culled out of the rest of mankind, being Therefore called by the Apostle Peter a chosen generation. 2. Jerusalem was an holy city, an holy Mountain, it's often so called.
All the true members of the Catholick Church are Saints, for which reason she is styled an holy Nation by S. Peter, the holy City, the new Jerusalem by S. John, and in our Creed the holy Catholick Church. 3. At Jerusalem was Gods house and Davids throne; in the Catholick Church is Gods speciall presence and Christs royall scepter, who was both Davids Lord and Son. 4. To Jerusalem was the confluence of all Judea at the time of their solemn feasts: To the Catholick Church (according to Jeremy 's Prophecy) is the gathering of all the nations of the world. 5. Jerusalem stood upon hills, especially that part of it which was called the upper city: The Catholick Church in respect of its divine originall is the Jerusalem which is above, which cometh down out of heaven.
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, the new Jerusalem by S. John, and in our Creed the holy Catholic Church. 3. At Jerusalem was God's house and Davids throne; in the Catholic Church is God's special presence and Christ royal sceptre, who was both Davids Lord and Son. 4. To Jerusalem was the confluence of all Judea At the time of their solemn feasts: To the Catholic Church (according to Jeremiah is 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 comes down out of heaven.
6. Jerusalem was (as we read in this Psalm ) a city compact within it self, in respect of the regularity of its building and unity of its inhabitants: The Catholick Church is one, all whose members are knit together in the bond of love. 7. Jerusalem was the mother city of Judea: The Catholick Church is mater Christianorum, the mother of us all, of all Christians. 8. Mountains and hills were round about Jerusalem, Gods protection is round about his Church. 9. Finally, the names of Jerusalems citizens were enrolled in a Register, and the names of the members of the Church are written in the book of life;
6. Jerusalem was (as we read in this Psalm) a City compact within it self, in respect of the regularity of its building and unity of its inhabitants: The Catholic Church is one, all whose members Are knit together in the bound of love. 7. Jerusalem was the mother City of Judea: The Catholic Church is mater Christians, 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. Finally, the names of Jerusalems Citizens were enrolled in a Register, and the names of the members of the Church Are written in the book of life;
And now according to this construction, we learn how deare and precious the peace and good of the Catholick Church ought to be to us, what searchings of heart for her divisions, what longings of heart for her union. The Catholick Church in reference to God is his daughter, to Christ she is his spouse, to us she is our mother, and therefore whilest Hereticks and Schismaticks, like unnaturall children, as it were, rend her garment, nay tread upon her body, and viper-like eat out her bowels, let us express a filiall love towards her by using our utmost care to procure her peace and promote her good. It were easie to instance in Moses, Jeremy, Paul, and others,
And now according to this construction, we Learn how deer 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 Referente 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, Jeremiah, Paul, and Others,
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how as the Marigold openeth and shutteth with the rising and setting of the Sun, so those good mens hearts have been suitably affected according to the different state of the Church, her miseries have been their sorrow, and her peace their joy, oh let the same mind be in us. The truth is we are never in a right frame till we come to this temper, so it go well with the Church it matters not much though it be ill with us; and if ill with the Church, it contents not,
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 misery's have been their sorrow, and her peace their joy, o 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,
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And as we tender the good, oh let us study the peace of the Church, since it can never be well with us unless peace be in her, she is a building which cannot stand if the stones be not cemented, and a chain which cannot hold if his links be not fastned, a body which cannot thrive if its members be not united. No wonder if upon this account there is nothing the Churches adversaries endeavour more than her 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 confesse Gods name may agree in the truth of his holy Word,
And as we tender the good, o 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 Churches Adversaries endeavour more than her disse•io•s, nor is there any thing her Friends should more strive for than her Union; o 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 a City being a society or community, yea according to Aristotles character, NONLATINALPHABET, a perfect association; that which we hence learn is, what speciall regard every one of us ought to have to the publick peace and common good. We see in nature how the severall parts agree together for the preservation of the Vniverse; we may observe in our bodies how the eye seeth, the hand worketh, the foot walketh, the mouth eateth, the stomach digesteth,
and a city being a society or community, yea according to Aristotle character,, 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 sees, the hand works, the foot walks, the Mouth Eateth, the stomach digesteth,
thus ought we to be affected towards the whole, the body whereof we are parts and members; unum omnibus debet esse propositum, ut eadem sit utilitas unius cujusque & universorum, saith the Orator; every man should make the common interest his own.
thus ought we to be affected towards the Whole, the body whereof we Are parts and members; Unum omnibus debet esse propositum, ut Same sit utilitas unius cujusque & universorum, Says the Orator; every man should make the Common Interest his own.
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And he (saith St. Ambrose) is the perfect wise man who respects not his own advantage quaerens non quod sibi sed quod omnibus utile, seeking rather what may be beneficiall to all then to himself. Thus it ought to be:
And he (Says Saint Ambrose) is the perfect wise man who respects not his own advantage Seeking non quod sibi sed quod omnibus utile, seeking rather what may be beneficial to all then to himself. Thus it ought to be:
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Seneca observeth of voluptuous persons, quis est istorum qui non malitrem publicam turbari quàm comam suam? they had rather the Commonwealth should be disturbed,
Senecca observeth of voluptuous Persons, quis est These qui non malitrem publicam turbari quàm Coman suam? they had rather the Commonwealth should be disturbed,
And it is reported of Honorius, that he was more troubled at the supposed losse of his Hen called Roma, then at the reall loss of the City called by that name.
And it is reported of Honorius, 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 publick, so they may enjoy ther quiet, and who are more troubled for the petty losse of their own, then the publick dammage. The Propher, Isaiah complaineth of men who joyne house to house, and lay field to field, that they may dwell alone upon the earth;
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, then the public damage. The Propher, Isaiah Complaineth of men who join house to house, and lay field to field, that they may dwell alone upon the earth;
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this Generation of men still liveth who would grasp all into their own hands, and with whom (as Epictetus truly) their own gain is Father, Brother, Kinsman, Country, yea instead of God himself.
this Generation of men still lives who would grasp all into their own hands, and with whom (as Epictetus truly) their own gain is Father, Brother, Kinsman, Country, yea instead of God himself.
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But oh be this base selfish temper far from ns, let us not be like minerall grounds, which being barren without keep all their riches within their own bowells; much lesse like the Ivie, which hinders the growth of that tree to which it cleaveth, that it self may flourish: rather let us be like the starre which shines to enlighten the world; yea like the candle which spendeth it self to give light to the room where it is.
But o be this base selfish temper Far from ns, 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 it self 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, separatim vos quisque sibi consilia capitis, that they did every one consult apart for his own ease and contentment;
Let it not be said of any of us, (those especially who Are in place) what Cato complained of the Senators in his time, Separatim vos Quisque sibi consilia capitis, that they did every one consult apart for his own ease and contentment;
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but let us imitate those Fabii and Fabritii (of whom Salvian saith) omnia studia, omnes conatus suos in communia emolumenta conferrent, they did bend all their studies to the common good. To induce hereunto, consider:
but let us imitate those Fabii and Fabritii (of whom Salvian Says) omnia Studia, omnes conatus suos in communia emolumenta conferrent, they did bend all their studies to the Common good. To induce hereunto, Consider:
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Cicero laughed at the folly of those men, 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!
Cicero laughed At the folly of those men, qui amissâ republicâ piscinas suas before salvas sperare videntur, who hoped their fishponds should be safe, though the Commonwealth were lost. Quae Ask insania, Quae caecitas!
2. If at any time by seeking the publick good we endanger our safety, we shall advance our dignity: gloriosum unicuique ducitur (saith St. Ambrose) si periculis propriis quaerat universorum tranquillitatem.
2. If At any time by seeking the public good we endanger our safety, we shall advance our dignity: Gloriosum unicuique ducitur (Says Saint Ambrose) si Periculis propriis quaerat universorum tranquillitatem.
