THere is so much excellency considerable in our Being and the communications of humane subsistence, as that every thing is so far estima­ble and accountable with us, as it bears the greatest share and part in it, and proportion and affinity [Page 2]to it. Therefore it is that we give so much respect to old age, because it is life and being both in the first and soonest beginnings of it; as also in the longest conti­nuance. And accordingly as we esteem of Being, so in like measure we esteem of Birth, which is as it were the first conveyance and irradiation and peeping out of this our being unto us. And again, as we esteem of that sim­ply considered, so we esteem of it likewise in the circum­stances and appendances of it. Because it is so noble and excellent a thing to be born; therefore we esteem of the Time, and count it the greater excellency as we are born Then. And again, because it is so noble and excellent a thing to be Born; therefore we esteem of the Place, and count it the greater excellency as we are born There. And this is that, which to the glory of God and our own greater rejoycing, WE, who have sometime been born and brought forth in this famous City of London, are met together to acknow­ledge this day; That we were born here; as such a passage and piece of providence, which is not to be easily neglected or past over by us; and for which pur­pose I have made choice of this Scripture now be­fore us.

In the reading whereof unto you, you may perhaps aske the Question which the Eunuch of Ethiopia some­times put to Philip the Deacon (upon the like occasi­on, namely, concerning ones birth and generation) Act. 8.34. I pray thee of whom speaketh the Prophet this? OF HIMSELF, or of some OTHER MAN? The Reason of it is this, Because it is delivered to us in such uncertain and ambiguous Expressions. Here's every thing almost indefinite and undetermin'd. Here's this, and that, and there; but who, and what, and [Page 3] where, it is hardly signified. Therefore it is that Interpreters are at so much strife with themselves a­bout it, which I will not now trouble you withall, lest thereby I should prevent my self of that which is more material. I take it at large and in the generall as a full and ample description to us of the priviledges and preheminences of the Church, with the members of it, in a mutuall reference to each other.

The Division.And so in the Text it self, there are two generall parts considerable.

• First, The Priviledge mentioned.
• Secondly, The celebration of this Priviledge.

The Priviledge mentioned, that ye have in those words, This man was born there.

The celebration of this priviledge, that is two­fold.

• 1. On Mans part by way of Report in the 5. vers. And of Zion it shall be said.
• 2. On Gods part by way of Record in the 6. The Lord shall count when he writes up the people that, &c.

We begin with the First, viz. The Priviledge it self, which is here presented to us with all the advan­tage that may be.

First, In its threefold Repetition in one verse after another. Repetitions in Scripture are for the most part very significant, and do import some very great matter in the things themselves which they are apply­ed unto. And so as to this particular passage amongst the rest; it is not vainly or without very good cause thrice repeated here in the Text. This man was born there. This man was born there. This man was born there. In the 4. vers. In the 5. And in the 6.

[Page 4]Secondly, In the word of Attention which is annext unto it, Selah. Which if according to some it be a meer Musicall note to provoke an elevation of the voice; yet according to others more probably is a note of speciall Animadversion to intimate the excellency of the mat­ter; and the one grounded upon the other, the more excellent matter, requiring a more excellent note to be put upon it.

To which I may add a third according to some readings of the Text; and that is the Particle of ex­citement prefixed unto it, Behold. Loe, there was he born.

A double EmphasisThe passage it-self according to a different Accent or Emphasis which may be laid upon the words, hath a different notion with it. upon There.This.For it may be laid either upon There, or upon This. If ye lay the force upon There, then it is an advancement of the person taken from the place, This man was born THERE. If ye lay the force upon This, then it is an advancement of the place taken from the person, THIS MAN was born there. We may take it (if we please) according to either of these Notions, and we shall consider it at this time in both, as which will best agree with our pur­pose, and sute to the present occasion which we have now in hand.

1. Upon There.And first, In the former, viz. The advancement of the person taken from the place. This man was born there. There! Where was that? I told you be­fore that it was delivered a little obscurely. But we must resolve it by consulting with the Context, both in the words preceding and following, and that will shew it plainly to be Zion all along. It is here decla­red as a very great priviledge for this man, who ever [Page 5]he be, to be born there. Now that it may really ap­pear to be so indeed, it is requisite for us to enquire, what this Zion was, where this man was born? The Scripture exhibits it to us under a double Representa­tion: Zion twofold.Either as the City of David, or as the City of God. If we take it as the City of David, so to be born in it does denote a temporal priviledge. If as the City of God, a spiritual.

1. The City of David.First, Take it as the City of David. We shall find Zion thus to be called, 1 King. 8.1. The City of David which is Zion. And so it is by a Synecdoche put for Jerusalem, which was the Metropolis or Mo­ther-City of the Kingdom. The same is LONDON to us; not only [...] a City of Habitation, i. e. a populous City, Psal. 107.7. But also [...] The City of our Solemnities, i. e. a stately and magni­ficent City, Isa. 30.20. And to be born in it, as so considered, it was not without its honor and dignity as belonging unto it: No more but that. There is a Civil respect which does adhere to men in regard of their births, which are not meerly casual, but have a special hand of providence which is operative in them. As to their Parents, so to the places of their Nativity; and as that they are born thus, so that they are borne there. There in opposition to a meaner place and more obscure. That it is there and not there, there is some­what which is considerable in it; and accordingly hath been so esteemed of by intelligent men. It was such as the Apostle himself made very much of as he had occasion for it, 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, [...], And Act. 22,28. He mentions it as a speciall priviledge [Page 6]wherein he excelled the Chief-Captain in his Roman freedom; that whereas the other got it by purchase, With a great sum obtained I this freedom; he had it by birth, But I was free born; namely in Tarsus which was a Colonie to Rome, and so according to custome had that priviledge annexed unto it, as pertained to those Cities. This (I say) simply considered, hath its advantages in it.

Therefore let us learn to blesse God for such providences as these are, where we partake of them; which though they are but of ordinary and inferiour consideration, yet are such as deserve to be observed and taken notice of by us. It is true, they are nothing to speak of, as we shall hear more afterwards, if we lay them with better things; but yet in themselves they are somewhat worth. They are nothing comparatively, but they are somewhat absolute­ly. They are nothing as to matter of Pride; but they are somewhat as to matter of Thankfulness and due acknow­ledgement; as many other things besides of the same nature with them, Riches, and Honors, and Parentage, and Dignity, and Authority, and the like; they are poor matters for any one to set his heart upon them, or to be puft or lifted up with them; but yet they are such as a gracious heart will be thankfull for, and learn to understand Gods dealings in his dispensing of them to him. Proud and envious spirits where they see any others to excell in any thing above themselves, they are apt there to throw some contempt and disparagement upon it, and upon those which are partakers of it; but yet for all that it's never the worse for the parties them­selves; who notwithstanding all such carriages are themselves to be affected with them, yea and to blesse and praise God for them. If God casts outward pri­viledges [Page 7]upon us we, are not to despise them, but to enjoy them with humility and fruitfulnesse, though they are not the things which we are to value or mea­sure our selves by. The Apostle Paul was a man of as great and many external accommodations as any man else besides, (If any have confidence in the flesh, I more, Phil. 3.4.) but he knew both when to stand upon them, and when to neglect them. And so should we do with him. When any of these things came once in competition with the Gospel of Christ, then he scornes them and throws them away. What things were gain unto me, those I counted losse for Christ, yea doubtless and I count all things to be but loss, &c. But when others despised him for want of them, or did not suffi­ciently prize him in them, then he resumes them and takes them up again with greater authority; Then, wheresoever any is bold, I speak foolishly, I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I; and so he goes on. To teach us that these were such things which in their due rank and place might be mentioned with some kind of acknowledg­ment; and so they may. But so much may be spoken of Zion according to its first representation, as it is taken for the City of David; and so to be born there, as denoting a temporal priviledge, which is not altogether to be neglected by us.

