The city remembrancer. Or, A sermon preached to the native-citizens, of London, at their solemn assembly in Pauls on Tuesday, the 23 of June, A.D. MDCLVII. / By Edm. Calamy B.D. and pastor of the church at Aldermanbury. Calamy, Edmund, 1600-1666. 1657 Approx. 90 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A78766 Wing C228A Thomason E1676_2 ESTC R208432 99867386 99867386 119696

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Early English books online. (EEBO-TCP ; phase 1, no. A78766) Transcribed from: (Early English Books Online ; image set 119696) Images scanned from microfilm: (Thomason Tracts ; 209:E1676[2]) The city remembrancer. Or, A sermon preached to the native-citizens, of London, at their solemn assembly in Pauls on Tuesday, the 23 of June, A.D. MDCLVII. / By Edm. Calamy B.D. and pastor of the church at Aldermanbury. Calamy, Edmund, 1600-1666. [16], 74 p. Printed by S.G. for John Baker, at the sign of the Peacock in Pauls Church-yard., London, : 1657. Annotation on Thomason copy: "July 30". Reproduction of the original in the British Library.

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eng Bible. -- N.T. -- Acts XXI, 39 -- Sermons. Sermons, English -- 17th century. London (England) -- History -- 17th century -- Early works to 1800. 2007-04 Assigned for keying and markup 2007-04 Keyed and coded from ProQuest page images 2007-06 Sampled and proofread 2007-06 Text and markup reviewed and edited 2008-02 Batch review (QC) and XML conversion

The City Remembrancer. OR, A SERMON PREACHED To the NATIVE-CITIZENS, OF LONDON, At their ſolemn Aſſembly in PAULS on Tueſday, the 23 of June, A. D. MDCLVII.

By EDM. CALAMY B. D. and Paſtor of the Church at ALDERMANBƲRY.

Pſal. 87. 4, 5, 6.

—This man was born there, And of Zion it ſhall be ſaid, This and that man was born in her; and the Higheſt himſelf ſhall eſtabliſh her.

The Lord ſhall count when he writes up the people, That this man was born there. Selah.

LONDON, Printed by S. G. for John Baker, at the Sign of the Peacock in Pauls Church-yard. 1657.

TO THE Right Honourable, Right Worſhipfull, and all other Citizens of London, who received their firſt birth in ſo renowned a Metropolis, and were of late Aſſembled together for the acknowledgement of this Paſſage of Divine Providence towards them. Much honoured and beloved in Chriſt,

IT cannot be denied, but that GOD hath bleſſed this City above moſt Cities in the world with bleſſings of all kinds, and more eſpecially, with the bleſſing of the Goſpel. And although our ſins are many, and great, and ſuch ſins may be found amongſt us, for which God hath deſtroyed other great Cities; yet notwithſtanding he hath hitherto preſerved us, and dealt with us, not according to Rule, but according to Prerogative. He hath made London an exception from his generall way of proceeding with other Cities, and hath ſpared us upon the account alone of free-grace; Even ſo Father, Mat. 11: 26 for ſo it ſeemeth good in thy ſight.

O that this extraordinaryand diſtinguiſhing love of God, might at laſt lead us to Repentance!Luc. 19. 42. And thatin this our day we might know thoſe things which belong unto our peace, before they be hid from our eyes; That our Preſervationsfrom former judgements,may not prove Reſervationsunto greater, And that we may not (by reaſon of our unthankfulneſs, and unfruitfulneſs)drink the dregs of Gods wrath, and at laſt be be made a ſpectacle of divine indignation, and an exampleto others, becauſe we would not learn righteouſneſsby their Examples.

The chief deſign of this enſuing Sermon (now made publick by your intreaty) is, to perſuade the Citizensborn in this famous City, by their Prayers, Unity, Piety, Verity, and Charity, to ſeek the welfare and happineſsof it; And to be ſo holy and heavenly in their lives, that they may be accounted able,and worthy to ſtand in the gap, to hinder the Judgements of God from falling upon it.

It is not only not contrary,but very ſuitable to Chriſtian Religion to ſeek the good (in an eſpeciall manner) of thePlace where we were born,or bred up. Luc. 4. 16. Becauſe Jeſus Chriſt was bred in Nazareththerefore he preached firſt in that place. Elton upon Rom. 9. This he did (ſaith one) as a recompence for his education.Becauſe Paul was bred, Act 22. 3. 〈 in non-Latin alphabet 〉 . andbrought up in Jeruſalem,and of the ſtock of Iſrael,therefore he was in great heavineſs, and continual ſorrow of heart; and could have wiſhed himſelf accurſed from Chriſt for his brethren,Rom. 9. 2, 3. his kinſmen according to the fleſh.

Religion doth not take away natural affection, butperfects it, it doth not extinguiſh,but order and regulateit. It is your great Dutyto ſtudy to be bleſſings andMercies, as to the placeswhere you were brought up,ſo alſo to the places where youwere born. Ariſtotelem ha d minus quam Patrem ſuum initio dilexit, quod a Patre, ut viveret, a Praeceptore, ut bene viveret, accepiſſet Pezelius. It is reported ofAlexander the great, that he loved his Maſter Ariſtoſtle,as much as he did hisFather Philip; becauſe (as he ſaid) from his Father hee received his being, and from his Maſter his wel-being.I will not diſpute, whether we owe more to the place where we were born, or to the place where we were bred, Sure I am. We owe much to both; and it is our duty to endeavour to bebleſſings both to the one, and to the other.

It is a Providence not to be ſlighted, that you are Citizens of no mean City, but this will little avail, if you be not a credit and an ornament to it. The excellency of a Cityconſiſteth in the excellencyof the Citizens; without which an excellent City is rather a Bethaven, than aBethel, rather an Hell, than a Heaven. Human ſtoriesrelate what great bleſſings ſome Perſons have been to the places,Ejus gratiâ Lacedaemonii in reliquam Baeotiam ſaevientes Thebanis pepercerunt. Ita & Alexander quum Thebas everteret, & in omnes ſaeviret ſine diſcrimine, Pindari Vatis penatibus familiaeque parci juſſit. Cicero contra Verrem. where they received their firſt Breath. The Lacedaemonianswhen they laied waſte all Baeotia, ſparedThebes, becauſe Pindar (that famous Poet) was born there; And when Alexander deſtroyed it, he commanded his Souldiers to ſpare Pindars Family, &c.

The Perſians when they waged War withall Grecia, would not hurt the Iſle of Delos, becauſe it was the place where Apollo was born, &c. O let it be your care, that you may be Noah's, Abraham's, Lots, and Daniels to the place where you were born; That God by your prayers and tears may be moved to ſpare this great city & multiply his bleſſing upon it.

For this end and purpoſe, your great ſtudy muſt be towalk worthy of the Goſpel,which you enjoy with much purity, power, plenty,and liberty; You muſt not onely have it with you,but in you; not onely be Profeſſors,but practiſers of it; not onely be fellow-Citizens of London, but of the Saints, and of the houſhold of God. Eph. 2. 19. You muſt labour to be Citizens and Freemen of that City which hath foundations, whoſe builder and maker is God. Heb. 11. 10 For you cannotſin at ſo cheap a rate in London, as ſome may do in other places. When you ſin, you ſin againſt greater light, and love, againſt greater means, and mercies than others do. And therefore your ſins will more provoke theAlmighty, and bring downgreater, and more ſudden deſolations upon you; You areCapernaum-like, lifted up to heaven, Mat. 11. 23 and if you ſlight the Goſpel as ſhe did, you ſhall be brought down to hell, and it ſhall be eaſier for Capernaum at the great day than for you. The great God expects, that you ſhould be like Hananiah who feared God above many. Neh. 7. 2. That you ſhould be in the higheſt for me of Chriſts School, taller by the head in gracethan men in other places. He looks that you ſhould do 〈 in non-Latin alphabet 〉 ,ſomething ſingular and extraordinary; Mat 5. 47. He hath given you more than he hathgiven to others, and he requires more from you, the Lord grant you may return more!