It is well observed (by the forementioned Father) that whereas Hannah is onely said to speak, Moses is said to cry; the reason whereof is rendred very fitly to our present purpose, Hannah prayed onely for a child, which was a private benefit,
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, Hannah prayed only for a child, which was a private benefit,
for that, neglecting to deliver his errand wch concerned the Ninevites good, he fled to Tarshish to prevent his own supposed danger? whereas David is called a man after Gods own heart, amongst other reason,
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, among other reason,
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.
1. Peace in its extensive notion is a voluminous mercy, a state of Prosperity comprehending whatsoever is requisite to the well-being of a person or a society.
In this sense it is used by the Hebrewes in their salutations answering those 3. words NONLATINALPHABET, 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.
In this sense it is used by the Hebrews in their salutations answering those 3. words, 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.
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This we may very well conceive to be the latitute of the word in this place; and perhaps the Psalmist changeth the phrase from peace to good in the next verse, to intimate, that by peace he meaneth a confluence of all those good things which might conduce to Jerusalems prosperous and happy estate.
This we may very well conceive to be the latitute of the word in this place; and perhaps the Psalmist changes the phrase from peace to good in the next verse, to intimate, that by peace he means a confluence of all those good things which might conduce to Jerusalems prosperous and happy estate.
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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.
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.
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If you shall inquire what peace is, I answer with Gregory Nyssen, it is NONLATINALPHABET, a friendly agreement with our neighbour, or if you will with St. Augustin, it is hominum ordinata concordia, a well ordered concord among men.
If you shall inquire what peace is, I answer with Gregory Nyssen, it is, a friendly agreement with our neighbour, or if you will with Saint Augustin, it is hominum Ordinary Concord, a well ordered concord among men.
What calmnesse is in the Sea, and clearnesse in the skie, what health is in the body and harmony in musick, that is peace among men. Calmeness is a quiet settlement of the waves, clearness a freedom from black and dark clouds, Health a just temperature of the humours, and harmony a fit accord of the notes: all suitable emblems of peace, which is the ceasing of jarres, stilling of commotions,
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. Calmness 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,
Civitas, saith one, is quasi civium unitas, a city is a peaceable cohabitation of Citizens; it is NONLATINALPHABET, saith Aristotle, a communion with one another in regular living;
Civitas, Says one, is quasi Citizens unitas, a City is a peaceable cohabitation of Citizens; it is, Says Aristotle, a communion with one Another in regular living;
yet peace with one another is principally to be sought after, as being of greatest concernment to the safety of the community. If there be war without and discord within, nothing can be expected but ruine; it being in this case with a city (to use Greg. Nazianzens comparison) as with a ship on a tempestuous Sea,
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; it being in this case with a City (to use Greg. Nazianzens comparison) as with a ship on a tempestuous Sea,
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;
But though there be war without, if there be peace within, the City may probably be safe. Unanimous Citizens Are as Agesilaus said Concerning Sparta) the best walls to a City;
in which respect it was wittily returned upon Caligulas wish, that the people of Rome had but one neck, intimating his cruel desire to cut them off at a blow. Thou art mistaken Caesar, had they but one neck — fortior illa foret, it would be the stronger to make resistance:
in which respect it was wittily returned upon Caligulas wish, that the people of Rome had but one neck, intimating his cruel desire to Cut them off At a blow. Thou art mistaken Caesar, had they but one neck — fortior illa foret, it would be the Stronger to make resistance:
no mervail if the Oracle advised the Athenians, when they were to wage war with the Sicilians, that they should carry Minerva 's Priest with them, whose name was NONLATINALPHABET, which signifieth peace.
no marvel if the Oracle advised the Athenians, when they were to wage war with the Sicilians, that they should carry Minerva is Priest with them, whose name was, which signifies peace.
that phrase of the Prophet Zacharie, Execute judgement in your gates, implieth, that the Courts of Justice among the Jews were in the gates of the city; and why so, say some Satyrically, that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens, say others more suitably to my present purpose, Ut civi•atis populus esset pacificus, discordes ingredi non liceret, that the city might be at quiet, suits and contentions at law were to be in the gates.
that phrase of the Prophet Zacharias, Execute judgement in your gates, Implies, 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, constituted for this onely end, to make up breaches among the Citizens; yea it was a law among the Troglodites, that if there were any disturbances, upon the very naming of peace, though but by a woman or a child, all was husht: no wonder if Davids word and wish concerning Jerusalem, is peace be within thee.
It was appointed by the people of Room that the Senate should fit in the Temple of Concord. Crates the Philosopher made it his business to find out and compose differences among the inhabitants; and Alexander ab Alexander tells us of an officer At Athens, 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 Davids word and wish Concerning Jerusalem, is peace be within thee.
2. Having opened the nature of the benefit, it now remaineth that we take view of its excellency, as it is construed in that other word Good; for though taking peace in its narrow notion, we may construe good in a way of amplification, as if the Psalmists meaning were, I will not onely say peace,
2. Having opened the nature of the benefit, it now remains 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,
and to this purpose it is, that publishing peace is twice in the same verse said to be the bringing good tidings. Unum & Bonum in metaphysicks are convertible terms;
and 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;
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1. Of all good things, peace, and especially civil peace, is the best, as health in respect of the naturall, so peace in respect of the politick body is the chief comfort.
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 needfull for a city, begins with NONLATINALPHABET, peace, and concludeth with NONLATINALPHABET, concord.
Plutarch reckoning up those good things which Are needful for a City, begins with, peace, and Concludeth with, concord.
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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;
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;
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they are as the milk, this as the cream; they are as the grass, this as the flower; they as the starrs, this as the sun; NONLATINALPHABET NONLATINALPHABET, that is S. Chrysostomes phrase, nothing is equall with peace, NONLATINALPHABET. So Synesius concordis most excellent; NONLATINALPHABET.
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;, that is S. Chrysostomes phrase, nothing is equal with peace,. So Synesius concordis most excellent;.
since that which keepeth all our comforts together is peace: the Psalmists phrase is not onely the Lord will give, but he will bless his people with peace, as if nothing we enjoy were blessed without peace;
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;
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what light is in the world, that is peace in a city; nothing would be amiable without light, nor can any enjoyments be comfortable without peace. Very appositely to this purpose is that of Gregory Nyssen: Suppose (saith he) a man to have all those things which in this world are esteemed precious, wealth, health, wife, children, parents, servants, friends, pleasant gardens, stately palaces, large parks,
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 (Says he) a man to have all those things which in this world Are esteemed precious, wealth, health, wife, children, Parents, Servants, Friends, pleasant gardens, stately palaces, large parks,
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.
but within these few letters is to be found all good; the Hebrew word signifies both perfection and peace, intimating that there is no good wanting where peace is.
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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.
The Moralists distribution of bonum is into Honesty, jucundum, utile; good is whatsoever is honest, or pleasant, or profitable, and in all these respect; peace is good.
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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, NONLATINALPHABET NONLATINALPHABET, saith the Greek Father, There is as a commendable dissention, so an execrable union;
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,, Says the Greek Father, There is as a commendable dissension, so an execrable Union;
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such was that of Herod and Pilat against Christ; such are all combinations for the opposing of good, or the accomplishing evil: but otherwise a friendly agreement with one another in all things that are not absolutely sinfull, is that which is most just and honest.
such was that of Herod and Pilat against christ; such Are all combinations for the opposing of good, or the accomplishing evil: but otherwise a friendly agreement with one Another in all things that Are not absolutely sinful, is that which is most just and honest.
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So the Psalmist: that which is good and not pleasant may be tedious, that which is pleasant but not good is vicious; but peace, and chiefly civil peace, is both good, that is, honest, and pleasant.
So the Psalmist: that which is good and not pleasant may be tedious, that which is pleasant but not good is vicious; but peace, and chiefly civil peace, is both good, that is, honest, and pleasant.
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3. Peace is profitable; in the forementioned Psalm it is compared to Aarons oyntment and Hermons dew, that for pleasure, and this for profit; it is called by S. Chrysostome NONLATINALPHABET, a mother of good things.