2. The City of God.The second is for the City of God. So it is some­times taken and called in sundry places of Scripture. Thus Psal. 48.1. The City of our God; The moun­tain of Holinesse: he speaks it of Zion, as the next vers. expresses it. And so vers. 8. The City of the Lord of Hosts, the City of our God. And so in [Page 8]the third vers. of this very Psalm which we have now in hand; Glorious things are spoken of thee, O thou City of God. Having spoken in the vers. before of the Gates of Zion. Thus now it signifies the Church, and so to born in it a spirituall priviledge. But then again even thus considered it has a double notion in it. Zion Local.Mysti­cal.For it may be taken either locally or mystically. If we take it locally; so to be born in Zion is to be born in such a place where the Church and people of God does reside. To be born in some visible Church. If we take it mystically, so to be born in Zion is to be regenerate and born again. To be a member of the Church which is invisible. Either of these is a very great priviledge, but especially the latter of them. And the former in reference to the latter; with which former we will now begin.

1. Local.First, Take Zion locally, for the place of the Churches residence, the visible Church. This man was born there. It is intimated as a priviledge this to that man whosoever he be; and so it is. It is a great mercy to be cast upon such places and times, and to be brought forth in such Nations and Countries wherein the Ordi­nances and means of grace are dispenst. This is to be born under a right Planet and Constellation indeed, as none else besides.

And that especially from Gods presence, which is here especially manifested, and who takes special de­light therein. The Lord loves the gates of Zion more then all the dwellings of Jacob, in the 2 vers. of this Psalm. Why the gates of Zion more then any other gates else? Namely, because of the Ordinances and Per­formances which are there in use. Where any are gathered together in his name, there is He present [Page 9]amongst them. Here are excellent truths revealed, and excellent duties performed, and excellent priviledges enjoyed, as pertaining hereunto; and all these likewise tending and conducing to an excellent end, which is con­sequent and following hereupon, through Gods blessing upon them; even conversion and regeneration here, and salvation and glory hereafter; which we are put into a capacity of, and into a way unto, by such opportu­nities as these are.

The improve­ment.This is that therefore which we have cause much to acknowledge and to be affected withall. We of this Nation in general, and We of this City in particu­lar. The great goodnesse and mercy of God to us in this respect, That we have been born here. Not in Egypt, but in Goshen; Not in Babylon, but in Zion; Not in the valley of darknesse, but in the valley of vision, and under the beams of light it self.

1. By the Na­tion in ge­neral.First, We of this Nation, that we have been born here. And here in the right Reflexion, and reduplication of it; not in Paganism, but in Christianity; not in Popery, but in the true Religion. For we must know and consider that there hath been a double hand of con­version and Reformation which has past upon us here in this Island. A Conversion from Heathenism and Infide­lity; as we were sometimes a barbarous Nation, as wilde and savage as any other in all the world; which once we were. And a Conversion from Antichristianism and Superstition, as we were sometime a Popish Nation, and overgrown with the corruptions of Rome; which once also we were. We are to own our deliverance from both in regard of the Nation, and our birth as partaking of that deliverance in regard of our selves; as born in such a Time and Age, which (through Gods [Page 10]goodness) was freed from either. This is that which is the great priviledge and advantage indeed unto us. It is this that makes it there. To be born in such an Aire, under such a Climate, within such a compasse of ground and earth; It is not that which is any great matter. Our Fore-fathers that lived in Darkness, and Ignorance, and Blindnesse, and Superstition, they were in this sense born here as well as we. No, but to be born in dayes of knowledge and light, under the preach­ing of the Gospel, and the Dispensation of the Ordi­nances, and the enjoyment of the truth; this is our glory, and joy, and Crown of rejoycing above any thing else besides: and those which are born thus, are born there. Thus we of this Land and Nation in generall.

2. By the City in special.But then secondly, We of this City and place in particular; we have cause to acknowledge it more e­specially. And we are come to acknowledge it this Day. It is a main end of of our meeting and assem­bling together at this thime, if we know what it is which we are met and assembled for, To praise God for this happy providence which hath been afforded unto us. That we should be born not only in Jury, but also in Sion; and that not in the literal sense nei­ther, but in the spiritual; not in the legal Sion, but in the evangelical. That God should cast and dispose our beginnings in such a place, as wherein we might suck in Religion with the ayre in which we breath, according to the various opportunities which are here administred to us. For so there are, as no place under heaven the like. This is that which cals for our ac­knowledgment. The Psalmist when he would advance Sion, and set forth the glory of it; how does he do [Page 11]it? in Psal. 48.1, &c. he does it from hence, in that it is the City of God and the mountain of holinesse. Beautifull for situation, the joy of the whole earth is mount Sion, on the sides of the north, the City of the great King. God is known in her palaces for a refuge. Yea there was the glory of Sion, that God was known in her. And so Jerusalem, he expresses this of it as the great ornament to it; That thither the tribes went up, the tribes of the Lord to the testimony of Israel: And that the house of the Lord was in it, Psal. 122.4, &c. And that which was the glory of Sion, the same is the glory of London; without this, London were no more then Ligorne or Constantinople, or any other City besides in the whole world. This is that which puts an honor upon it, the dispensations and means of grace which are vouchsafed unto it; and which accordingly they have the benefit and advan­tage of, which are brought forth and brought up in it.

3. By all toge­ther.This it is not only matter of dignity, and to be looked upon by us so, but likewise (as all other mercies and priviledges besides are) it is matter of duty too, and obliges us to answerable behaviours. Beloved, We are accountable to God for our births, and the places of our breeding and bringing up, in which it hath been. There are some which have been born not only in Sion at large in regard of the common opportunities, but also in Sion more particu­larly, in regard of the speciall advantages which they have been partakers of. Not only born in a City of Religion, but moreover in religious families, of godly and religious Parents, which have been godlily and religiously educated and nurtured in the fear of the [Page 12]Lord. There are many which have lived under faith­ful Ministers, and faithful Masters, and Governors, &c. Now what an ingagement does from hence lie up­on them to be that which they should be? How much better should they be then other men? Oh it's a fear­full thing to sin against good education, and the in­stillation of gracious principles! God will one day call to reckoning for it. The Lord will count when he writes up the people; That this man was born there. He was born in such a Nation, in such a Coun­trey, in such a City, in such a Family, &c. God ob­serves and takes notice of it, and how far he is the bet­ber for it, or how far he is not. That which is in it self a mercy, in the misimprovement of it is a judgement; and we had better been absolutely without it, if we be not the better for it. That so we may not glory in these priviledges meerly for themselves, but rather take care how we manage them and make use of them. And so much of Sion in the first notion, as taken locally; and to be born in it, i. e. born in the visible Church.