There were many eyes upon you, beholding what you would do (after this following Sermon was preached, in which you were earneſtly excited unto good works) at your Publique Dinner. Give me leave to tell you freely and plainly; You have not as yet ſufficiently anſwered the expectation,either of others, or of many of your own Company;There were ſome little ſpots (this year alſo) in your Feaſt of Charity; (I mean) ſome defects, and blemiſhes,not (I hope) for want of affection, but of obſerving a due Method; howſoever; Thus much I muſt publiſh to the World both for theHonor of God, and for your honor; I received a Note of theſe particulars from the worthy Stewards of the late Feaſt. you havedoubled your Charity this year, above what it was the laſt year; You have bound out 30. Boyes to be Apprentices;You have given conſiderable ſummes to Miniſters born in London, and Miniſters Widows, in diſtreſſe, and to poor Scholars in the Ʋniverſities; And my hope is, That the next year you will double the ſumme above what you have given this year.

I am verily perſwaded, that, what God ſaid of Corinth,is very true of London, He hath much people in this City; Act. 18. 10. Though there are many wicked amongſt us, yet there are many, yea, very many, both born, andbrought up in London,who truly fear God; and for their ſakes God hath hitherto ſpared us. My prayers is, that God would increaſetheir number; That this City may be a City of Refuge, Zeph. 3. 1. for diſtreſſed Chriſtians; Nah. 3. 1. not an oppreſſing,or a bloudy City; but a faithful and holy Citywherein God may delight to dwell, and that Salvation may be appointed to her for Walls and Bulwarks. Iſa. 26. 1. So prayeth

Your 〈◊◊〉 and fellow ſervant in promoting the common good, Edm. Calamy.
A SERMON PREACHED Before the Native CITIZENS OF LONDON. The City Remembrancer. Act. 21. 39.

But Paul ſaid, I am a Man which am a Jew of Tarſus, a City in Cilicia, a Citizen of no mean City.

WE are here met this day, not only as Chriſtians, but as fellow Citizens, to bleſs the name of the Lord, that we were born not only in England, but in London; That we are Native-Citizens of no mean City. For the better Celebrating of this mercy, I have choſen this ſuitable Text, which contains Saint Pauls juſt and neceſſary defence of himſelf againſt the unjuſt accuſation of the Chief Captain of the Roman Band. The chief Captain accuſeth him for being an Egyptian, a Seducer, and a Murderer. Art not thou Verſ. 38. that Egyptian which before theſe dayes madeſt an uprore, and leddeſt out to the wilderneſs four thouſand men that were Murderers? In this verſe Saint Paul makes his Apology, which conſiſteth of three parts.

1.Firſt He deſcribes his Original; He was 〈 in non-Latin alphabet 〉 , I am (ſaith he) a man which am a Jew, I am not that wicked and curſed Egyptian you ſpeak on, but I am a Jew, of a religious and noble extraction. For though the Jewes are at this day the ſcorn and contempt of the world, juſtly odious to all good Chriſtians, becauſe of their murdering of Chriſt; yet the time was when they were the only people God had upon earth, when they were a Holy Nation, when they were naturally holy, as it is, Gal. 2. 15. We who are Jews by nature, and not ſinners of the Gentiles. They were not ſinners by nature, as the Gentiles, but holy by nature (I do not mean with the holyneſs of regeneration, but with a federall holyneſs) They were all in Covenant with God, and their very Land was holy, It was Immanuels Land.Iſa. 8. 8. The time was when they were not onely a holy, but a noble people: The honourableſt Nation under the whole heavens.Rom. 9. For to them, as the Apoſtles, ſaith pertained the adoption, and the glory, and the Covenants, and the giving of the Law, and the Service of God, and the promiſes. Whoſe are the Fathers (thoſe noble and honourable Patriarcks) and of whom as concerning the fleſh, Chriſt came, who is over all God bleſſed for ever. Jeſus Chriſt was not only the Son of man, but the Seed of Abraham. This is the firſt part of Pauls Apology. He was a Jew, of a godly and noble original.

Secondly, He deſcribes the Country where he was born; He was not only a Jew as to his original, but as to his Country, he was a Cilician, which is a Province in Anatolia, or Aſia minor, a Country ſaith Ammianus Marcellinus, dives omnibus bonis, wealthy and fruitfull of all neceſſaries. He was born in a rich and fruitfull Countrey.

Thirdly, He deſcribes his Native City, & the dignity and excellency of it; He was a Jew of Tarſus, that is, born in Tarſus of Cilicia, ſo called, in oppoſition (ſaith Cajetan) to another Tarſus in Bythinia. Cajetan. in locum. He was a Citizen of no mean City, Ʋbi minus dicitur & plus intelligitur. 〈 in non-Latin alphabet 〉 . In theſe words, there is a 〈 in non-Latin alphabet 〉 , where more is to be underſtood, than is expreſſed. He was a Citizen of no mean City, that is, He was a Citizen of a Famous City. Joſephus calls it 〈 in non-Latin alphabet 〉 , Stephanus, 〈 in non-Latin alphabet 〉 . It was urbs celebratiſſima, a moſt renowned and celebrious City. It was the Metropolis of all Cilicia. Ciliciae totius Princeps & Caput. Solinus ſaith, it was mater urbium, The Mother of Cities, Diodorus Siculus ſaith, That for the kindneſs it ſhew-to Julius Caeſar, and after him to Auguſtus Caeſar, it was called Juliopolis. In this famous City was Paul born.

The words may be handled two wayes.The words thus expounded, may be handled two manner of wayes.

Relatively1. Relatively, as they are purely Apologetical, and ſatisſactory anſwers to the unjuſt accuſations laid to Pauls charge, by the chief Captain. I ſhall not meddle with them in this ſenſe, becauſe it would lead me to a diſcourſe. Heterogeneal to the occaſion of this dayes meeting.

Abſolutely.2. Abſolutely, as they are an Hiſtorical Narraration of Pauls extraction, Countrey, and native City. In this ſenſe I ſhall ſpeak to them. I ſhall ſum up all that I have to ſay into this Doctrinal concluſion.

Doctrine.Doct. That to be deſcended from religious and noble anceſtors, and to be born in a famous Country and City, are conſiderable privileges, and paſſages of Divine Providence not to be ſlighted or diſregarded. This propoſition conſiſteth offour branches, of which I ſhall ſpeak in order.

1.The firſt branch of the Propoſition. To be deſcended from godly and religious Anceſtors is a deſirable privilege, and no ſmall honour. This was Pauls prerogative. He was a Jew deſcended from the holy Patriarcks. It is a great happineſs when a man can truly ſay, O God, thou art my God, and my Fathers God, as it is, Exod. 15. 2.Gen. 32. 9. And with Jacob, O God of my Father Abraham,Gen. 17, 7. and my Father Iſaac. For God hath promiſed not onely to be the God of the righteous, but of their Seed; and David ſaith, That the generation of the righteous ſhall be bleſſed. Pſal. 112. 2. There is a ſaying amongſt ſome men, Happy is the Child whoſe Father goeth to the Devil. But this is a wicked and curſed Speech, For God puniſheth the ſins of the Fathers upon the Children unto the third and fourth generation of them that hate him. But I rather ſay, Happy is the child whoſe Father goeth to Heaven. For God ſheweth mercy unto thouſands of them that love him and keep his Commandements. God promiſeth to bleſs Iſaac, and to multiply his ſeed as the Stars of heaven, becauſe that Abraham his Father obeyed his voyce, and kept his Statutes and Laws, Gen. 26.Col. 4. 10. 3, 4, 5. And the Apoſtle commends Marcus to the Coloſſtans to be regarded and reſpected by them, becauſe he was Barnabas Siſters Son; he was the Siſters Son of a godly man.

2.The ſecond branch the Propoſition Phil. 3. 5. To be deſcended from noble and illuſtrious Progenitors is a conſiderable privilege. This was alſo Pauls Prerogative, He was of the ſtock of Iſrael, of the Tribe of Benjamin, an Hebrew of the Hebrews. Eccl. 10. 17. The wiſeman ſaith, Bleſſed art thou, O Land, when thy King is the Son of Nobles, &c.Gaſpar Streſo in locum. To be nobly born, is naturale medium & ſtimulus ad virtutem & gloriam (as one ſaith,) it is a natural help, and a ſingular incitation and provocation to riches and glory. When Bathſhebah would diſſwade Solomon her Son from intemperancy in drinking, ſhe brings an Argument from the nobleneſs of his birth, Prov. 31. 4. It is not for Kings, O Lemuel, It is not for Kings to drink Wine, nor for Princes ſtrong drink. It is not fit for any to drink immoderately, much leſs for Kings and Princes. Alexander ſcorned to run a Race with any who were not Kings, becauſe he himſelf was a Kings Son. Et tu ea tibi accepe non es enim Themiſtocles. And becauſe Themiſtocles was a great General, therfore he would not ſtoop to take up a rich Booty, but bids a common Souldier do it. Nobility is a great ſpur to vertue. The very Heathen could ſay, Fortes creantur fortibus & bonis, Virtue when it is joyned with Nobility is much more glorious and illuſtrious, than when joyned with poverty. It is like a Diamond in a Golden Ring: It is much more beautiful, and much more uſeful and ſerviceable. And therefore it is reckoned as a great judgement, when the Nobles are cut off from a Nation, Iſaiah 39. 12. They ſhall call the Nobles thereof to the Kingdom, but none ſhall be there, and all their Princes ſhall be nothing.