3. Peace is profitable; in the forementioned Psalm it is compared to Aaron's ointment and Hermons due, that for pleasure, and this for profit; it is called by S. Chrysostom, a mother of good things.
in peace the merchant traffiqueth securely, the husbandman reapeth joyfully, the Citizen tradeth cheerfully, all men manage their affaires prosperously; in peace our garners are replenished with store, our valleys with corn, our hills with sheep, our shops with wares: the time will not give me leave to set before you all the flowers which grow in the garden of peace. S. Paul joyneth peace and holiness together;
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;
Loe what a blessed Trinity here is in Unity; vertue, pleasure, profit, all as so many jewels in this one ring of peace; and surely peace being so good, may justly be desirable. It is the Philosophers definition of good, NONLATINALPHABET, it is that which all desire;
Loe 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 Philosophers definition of good,, it is that which all desire;
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St. Austin, hath a large discourse to this purpose, and among other things, observeth that even they who disturbe, cannot be said altogether to hate peace, non ut sit pax nolint,
Saint 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, non ut sit pax nolint,
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But though peace, is in some sense the vote of all, yet I would to God there were not just cause of taking up Gregory Nazianzens complaint, NONLATINALPHABET.
But though peace, is in Some sense the vote of all, yet I would to God there were not just cause of taking up Gregory Nazianzens complaint,.
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Oh lovely peace, a good which art praysed of all, and yet preserevd by few, whilest the tares of anger, wrath, envie, malice, contention, quarrelling, evil-speaking, railing, slandering, and sighting, grow up every where,
O lovely peace, a good which art praised of all, and yet preserevd by few, whilst the tares of anger, wrath, envy, malice, contention, quarreling, Evil-speaking, railing, slandering, and sighting, grow up every where,
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and which is the more sad, even among them who professe the Gospel of peace, and to be subjects of the Prince of peace, peace finds few friends. Well my brethren, what ever others do, I hope we who have experienced the evil of war, will say of peace as Abraham of Sarah, when among the swarthy Egyptians, Now I know that thou art a fair woman to look on;
and which is the more sad, even among them who profess the Gospel of peace, and to be subject's of the Prince of peace, peace finds few Friends. Well my brothers, 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;
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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:
The truth is, next to the peace of our conscience, (which must be preferred before all) there is nothing we should more highly prize then peace with all men, and especially with one Another, since we cannot be Friends to the good, if we be enemies to the peace of the place, where we live:
So much the Psalmist implyeth in these parallel words, peace & good. And if you would know how this peace which is so good, may be attained and maintained, go on to a
So much the Psalmist Implies 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
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View of the acts here mentioned, as done by David, in order to the peace, and good of Jerusalem, namely, saying and seeking; the former whereof is a word of devotion, and the latter a word of action. Of each a word.
View of the acts Here mentioned, as done by David, in order to the peace, and good of Jerusalem, namely, saying and seeking; the former whereof is a word of devotion, and the latter a word of actium. Of each a word.
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There is loquela cordis & oris, a saying in the heart, and a saying with the tongue; one word in the Hebrew signifieth both meditari and loqui, to meditate and to utter; indeed the tongue is but the interpreter, the heart is the enditer; the heart is the minting - place of words where they are first coined,
There is loquela Cordis & oris, a saying in the heart, and a saying with the tongue; one word in the Hebrew signifies both meditari and loqui, to meditate and to utter; indeed the tongue is but the interpreter, the heart is the Enditer; the heart is the minting - place of words where they Are First coined,
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Too many there are who have peace in their mouths and war in their hearts; whose words are smoother then butter, softer then oyle, but the thoughts and desires of their hearts are bitter as gall, and sharpe as swords: but far be such odious dissimulation from David, and every good man,
Too many there Are who have peace in their mouths and war in their hearts; whose words Are smoother then butter, Softer then oil, 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,
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2. Our tongues must say peace: the truth is, as Salomon saith, life and death, so I may say war and peace are in the power of the tongue; strifes which end in blowes begin with words. St. James saith of the tongue, it is a fire; this is most true of the malicious tongue, it is set on fire of hell, and puts all in a combustion. But whilest turbulent spirits have fire in their mouth, let us have water in ours,
2. Our tongues must say peace: the truth is, as Solomon Says, 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. Saint James Says of the tongue, it is a fire; this is most true of the malicious tongue, it is Set on fire of hell, and puts all in a combustion. But whilst turbulent spirits have fire in their Mouth, let us have water in ours,
whilest others curse let us blesse, whilest they bluster with tempestuous language, let ours be the still smooth voice; and whilest the wretched Edomites say of Jerusalem, raze it, raze it even the foundations thereof, let all true-hearted Israelites say peace be within it.
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, raze it even the foundations thereof, let all truehearted Israelites say peace be within it.
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,
In the immediately preceding verse you meet with a short from of prayer, Peace be within thy walls, much like that of our Church, da pacem Domine in diebus nostris, give peace in our time Oh Lord, and Here David Says, that is, Prayeth, peace be within thee. The truth is,
1. Peace is Gods gift; all the Letters of the name Jehovah are literae quiescentes, quiescent letters, it is he who must give quietness; God is called the God of peace, and peace is stiled the peace of God;
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; 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, and lover of concord. Indeed it is Gods work, and his alone; perhaps for this reason called a creating peace, creation being the prerogative of a Deity. He onely in whose hands all mens hearts are, can make men of one heart; he onely who stilleth the blustring winds and roaring waves, can quiet angry minds and furious spirits. Is it forraign peace he maketh peace in thy borders:
and good reason, since he is the Author of peace, 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, can quiet angry minds and furious spirits. Is it foreign peace he makes peace in thy borders:
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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;
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;
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.
those whom the Psalmist Says 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.
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And since it is to God we pray, let us be sure that our saying be heart-work, as wel as lip-labour, for he understandeth the language of our hearts, and it is our inward devotion which speaketh loudest in his ears.
And since it is to God we pray, let us be sure that our saying be Heartwork, as well as lip-labour, for he understands the language of our hearts, and it is our inward devotion which speaks Loudest in his ears.
2. But is this all that David will act in order to Jerusalems peace, onely a few good words and wishes? No, he will not onely say, but seek. A word of a very large extent: 1. It includeth an act of desire, since what we seek is that we do not onely coldly wish, but affectionately will. 2. More then this, it is an act of design, setting the head on work to contrive the best means of finding what we seek. 3. Yet further, it is an act of endeavour, making use of all those means which are afforded. 4. Nay more then this, it is verbum solicitudinis, and noteth an industrious diligence in that endeavour. The Hebrew word here used NONLATINALPHABET is emphatical, and (as the Criticks observe) is in this differenced from the verb NONLATINALPHABET used a little before;
2. But is this all that David will act in order to Jerusalems 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 then this, it is an act of Design, setting the head on work to contrive the best means of finding what we seek. 3. Yet further, it is an act of endeavour, making use of all those means which Are afforded. 4. Nay more then this, it is verbum solicitudinis, and notes an Industria diligence in that endeavour. The Hebrew word Here used is emphatical, and (as the Critics observe) is in this differenced from the verb used a little before;
that whereas that signifieth onely to seek by inquiry, this signifieth to seek by endeavour. The verb by which the Septuagint translate it, is NONLATINALPHABET, a word which hath an emphasis both in the verb and the preposition. The simple verb NONLATINALPHABET is more then NONLATINALPHABET,
that whereas that signifies only to seek by inquiry, this signifies to seek by endeavour. The verb by which the septuagint translate it, is, a word which hath an emphasis both in the verb and the preposition. The simple verb is more then,
and noteth a sedulous search; it is used of the Pharisees seeking to lay hold on Christ, who no doubt did omnem movere lapidem, leave no means unassayed to accomplish their malice against him.
and notes a sedulous search; it is used of the Pharisees seeking to lay hold on christ, who no doubt did omnem movere lapidem, leave no means unassayed to accomplish their malice against him.
The preposition NONLATINALPHABET doth much increase the signification, and is rendered diligently seek: So that the resolve of this holy man in reference to Jerusalems peace and good, is not only to send up devout prayers, but put forth his utmost endeavour.