2. Mystical. The second is as taken Mystically. To be born in Sion, i. e. To be regenerate and born again; to be a member of the Church which is invisible. This is a great pri­viledge indeed, and the highest of all. All are not Israel which are of Israel. Nor all born in Sion accor­ding to the Spirit, which are born in it according to the flesh. But yet this spiritual birth is that which is prin­cipally to be regarded, and to be looked after above any besides. In Rom. 2.28,29. He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh. But he is a Jew which is one inwardly, and circumcision is that of the heart, whose [Page 13]praise is not of men, but of God. To be born indeed, is to be new-born; That is the main birth of all. And they are to purpose born there which are born thus. S. Paul salutes Andronicus and Junia, especially upon this ac­count, as in Christ before him. [...], Rom. 16.7. He is born first who is first born anew; and he is the ancientest Man, that's the ancientest Christian. My little children of whom I travel in birth again till Christ be form'd in you, sayes the Apostle Paul to the Galatians, in Gal. 4.19. What ever birth comes short of this, it is in a sort but monstrous and im­perfect, though it be otherwise adorned with ne­ver so many accomplishments and qualifications be­sides.

Our Natural condition.For this purpose it is very pertinent to consider what we are in our natural condition, we are all by Na­ture the children of wrath, as the Apostle expresses it, Ephes. 2.3. Our Birth and our Nativity of the land of Canaan; our Father an Amorite, our Mother an Hittite, Ezek. 16.3. We were shapen in iniquity, and in sin did our Mothers conceive us; in Psal. 51.5. Every imagination or frame of our Hearts and the thoughts of them, were only evill continually. Now certainly there must be some change therefore wrought, if ever we be that, which we should be. Our birth & nativity of Canaan, it will not serve the turn; No, But we must be born in Sion: And this is that which we have now before us, as commended unto us: this spiritual and supernatu­ral Birth. That we be Regenerated and new princi­pled. Except a man be born again, he cannot see the Kingdome of God, (Joh. 3.3.) Born again, that is, as the word properly signifies, born from above [...]. He must fetch his Birth and pedegree from thence, or [Page 14]else he is but in a poor condition. There is no man is born to Heaven, except he be born from it, and has principles answerable to it. In 1 Pet. 1.3. Who hath begotten us again to a lively hope by the resur­rection of Jesus Christ from the dead, that is, by such a spirituall power which is conformable to this Resurrection, and is the fountain of Regeneration in us.

A word of Examination.Therefore we should especially look to this, to finde it in our selves. That we are in this sense born in Sion. And that Jerusalem, which is above, and is free, be the Mother of us all, Gal. 4.26. That our [...] our Citizenship be in Heaven, Phil. 3.20. without which all civil Priviledges or natural will be of little worth to us. This is that which we are called to in the Gospel and the ministery of it: it is ordained for such an End as this; and this especially. Thus the Apostle to the believing Hebrewes; Heb. 12.22. Ye are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem. Come! How so? as by the Gospel ye have been called; and as by Faith you have been received into the Communion of the Christian Church, which was figured by Jerusalem and by Mount Sion; That's the coming there meant. And we never come to purpose till we come thus: till not only we partake of the Gospel as communicated to our outward Ears; but as digested and wrought in­to our Hearts. This is true Religion indeed; and this is to be truly Religious, to be thus affected in our selves. Religion is not a thing taken up, as some custome and fashion, or the like; No, but it is somewhat imbred in us; It is incorporated and moulded into us, and we into it: Imbred, not by the first Nature, but by the se­cond: [Page 15]we are created in Christ Jesus to good works; and so his workmanship, Ephes. 2.10. And if any man be in Christ, he is a new Creature. And nothing which is lesse then this will be sufficient for us. This may be discovered in us, and to us; according to the several workings of this new Creature in us. If we be born in Sion, we shall understand the language of Sion; we shall speak the phrase of it, we shall agree with the diet of it; as new born babes we shall desire the sincere milk of the word, that we may grow therely. Ex eisdem principiis nutrimur, è quibus constamus: those Truths which are most spiritual in this case will be most acceptable unto us.

A twofold Dis­covery.There are two senses in Nature, which we call senses of Necessity, as such which are absolutely required to the Being of a living Creature. And there are the same proportionably in Grace, and required to the Be­ing of a Christian: Tactus & Custus: A spiritual Touch, and a spiritual Taste; a tendernesse of spirit, and a sa­vourinesse of spirit: what we feel, and what we relish. And accordingly may we from hence judge of the work of Regeneration in us.

1. By a spiri­tual Touch.First, by our spiritual Touch, in that tendernesse of conscience which is in us. Where there's life, there will be sense; and so here. A twofold Tendernesse.There's a double tendernesse; an­tecedent and consequent: antecedent to keep us from evill; and consequent, to check us for it. And both these necessary to a Christian.

1. Antecedent.First, for that which is Antecedent: a Christian has a tendernesse here, to restrain him and keep him in, from whence he cannot do every thing, which another can do; or which his Nature inclines him to? And that upon principles of Judgement and right informa­tion: [Page 16]A scrupulous Conscience, is not alwaies a tender Conscience, nor a tender Conscience a scrupulous. The one oftentimes proceeds from weaknesse of Judgement. The other from strength of Grace, and the principles of spiritual life in us, which therefore we cannot be with­out, and in the mean time be true Christians. Those which have a wide swallow, and can down with any thing indefinitely without any chawing, they have cause to suspect themselves, as that all is not right with them, as to the work of Grace in them.

2. Consequent.Secondly, There's a Consequent or Subsequent Ten­dernesse; from whence Conscience checks for evill; this is also a very good character: when the soul that is guilty of sin is presently troubled for it, and troubled with it: and that though never so small, nor never so secret, and that not only from natural conscience, but from a work of the spirit. This is that which we may observe oftentimes in divers of the Saints in Scripture: As David for example, he was a man of a tender spirit, and his Heart it presently smote him, for any thing which was amisse in him; so will ours doe likewise if we be of the same spirit with him. There will be in us upon any miscarriage which is discern'd by us, Sin­gultus Cordis, an upbraiding or rising of Heart, as it is termed by Abigail in 2 Sam. 25.31. And the more Gracious, still the more quick and apprehensive in this particular. Look as it is in the Body; the finest consti­tutions are most sensible of a distemper: so in the soul; are the most spiritual Christians most sensible of an in­firmity in themselves.

2. A spiritual Taste.But secondly, As there's a discovery of us from our spiritual Touch, so likewise from our spiritual Taste; we may see what we are by this. Creatures which [Page 17]have life, they have a relish, to distinguish of what is good for them, from what is hurtfull and offensive; and so it is in the new creature. A double Taste.A true Christian, he has his palat rightly qualified in him; and that to a double purpose. First, to distinguish Truth from Error: and secondly, to distinguish solid meat from Trash.

1. Of Truth from Error.First, Truth from Error: A gracious heart will di­stinguish this, especially such truths as are material and of the substance of Religion; the more there is of true Grace, there will be a closing with true Do­ctrine; If any man do the will of him that sent me, he shall know of the Doctrine which I teach, whether it be of God or no, sayes our blessed Saviour, Joh. 7.17. There are principles in the Conscience answerable to Doctrines in the word, and these agree one with the other like two Indentures; and disagree there where they are contrary. Those which are for all kinde of Tenents, are commonly for all kinde of practises; and a latitude of judgement, hath a latitude of conversa­tion with it.