3.The third branch of the Propoſition. To be born in a rich, fruitfull and religious Nation is no inconſiderable privilege. For that God which ſets bounds to our lives which we cannot paſs, doth alſo ſet bounds to our habitations, Act. 17. 26. And hath made of one bloud all Nations of men, for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. That one man is born in Spain, another in France, Streſo in Acta &c. another in Turks, non fit Caſu ſed à Deo deſinitur. It is not by Chance and Fortune, but by the wiſe ordering of God. Gen. 11. When God firſt ſcattered men over the face of the earth, it was divino ductu & diſtributione, by divine guidance, and diſtribution, and as ſome think (ſaith Streſo) by the Miniſtry of Angels. As Joſhua diſtributed the Land of Canaan by a divine lot: So doth God by his Providence, appoint in what places of the world every man ſhall dwell. It is no little happineſs to us, that are now aſſembled this day,In Panegyric Orat. to Conſtantius. that wee are by Nation Engliſhmen. When Julius Caeſar firſt came into Britain (which we now call England,)Speed. hee thought he had found out another world. Ariſtides a Greek Author cals it by way of excellency, The great Iſland. Charles the Great ſtiles it The granary and Storehouſe for the Weſtern world. Matth. Pariſienſis calls it, hortus deliciarum, puteus inexhauſtus &c. A Paradiſe of pleaſures, This ſaying of Joſephus is quoted by Speed in his Hiſtory of great Britain. a well which can never be drawn dry. Ioſephus ſaith, That if God had made the world round like a Ring, as he hath done like a Globe, Britain might moſt worthily have been the gem of it.

If all the world were made into a Ring. Britain the Gem, and grace thereto ſhould bring.

4. things in commendation of England. There are four other conſiderations may be added in commendation of this fortunate Iſland (as it hath anciently been called) of great Britain.

1. It was one of the firſt Nations that were converted from heatheniſm unto Chriſtianity; De Britanni carum Eccle •• arum primordiis. the learned Arch-biſhop of Armagh proveth by undeniable Arguments, that Ioſeph of Arimathea Preached and Planted the Goſpel in Britain. The Apoſtle 2 Tim. 4. 21. makes mention of Claudia, and Pudens her Husband, That this Claudia was of the Britiſh Nation, the ſame Authour proves by an Epigram in Martial, Claudia caeruleis cum ſit Ruffina Britannis, Edita, cur Latiae pectora plebis habet? &c.

2. The firſt King that ever profeſſed Chriſtian Religion, was King Lucius born here in this Nation.

3. The firſt Emperor that ever owned Chriſt and his Goſpell, was Conſtantine the great, born in England.

4. The firſt King that ever renounced the Popes Supremacy, was King Henry the Eight; and the firſt King that ever wrote againſt the Pope, to prove him to be the Antichriſt, and the whore of Babylon, was King Iames of famous memory. And therefore I may ſafely ſay, That it is a providence not to be ſlighted and diſregarded, that we are by Nation Engliſhmen.

The 4th branch of the Propoſition.Fourthly, to be born in a Noble and famous City is a deſirable privilege. Paul reckoneth it as a mercy that hee was born in Tarſus, and that he was a Citizen of no mean City. There is (I confeſs) ſome contention amongſt learned men, about the place of Pauls birth. As ſeven Cities ſtrove about Homers birth, ſo there are many places which challenge an intereſt in this holy Apoſtle. Hierome brings it as the common opinion of his time,Libr. de Scriptor. Eccl. in Paulo. that he was born in Giſcalis a Town in Iudaea, and bred up in Tarſus. But in another place he recants this opinion and yet it is revived by Beda, In ep. ad Philem. Beda in c. 21. Act. Maſius in c. 19. Joſh. Arias Montanus, in Apparatu &c. Ebionaei apud Epiphan. haeres. 30. Maſius, and Arias Montanus. Some ſay hee was born in Graecia, others that hee was a Citizen of Rome. But (as Lorinus well ſaith) Paulo ipſi natale ſuum prodenti ſolum credendum eſt, Wee muſt believe Paul above all other witneſſes, He ſaith expreſly, That hee was 〈 in non-Latin alphabet 〉 Born in Tarſus, Act. 22. 3. Act. 22. 27. indeed he ſaith of himſelf that he was a Roman, But how? Not by birth but becauſe Tarſus was inveſted with the Roman privileges. There was a time when it was a ſingular Prerogative to be a Cicero. Citizen of Rome, Haec vox civis Romanus ſum, ſaepe in ultimis Terris, &c. This word, I am a Roman Citizen, relieved and reſcued many in the utmoſt parts of the Earth. It was terror mundi, ſaith Cicero. It was not lawfull to binde or ſcourge a Roman Citizen; the chief Captain paid dear for this freedom; Acts 22. 28. but Paul was free-born, becauſe born in Tarſus, which was a Roman Colony, and made free of Rome by M. Antonius.

It is no contemptible Prerogative to us here preſent, that we were born in London; a City famous in Nero's time (which is almoſt 1600. yeares ago) for concourſe of Merchants, Speed. and of great renowne for proviſion of all things neceſſary. Ammianus Marcellinus gives it a glorious Title, calling it, Auguſta, a ſtately and magnificent City. This was 1200 years ago. Cornelius Tacitus 300. years before him, ſaith, that it was, valde celebre copiâ negotiatorum & commeatu, very renowned for commerce, and multitude of Merchants. It is the Metropolis and Mother-City of the Nation. If England be a Paradiſe of pleaſure, London is as the Tree of life in this Paradiſe. And ſurely if Plato accounted it a great honour that he was a Grecian born and not a Barbarian, and that he was not onely a Grecian, but an Athenian, it muſt needs be an honour to us here aſſembled, not onely that we are Engliſhmen, but Engliſhmen born in the Noble and famous City of London, That we are Citizens of no mean City. If any here deſire to be farther informed of the excellency of this City, let me intreat him to peruſe a Booke printed this year, & compoſed by Mr. James Howel, called Londinopolis. Thus you have the Propoſitiō explained in all the four Branches of it.

But now I muſt adde, That though the things forementioned be conſiderable Privileges, yet they are but outward and temporal privileges, common to the worſt, as well as the beſt of men; Cateline was born in Rome, as well as Caeſar; Caligula and Nero, as well as Auguſtus and Trajan. They are but fleſhly and carnal prerogatives, which a man may enjoy, and yet be under the wrath of God, and guilt of eternal damnation. They are the Privileges of Paul a Phariſee, and of Paul a Perſecutor; they are ſuch Privileges, which after he was converted, he accounted but as dung and droſs in compariſon of, and competition with, the Lord Jeſus Chriſt. But yet howſoever, they are privileges, & paſſages of Divine Providence, not to be ſleighted. And therefore in the Application, I ſhall firſt improve this Propoſitiō, as it is a deſirable privilege; & ſecondly, as it is but an outward, common, and temporal privilege.

Ʋſe 1.Firſt, As it is a conſiderable and deſirable privilege; and upon this account alone it will afford us three profitable and ſeaſonable Exhortations.