The preposition does much increase the signification, and is rendered diligently seek: So that the resolve of this holy man in Referente to Jerusalems peace and good, is not only to send up devout Prayers, but put forth his utmost endeavour.
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St. Gregories Gloss upon those words of the Church, Let us lift up our hearts with our hands to God in the heavens, is very apposite to this purpose;
Saint Gregories Gloss upon those words of the Church, Let us lift up our hearts with our hands to God in the heavens, is very apposite to this purpose;
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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;
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;
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;
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;
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all other lawful means must be prosecuted in order to the peace of Jerusalem; and that you may know who they are that must be thus devout in saying, and active in seeking, I proceed to a Delineation of the Agent, implyed in the Hebrew verbs, expressed pressed in the English by the pronoun I; this I is most rationally conceived to be the pen-man of the Psalm, and he most probably supposed to be David. And before I go further it will not be amiss to observe, that he who at the sixth verse exhorts others to pray for Jerusulems peace, here maketh it his own petition; and as here in reference to the duty of prayer, so elsewhere in respect of the duty of praise; the Psalmist as he calleth upon others, Bless the Lord all ye his Hosts, bless the Lord all his works;
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, 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 makes it his own petition; and as Here in Referente to the duty of prayer, so elsewhere in respect of the duty of praise; the Psalmist as he calls upon Others, Bless the Lord all you his Hosts, bless the Lord all his works;
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it is an excellent saying of Saint Gregory, qui alios excitat, seipsum ad bene operandum ligat, our excitations to others, are obligations upon our selves:
it is an excellent saying of Saint Gregory, qui Alioth excitat, seipsum ad bene operandum Lies, our excitations to Others, Are obligations upon our selves:
since (as Saint Austine excellently) Non obedienter auditur qui non seipsum audit, hee cannot expect to be obediently heard by others, who doth not hear himself:
since (as Saint Augustine excellently) Non obediently auditur qui non seipsum audit, he cannot expect to be obediently herd by Others, who does not hear himself:
that Orator is most likely to prevail, who perswadeth the people to do no other then what he resolveth to do himselfe. As here David, I will say, I will seek.
that Orator is most likely to prevail, who Persuadeth the people to do no other then what he resolves 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 publick peace and good ought especially to be the care of two sorts of persons, namely, Magistrates and Ministers.
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.
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1. I a King. To whom should the peoples good and peace be more precious then to their Rulers? It is well observed that the Hebrew words NONLATINALPHABET and NONLATINALPHABET are the same Radicals transposed, whereof the one signifieth to Rule, and the other to be Peaceable, intimating, Quod dominatores debent vacare paci, that they who are in Authority, should especially mind the peoples tranquillity. When Saint Paul explicitly bids the people pray for Kings and all in Authority, that under them they might live a quiet and a peaceable life, he doth implicitly instruct Kings and Governours what should be their care, that the people may live peaceably under them.
1. I a King. To whom should the peoples good and peace be more precious then to their Rulers? It is well observed that the Hebrew words and Are the same Radicals transposed, whereof the one signifies to Rule, and the other to be Peaceable, intimating, Quod dominatores debent vacare paci, that they who Are in authority, should especially mind the peoples tranquillity. When Saint Paul explicitly bids the people pray for Kings and all in authority, that under them they might live a quiet and a peaceable life, he does implicitly instruct Kings and Governors what should be their care, that the people may live peaceably under them.
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good Princes have ever looked upon themselves as constituted, though not by the peoples power, yet for their good; and that the sword which God puts into their hands is for the preservation of the peoples peace.
good Princes have ever looked upon themselves as constituted, though not by the peoples power, yet for their good; and that the sword which God puts into their hands is for the preservation of the peoples peace.
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2. I a Prophet. Though the Ministers chief work is to reconcile men to God, yet his endeavours must not be wanting to reconcile man to man; indeed there is a peace of carnal security, which we must strive to disturb; wo to us if we sooth up men,
2. I a Prophet. Though the Ministers chief work is to reconcile men to God, yet his endeavours must not be wanting to reconcile man to man; indeed there is a peace of carnal security, which we must strive to disturb; woe to us if we sooth up men,
Levi had his name in Hebrew from NONLATINALPHABET which signifieth to joyn, to teach the Tribe of Levi, that union not division should be their design. Aaron the High Priest had Pomegranates and Bells together, round about the bottom of his Vestment;
Levi had his name in Hebrew from which signifies 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, round about the bottom of his Vestment;
the Pomegranate having many kernels within one circumference, is an emblem of peace and unity; and the Bells being joyned with the Pomegranates teacheth Gods Priests, that peace should be a principal subject of their preaching. We must be (O that too many among us had not been!) Trumpets of Sedition and contention,
the Pomegranate having many kernels within one circumference, is an emblem of peace and unity; and the Bells' being joined with the Pomegranates Teaches God's Priests, that peace should be a principal Subject of their preaching. We must be (Oh that too many among us had not been!) Trumpets of Sedition and contention,
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but Bells with Pomegranates, perswaders to peace and love. Those whom our blessed Saviour chose to be his Disciples and Apostles, were not hollowing Hunters, but still Fisher-men. The Priests of Juno were called Melissae, we must be laborious Bees without a sting of anger, except it be against sin; and as Christ said of his Spouse, the Milk of Love,
but Bells' with Pomegranates, persuaders to peace and love. Those whom our blessed Saviour chosen to be his Disciples and Apostles, were not hollowing Hunters, but still Fishermen. The Priests of Juno were called Melissae, we must be laborious Bees without a sting of anger, except it be against since; and as christ said of his Spouse, the Milk of Love,
There is no man who is not obliged, according to his place and calling, to endeavour the common welfare. S. Basil complained in his time, I wish there were not too just cause of complaint in all ages, that men are wont every one to withdraw his own shoulder from the publick burden, NONLATINALPHABET,
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,,
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and transfer the care of things of general concernment upon his neighbour, by which means it cometh to pass (as that Father well observeth) that whilest each man having the same mind, neglects the publick good,
and transfer the care of things of general concernment upon his neighbour, by which means it comes to pass (as that Father well observeth) that whilst each man having the same mind, neglects the public good,
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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,
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,
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and if so, may some say, why will David say, now peace be within thee? We do not usually crave what we have, but what we want; nor seek what we enjoy, but what we need. To this it is justly returned, that we both may and ought to pray for,
and if so, may Some say, why will David say, now peace be within thee? We do not usually crave what we have, but what we want; nor seek what we enjoy, but what we need. To this it is justly returned, that we both may and ought to pray for,
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and endeavour the continuation of those blessings we already enjoy, non minor est virtus — said he of victory, it is true of peace, which we must be as careful to preserve as to procure; be the dayes never so Haldcion, we must not think we have clipt the wings of peace, so that it cannot fly from us;
and 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 Haldcion, we must not think we have clipped the wings of peace, so that it cannot fly from us;
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We are deceived if we think our mountain at any time so strong, that it cannot be moved. When the Sea is calmest, and the Skie brightest, on a sudden a storm, a cloud may arise; and therefore it is our wisdom to pray for dayly bread, though our buttery be full; for health, though we are well; and for peace, even when all is quiet.
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 bred, though our buttery be full; for health, though we Are well; and for peace, even when all is quiet.
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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;
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 resolves to engage himself to pray for her peace, and seek her good;
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.
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.
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2. But will he only do it now? nay it is the future tense in both verbs, I will, which implyeth a fixed resolution of continuing in prayer, and endeavour for Jerusalems good.
2. But will he only do it now? nay it is the future tense in both verbs, I will, which Implies a fixed resolution of Continuing in prayer, and endeavour for Jerusalems good.
The Septuagint useth the preterperfect tense, I have, the Adverb Now, is of the present time; and the Hebrew is in the Future, I have, I do, I will, Yesterday, to Day, and to Morrow, yea, all the days of my life.
The septuagint uses 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.