2. Of solid meat from trash.Secondly, There's a discerning likewise of solid meat from trash: Kickshawes and slight provisions will not satisfie hungry stomachs; no more will fancies and speculations and wordings and quirks of wit, hungry souls; Those which have the true spiritual appetite and taste in them, they will relish as nothing but truth, so nothing neither but substantial food; The words of Faith and good Doctrine, which they are nourisht up in, 1 Tim. 4.6. And the words of Truth and sobernesse, Act. 26.25. These and the like accomplishments with them are the discoveries of this spiritual life and birth whereof we now speak.

[Page 18] The Exhorta­tion renewed.And therefore (to renew the Exhortation) let us consider how far we do indeed partake of them. There are many which are exceedingly mistaken in this busi­nesse, who take Civility for Christianity, and Morality for true Piety; and some common work of the Spirit, for the work of saving Grace and spirituall Regeneration; which are but half converted Christians: Not far from the Kingdome of God; and yet likely never to come thither, according to the state and condition in which at present they are; But Embryoes and Abortives in Re­ligion: nay scarce so much as that: as Agrippa almost perswaded [...]. This is a miserable thing, and so much the more miserable, as for the most part they please themselves in it. We bewail Molas and false conceptions in Nature: and what is it then to have them in Grace and in Spirituals, as many men have?

Grounds of self-deceit.There are divers Grounds and occasions of this self-deceit; Some there are that judge of themselves according as others judge of them. Because they are well thought of abroad, and are cryed up in the world, have the opinion and good esteem of such and such god­ly Christians, and of such and such godly Ministers, which are willing to make the best of a little, and to incourage some small appearances of good in them, that so they may draw them on to more: therefore they think the work of Grace is complete and finisht in them. It may be they are in such a form and way of profession, attend upon such a Ministery, and are accustomed to such & such company; therefore they must needs be as good as those which they are acquainted withall. But alas! what poor things are these to hold by, and to build ones hope upon? Oh Beloved, these will serve in a day [Page 19]of peace, but they will not serve in a day of trouble; as long as men are in health and prosperity, and out of the reach of Temptation, such weak things as these may suffice them, and satisfie their mindes: but in sicknesse, and death, and the hour of triall, these things, they will not serve. Then they'l be ready to cry out with him; Alia sunt Judicia hominum; alia sunt Judicia Dei. The opinions of men are one thing, and the opi­nion of God is another; whose Judgement is accor­ding to Truth, and so most of all to be regarded by us: that so we may have rejoycing in our selves alone, and not in another, having approved our work to him, as it is Gal. 6.4.

We finde in ordinary experience, that those which have most of the Cry, have least of the Wool. (It is so in every thing almost we can name;) which do [...] make a fair shew in the flesh; and that's enough for them they think; and God in judge­ment suffers it to be so; that whiles men are taken with applause, and esteem of themselves accordingly, they may have their reward, and it may be all which is emi­nent in them.

Others there are that judge of themselves by some abilities which they are indued withall, or performan­ces which come from them which reckon of Grace by Gifts, and by duties which they are conversant in; Be­cause perhaps they have such a measure and degree of knowledge, obtained by education and converse, or such a measure and degree of utterance, and discourse, & facility of expression, as a natural qualification in them, therefore their case is good with them, whereas (alasse!) all this may be, and the heart the mean while rem in unchanged. And so for performances; because they [Page 20]abound in them; which though good and to be aboun­ded in, yet are no demonstration.

Much lesse (which too many uphold by) their plen­ty and prosperity in the world. These are all far from the mark, and do not come up to this work of the new Creature which is here exhibited to us.

Let us therefore all labour to be upon surer termes in a businesse of so great concernment; and whereupon all our hope and comfort does especially depend, as indeed it does. If we be not the children of Sion, we are the children of Satan: and if we be not in this sense born there, we are born to very little purpose.

Therefore let us make this good to our selves upon infallible grounds. Errors in the first foundation, they are for the most part irrecoverable: I am sure 'tis so here; if we be not right as to the fundamental work and begin­nings of Godliness in us, all our following profession, and conversation, it comes to nothing. As we see again it is in Nature, and in the state of the Body, if a man be not well-born, that is, of a sound and healthful con­stitution; but have some notorious defect of Nature in him, with which he came into the world; he will ne­ver be right all his life, though ye physick him and patch him up as much as ye can; because there is a flaw in his principles. Even so is it also here in Grace, and as to the state of the Soul. If a man have not the right work of conversion and regeneration in him, he will never be a good and sound Christian as long as he lives: he may be patcht up a little with duties, and good society, and such things as these; which are things which I do not slight, (there are too many in the world that do in these present daies) but if he hath nothing else besides, he will be but a Skele­ton; [Page 21]nay a Monster in Religion, and of no ac­count.

To presse home this point so much the more: of in­devouring for this work which we speak of, let us take in this consideration with us: that namely, this will make us so much the more constant and stedfast in Re­ligion. Those that take up Religion upon trust or upon custome, because others do so, they are very un­certain in the profession of it; because their principles are uncertain on which they stand. But now those who are Religious from the principles of the new Creature, they will be firm and abiding in it. There's nothing which is so convincing as Sense, and the Demonstrati­ons which are made to that: now thus it is here in this present businesse; there's a spiritual sense, as well as a natural, and the former full as satisfactory as the latter; for that proportion, in which it is in us. Look as a man in Nature, he has these and these natural workings in him, which he is sure of and cannot be beaten from: so in Grace are there the l [...]ke workings of Spirit which cannot be gainsayed. There are the Experiences of Christians as Christians, which all Christians are ac­quainted withall. And this was the Apostles meaning in that expression of his to the Philippians, in Phil. 1.9,10. And this I pray, that your love may abound yet more in all knowledge, and in all judgement: or as it is in the margent, in all sense: for so the word properly signifies: [...], which seems to answer that of David, Psal. 119.66. Give me good judgement and knowledge. [...] Good Taste and knowledge. There's a taste in Grace as well as there is in Nature; and that I say as firm as the other, and which Believers partaking of, they from hence be­come [Page 22]more setled and resolved then other men are; the Truths which another man knowes and believes only from discourse, a Christian knowes from experience. As for Instance, in two or three particulars: Another man, he believes there's a God, for such and such na­tural reasons, which perswade him to it; a Christian, because he has acquaintance, and converse, and commu­nion with him. Another man acknowledges the Scriptures from the Testimony and authority of the Church, which has transmitted them to him; A beleever from the power, and efficacy, and autopisty in the Scriptures themselves, and that agreement and correspondency which they have with his own heart and conscience, so far forth as renewed. Another man beleeves there's an Heaven, and a blessed estate and condition of Gods people in another world, because it is a point which is received by all that mention Christianity: a regenerate person and childe of God, who is born in Sion, from the first fruits of the Spirit, and the anticipations and beginnings of Heaven in his own soul; Knowing in your selves, that ye have in heaven a better and more induring substance, as the Apostle argues to the be­leeving Hebrewes, Heb. 10.34. and so of the rest: Ye have an Unction from the holy one, and ye know all things, sayes the Apostle John, 1 Joh. 2.29. And again, the anointing which ye have received of him teacheth you &c. and it is Truth and is no lie: what's this Unction and Anointing? Even Regeneration, and the sanctifying work of the Spirit; the work of the new creature in them; this abiding in them, it taught them, &c.