Exh. 1.Let us this day bleſs the Lord for this mercy, that we are Engliſhmen and Londoners born; and eſpecially, that we were born in England ſince it became Chriſtian, and ſince it was reformed from Popiſh Superſtition. Cambden. There was a time when Britain was triſtiſſimum ſuperſtitionum chaos, Act. 17. 16 when London was 〈 in non-Latin alphabet 〉 (as Paul ſaith of Athens) a City wholly given to idolatry; when we offered our ſons and daughters alive in Sacrifice to thoſe that were no Gods, Cambden. non ad honorem ſed ad injuria s religionis, not as an honour, but as a ſhame to Religion. The time was, when we were drowned in popiſh ſuperſtition, when England was the Popes Vaſſail,Matth: Pariſienſ. and the Popes Aſſe (as it was called) to bear all his burdens; but God out of his infinite mercy, hath freed us of thoſe burdens, and we have enjoyed the Proteſtant reformed Religion, for an hundred years together. O let us bleſs God that we were born in England ſince it was reformed from Heatheniſm and Popery; that we were born, not in Egypt, but in Goſhen; not in a valley of darkneſs, but in a valley of viſion; not in Babylon, but in Sion; (as you heard excellently the laſt year) Le us bleſs God that we were born in London, not onely becauſe of the excellency of the ſituation of it, and the many outward accommodations to be found in it above other Cities; but becauſe of the abundance of the Goſpel of ſalvation herein diſpenſed.Nulla digs tam nubilis in quâſol in hâc inſulâ non conſpiciatur. Solinus. It is ſaid of the Iſle of Rhodes, that it is fo happy an Iſland, that there is not one day in the year, in which the Sun doth not ſhine upon it; this is true of London in a ſpiritual ſenſe; there is not one day in the year, in which you do not enjoy the ſun ſhine of the Goſpel. This is the glory of London; without this, London is no more than Ligorn, or Conſtantinople, or Paris, or any other City. And this is one main end of our meeting this day, to praiſe the Lord for this happy providence, that we were born in London, where we enjoy more of the purity, plenty, power and liberty of the Goſpel, than any other City in the world. Beſides this;

Let us this day bleſs God that London is yet a City, and that it hath not long ago been made like unto Sodom and Gomorrha. It is moſt certain,Iſa. 1. 4. that we are a ſinfull City, a City laden with iniquity, a ſeed of evil doers, children that are corrupters, that are miſerably apoſtatiſed, both in doctrine, worſhip, and converſation: as the ſinnes of Niniveh cried aloud to God for vengeance: ſo do the ſins of London; the pride, the hypocriſie, the covetouſneſs, the injuſtice, the contempt of the Goſpel, the profanation of the Sabbath, the drunkenneſs, perjury & whoredoms of London; theſe and ſuch like ſins, cry to God for vengeance. Now that God ſhould not onely not deſtroy us, but multiply his bleſſings upon us (as appears by our meeting this day;) That God ſhould preſerve us ſo many years from the man devouring plague; & that in all the time of the late unhappy wars, God ſhould preſerve us from being plundered, from popular tumults and inſurrections, from being burnt with fire, and turned into an heap of aſhes; this heightens the mercy of God, and makes it a bleſſing in folio. Let us praiſe God exceedingly for it. This is a Duty belonging to all that live in the City, but more eſpecially to us who are Native Citizens.

2.Exh. 2. Let us labour to be a credit, and an ornament to the place where we were born; as we are Citizens of no mean City, ſo let not our converſation be low, and mean, but holy and honorable; this was Paul's commendation, he was a greater credit to Tarſus, than Tarſus was to him: Therefore Ignatius writing (in one of his Epiſtles) to the Tarſenſes, calls them, Pauli cines & diſcipulos, Pauls fellow-Citizens and Diſciples, as accounting it a great honor to them, that ſo famous a man, as Paul, was born in their City; Thus Auſtin was a greater credit to Hippo, than Hippo was to him, and Hippocrates was a greater bleſſing to the Iſland Co where he was born, than the Iſland was to him. I here are ſome men who are curſes, and Plague ſoars, to the places where they receive their firſt breath, who Viperlike tear in pieces the bowels of the Mother that bare them: ſuch a one was Nero, who ſet his own City on fire, and rejoyced to behold the flames of it; ſuch another was Caligula, who wiſhed, that all Rome had but one neck, that he might cut it off at once: Many ſuch Monſters there are in moſt Cities, who are vomicae & carcinomata civitatis, diſeaſes, impoſtumations, ſtains, and blemiſhes to the places where they are born; who are Citizens, but drunken Citizens; Citizens, but adulterous Citizens; Citizens, but covetous, and oppreſſing Citizens; but I hope better things of you here preſent this day.

Two things are to be done that we may be a credit, and an ornament to London. What muſt we do, that we may be ornaments to the place where we were born?

You muſt do two things: You muſt be juſt in your words, and actions towards men, and holy in your carriage towards God; theſe are the two Poles upon which the happineſs of London turns; then is a City happy, when Juſtice and holineſs meet together, when the men thereof make Conſcience of their duty to God, as well as to their Neighbour; and of their duty to their Neighbour, as well as of their duty towards God, when there is a conjunction of holineſs and righteouſneſs; bleſſed is that Land, and bleſſed is that City, which is in ſuch a condition; happy London, if a Miniſter could rationally pray Jeremies prayer over it, The Lord bleſſe thee O habitation of juſtice, Jer. 31. 23. and mountain of holineſs.

1. You muſt be juſt in your words and actions towards men. There is a great complaint throughout the whole Nation, againſt divers men profeſſing godlineſſe in this City, that they are falſe to their truſt, unfaithful in their promiſes, unjuſt in their buying and ſelling: That they are very religious in the publique Congregation, but very unconſcienceable in their private Shops; That the faithful City is become an Harlot, It was full of judgement, and righteouſneſs lodged in it, but now her ſilver is become droſſe, and her wine mixt with water; Now it is full of unrighteouſneſs and un uſtice. This is a bloudy charge, and if true, renders y u Traytors and Rebels, to the City of your Nativity. Remember this day, that God hates holineſſe if it be not joyned with righteouſneſſe; That an unjuſt holy man is an abomination to the Lord; That holineſſe without righteouſneſſe is not holineſs, but hypocriſie.

2. You muſt be holy in your carriage towards God; you muſt not onely give man his due, but God his due; you muſt not only have the Goſpel, but obey the Goſpel; you muſt not onely be good Citizens, but good Chriſtians. Juſtice without holineſs may make you good Heathens, but will never make you good Chriſtians: Heb. 12. 14 An unholy juſtice is as odious to God, as an unjuſt holineſs. Remember the words of the Apoſtle, Without holineſs no man ſhall ſee God; Though you be never ſo juſt towards your Neighbours, if you be not alſo holy towards God, you ſhall never go to heaven.

Let us ſincerely deſire, Exhort. and earneſtly endeavour, 3. and ſeek the good of the City wherein we were born. This was the great commendation of Mordecah, Fſter 10. 3. He ſought the wealth of his people; Not his own wealth, but the wealth of his people: Such another was Nehemiah, Neh 2. 10. he ſought the welfare of the children of Iſrael; he was a man of a publique ſpirit, he did not Monopolize, and ingroſſe all to himſelf; he was a true Common-wealth's man, not a Private-wealth's man, he ſought the good of the people of God, more than his own: Such another was Auguſtus Caeſar, Invenit late retia reliquit marmoream. It is ſaid of him, That he found the City of Rome weak and in rubbiſh, and left it adamantine and invincible: ſuch muſt you be, you muſt ſeek the good of the place of your nativity, you muſt not onely labour to enrich, enoble, and greaten your ſelves, to make your ſelves happy; But you muſt labour to enrich, enoble, greaten, and make London happy and bleſſed; this you muſt do ſix manner of waies,

1.Six waies to make London happy. By your prayers; you muſt pray for the peace of this our Jeruſalem, that peace may be within her Walls, and proſperity within her Palaces: For your Brethren, and Companions ſake, you muſt ſay, and pray peace be within thee: For in the peace of London is your peace wrapt up, in the happineſs of London, your happineſs is involved. Pray that the name of London, from this day may be Jehovah Shammai, Ezek. 48. 35. the Lord is there; that the Lord would make it an habitation of Juſtice, and a Mountain of Holineſs: Pray that the Sun of the Goſpel may not ſet in our daies, but that it may be continued to us, and our poſterities for evermore.