Saint Pauls word is NONLATINALPHABET, follow peace, persequere donec assequaris, follow till thou obtain, as the Hound doth the Hare, through hedg and ditch, over hill and dale: the Psalmist doubleth the word, seek peace and pursue it again and again, by renewed prayers,
Saint Paul's word is, follow peace, persequere donec assequaris, follow till thou obtain, as the Hound does the Hare, through hedge and ditch, over hill and dale: the Psalmist doubles the word, seek peace and pursue it again and again, by renewed Prayers,
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There is onely one part of the Text remaining, namely, what moved David to be so sollicitous for Jerusalems welfare, which we find to be double. Here is a nether and an upper spring of his affection, for his brethren and companions sake he will say, and because of the house of the Lord his God, he will not onely say, but seek.
There is only one part of the Text remaining, namely, what moved David to be so solicitous for Jerusalems welfare, which we find to be double. Here is a neither and an upper spring of his affection, for his brothers and Sodales sake he will say, and Because of the house of the Lord his God, he will not only say, but seek.
If it be inquired whom David calls by these titles, let Saint Chrysostom return the Answer, NONLATINALPHABET, no doubt he principally intends the Citizens that dwelt in Jerusalem, though he might also include reliquas urbes, the people of the other Cities and parts of Judea, who came up to Jerusalem, as he tells us a little before, Eos qui te invisunt & qui te inhabitant;
If it be inquired whom David calls by these titles, let Saint Chrysostom return the Answer,, no doubt he principally intends the Citizens that dwelled in Jerusalem, though he might also include reliquas Cities, the people of the other Cities and parts of Judea, who Come up to Jerusalem, as he tells us a little before, Eos qui te invisunt & qui te inhabitant;
But what, may some say, doth King David call his Subjects (for such were the people of the Jews ) his brethren and companions? these are words of equality, and suit not well with that distance which is between a Prince and his People: Subjects stand in the relation of children rather than brethren to their King, they are onely the Nobles, and but a few of those who are Comites Regis, companions for the King; and those so his companions, as that they are rather his attendants. Indeed the Level•ing spirit knoweth no difference between the scepter and the spade, looking upon all as fellow-creatures. But certainly superiority and inferiority are of Divine appointment;
But what, may Some say, does King David call his Subject's (for such were the people of the jews) his brothers and Sodales? 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 brothers to their King, they Are only the Nobles, and but a few of those who Are Comites Regis, Sodales for the King; and those so his Sodales, 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;
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God is the God of order, which cannot be where there is parity: It was not then Davids designe to make his subjects his equals, but onely to expresse the meeknesse and humility of his spirit, verifying that which elsewhere he asserts of himself, not out of an arrogant ostentation, but by way of a thankfull acknowledgement, Oh Lord, my heart is not haughty, nor mine eyes lofty.
God is the God of order, which cannot be where there is parity: It was not then Davids Design to make his subject's 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, O Lord, my heart is not haughty, nor mine eyes lofty.
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It is no easie task to keep the heart low, when the state is high; most mens dispositions commonly ebb and flow with their conditions, and of the two it is more often seen pride in raggs than humility in robes: But as that is abominable, so this is very amiable:
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:
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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.
o that all Rulers would be like the Stars, which being seated on high seem small, or like the boughs, which being richly laden with fruit, hang down their Heads.
Though withall, it is a needfull caution for inferiours, that their Rulers humility be not an occasion of contempt; but let subjects look upon their King as their Father and Governour,
Though withal, it is a needful caution for inferiors, that their Rulers humility be not an occasion of contempt; but let subject's look upon their King as their Father and Governor,
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.
And yet though those phrases did proceed from humility, they Are also according to verity, since though considered under the notion of King and subject's, they were not; yet in other respects they were brothers and Sodales.
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but a brother to another; brethren we are all by the mothers side, in respect of our bodies, coming originally from the earth; brethren we are by the Fathers side, in respect of our souls, which are breathed into us by God; in which respect the Greek Poet saith, NONLATINALPHABET,
but a brother to Another; brothers we Are all by the mother's side, in respect of our bodies, coming originally from the earth; brothers 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 Says,,
2. As Jews, so the relation was yet neerer, they were brethren, because all descended from Abraham; he was the root out of which the whole Nation sprouted;
2. As jews, so the Relation was yet nearer, they were brothers, Because all descended from Abraham; he was the root out of which the Whole nation sprouted;
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and that justly, is greater than that of the left. Thus David and the Jewes were brethren, in as much as they were all Gods adopted children in covenant with him, had all received the same Sacrament of Circumcision; and they were companions together in the worship and service of God, meeting all together at Jerusalem three times a year to offer sacrifice to him;
and that justly, is greater than that of the left. Thus David and the Jews were brothers, 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 Sodales together in the worship and service of God, meeting all together At Jerusalem three times a year to offer sacrifice to him;
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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.
Jerusalem, in respect of Judea being the chief city, was as the head or the heart, in respect of the body, upon whose safety the rest of the members depend.
2. On the other hand, that they who were thus concerned were his brethren and companions; by vertue of which relations he was bound to wish well to them, and for their sakes to Jerusalem. David and the people were knit in a three-fold fraternity,
2. On the other hand, that they who were thus concerned were his brothers and Sodales; 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,
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Oh let us look upon one another under the same relations, that accordingly we may have endeared affections. The Poet observeth of brethren — fratrum quoqus gratiarara est, that love between them is rare;
O let us look upon one Another under the same relations, that accordingly we may have endeared affections. The Poet observeth of brothers — fratrum quoqus gratiarara est, that love between them is rare;
but withall, where it is, it is for the most part not onely true, but intense. Martial tells of two brethren, whose contention was who should die one for another.
but withal, where it is, it is for the most part not only true, but intense. Martial tells of two brothers, whose contention was who should die one for Another.
if you would know what was the chief wheele that carried David with such affection to Jerusalems welfare, the beginning of the seventh verse will tell you, it was because of the house of the Lord our God.
if you would know what was the chief wheel that carried David with such affection to Jerusalems welfare, the beginning of the seventh verse will tell you, it was Because of the house of the Lord our God.
1. It is a question among Interpreters, whether it were the Tabernacle or the Temple, which is here called the House of God. The Ancients conceiving this Psalm to be penned for the Jewes returning out of Babylon, understand it of the Temple. Moderne VVriters supposing the occasion of penning this Psalme to be Davids bringing of the Ark of God to have a fixed residence at Jerusalem, understand it of the Tabernacle, in which the Ark was placed, to which latter I incline,
1. It is a question among Interpreters, whither it were the Tabernacle or the Temple, which is Here called the House of God. The Ancients conceiving this Psalm to be penned for the Jews returning out of Babylon, understand it of the Temple. Modern VVriters supposing the occasion of penning this Psalm to be Davids bringing of the Ark of God to have a fixed residence At Jerusalem, understand it of the Tabernacle, in which the Ark was placed, to which latter I incline,
VVhether we interpret in the Tabernacle, or Temple, or both; this appellation was most justly given to them upon a double account, to wit, of dedication and habitation. These were the places which by Gods expresse precept were dedicated to him,
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,
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These were the places in which by express promise God had obliged himself to vouchsafe his speciall residence, whence he gave answer to his peoples prayers;
These were the places in which by express promise God had obliged himself to vouchsafe his special residence, whence he gave answer to his peoples Prayers;
in which respect he is said to dwell between the Cherubims. Indeed there were other places among the jews (I mean their Synagogues ) wherein prayers were made, and the law was read, which were set apart onely for religious uses;
in which respect he is said to dwell between the Cherubims. Indeed there were other places among the Jews (I mean their Synagogues) wherein Prayers were made, and the law was read, which were Set apart only for religious uses;
these (as that learned Scot observeth) though they had not Divine institution, yet wanted not Divine approbation; yea, which would be observed, they are called by the Psalmist the houses of God, and proportionably every place which is set apart for Gods publick worship is no other than the house of God; but still the Tabernacle and the Temple were the loci ut sic, the peculiar places of Gods speciall presence and principall worship at that time,
these (as that learned Scot observeth) though they had not Divine Institution, yet wanted not Divine approbation; yea, which would be observed, they Are called by the Psalmist the houses of God, and proportionably every place which is Set apart for 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,
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wh•t was it made his banishment so tedious to him, but the want of opportunity to go to Gods house? and therefore he tells us, Teares were his repast day and night,
wh•t was it made his banishment so tedious to him, but the want of opportunity to go to God's house? and Therefore he tells us, Tears were his repast day and night,
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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,
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 built their nests there, when as he was debarred of coming thither; nay,
yet more, he presents it to God as his one, his onely thing which he would desire of the Lord, and require of him, that he might dwell in the house of the Lord all the dayes of his life, to behold the beauty of the Lord,
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, to behold the beauty of the Lord,
Finally, when as being setled in his throne, he fetched back the Ark of God from Kiriath-Jearim, he all all Israel played before God with all their might, with singing, and harps, and psalteries, and timbrels:
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, with singing, and harps, and psalteries, and timbrels:
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and afterwards, when he brought it to, and fixed it in Jerusalem, what shoutings and trumpets, making a noise with psaltery and harp, thereby testifying his great joy. No wonder if he saith of himself, The zeal of thine house hath eaten me up.
and 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 Says of himself, The zeal of thine house hath eaten me up.