And this by the way gives us an account of the con­trary Errors and false Doctrines and opinions which are [Page 23]abroad in the world; why there are so many strange Tenents and conclusions which are broach'd and divulged, not only in lighter matters, and such as are of smaller concernment (wherein every one hath liberty to abound in his own sense, so he disturbs not the common peace of the Church) but in the very substantials and fundamentals of Religion, the truth of it plainly is this, because there is so great a defect as to the work of Grace. Therefore we have so many Hereticks, because we have so many Hypocrites; if men had bet­ter hearts, they would have better heads; and if they were better Christians, they would be better Divines: But because they fail in the one, therefore they prove defective in the other. That man that has a gracious spirit, he cannot easily have a corrupt Judgement in those things which are of the Essence of godlinesse, be­cause his experience will set him right, and prevent such corruptions in him; Indeed, it does not hold re­ciprocally, and è converso. A man may be ortho­dox in his judgement, and yet but barren in his heart, as not receiving the Truth in the love of it. But he cannot be savoury in his spirit, and rotten and unfound in his Judgement in a spiritual Truth, at least so, as long to abide and continue in it, what ever he may for a fit, and in a Temptation be subject unto, as in any vice or enormity of practise; yet to abide in it, that he will not, no more then he will in the other. No, if he be right in Affection, he will accor­dingly be right in Opinion; and if he be not, he will not; but then he will recover himself again. These distempers, they lye not in the Brain so much, as in the Heart; in the Heart originally, and in the Brain only symptomatically. By sympathy and complication, you [Page 24]know, as concernes the workings of the soul in a na­tural way, there may be sometimes strange fancies and conceits arising from some lighter melancholy and di­stemper of body; But where there are contradictions of reason and common sense, it argues laesa principia, some distraction or phrenetical humour. Even so here, in these spiritual improvements, men may perchance erre in lighter matters, through ignorance or non-at­tendency; but to erre in fundamentals, is an argument of some substantiall defect as to the work of Grace it self.

There are two Reasons especially, why those which are of false hearts, should be of false judgements in Religion. The one is direct and immediate from the nature of the thing it self, as the effect flowing from its proper and univocall cause. And the other occa­sional and consequential, as proceeding from the just Judgement of God, who because they receive not the love of the Truth that they might be saved, therfore sends them strong delusions that they should believe lies. And thus ye see (as an improvement of this point) what great cause we every one have to make this work sure to our selves; That we are indeed such persons, as in this sense are born in Sion.

Now further, where we prove to be so, we have great cause likewise to acknowledge it, and to blesse and praise God for it and the opportunities of it; as who hath pleased to deal so graciously with us, as herein he hath done. When all's done, this is the great mercy of all, and there's none like unto it. It is the original and fundamental Mercy, and which layes the ground for all the rest. Look as it is in the world, all the consequent comforts of it, they depend upon our Birth into it. [Page 25]If we be stifled in the Birth, there's a period to all our worldly expectations, or the hopes of our Parents for us. Even so it is also in Religion; as to the comforts and ac­commodations of that; If we be not regenerate and born again, there's no hope for us at all; If we be so, we are then made for ever. This Regeneration it brings in many other comforts with it; Ability to serve God, Benefit of the Ordinances, improvement of all passages of Providence, the peace of conscience and joy of the Holy Ghost, and Heaven and salvation at last. If we have any of these consequent priviledges belonging to us as Christians, it does depend upon this primitive mercy, that we are the children of God, adopted and regenerated by Him. Therefore let us blesse God for this above any thing else; and for all the means which have been tending and conducing to this graci­ous work in us. Let us think our selves so far born in Sion; not only as we are born in it locally, within the pales of the visible Church, (which I spake of before) but also as we are born in it mystically, that is, as Mem­bers of the Church which is invisible; and have the true and genuine work of saving Grace wrought in our hearts. This is to be born in Sion, and this is to be born in London, indeed to be born in it thus: They are not only born in London, which are born within the Wals, and Suburbs, and Liberties; within the Freedome and compasse of the City, and here breath their first natural Breath; No, but which being born abroad though in remote and forein Countreys and Nations, are here partakers of the Efficacy of the Ordinances, and of the Power of the Gospel upon their hearts. And they have cause for ever to bless God for such a mercy vouch­safed unto them; these are the priviledges of the [Page 26]City indeed more then any thing else. Whosoever he be that God has been pleased to make this City in which we now are, to be an occasion of his Regenera­tion and Conversion to himself; This City is the true place of his Nativity; though the place of his Birth into the world were perhaps many hundred miles off, though in Italy, in Turky, in India, though in the far­thest and remotest places of all the earth. I will make mention of Rahab & Babylon, among them that know me. They which were born at the lands end, they were born in the very Heart of the City, if it was thus with them. This to the praise of Gods grace, and to their own everlasting comfort, is, and still will be the condition of many an one at this time, and in this very place. There's many a poor youth which comes up hi­ther to the City from the furthest parts of the Nation, and from the blindest corners of the Land. All that he thinks of (or it may be his friends for him) is only to get him a Trade, to provide him a Master, to set him in some way of livelihood against another day. Oh but a gracious God has a further design upon him; not only to gain his Trade, but gain his Soul; not only to teach him some Art or Mystery here in the world, but to teach him the Trade of Piety, the Art of Christianity, the Mystery of godlinesse and Religion; not only to make him a Man, but to make him a Christian, of the houshold of God, of the company of Angels, a fellow Ci­tizen of the Saints, an Inhabitant of the new Jerusa­lem, a free Denizen of Heaven it self. This Man now he is born here, Here he is born. Let the place of his first coming into the world be where it will be. So that now (Beloved) upon this reckoning, we have a great many more Countreymen then we made account of. [Page 27]And likewise again on the other side not so many, as we could desire. If Birth be to be judged of by Grace and according to the first beginnings of Religion, there are many which owe very much to this City, the City of London of all other places, as wherein they first recei­ved such impressions as these upon their hearts.

And accordingly, it becomes them to acknowledge it, and to be thankful for it. There are many unkinde, and unnatural, and ungrateful people in the world, which in this respect make but ill returnes to those pla­ces and persons which have been the means and instru­ments of doing them this spiritual good; Unchurch those Churches wherein they first received heavenly in­struction: Un-minister those Ministers, who first ac­quainted them with the waies of God. Now what an unseemly, and unworthy a thing is this! How ill be­coming of those who have been partakers of so great a benefit and blessing as this indeed is! Yea, how ill does it agree with that state and condition of Christiani­ty, whereunto they pretend! Certainly if they have any thing at all in Religion, here they had it: and if they be new-born at all, they were born here. Here was the womb that conceived them, the paps that suckt them, the immortal seed from whence they were born again, the spiritual Fathers which begat them in Christ Jesus by the Gospel. All which they have, it was here, that so here they may acknowledge the mercy, and re­turn the praise. But so much may suffice to have spoken of the first Emphasis in this passage before us, as it may be laid upon the particle THERE. And so as an advancement of the person taken from the PLACE.

[Page 28] The Emphasis upon THIS.The second is by laying it upon THIS; and so it is an advancement of the place taken from the person. It is made the Honour and Dignity of Sion, that is, of the true Church of God; To have such and such born in it. This and that Man was born in her. There are two things signified in this expression, as Branches of this Honour; The one is the Quality of the persons; and the other is the Number of them. For the Quali­ty of them, This. For the Number of them, This and That. To have both of these born in Sion. Persons of note and eminency. And a multitude and plurality of such persons. This is a part of that Dignity and Re­nown which belongs unto it. And it is so to Sion in each consideration of it, whether we take it Mystically or Locally. For the Church in General, or for this Church and City in Particular.