2.The 2d. way to make London happy. By living together in love and union; behold Pſal. 133. how good and how pleaſant it is, for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even Aarons beard, that went down to the skirts of his garments; as the dew of Herm n, and as the dew that deſcended upon the mountains of Sion; for there the Lord commanded the bleſſing, even life for ever. Pſalm. 122 3. As long as Ieruſalem was a City compact together, and at unity within it ſelf, ſo long it proſpered; But when it came to be divided into two ſticks, into Iudah, and Ephraim (the two Tribes and the Ten Tribes) theſe two ſticks never left beating one another, till they were at laſt both of them deſtroyed. It is obſerved by Learned men, That all Englands enemies from without, were brought into the Land by diviſions from within; Inteſtine diviſions brought in the Romans, Saxons, Danes, and Normans. Tacitus ſaith, that the Britains (when Caeſar came in) factionibus trahebantur, & dunt ſinguli pugnabant univerſi vincuntur, &c. The diviſions of London at this day are very many, and very great. O that this dayes meeting might be ſome wayes inſtrumentall for the healing of them. That our feaſting together may not onely in name, but in reality prove to be a Love-Feaſt. That he •• eforth we would ceaſe ſtriving one againſt another; and ſtrive together for the Faith of the Goſpel. That wee would abſtain from all dividing names, principles, and practices. That Magiſtrates and Miniſters would joyn together for the publick good. That Aaron and Huz would hold up (not weaken) the hands of Moſes. Alwayes remembring that ſad ſpeech of Jeſus Chriſt, Mat. 12. 25. Every Kingdom divided againſt it ſelf, is brought to deſolation, and every City or Houſe divided againſt it ſelf, ſhall not ſtand.

Thirdly,3. The third way to make London happy. By your holy lives and converſations; For Holineſs will not only preſerve your own perſons from Hell, but the City wherein you live from ruine and deſtruction. Here are aſſembled this day at leaſt a thouſand perſons born in London; Now if all you were really holy, what a wall of Braſs would it be for the defence of the City? For if God would have ſpared five Cities, if there had been but ten righteous perſons in them, How much more will he ſpare one City, wherein there are a thouſand righteous men? Sin and iniquity brings down the judgements of God upon Cities and Kingdoms. There is a ſtory of two men riding through a Town in Germany, burnt down by Souldiers; The one ſaid to the other, Hic fuit hoſtilitas, Here the enemy hath been; but the other wiſely and Chriſtianly anſwered, Hic fuit iniquitas, Here ſin hath been; It was the ſin of this place, which made way for the Souldiers to come to deſtroy it. When Phocas the Murderer of the Emperor Mauritius had built a high and ſtrong Wall for his ſafety and defence, he heard a voyce from heaven ſaying to him, Though thou buildeſt thy Wall, as high as Heaven, 〈 in non-Latin alphabet 〉 . ſin is within, and this will eaſily expoſe it to deſtruction. It is ſin which cauſeth God to burn up Cities; and therefore you muſt by a holy life, ſeek the good of this City.

Fourthly,The 4th way to make London happy. By your love to the godly, learned, and painfull Miniſtry of the City; Contempt of the Miniſtry is a City-ruinating-ſin, It is a ſin which brings deſtruction without remedy, 2 Chron. 36. 16. They mocked the Meſſengers of God, and miſuſed his Prophets, untill the wrath of God aroſe againſt his people, till there was no remedy. When Hanun the Ammonite abuſed Davids Ambaſſadors, this affront made him to ſtink before David (as it is expreſly ſaid, 2 Sam. 10. 6.) and brought deſtruction upon him and all his people: Miniſters rightly called and ordained, are the Ambaſſadors of Jeſus Chriſt; when you deſpiſe them, you deſpiſe Chriſt; Luc. 20. 16. when you ſtarve them for want of maintenance, Chriſt takes it as an injury againſt himſelf, and he will revenge their quarrel. One great reaſon,Luc. 13. 34. why God deſtroyed Jeruſalem, was, becauſe ſhe killed the Prophets, and ſtoned them that were ſent to her. And the reaſon why Heidelberg that famous City was laid waſt, was (as I was told by a Reverend and learned Scultetus, who afterward came over into England. Miniſter there dwelling) for the contempt of the Miniſtry. O Let not this be your ſin, leſt you alſo periſh as they have done.

5.The fifth way to make London happy. By your conſtancy in the faith in theſe Apoſtatizing dayes; It will not, it cannot be denied, but that London is miſerably infected and beleapred with errors and hereſies; And what is ſaid of Poland, and Amſterdam, may be as truly ſaid of this City, That if a man had loſt his Religion, he ſhould be ſure to find it (be it what it will be) amongſt as here. We are a Cage of unclean Birds; A receptacle for Hereticks of all kinds; Hereſie is gone forth from London, into all parts of the Land. Now you muſt know, That Hereſie will quickly bring ruine upon a City. Pezelius upon Sleidan, tells us, that the diſſentions of the Chriſtians in the Eaſt, brought in the Saracens and Mahumetans: They were divided into ten ſeverall Religions; and their diviſions did armare Saracenos in eccleſiae perniciem, did Arm the Saracens to deſtroy the Chriſtians; and therefore if you would ſeek the good of the place of your Nativity, you muſt be valiant for the truth, Jer. 9. 3. you muſt indeavour, according to the ſtation in which God hath ſet you, to purge the City of theſe Augaean ſtables, to hinder the growth of Hereſie: You muſt not be like Children toſſed to and fro, and carried about with every wind of Doctrin. 1 Cor. 15. 58. You muſt in malice be children, but in underſtanding be men. You muſt be ſtedfaſt and immoveable in the truth, that ſo at laſt God who is a God of truth, may delight to dwell in the midſt of us; and this City may be called as Jeruſalem was, A City of Truth. Zech 8. 3.

6. By your Charity and Liberality; This doth eſpecially concern ſuch of you,The ſixth way to make London happy. upon whom God hath beſtowed the Riches of this World. A poor Citizen may do good to his native-City, by his prayers and holy life, but you muſt alſo do good to it, by your bounty and liberality. Charity is the Queen of Graces, without which all other graces are but cyphers and ſhadows; Faith without charity is nothing worth; Jam. 2. 14. 1 Cor. 13. 3. if a man gives his body to be burnt, and hath not charity, it profite h him nothing. The Proteſtant Religion, as it teacheth us not to truſt to good works, ſo alſo it teacheth us to be full of good works; you have often heard us ſay, that though faith alone juſtifieth, yet the faith that juſtifieth, is never alone; though faith juſtifieth ſeparatim à bonis operibus, yet not ſeparata à bonis operibus; though good works be not neceſſary in the act of juſtification, yet they are neceſſary in the perſon juſtified; though good works be not the cauſe, why we go to heaven, yet they are the way to heaven. Thus wee Preach Let it appear this day, that you are real Proteſtants by pract ſing this Doctrine. Let the proud Papiſts truſt to the merit of their works, but let us Proteſtants truſt in Chriſt onely and his righteouſneſs, and let us manifeſt the truth of our faith in Chriſt, by our good works to the members of Chriſt, alwaies remembring that laying of Chriſt,Mat. 25. 40 Whatſoever you do to any of the leaſt of my Brethren, you do unto me. You have many glorious precedents and put ternes left you by your predeceſſors, whoſe hearts God hath ſtirred up to build many famous Hoſpitalls, and to endow them with large revenews, and to erect Free-Schools for the education of Youth, and herein they become examples to you to follow their ſteps, and as you inherit their Eſtates, ſo alſo to inherit their vertues.

But I ſhall not preſs you any farther to charity in general; I ſhall confine my Diſcourſe to one little piece and parcel of charity towards your fellow-Citizens, that are in want and neceſſity. You are this day to dine together; my hearts deſire is, that this dinner may be a Feaſt of Charity. In the Primitive times the Chriſtians had their 〈 in non-Latin alphabet 〉 , their Love-feaſts, on purpoſe to maintain Brotherly love;Jude 12. theſe Feaſts Jude calls (according to our tranſlation) Feaſts of Charity, becauſe in ſuch Feaſts the poor were alwaies remembred; my humble ſute is, that this dinner may be a Feaſt of Love and Charity, that ſome real good may be done at it, that you may not onely feaſt as good Citizens, but as good Chriſtians; and therefore you have a Sermon here this morning, on purpoſe to prepare you for this Feaſt, that ſo it may not onely be a civil, but a religious meeting. The Apoſtle Jude tells us of ſpots that were in the Primitive Feaſts of Charity, Jude 12. theſe ſpots were certain wicked and heretical perſons, which crept into their Feaſts, and defiled and polluted them; I hope their will be no ſuch ſpots amongſt us this day. The laſt year there were ſpots in our Feaſt of Charity, miſtake me not, I do not mean it in Judes ſenſe, I am far from thinking, that there were wicked and heretical men amongſt us, my meaning onely is, that there were defects and blemiſhes in our laſt years meeting.Dr. Horton. The Reverend Brother that Preach'd here the laſt year, hath told the World thus much in Print; But he addes very wiſely and diſcreetly, and (I hope) truly, that this was not for want of affection, but of contrivance; not for want of liquor, but vent, not matter, but method, not conception, but obſtetrication; you did not want a fountain of charity, but onely a chanel cut out wherein your charity might ſtream it ſelf; This channel is now cut out for you, there are indeed four chanels, four glorious deſignes propoſed by the Stewards, for to draw out your charity and liberality, towards your fellow-Citizens; give me leave to read them to you,Four ſeveral ſorts of perſons upon whom the Charity gathered at the Londoners meeting is to be beſtowed. as they were ſent me in writing.