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And if you shall inquire the reason of all this, it is in the Text, The Lord our God, or (as some read it) in the singular number, my God. David having taken the true Jehovah fo:
And if you shall inquire the reason of all this, it is in the Text, The Lord our God, or (as Some read it) in the singular number, my God. David having taken the true Jehovah foe:
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his God, could not but upon severall accounts have a singular respect to his house. 1. Thou art my God, and I will exalt thee, saith this holy man elsewhere;
his God, could not but upon several accounts have a singular respect to his house. 1. Thou art my God, and I will exalt thee, Says this holy man elsewhere;
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nor could he exalt or glorifie his God more than by taking care of his house. 2. Having made choice of the Lord for his God, he had an exceeding delight in his presence; and where was that but in his house? 3. Finally, having placed his love upon God as his God, he could not but love whatever belonged to God, his name, his law, his Priest, his house.
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 Jerusalems good ▪ because of Gods house; it was now the honour of Jerusalem, that it was not onely Camera Regis, but Domicilium Dei, the place where was the Kings Palace, but Gods Sanctuary; thither the Ark was brought there it was fixed, there afterwards the Temple was built;
2. His desire of Jerusalems 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 Kings 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 onely place where God would then put his name, being therefore called the City of God, and the holy City. Upon this consideration, as the house of God was the glory of Jerusalem, so the peace of Jerusalem was the safety of Gods house; if Jerusalem be destroyed the house of God must lie waste; if Jerusalem be not in peace, there will be no opportunity for the Tribes to come to Gods house to sacrifice;
and 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. Upon this consideration, 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;
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the former he doth not mention at all, in which respect, S. Austin thus glosseth; Non propter honor em meum, vitam meam, &c. It is not my own dignity or safety I am thus solicitous for, only the two latter are expressed, of which no doubt the chief inducement was the honour of God and his house, because of the house of the Lord our God.
the former he does not mention At all, in which respect, S. Austin thus Glosseth; Non propter honour em meum, vitam meam, etc. 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.
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1. Every good man, especially every good Ruler, is very zealous for Gods house, for the maintenance and promotion of his publick worship, 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 Gods honour and his neigbours salvation;
1. Every good man, especially every good Ruler, is very zealous for God's house, for the maintenance and promotion of his public worship, Hoc mu•us cujusvis sidi ac very Friends 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;
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to both which the establishment of the publick worship very much conduceth; they cannot be with David, men after Gods heart, who are no friends to his ordinances, wherewith, his Ministers by whom, his houses wherein his publick service is administred.
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.
On the one hand, no peace must be entertained, or can be expected without respect to Gods house; in vain do we look for peace in our houses, if we take no care that God may be worshipped in his: the Angels Song coupleth together glory to God, and peace on earth;
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 Angels Song Coupleth together glory to God, and peace on earth;
and saith Saint Bernard excellently, Quomodo stabit pax hominum coram Deo, si Deo apud homines non potest tuta esso suagloria? If Gods glory be not maintained by men, mans peace shall not be preserved by God:
and Says Saint Bernard excellently, Quomodo stabit pax hominum coram God, si God apud homines non potest Tuta esso suagloria? If God's glory be not maintained by men, men peace shall not be preserved by God:
What better than peace, under which Honesty thriveth, and Piety flourisheth? peace is a Joseph, a good nurse to Religion, especially to the free and publick exercise of it.
What better than peace, under which Honesty thrives, and Piety flourishes? 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, nor Temple, nor Statue to any God, save Mars; intimating that where wars are predominant, Gods publick worship ceaseth.
The Scythians, who did worship many God's, had neither Altar, nor Temple, nor Statue to any God, save Mars; intimating that where wars Are predominant, God's public worship ceases.
I deny not but as once Paul preached, so God may be served on Mars hill, yet his most solemn worship is in dayes of peace; and for this reason principally it is that good men are, and all men ought to be studious of making, of seeking peace, that Religion may shine in its splendor and glory.
I deny not but as once Paul preached, so God may be served on Mars hill, 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.
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To summe up all, if we acknowledge Jehovah to be our God, we cannot chuse but place our affections on him; if we love him, we will love his house, we will love our brethren; if we love either or both, Gods house or our brethren, we must needs wish well to Jerusalem, the place where his house is, where our brethren live;
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 brothers; if we love either or both, God's house or our brothers, we must needs wish well to Jerusalem, the place where his house is, where our brothers 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,
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 brothers and Sodales sake, I will now say peace be within thee,
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And thus with what brevity I could in so great variety, I have dispatched the severals of this Scripture: but though I have finished my Text, my Sermon is not done. The Scene all this while hath been layed in Jury, I must now change it from Jerusalem to London, that I may winde up my Discourse with a punctual and particular application to our selves.
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 our selves.
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There was a City in Sicily called NONLATINALPHABET because of three things very excellent in it, Namely, Fountains, Vineyards, and an unaccessible Rock, upon which it was built:
There was a city in Sicily called 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 NONLATINALPHABET for its manifold ornaments. Let me say to you this day in words much like those of the Psalmist concerning Jerusalem, Walk about London, and go round about her, tell her Markets for Victual, Granaries for Provision, Aquaeducts for Water, Halls for Societies, Tower, and Gates for safety:
but this city (whereof we Here met this day Are the Native Members) may well be called for its manifold Ornament. Let me say to you this day in words much like those of the Psalmist Concerning Jerusalem, Walk about London, and go round about her, tell her Markets for Victual, Granaries for Provision, Aqueducts for Water, Halls for Societies, Tower, and Gates for safety:
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Mark well Her Royal-Exchange for Merchandize, her Navigable River with that moving Forrest upon it, and that famous Bridge which tieth the two banks of that River together:
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:
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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,
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,
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It would be lost time and labour to make a parallel between this and those other glorious Cities of the World, especially since it is at once both briefly and fully done already by that ingenious and laborious Gentleman, whose service and labour of love for, will not I hope be forgotten by this City.
It would be lost time and labour to make a parallel between this and those other glorious Cities of the World, especially since it is At once both briefly and Fully done already by that ingenious and laborious Gentleman, whose service and labour of love for, will not I hope be forgotten by this city.
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In few words, as Athens was called the Greece of Greece, so may London be stiled the England of England: if England be an Eden, the Garden of God, London is the Tree of Life in that Garden:
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:
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,
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,
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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?
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 God's 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?
A City (saith Aquinas in his Politicks ) is principalissima eorum quae humana ratione possunt constitui, the choice and chief of all those societies which can be constituted by humane reason. No wonder if Cicero asserts in one place that it is a very amiable object in the eys of the chief God;
A city (Says Aquinas in his Politics) is principalissima Their Quae Humana ratione possunt constitui, the choice and chief of all those societies which can be constituted by humane reason. No wonder if Cicero asserts in one place that it is a very amiable Object in the eyes of the chief God;
This City (my Brethren ) in respect of Gods affection to it, and care over it, may well be called (to use the Prophets language) concerning Sion, sought out, a City not forsaken.