First, Take it for Sion Mystically, i. e. the Church in General; As it is an honour to it to bring forth, not to be absolutely barren, or destitute of children; but to have persons to be born in it: so it is first of all an honour to have born in it persons of note, such per­sons as are eminent in the most desirable Qualifications. This is one thing which is remarkable about it. This man was born in Her: there is an Emphasis both in the Pronoun and in the Noun; in this, and in this Man; and that as inlarging the Dignity of it.

First for the Pronoun, This; this indefinite Expres­sion is of a different signification: sometimes it is used reproachfully, and by way of disdain; they that abhor the person, do commonly abhor the name with it. Thus the Jewes when they speak of Christ, not name him, but in scorn, That Man. [...] And so in the [Page 29] Gospel, [...], where is He? as if he were not worthy to be named. Sometimes demonstratively and by way of supposition. As the Spouse in the Canticles to the watchmen; Saw ye him whom my soul loveth? as supposing they must needs know whom she looked for. And so Mary to Christ, supposing him to be the Gar­dener, Sir, if thou hast taken him away hence, &c. Joh. 20.15. Him, as taking it for granted, that the person she spake of was understood. Sometimes again respectfully, and by way of eminency, so Cant. 1.2. And so here in the Text. This, that is, this eminent person.

And so for the Noun, Man: The Hebrew word [...] which is here used for a man, except qualified by some other word as joyned with it, signifies a man of worth, not a common or ordinary person. The Church it brings forth such as these, [...] Men of Re­nown, famous and eminent men; and that in all kinde of perfections, whether natural, or civil, or spiritual, men of parts, or men of power, or men of piety. There are those in all these excellencies, which have been and still are born in Her.

1 This lear­ned Man.First, Take it either for Natural or Acquired abili­ties, Men of parts, and knowledge, and wisdome, and improved understandings; the Church is not without these. This Man, i. e. This learned Man, or this wise Man was born in Sion; All are not Idiots which are Christians: No, but there are some of very rare and admirable accomplishments in all kindes and pieces of learning, and secular knowledge, which are graciously qualified. There's Paul with his Parchments, as well as Peter with his Fishers Net. Indeed there are many vain persons, who think that wisdome must dye with [Page 30]them; and adjudge all to Duncery, which make any pretence to Religion; As others all to profanenesse which make any profession of Learning; think that men cannot be godly and learned, or wise both at once; but this is a meer Fancy and conceit, and mistake of their own. These two they are not inconsistent, but may very well hit and hold together, yea, and do: though they often misse and do otherwise. It is not. Not, any wise men; but, not many after the flesh are called, 1 Cor. 1.26. There's the Counsellor and the Orator, Esai. 3.3.

2. This Potent man.So also, secondly, Take it for civil or secular Qua­lifications: Men of Dignity, and Power, and Estate, This Man, i. e. This honourable Man. [...] Eminent in Countenance, as he is called Esai. 3.2. He is likewise born in Sion; The mighty Man, and the Man of War. The Syriack Interpreter was so far sen­sible of this, as that he expresses it in the very Text: & therefore in stead of saying, This man was born there, he saies, A Potent man was born there, [...] and he has establisht it, whereby (as I conceive) he takes in the word Highest, which followes afterwards in the verse, and refers it here to this place; and so the Scripture sets it in other places besides: Kings shall see and arise, Princes also shall worship, &c. Esai. 49.7. And again, The Kings of Tarshish and of the Isles shall bring presents: the Kings of Sheba and Seba shall of­fer gifis, Psal. 72.10. And again, the Chaldee Para­phrast in the Text, This King was born there, under­standing thereby Solomon, as most conceive and ap­prehend it. Indeed these great and potent men have not the greatest name for Religion for the most part. Not [Page 31]many mighty, not many noble are called. But yet some there are, and through Gods goodnesse instances of it, such as these born in Sion; Men of power, and place, and authority and nobility, and the like. This man was born there.

3. This Godly man.Thirdly, Take it for spirituals, and for these accom­plishments especially; This Man, i. e. This godly Man, this is that which is most proper and essential to Sion, and to the being born in it: yea, it is that which makes Sion it self, in the sense we now take it. It is the highest perfection of it, and the greatest commendation to it of any thing else. This is the great honour of the Church, that it formes men to such qualities and dis­positions as those are, which no other place does be­sides. It is not all the Schools of the Philosophers; The Stoa, or Academy, or Lycaeum (though they also have their use and seasonable improvement) which are able to send forth such a man as Sion does; so qual fied, and adorned, and beautified, especially in his inward parts. As for other places, and such as those which I now mentioned; they may perhaps now and then reach to some other principles; and those likewise very glori­ous in the eyes of the world, morality, and civility, and ingenuity, and smoothnesse of behaviour: The School of Nature and common reason, may sometimes come up to these, and that in a very great measure: yea, but now go a little higher, to brokened­nesse of heart, to self-denial, to love of enemies, to closing with Christ, the frame and spirit of the Gospel; this is to be found no where but only in Sion. And here it is. THIS MAN was born THERE.

[Page 32] This in the Amplification.Now this will further take an advancement and am­plification of it: not only by considering this man, what he is now, but what he was once, which is also intimated in the Text: Behold Philistia, and Tyre, and Ethiopia; This man was born there. Here's the excel­lency of the Ordinances, and that Power and Energie which is stirring in the Church of Christ; that it is able to work such a miraculous alteration as this: to bring men from darknesse to light, from Satan to God, from a state of sin and corruption and unrege­neracy, to a state of Grace, and Holinesse, and Rege­neration: yea, from the lowest degree of the one, to the highest degree of the other. That Philistia should turn into Palestina; Tyre into Jerusalem; Ethiopia into Judaea; here's the wonder of all. The reconciling of these two opposite termes thus both together. That Princes should come out of Egypt, and that Ethiopia should stretch out her hands to God, as it is Psal. 68.31. That the Blackmore should change his skin, and that the Leopard should change his spots. And that this Ethiopian should become this Christian; that he which was born there, should be born here.

There are some which have understood this place here in the Text concerning the Ethiopian Eunuch (mentioned in the 8. of the Acts, and whom I mentio­ned in the beginning of the Sermon) as if this passage here before us were spoken Prophetically of him. But I conceive that to be a little too narrow an Interpre­tation, and a little too much forced. I rather take it more general and at large, as relating to all kinde of sinners whosoever they be; yea the worst that are, as reduced by the power of the Gospel, and the mediati­on of the Ordinances of the Church, as sometimes [Page 33]through the goodnesse of God it happens to be. And that's the first thing here considerable in the children of Sion; to wit, the quality of the persons exprest in this man.

2. The Digni­ty of number.The second is the Number or plurality. This and that man &c. And there are three things again here. For this man only to be born there, there had been no great matter in that; one Swallow does not make a Summer; and there is not the plainest or meanest place that is, but may chance to have one eminent man to be born in it. In this, First, Variety. Second­ly, Indifferency. And thirdly, Succession. 1. Variety, This and that man, i. e. That man with this. 2. Indif­ferency, This and that man, i. e. That man as well as this. 3. Succession, This and that man, i. e. That man after this; the one following and succeeding to the other.