1. For the relief of Miniſters in diſtreſſe, born in the freedom ofLondon.

2. For relief of Miniſters Widdows in want, whoſe husbands were born in the freedom of London.

3. For putting forth of poor Children to be Apprentiſes, whoſe Fathers are or were freemen, and which Children were born in the City of London, or Liberties thereof.

4. That relief may be made for poor Scholars, Students in the Ʋniverſity, and there reſident, who are unable to ſubſiſt of themſelves, and who were Sons of freemen, and have been horn in London, or the Liberties thereof.

Here are four famous Chanels for your Charity to ſtream in; four Excellent materials to build your Liberality upon. And let me tell you, That you are obliged this day, both in Conſcience, and Honour, and you can neither ſasisfie God or Man, unleſſe you do ſomething worthy your ſelves. To move you, conſider,

1. That you miſcarried the laſt year, and therefore you are the more ingaged this year. When I ſay you miſcarried, I do not mean as to the faithfulneſſe of the Stewards, who were very carefull and exactly diligent in laying out the Money that was gathered, (in Teſtimony whereof you have 32. poor Youths here before you whom they bound out Apprentiſes.) But I mean in regard of the littleneſs of the ſum that was gathered. And this miſcarriage was not for want of affection, (as is ſaid of you in print) but for want of contrivance, not for want of liquor, but Vent, of matter, but method, &c. Behold now a Method propounded! Behold a Vent for your charity! Let it appear this day, that that which is ſaid of you in print is true. Let the Fountain of your liberality ſtream out in theſe four Chanels.

2. You have moſt of you got your Eſtates here in this City; Here is the place where God hath bleſſed you; And therefore the light of Nature teacheth you to ſeek the good of this City, where God hath proſpered you in the firſt and chief place. And there are many of you whom God hath bleſſed with great eſtates. As you are Citizens of no mean City, ſo you are no mean Citizens. Now God requires of you, not only to be charitable, but a ſuitable proportion of charity according as he hath bleſſed you. You that are rich in Eſtate muſt not only do good works, but be rich in good works, alwaies remembring that ſaying of Chriſt,Luc. 12. 46. To whom much is given, of them much is required.

3. Your charity will be a pattern and preſident to other perſons and places. For though you muſt not do good works to be ſeen of men, yet you muſt do good works, which men may ſee, according as Chriſt ſaith, Let your light ſo ſhine before men,Matth. 5. 16. that they may ſee your good works, and glorifie your Father w h is in Heaven.

4. I might here take occaſion to tell you what the Kentiſh men have done lately in their Meeting, and what the Warwick-ſhire men have done; but this would be too much to undervalue you; you are the Mother city, and it is not fit that the Daughters ſhould be examples to the Mother, but the Mother to her Daughters. I perſwade my ſelf, that you will this day exceed all former patterns, and be your ſelves a pattern to all others.

5. I might alſo here take occaſion to put you in mind of one of the laſt years Stewards, whom God hath ſuddainly taken out of this world. He was a godly man, and of good eſteem; His name was Mr. John Wallington. The Egyptians in all their great feaſts were wont to have a Death's head ſerved in as one diſh, that thereby they might be put in mind of their Mortality; and learn to be ſober and temperate in eating and drinking. I could heartily wiſh, that the death of this precious Chriſtian might ſerve this day inſtead of a Death's-head to ſtir up your Charity, and Liberality, foraſmuch as you know not how ſoon God may take you from your Eſtates, or your Eſtates from you, how ſoon God may call you to give an account of your Stewardſhips; or whether ever you ſhall live to have ſuch another publick occaſion, to teſtifie the greatneſs of your love to Chriſt, by your Charity to his fellow-members. And therefore while you have opportunity, Gal. 6. 10. do good to all, but eſpecially to the Houſhold of Faith.

But why ſhould I uſe any more Arguments? For the City of London hath alwayes been one of the beſt places in the world, for Deeds of Charity. Let me ſpeak it to the Honour of God, and of this City, that even at this very day, the City of London is a Sanctuary for all the diſtreſſed Chriſtians of the Nation; and a man may ſooner get a 100 l. at a Collection in London; than an hundred pence in many other places. As God hath given you large eſtates, ſo alſo hath he given to many of you large hearts. And therfore why ſhould not believe, and confidently conclude, that you will this day anſwer expectation; and that you will be charitable, though not to be ſeen of men, yet ſo, as that men may ſee it, and bleſs God for you.

I ſhall adde onely this one word more. You are Citizens of no mean City, and no mean Citizens of this City; And therefore let not your Charity this day be low and mean, but tranſcendent, and ſuperlative, ſuitable to the place where you were born, and to ſuch perſons born in ſuch a place. So much for the uſe of this Propoſition, as it is a conſiderable and deſirable Privilege.

Ʋſe 2. Ʋſe 2. I ſhall now further improve it as it is but an outward, temporall, fleſhly, and carnal privilege, common to the worſt, as well as to the beſt of men. As it is the Prerogative of Paul, even then when hee was a perſecuting Phariſee; as it is a Privilege which a man may enjoy, and yet be in the ſtate of damnation. And here likewiſe (if time would permit) I ſhould exhort you unto three things very ſeaſonable and profitable.

1.Exhort. Let us not reſt ſatisfied in being the Children of Religious Parents, but let us labour to inherit the virtues of our Parents. There are many Children, who are blots and blemiſhes to their Parents, as Manaſſeh was to Hezekiah, Conmodus unto Marcus Aurelius Antoninus, of whom it is ſaid, that he had been perfectly happy, had hee not begotten ſuch a Son;Prorſus felicem futurum fuiſſe (inquit Auſoinius) ſi hunc filium non generaſſet. And that he did injure his Countrey in nothing but in being the Father of ſuch an ungodly child.

Hoc ſolo patriae, quod genuit, nocuit.

There are many Citizens amongſt us, who are the wicked ſons of very godly Parents, let ſuch know, That it is a fearful thing to ſin againſt good education, and to walk contrary to thoſe religious Principles, which they ſuck'd in from their very Cradle; That that which is a great mercy in it ſelf, is to them a great judgement; And that their very Parents ſhall riſe up in judgement againſt them, and be inſtead of a thouſand witneſſes to condemn them.

2.Exhort. 2. Let us not reſt contented in being born of noble Parents, but let thoſe that are nobly born, labour to be nobly minded; For it is the noble minde makes a man noble, and not the noble title. It is a notable ſaying of Gregory the great, A King may command his Subjects to call a Lyon a Lamb, but he cannot make a Lyon to be a Lamb; A King may give a man noble Titles, but he cannot make the man a noble man, becauſe he cannot give him a noble and vertuous minde. And therefore you that are nobly born muſt labour to be nobly and vertuouſly minded. Nobility without vertue is, but, as a ſcarlet-roabe upon a leprous body, and like a jewel in a ſwines ſnout. There are very many who are ignobly born, and yet prove noble; Iphicoabes. ſuch was the Coblers ſon who grew to be a famous Captain, and when he was upbraided by a noble man with his mean original, Genus meum à me incipit tuum in te deſinit. wittily anſwered, My nobility begins with me, and thine ends in thee; And there are many who are nobly born, and yet prove ignoble, to the diſhonour of their progenitors; Such were the children of Alcibiades; Such was Hezekiah's ſon; Such muſt not you be, you muſt labour to be a credit to your Anceſtors.