This city (my Brothers) in respect of God's affection to it, and care over it, may well be called (to use the prophets language) Concerning Sion, sought out, a city not forsaken.
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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,
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,
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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.
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.
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Londons prosperity should be the prayer of all her Sister-Cities and neighbour-Countreys, but much more of her children; all her adopted children (those I mean who having been born in other parts of the land, have here taken up their habitation ) but much more her natural Children, we that have both our being & well being, in, or from, should wish well to her.
Londons Prosperity should be the prayer of all her Sister-Cities and neighbour-Countreys, but much more of her children; all her adopted children (those I mean who having been born in other parts of the land, have Here taken up their habitation) but much more her natural Children, we that have both our being & well being, in, or from, should wish well to her.
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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.
it may be said of him (with a little alteration) who being born in, does not seek the good of the city, it were good for the city that man had not been born in it.
Vives in one of his declamations, saith of some who were born in Rome, that they were no Citizens of Rome, since it matters not where a man is born as what mind he beareth.
Vives in one of his declamations, Says of Some who were born in Room, that they were no Citizens of Room, since it matters not where a man is born as what mind he bears.
I (saith he) should rather account those Citizens of Rome who being born in the utmost Scythia wish well to her, then those who being born in her, in her chiefest place, the very Capitol, endeavour to spoyl her of her peace, safety, liberty, and glory;
I (Says he) should rather account those Citizens of Room who being born in the utmost Scythia wish well to her, then those who being born in her, in her chiefest place, the very Capitol, endeavour to spoil her of her peace, safety, liberty, and glory;
and methinks you are putting that question to me about the Cities preservation, which those Jewes did to the Apostles concerning their own salvation, What shall we do for the good and peace of the City? The Answer to which Question must be either more special or general.
and methinks you Are putting that question to me about the Cities preservation, which those Jews did to the Apostles Concerning their own salvation, What shall we do for the good and peace of the city? The Answer to which Question must be either more special or general.
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1. Some of you who have received your first breath in, are now Officers, nay Magistrates of this City, and it concerneth you to seek her good by executing Justice and judgment.
1. some of you who have received your First breath in, Are now Officers, nay Magistrates of this city, and it concerns you to seek her good by executing justice and judgement.
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One being asked how a City might be safe, answered, NONLATINALPHABET NONLATINALPHABET, where right taketh place: let that be your care, that right may be administred, the good encouraged, the offenders punished, the idle set on work, the impotent relieved, the unruly curbed, and houses of riot and disorder suppressed. Certainly execution of justice is of great concernment to a Cities welfare,
One being asked how a city might be safe, answered,, where right Takes 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 Cities welfare,
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;
and so in a spiritual sense Nurse's of this city; O let us seek her good by giving to the people sincere milk, by preaching the words of truth and peace;
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far be it from us to keep up factions or parties, to sow the tares of false Doctrine and Heresies, of Schism and Sedition in our Churches, but let us preach the truth as it is in Jesus, proclaiming no war, but onely against the sins of the City.
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 forraign commodities, by encreasing and advancing her trade: yea, let your fair and upright dealings with Turks and Pagans gain her honour in the eyes of all men.
3. some of you who were born and live in this city Are Merchant's 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.
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Finally, the greatest part of you who were once little children, are now Tradesmen in this City, and if you tender her good, put away far from you lying and swearing, fraud, and couzenage, the wicked ballances, and the deceitful weights. Let truth sit upon your lips, honesty dwell in your hearts, and industry appear at your fingers ends.
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 fit upon your lips, honesty dwell in your hearts, and industry appear At your fingers ends.
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Nothing sooner confounds and ruineth an Army, then when the Souldiers break their ranks. It is excellent counsel of Saint Paul, Let every man abide in the same calling whereunto he is called:
Nothing sooner confounds and ruineth an Army, then 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:
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and again Let every man study to be quiet, and to do, NONLATINALPHABET, his own business, the Magistrate his, the Minister his, and the private man his.
and again Let every man study to be quiet, and to do,, his own business, the Magistrate his, the Minister his, and the private man his.
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in this respect let that resolve of the Prophet concerning Jerusalem, be ours concerning London, for its sake, not to hold our peace, nor rest, till the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
in this respect let that resolve of the Prophet Concerning Jerusalem, be ours Concerning London, for its sake, not to hold our peace, nor rest, till the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burns.
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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.
when one asked the reason why Peloponnese flourished so much, the answer was returned, Aegina bonos Sons Nourish, its chief city Aegina brought forth good children.
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Oh that it might be said so of London! Octavius Augustus said of his wanton Daughters, that they were not his seed, but some Aposthume broken from him.
O that it might be said so of London! Octavius Augustus said of his wanton Daughters, that they were not his seed, but Some Aposthume broken from him.
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I would to God London might not take up the same complaint of her profane, intemperate, malicious, covetous and wicked children, to whom I cannot speak better then in that language which one used to a debauched Carthaginian, Parce Carthaginisi non tibi, if you will have no pity on your selves, yet that you may not bring ruine upon this great City, amend your lives.
I would to God London might not take up the same complaint of her profane, intemperate, malicious, covetous and wicked children, to whom I cannot speak better then in that language which one used to a debauched Carthaginian, Parce Carthaginisi non tibi, if you will have no pity on your selves, yet that you may not bring ruin upon this great city, amend your lives.
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The truth is, it should not content us to seek the Cities good by being good, but its honour by being better then others, Urbs Metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum & sacrarum, said one justly;
The truth is, it should not content us to seek the Cities good by being good, but its honour by being better then Others, Urbs Metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum & sacrarum, said one justly;
A Metropolis doth preserve its authority by being a pattern of piety to the whole land. What a shame is it that the sowrest fruit should grow upon the uppermost boughs,
A Metropolis does 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 reproch 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 Londons inhabitants might be patterns to all England, and Londons Natives to all its inhabitants, of holiness, righteousness, and goodness.
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, loose their Goodness, as rivers running into the Sea loose their freshness? O that all Londons inhabitants might be patterns to all England, and Londons Natives to all its inhabitants, of holiness, righteousness, and Goodness.
That I may drive this naile 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!
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 priviledged from ruine, there was never any City on earth more bravely defended against a forraign enemy then was Jerusalem against Titus and Vespasian, upon a conceit that that City was eternal and should never be destroyed; whereas it is onely 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.
1. The most glorious Cities Are not privileged from ruin, there was never any city on earth more bravely defended against a foreign enemy then 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.
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The Historian saith of Lyons a famous City in France, una tantùm nox interfuit inter Civitatem magnam & nullam, there was onely the distance of one night between a great City and none;
The Historian Says of Lyons 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;
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.
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.
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2. Multiplied abominations in, will bring inevitable desolation on a City. It was a custome among the Romans, whensoever they went forth to war against any City, by a charm Tutelares Deos evocare, 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 whilest the Gods were in it:
2. Multiplied abominations in, will bring inevitable desolation on a city. It was a custom among the Roman, whensoever they went forth to war against any city, by a charm Tutelares Gods evocare, to call out the Tutelar God's, either Because they held it an impiety to destroy the God's, or Because they Thought they could not conquer the city whilst the God's 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:
the heathens had many Tutelar God's for one city; but the one Jehovah is the Tutelar God of all Cities and Places: and what the Spanish 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 ruine 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.
But alas, impenitent Rebellion will cause God to depart from, and bring ruin upon a city: he that makes a fruitful land a barren Wilderness, will make a good city an heap of rubbish for the wickedness of them that dwell therein.
Believe it a City cannot be safe whilest the Citizens are wicked. Nil prodest muros munire propugnaculis, & Deum provocare peccatis, saith S. Ambrose truly, in vain is the City fenced with walls, guarded with Watches, Troops, Bands, whilest God is provoked with iniquities, transgressions and sins.
Believe it a city cannot be safe whilst the Citizens Are wicked. Nil profits muros munire propugnaculis, & God provocare peccatis, Says S. Ambrose truly, in vain is the city fenced with walls, guarded with Watches, Troops, Bans, whilst God is provoked with iniquities, transgressions and Sins.