1. Variety.First, Variety. [...] A man and a man, i. e. many men: Repetition, it does denote multitude in the ordinary signification of it. And so here. The Church is a fruitful Mother, and has the honour of many emi­nent children to be born of her: Many, in the Mul­titude of persons, both men and women; and many in the multitude of Nations, both Jewes and Gentiles: There's a Plurality and a Variety of both: And so the Scripture declares unto us at large in sundry places of it: in Act. 2.41. we finde how at one Sermon of Pe­ters, there were three thousand which were born at once; and Act 5.14. After that Peter and the rest had been restrain'd, it is said, That Beleevers were the more ad­ded to the Lord; even multitudes both of Men and Women: This for the Multitude of the persons. And so for the multitude of the Nations, Sion Mystical [Page 34]is inlarged beyond Sion Local; And it is not only a multitude of Jewes, but also of Gentiles, which is here intended, as also elsewhere exprest: in Esai. 2.2. The Mountain of the Lords House shall be established &c. And all Nations shall flow unto it; yea and these too in great multitudes: as we may see further in Esai. 60.4,5,6,7. Lift up thine eyes round about and see; All they gather themselves together &c. And, then thou shalt see and flow together, and thine heart shall fear, and be inlarged, because the abundance of the Sea shall be converted unto thee, and the forces or riches of the Gentiles shall come unto thee: And so Esai. 54.1,2,3. Sing O barren, thou that didst not bear; break forth into singing and cry aloud, thou that didst not travel with childe; for more are the children of the desolate, then the children of the marryed wife, saith the Lord, Enlarge the place of thy Tents, and let them stretch forth the curtains of thine habitations: spare not &c. Thus now Elijahs fear is at an end, of being left alone in the service of God; as sometimes he thought he was. There's no danger of that at all; though indeed there be not such multitudes and flocks as there are of the other party of those which are wicked and impious: yet great multitudes and varieties there are for our comfort and incouragement: as we have it exprest by the Angel, in Revel. 7.9. And after this I beheld, and loe a great Multitude, which no man could number, of all Nations and kindreds, and people, and tongues stood before the Throne, and before the Lamb, cloathed with white robes and palms in their hands: that's the first intimation; Variety, This and that &c.

[Page 35] 2. Indifferen­cy.The second is Indifferency, This and that Man, i. e. That man as well as this; taking it promiscuously. There's no condition either of person or nation which excludes from Grace; but it is very well agreeable to all; to high and low, rich and poor, learned and un­learned; as we which are Ministers are debtors to all; to the Greeks and to the Barbarians, to the wise and to the un-wise; so is our Ministery belonging to all, for the comfort and efficacy of it; to all particular condi­tions, though not to all Individual persons: There's no rank or order of men whatsoever which in it self is un­capable of salvation: nay even that which in the eyes of the world seems to be farthest from it, is indeed nea­rest to it: The meaner that any are in outward re­spects, the likelier they are in spirituals, and the re­spects of Religion. To the poor the Gospel is preach­ed. And God hath chosen the poor in this world, rich in Faith, and heirs of the Kingdome; that so we may learn not to despise the meanest Christians. If we be such as are born of God: the poorest Saints are our Bre­thren, as well as the richest; And if we be such as are born in Sion the meanest Christians are our Countrey­men, as well as the Greatest. This and that man, that is, This man as well as that. That's the second thing, In­differency.

3. Succession.The third thing here intimated, is Succession. This and that man, i. e. That man after this. The chil­dren of Sion, they are not only for one Generation, but likewise for many following one upon another. This is that which God has ordined for his Church, that it shall have an Holy seed, and posterity, and conti­nuance to the worlds end; As long as the world lasts, the Church shall last; because the world does last but for [Page 36]the Church. If this and that man were but born, that is, the Jewes call'd, and the fulnesse of the Gentiles come in, and the number of the Elect accomplisht; the world might then shift for it self, and the date and pe­riod of it would then soon be expired. All Gods care is for his people, and for his Elect to preserve them, that none of them might perish but that they might all come to repentance; by being made partakers of the means of Grace, as the Apostle Peter intimates;2 Pet. 3.9. for which cause he keeps up the world, yea and will keep it up still, till this be effected. The fulnesse of the Church, it is the fulnesse of Christ Himself, who filleth all in all; as the Apostle Paul also signifies in Ephes. 1.23. And God will be sure to look to that; that Christ may be a compleat Head, with all his Members united unto him. Now Succession it makes for this, which accordingly is here exhibited to us, in this present ex­pression: as it is also in some other Scriptures, Their seed shall be known among the Gentiles and their off­spring, &c. Esai. 62.9. Now in order hereunto, does God proportion every thing else. As,

1. The Gifts of the Mini­sters.First, In the Gifts of his Ministers, and his gracious assistance of them from time to time; Loe, I am with you alway, even to the end of the world, sayes Christ to his Disciples, when he was now going away from them; This could not be understood of their persons; it must be understood of their Office, and Work, and Ministery; I am now with your selves by my presence, so long as I continue with you; and will be with you also by my Spirit so long as you your selves shall continue; and when you are once gone out of the world, I will not then leave or forsake my Church, but I will be with you in those that come after you, and that stand up in [Page 37]your room: so Ephes. 4.12. for the perfecting of the Saints, for the work of the Ministery, for the edifying of the Body of Christ.

2. Continua­tion of Ordinances.Secondly, In the continuation of the Ordinances, and the means of Grace themselves: There shall be Succes­sively some born in Sion; because there shall be from time to time a Dispensation of the Word and Sacra­ments for the furtherance of this spiritual birth in us. The Word of God, it must have effect in some consci­ences or other, and shall not return to him in vain, as the Prophet Esay speaks, Esai. 55.10,11. Though to some it be no more then as the savour of death unto death; yet to others it shall prove really the savour of life unto life. And there shall some good or other be wrought by it, some converted and brought home unto God. Look as whiles the earth remains, seed-time and harvest, and cold and heat, and summer and winter, and day and night shall not cease: as was promi­sed by God to Noah, Gen. 8.22. The same shall be observed likewise proportionably as to spirituals and the seasons of Grace; there shall be no failing or in­termission of them in any Time or Age of the world.

3. Perpetuity of Graces.Thirdly, This Succession is further made up from the continued gracious influences of the Spirit of Christ: not only in his common gifts of the Ministery, (which we spake of before) but also in his saving and sancti­fying Graces, which he does daily pour forth in his Church for the inlargement and increase of it: thus Ephes. 4.7. Unto every one of us is given Grace: according to the measure of the Gift of Christ. And Joh. 1.16. Of his fulnesse have we all received; and Grace for Grace; Answerable to the Grace in Christ [Page 38]himself is there dispens'd Grace to all his E­lect.

Use. 1. Com­fort. These things thus laid together make much for our comfort and incouragement. To consider that the Church is not confined to a few persons or number of years; but does abide to all succeeding Generations. Which if we have any spiritual sense or feeling in us, we cannot but be very much pleased and affected withall: yea, and it will make us likewise to endeavour it for our own par­ticulars; not only to take care that we may make up so many parts of Sion, whiles we live our selves; but that those which come after us, may do so too for our sakes, and by our procurement. Our children, and our childrens children and their children, in the succes­sion of Ages. Et nati natorum, & qui nascuntur ab illis, As Paul to Timothy, 2. Tim. 1.5. The Faith which dwelt first in thy Grandmother Lois, and in thy Mother Eunice, and I am perswaded that in thee also. It is a businesse worthy our undertaking. 2. Excitement.And accordingly we should be perswaded to it, and heartned in it, according to the several opportunittes which God in his providence af­fords unto us; Ministers in the Instruction of our peo­ple; Parents and Masters of our Families; Christian friends and acquaintance in the mutual excitement one of another, to be so many blessed Instruments of be­getting others to God, and thereby propagating of his Church from time to time, as every one hath re­ceived the Gift, so ministring the same to one ano­ther; as good Stewards of the manifold Grace of God, 1 Pet 4.10.