And you muſt not account it ſufficient to be born of earthly Parents, though never ſo noble, but you muſt labour to be born of God, and to be born from above; for as Chriſt ſaith, Except a man be born from above, 〈 in non-Latin alphabet 〉 . Joh. 3. 3. (for ſo it is in the original) He ſhall never enter into the Kingdom of Heaven. It is not your being born from below, (though your Parents be never ſo high) which will intitle you to heaven; unleſſe you be born from above, unleſs you be heaven-born Chriſtians. A true Chriſtian is of a noble extraction; he is the adopted ſon of God, Brother to Jeſus Chriſt, heir of God, and co-heir with Chriſt; He is the nobleſt man in the world; Such muſt you labour to be; and in compariſon of this all outward nobility is, but as dung and droſſe.

3.Exho. 3. Let us not reſt ſatisfied in being Citizens of this famous City of London, but let us labour to be Citizens of the new Jeruſalem, to be Citizens of that City which is made without hands, eternal in the heavens. Heaven in Scripture is often called a City,Heb. 11. 10, 16. and it is no mean City,Heb. 13. 14 Pſal. 87. glorious things are ſpoken of thee, O thou City of the living God; all earthly Cities aremean and poor, in compariſon of it, and not worthy to be named that day in which we ſpeak of this City; the Scripture calls it,Heb. 11. 16 A better Countrey, that is, an heavenly; As far as heaven exceeds the earth, ſo far doth thisCity exceed all earthly Cities. It exceeds them.

1.Heaven is a City, that exceeds all other Cities in in twelves reſpects. In its greatneſs and bigneſs;and therefore it is called agreat City, Revel 21. 10. And,that great City by way of emphaſis;The holy Jeruſalem deſcending out of heaven. Our Saviour Chriſt ſaith,Joh. 14. 2. That in his fathers houſe there are many Manſions; Who can tell how many? For there are in heaven a great multitude,Rev. 7. 9. which no man could number, of all Nations, and kindreds, and people, and tongues. If the Sun be 166times bigger than the Earth, how big is this bleſſed City?

2. In its ſublimity and altitude; It is a City ſeated above all viſible heavens, as the Apoſtle ſaith, Epheſ 4. 10. Therefore it is called; The higheſt Heaven, and the third Heaven, farre above the aëriall, and aetheriall heavens. And this ſheweth the excellency of this City; For in the Compoſition of the World, the pureſt, and the moſt excellent things are ſituated in the higheſt places; The earth as the groſſeſt is put in the loweſt room; the air above that, and therefore purer than that; the fire purer than the air; the ſtarry heaven above them, and therefore of a more pure compoſition, which Ariſtotle calls, Quinta eſſentia; But the heaven of the bleſſed is above the ſtarry heaven, and therefore of a far purer compoſition, and as Zanchy ſaith, It is inter omnia corpora ſimplicia ſimpliciſſimum.

3. In its beauty and glory; For this City hath no need of the Sun or Moon to ſhine in it; Rev. 21. 23 Rev. 12. 5. But the glory of God doth lighten it, and the Lamb is the light thereof. And herein alſo conſiſteth the excellency of this City becauſe it is a place where we ſhall be filled with the glory of God, The Lord God Almighty ſhall be the everlaſting light of it, Iſa. 60. 19. and our God the glory of it.

4. It exceeds all other Cities in the wealth and riches of it; For it is a City of pure gold, Rev. 21. 18, 19, 21. and the ſtreets of it are of pure gold, the walls of it and the foundations are garniſhed with all manner of precious ſtones, and the twelve gates of it are made of twelve pearles, &c. Theſe expreſſions are all of them Metaphorical, borrowed from things that are moſt precious, and of higheſt account with men upon earth, to ſet out the incomparable wealth and riches of heaven. And ſurely if the ſtreets be of pure gold, O how beautiful are the inner rooms! How rich is the Chamber of Preſence of the great King of Kings!

5. In the pleaſures of it; There are many Cities which are pleaſantly ſituated, and wherein all earthly pleaſures are to be enjoyed; This famous City of London is deſervedly ſtiled not onely The Store-Houſe of profit, but the Garden of pleaſure; But Heaven is a Paradiſe of all pleaſure, and therefore it is called Paradiſe; Earthly Paradiſe was omnium voluptatum promptuarium, A promptuary and ſtore-houſe of all pleaſures, and delights, much more is heavenly Paradiſe: It is the Garden of the Lord, wherein the Saints of God are ſatisfied with joyes and unſpeakable delights.

6. In the privileges and immunities of it; Every City hath its privileges, and immunities to invite men to dwell in it, & to be free of it. But now the privileges, and immunities of heaven are unexpreſſible; There we ſhall all be Kings, 2 Tim. 4. 8 Rev. 2. 10. 1 Pet. 5. 4. crowned with a crown of righteouſneſs, a crown of life, and a crown of glory. There we ſhall be free from all miſery, from the wicked and their perſecutions, from the Devil and his temptations, and above all we ſhall be free from the body of ſin and iniquity.

7. In the neceſſary accommodations of it; A City is a place where all things neceſſary for the comfort of mans life are to be found. The whole Countrey round about bring in their Commodities to it. We uſe to ſay of Cheap ſide in London, That it is the beſt garden in England. But now Heaven is a City wherein we ſhall have a perfect poſſeſſion of all good things. It is an happineſs made up by the aggregation of all things deſirable.

8. In the excellency of the inhabitants; It is one of the greateſt commendations of a City, when the Inhabitants of it are godly and religious. But now in Heaven there are none, but the Souls of juſt men made perfect in grace. Heb 12. 23 Iſa. 60. 20. The People which dwell there are all righteous; Therefore it is called,Rev. 21. 10 A holy City, becauſe it conſiſteth onely of holy perſons.

9. In the ſafety and ſecurity of it. It is a great commendation of a City when it is ſafe and ſecure from enemies; There is hardly any City in the whole World which enjoyeth this happineſſe. But now in heaven, there is perfect ſafety and ſecurity. Therefore it is ſaid,Rev. 21. 25 That the gates of it ſhall never be ſhut. They that dwell there, are above the Fear, and hurt of men or Devils.

10. It exceeds all other Cities in the work & imployment which the Citizens of this City have. In earthly Cities men turmoil themſelves with wordly buſineſſes, and are troubled about many things, drowning themſelves in the cares of the world &c. But in Heaven there is no work but to ſing Hallelujahs, and to be alwayes praiſing God, and rejoycing in his Preſence.

11. It exceeds all other Cities in the durableneſs & eternity of it; The pleaſures of this City are everlaſting, and the Glory, Honor, Riches and Privileges &c. of it, are everlaſting. Therefore it is ſaid to be a City which hath foundations. The Apoſt. tels us,Heb. 11. 10 That Abraham looked for a City which hath foundations. This expreſſiō is put down in oppoſitiō to Abrahams dwelling in Tents & Tabernacles.Tectum habet, fundamentum non habet. A Tent is an houſe wch hath a covering but no foundation; A Tent is a moveable houſe, eaſily reared up, and eaſily pull'd down; But now the heaven of the bleſſed is a firm and an enduring City, a City which hath foundations. This Phraſe ſignifieth Two things.

1. The unchangeableneſs & unalterableneſs of this Heavenly City.

2. The everlaſtingneſſe and eternity of it.

Both of them are expreſly mentioned by the Apoſt. Peter, 1 Pet. 1. 4. Where he calls heaven not only an immortal, 〈 in non-Latin alphabet 〉 . and undefiled, but an inheritance that never fadeth away. All Farthly Cities decay in time, and need reparation: But this is a City which never fadeth; A place which needs no reparation. And is as a Flower that is alwayes ſweet, and never withereth, as excellent after 10000000. years, as at the firſt moment of its creation. It is unchangeable and unalterable.

And ſo alſo, it is eternal and everlaſting. Earthly Cities have no foundation, and therefore are fading and periſhing. They are like Cities made of wax or ſnow, which quickly melt away, like Nebucadnezzars Image, whoſe head was of fine gold, and breaſts of ſilver, but the feet which upheld it were compoſed of brittle clay, that is eaſily diſſolved. Earthly happineſſe like the earth is founded upon nothing.