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; wo to the bloody City, said Nahum of Nineveh; let London beware.
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.
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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,
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,
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as when I consider the tranquillity of this City, I wonder at her ingrateful impietie; So when I consider her impiety, I wonder at her lengthned tranquillity. But Oh let us not despise the riches of Gods forvearance, let it rather lead us to repentance: and as we desire that London peace may be preserved, good promoted, and ruine 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.
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 O let us not despise the riches of God's forvearance, let it rather led us to Repentance: and as we desire that London peace may be preserved, 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.
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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,
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,
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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 Gods publick worship;
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;
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 beside the large contributions of his purse (the Story Says) 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,
Indeed were I silent, yet the tattered rags, dis-joynted 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:
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 Ashahel was left in the Way, not a man went that Way but turned aside to look on it:
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and shall not we behold with pity the ruines of this dying Church? I doe not mention this as if I thought our shoulders were strong enough to bear the burden of repairing 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;
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but onely 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 ruine; lest when this Fabrick is fallen, that name be given to this City, which by the Woman was given to her child when Gods Ark was taken, Ichabod, the Cities glory among all Nations and Countreys is departed from her.
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 Cities 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 adde concerning my brethren and companions.
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 brothers and Sodales.
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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 Brothers Nature, brothers 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.
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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.
There Are Brothers cognatione, brothers 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.
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Saint Peter when he exhorts to love the brethren. And thus I trust we are brethren too, 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 intire love one towards another?
Saint Peter when he exhorts to love the brothers. And thus I trust we Are brothers too, 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 Brothers affection, brothers in affection, as David and Johnathan were, by entire love one towards Another?
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And as we are Brethren, so we are Companions. The Hebrew word which is here rendred Companions, is derived from a word that signifieth to feed; and so properly noteth them who are simul educati, brought up & feed together.
And as we Are Brothers, so we Are Sodales. The Hebrew word which is Here rendered Sodales, is derived from a word that signifies to feed; and so properly notes them who Are simul educati, brought up & feed together.
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Thus have many of us been educated together from our child-hood in one family, in one parish, in one school, companions at the table, at the book, and in the street; and NONLATINALPHABET, saith the Philosopher, it is a great engagement to love to have been bred up together.
Thus have many of us been educated together from our childhood in one family, in one parish, in one school, Sodales At the table, At the book, and in the street; and, Says the Philosopher, it is a great engagement to love to have been bred up together.
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Since then we are Brethren and Companions, let us all as joyntly 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.
Since then we Are Brothers and Sodales, 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 Love, see how they love one Another.
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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:
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:
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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.
in which respect, as we will not blame the prudence of those our brothers who think fit to abstain, so I hope they will not condemn our amity who think fit to associate and feast together.
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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, and the Calves out of the midst of the stall, they chaunt to the sound of the viol, they drink wine in bowls,
And now (my brothers and Sodales) 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, and the Calves out of the midst of the stall, they chant to the found of the violent, they drink wine in bowls,
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One that wrote the History of the Grecians related what worthy acts had been done by the Lacedemonians and Athenians; and it being enquired what his Countrey-men of Cumin had done, he had no other answer to return,
One that wrote the History of the Greeks 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,
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 Countreys have done; yea, I wish,
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 expence of our feast is double to theirs, the extent of their benevolence were not double to ours. But I had rather exhort then chide, incourage future forwardness then blame former backwardness.
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.
The hedg of this field, the confines of our bounty, is to them that have receiv'd 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 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.
1. The first Acre is the Distressed Clergy, and if there be an Especially set upon the whole houshold of Faith, it much more belongs to the chief Officers in that Houshold: you cannot be unmindful how ample a recompence 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, shall in no wise lose his reward.
1. The First Acre is the Distressed Clergy, and if there be an Especially Set upon the Whole household of Faith, 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 gives a cup of cold water to a Disciple to drink in the name of a Disciple, shall in no wise loose 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 onely pitiful compassion, but a serious consideration, and that by all the Inhabitants, how some competent provision may be made for them;
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;
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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 lively-hood. A work, to which,
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,
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 Prophets allusion) the children should be come to the birth, and there should be no strength to bring forth:
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 prophets allusion) the children should be come to the birth, 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 fledg'd, after a short stay of some very few years running into the Countrey 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,
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,
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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;
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;
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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 Gods Vineyard.
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 enow to fill these acres. Alas my Brethren, had you hearts as wel as purses, were your will equal to your power, the sum of both the former years put together might be equalized, nay exceeded by the bounty of a few among you, I, and that without any prejudice to your estates; prejudice did I say? nay with a great deal of advantage perhaps to your estates, however to your souls. Which way most of the former charity went, those little ones, though silent, speak; nor do any of you I hope in the least doubt the fidelity of these worthy Gentlemen with whom the present benevolence is to be entrusted: and now I am willing to believe that such a fire of love is kindled in your hearts as will burn at your fingers ends with a bright and clear flame. I trust there is none among you who can spare Five Shillings towards the Feast, but hath as much to give to the Collection; yea I hope there are some of you who are resolved to give as many if not more Pounds to the one, then you have Shillings to the other.
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 Brothers, 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 equalized, nay exceeded by the bounty of a few among you, I, and that without any prejudice to your estates; prejudice did I say? nay with a great deal of advantage perhaps to your estates, however to your Souls. Which Way most of the former charity went, those little ones, though silent, speak; nor doe any of you I hope in the least doubt the Fidis of these worthy Gentlemen with whom the present benevolence is to be Entrusted: and now I am willing to believe that such a fire of love is kindled in your hearts as will burn At your fingers ends with a bright and clear flame. I trust there is none among you who can spare Five Shillings towards the Feast, but hath as much to give to the Collection; yea I hope there Are Some of you who Are resolved to give as many if not more Pounds to the one, then you have Shillings to the other.
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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 Therefore to stop your hand, and altar 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,
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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.
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.
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 you (my dearly Beloved Brothers in the Lord) peace be in your families, peace in your Parishes, and above all peace in your Consciences, peace with your neighbours, peace with your relations, peace with one Another, peace within your selves, and before all, peace with God through jesus christ our Lord.
To thee Oh London that art highly favoured, may there be no complaining in thy streets, plague within thy dwellings, nor sword within thy bowels; may the wrath of God be appeased, the rage of man prevented; mayst thou be a City compact at unity within thy self, having peace within thy walls, and prosperity within thy palaces;
To thee O 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; Mayest thou be a city compact At unity within thy self, having peace within thy walls, and Prosperity within thy palaces;
A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet, his Majesties Ambassador to the Grand Seigniour at Constantinople, in 4o. 5 Love and Fear the inseparable Twins of a blest Matrimony.
A valedictory Sermon before the Right Honourable Sir Thomas Bendish Baronet, his Majesties Ambassador to the Grand Seignior At Constantinople, in 4o. 5 Love and fear the inseparable Twins of a blessed Matrimony.
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:
A Sermon preached in S. Dionysius Back-Church, At the Funeral of Mrs. Marry Smith, November 4o. 10 The Epitaph of a Godly man, especially a man of God:
A Sermon preached at the Funeral of Mr. Adam Pemberton (late Minister of the Parish of S. Fosters, Foster-lane) April 11. in 4o. 11 The first Epistle General of S. John unfolded and applied, The first part in 22 Sermons, in 4o. 12 A Divine Prospective, representing the just man's peaceful end.
A Sermon preached At the Funeral of Mr. Adam Pemberton (late Minister of the Parish of S. Fosters, Foster-lane) April 11. in 4o. 11 The First Epistle General of S. John unfolded and applied, The First part in 22 Sermons, in 4o. 12 A Divine Prospective, representing the just Man's peaceful end.
A Sermon preached in the Church of All-hallows Barkin, January 4. 1655. Upon the Anniversary Commemoration of that Dismal Fire which happened in the said Parish on January 4. 1649. 14 Wisdomes Character and Counterfeit delineated in Two Sermons;
A Sermon preached in the Church of All-hallows Barking, 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;