And as the Cities we dwell in, ſo we that dwell in theſe Cities have no foundation, unleſſe it be in the duſt, Job. 4. 14. as Job ſpeaks; Therefore the Apoſtle ſaith, We have here no abiding City, but we ſeek one to come. Heb. 12. 28 Heaven is a Kingdom, that cannot be ſhaken. A manſion-houſe, as Chriſt ſaith,Joh. 14. In my Fathers houſe are many manſions; (ſo called from their perpetuity.) But we have no 〈 in non-Latin alphabet 〉 , no abiding city here. Nature (ſaith Cicero) hath not given a dwelling place to us here upon earth,Natura non habitandi ſed commorandi diverſorium hic nobis dedit. but onely a lodging place, as a gueſt in an Inne for a night and away. Therefore it is, that the Saints of God in all ages have acknowledged themſelves to be ſojourners, pilgrims, and ſtrangers in this world, traveling thorough it, as thorough a ſtrange Country unto their manſion-houſe in Heaven. In a word;

All earthly Cities, Perſons, and happineſſe are ſubject, Firſt to alteration, and next to diſſolution. The longeſt day hath its night, and the longeſt life its death. The famous Monarchies of the World have had their periods. Kings dye, and Kingdoms dye; And great and famous Cities are in length of time ruinated, and demoliſhed. We in this Nation have ſeen ſtrange alterations, changes, and diſſolutions. All earthly Cities are changeable, and periſhing; but Heaven is a City which hath foundations: It is an unchangeable and everlaſting City.

Laſtly, This City excells all other Cities in the builder and maker of it; Earthly Cities are built by men, but the builder of this City is God: ſo ſaith the Apoſtle,Heb. 11, 10 He looked for a City which hath foundations, whoſe builder and maker is God. There are ſome who think, that the Heaven of the bleſſed is an uncreated place: But this a great error. For every thing in the world is either the Creator, or the Creature; f heaven were an uncreated place, it ſhould he a God and not a Creature. We believe in our Creed, That God is the Creator of all things viſible and inviſible. And the forementioned text tells us;Heb. 11. 10. That God was the builder and maker of it. Here are two words uſed 〈 in non-Latin alphabet 〉 , the laſt word ſignifieth, that God made it, ſummo artificio, to ſet out his skill and workmanſhip. When great men build great houſes for their own dwelling, they build them according to their greatneſſe. When Ahaſhueroſh made a feaſt, to ſhew the riches, and glory of his Kingdom, it was a moſt magnificent feaſt. Solomons Temple (built by him) was juſtly accounted the glory of the World, Pliny calls it, Orbis miraculum, The miracle of the World. When Nebucadnezzar built a Palace for his own dwelling, it was a ſumptuous one. The Heathens tell us of glorious ſtructures made by earthly Kings.Nulla alia aedificandi Pyramidis cauſa quam vana, & ſtulta oſtentatio ut ſcilicet nec pecunia ipſa, nec etiam plebs otioſa eſſet- Pancyrolla. of the Temple of Diana; The Sepulcher of Mauſolus; The Walls of Babylon; The Capitol of Rome, &c. and the Pyramids of Egypt, one of which was twenty years building, and three hundred threeſcore thouſand men alwaies at work about it.

If all the Kings of the earth ſhould joyn together to build a Palace, ſurely it would be a rare building; But if all the Angels in heaven ſhould joyn, and ſet their wiſdom on work to build an houſe, ſurely it would be an Angelical ſtructure. Much more when God himſelf who is an infinite Agent, infinite in glory, power, and wiſdom, ſhall make an houſe to ſhew his skill, wiſdom, glory, and power, this houſe ſurely muſt needs be ſuperlatively excellent; Such an houſe and ſuch a City is Heaven, whoſe Builder and curious Artificer was God. And therefore it is ſaid,2 Cor. 5. 1. to be an houſe made without hands; Not onely without earthly hands, (for ſo all the viſible Heavens were made) but without hands, that is, after a more excellent manner than the other Heavens; The other Heavens are ſaid to be made by the hand of God, Pſal. 19. 1. Pſalm 102. 25. But this was made without hands, that is, after a more glorious, and a more unconceiveable manner than all the other Heavens.

Q. Qeuſt. But for what end did God build this glorious City?

A. Anſw. For two ends.

Firſt,1. For his own dwelling-houſe. John 14. 2 Chriſt calls it, His Fathers Houſe. God indeed dwells every where in regard of his Eſſence, but in regard of the preſence of his Glory, he dwells onely in Heaven. This ſheweth the ſurpaſſing excellency of this Heavenly Houſe; It is an Houſe fit for God to dwell in.

Secondly,2. God made this City, that it might be a place where the Saints of God ſhall live in the embraces of God for ever. Come ye Bleſſed of my Father (ſaith Chriſt,) inherit the Kingdom prepared for you, &c. It is a Kingdom of glory, and happineſs prepared for the Saints before the foundation of the world. In a word. God made this City to be the habitation of Angels and Saints after this life, in which they ſhall ſee God face to face; and be made like to Chriſt in glory, and enjoy ſuch pleaſures and delights, which eye never ſaw, nor ear never heard, nor ever entred into the heart of man to conceive. But here I ſhall draw a veil, not forgetting what the ancient Fathers uſually ſay, when they ſpeak of Heaven, Experimento opus eſt; We ſhall never perfectly underſtand the excellency of this City, till we come to be dwellers in it.

O let us all labour to be Citizens and Free-men of this bleſſed City. Here are this day aſſembled, multitudes of Citizens and Free-men of London: How happy would it be if all here preſent, were Citizens and Freemen of Heaven. If there were a City in this world, in which whoſoever dwelt ſhould be alwayes rich, and healthfull, and young and happy, what flocking would be to ſuch a City? Such a City is heaven; it is a City in which the Saints of God ſhall all be Kings, and ſhall bee perfectly and perpetually happy. Let us bind our ſelves Apprentices to God in this life; and when our ſhort time is out, he will make us Freemen of that City, which hath Foundations, whoſe builder and maker is God. Wee muſt not think to be the Devils ſlaves here, and Gods Freemen in heaven; but we muſt be Gods faithfull ſervants here, and wee ſhall be his Freemen hereafter.

Heaven is not onely an excellent City, Rev. 21. 27. but a holy City, into which no unclean perſon ſhall in any wiſe enter. In earthly Cities wicked men dwell, as well as righteous, and more wicked than righteous; but in this City, the people ſhall all be righteous, Col. 1. 12. as it is Iſaiah, 60. 21. This City is the inheritance of the Saints, and of all the Saints, and onely of the Saints, and unleſs we be born again, John 3. 3 we ſhall never enter into this City. And therefore let us pray unto God, that hee would make us meet & fit to enter into this holy and heavenly City; Col. 1. 12. that he that made us creatures, would make us new creatures; that God by grace, would make us fit to enter into glory. In a word, let us make it appear this day, that we are not onely Citizens of London, but of heaven, by our deeds of charity diſtributed to Chriſts poor for Chriſts ſake. God hath entailed not only temporal and ſpiritual,Iſaiah 58. 7, 8, 9, 10, 11, 12. but eternal mercices upon charity and liberality;Luc. 6. 38 and therefore let us make to our ſelves friends of the unrighteous Mammon, Luc. 16. 9 that when we fail, they may receive us into everlaſting habitations; Let us lay up our treaſures in heaven, where neither moth nor ruſt doth corrupt, Mat. 6. 20 and where theeves do not break thorough and ſteal. Let me ſpeak to you in the words of the Apoſtle Paul: 1 Tim. 6. 17, 18, 19. Charge them that are rich in this world, (A man may be rich in this world as Dives was, and poor enough (as hee was) in the other world) therefore if you would not only be rich here, but rich in the other world, you muſt not be high-minded, nor truſt in uncertain riches, but in the living God who giveth us all things richly to enjoy, you muſt do good, and he rich in good works (not only do good works, but be rich in good works,) ready to diſtribute, willing to communicate, laying up in ſtore for your ſelves a good Foundation againſt the time to come, that you may lay hold on eternal life. The world foundation is not here to be underſtood in the builders ſenſe, but in the Lawyers ſenſe, who call the evidences upon which they ground their plea, their foundation. The merits of Chriſt, are our onely foundation to build our hope of heaven upon; but good works are the evidencing foundation. Let us lay up for our ſelves in heaven a good foundation, by works of Charity, that at the great day of Judgement, Jeſus Chriſt may ſay unto us,Mat. 25. 34, 35, 36. Come yee bleſſed of my Father, inherit the Kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirſty, and ye gave me drink: I was a ſtranger, and ye took me in; I was naked, and yee cloathed me; I was ſick, and ye viſited me; I was in priſon, and ye came unto me. So much for this Text, and for this time.

FINIS