1 In General.Alas! We are here but for a while, even the longest-lived amongst us: And the Church as considered in our Age, is but of short and small continuance; Oh [Page 39]what a comfort will it then be to us to think, that when we are dead and gone and in our graves, there shall be those standing up in our steads which shall con­tinue Religion after us; and so much the rather upon our account! it will be comfortable in death; and it will be comfortable after death likewise, when we come to Heaven it self. Not only to meet with a glorious Church there, in its perfection and accomplishment: but likewise to think that there's a gracious Church al­so here, in the beginnings and inchoations of it; and especially that we our selves have any thing contri­buted to it.

1. In our par­ticular relati­ons.More particularly; we should indevour it in the cities and places in which we live; and the bounds of our particular habitations; as in England, so especi­ally in London in a peculiar manner. Let it never be said for shame, that Religion failed in our time, or that we were the first corrupters or betrayers of it; No, but let us earnestly contend for the faith which was once de­livered to the Saints; and that blessed Doctrine of Truth which has been transmitted to us by our An­cestors, and sealed by the bloud of the Martyrs, and improved by the holy lives of those godly persons which have conform'd unto it, let the same be handed down still by us to succeeding posterity. We see how carefull we are in other matters to provide for after times; in building of houses, in setting of plants; in preparing of works and contrivances; and how much rather should we then be thus carefull in spiritual things! That such holy men as are gone before us, may never die whiles we live; And that we our selves may ne­ver die so long as such and such live whom we have la­boured to season with those principles which we are [Page 40]partakers of our selves. What a blemish and stain will that be to us to all generations, if either we shall degenerate from the good examples which others have set us; or else set such examples to others, as whence they also shall degenerate from the holy lives of both their and our progenitors and predecessors! Let us therefore be watchfull in this particular. That's the second branch of honour whence the Church is here commended to us in regard of her children, and the people which are born in her. As from their con­dition and quality, This Man; so from their number and plurality, This and That; In variety, in indifferen­cy, in succession; and thus taking it of Sion Mystically, is it a dignity and honour to it, to have this and that man born in it.

2. Locally.Secondly, Take it Locally, for this particular Church or City. For Sion in the Restriction. And it is an ho­nour to it so likewise; Vertuous and eminent persons they are a singular credit and ornament to those pla­ces in which they were born: This and that Man was born in Sion; it is spoken of her in a way of commen­dation, and to advance the Dignity of her, in the notion of such a place as that was. Thus it has alwaies been esteemed, and that even sometimes amongst the Hea­then themselves. Their Worthies have been an honour to their Countreyes; Thus was Solon to Athens, and Pindarus to Thebes, and Tully to Rome. Homer, he had seven Cities which contended for him as the places of of his Nativity: And Scotus the great Schoolman, had three Nations, which all strove for his Birth: Eng­land, Scotland, and Ireland: so great a matter is it to have men of note and eminency to be born in such and such a Countrey. What do I speak of these? [Page 41]This was that which made Bethlehem, which was the least, yet not to be the least among the Princes of Ju­dah; the Prophet Micah cals it the least; the Evan­gelist Matthew cals it not the least how do these two agree? The Reconciliation is easie; Least in it self; not least in regard of the Person which was born in it, and that was Christ himself, which some also apply here to our Sion, and understand by this indefinite ex­pression here in the Text: This Man was born there, that is, our Blessed Lord and Saviour, even Jesus Christ; he according to them is this Man, which is here spoken of. And that by way of Dignity to Sion, as the greatest part of the renown of it. Now as it is with Christ Himself, so is it with all those which are Christs; Gracious and holy persons, they reflect honou­rably upon their Relations, whether of Persons or Places: of Persons, the womb that bare them: of Places, the Countreys that brought them forth; each of which do receive some respect and advancement from them.

Application.This is that (which to come home to our selves) may be very well observed by us to Gods glory and our own incouragement, even in this our Sion, where­in we now are. I might easily (if need were) give you a very large Catalogue of many famous and eminent persons in all kinde of waies and professions, which this place and city hath brought forth, and shew how This and that man was born in her; But that perhaps might carry some appearance of vanity with it. Besides that in mentioning of some, I should cast some prejudice upon the rest which I did not mention: Therefore while I cannot in probability name all, nor with discre­tion leave out any, I will now at this time name none.

[Page 42]But rather onely in stead of it perswade that we our selves may make up the number, and tread in their stops, by endevouring all we can to adorn this place of our Original and beginning in the world. I know not how it comes about, but there are strange jealousies and suspicions sometimes upon us. The world is apt to think, that those who are born in the City, are not so hap­py in their after improvements as others are. (Perhaps there may be more in it then we are aware of.) It will concern us really to confute them, to frustrate & falsify such a conceit as that is; which we shal do not only by such an appearance as this is, which we now make for a day: but by the constant and continued frame & tenor of our whole conversation. We should labour to be all of us in our times, blessings to this City whiles we live, by our persons, and by our prayers, and by our interests, and by our exemplary conversations; and ornaments to it when we die, by leaving a sweet memorial behinde us to succeeding generations. And let us adorn it in the best perfections, in vertue, and wisdome, and skill, and piety, and Religion, and such things as these. They are not the only credit to the City, which get great Estates in the City, and grow great and rich men in it (though I hope they are no discredit to it neither) but which are eminent in goodnesse and reall worth. This is that which we should labour to be; and that accor­ding to our several opportunities. Magistrates which are born in the City, they should be especially careful of it, and watchfull over it, and solicitous for it, ten­der of the honour of it, and tender of the safety of it, and tender of the peace of it. And Ministers which are born in the City, the souls of the people in it should be so much the more precious with them, and dear [Page 43]unto them. And Souldiers to whom the City is the place of their Birth, it should have a share in their chiefest affection; and so of the like. It is still obser­ved in those wich are good; that the better they are themselves, the better are others for them, and in refe­rence to them; Laban for Jacob; and Potiphar for Jo­seph; and Zoar for Lot; Abraham, Isaac, and Jacob, we know what an influence they had upon their following posterity. And the remembrance of David, we know how it prevailed with God for the safegard of Jeru­salem; I will defend this city to save it for my servant Davids sake, Esai. 37.35. It is recorded to the honour of Mordecai, Esth. 10.3. That being next unto King Ahasuerus, and great among the Jewes, and accepted of the multitude of his brethren, He sought the wealth of his people, and spake peace to all his seed. We should all consider with our selves what advantages God has furnisht us withall in our several capacities, whether of wisdome, or knowledge, or power, or favour, or interest, or estates, or the like; and study to lay them all out to the good and welfare of the places in which we live, where we were born, and whereunto we be­long, that they may be so much the better, and more flourishing for our sakes: and so far causes in a manner of their own happinesse, as they have bred and brought forth us, and sent us out of themselves.

The contrary hereunto is observable in many persons; There are a great many people in the world; which as it had been better for themselves, that they had never been born at all; so it had been better for the places in which they were born, that they had never been born there; which like Vipers eat out the bowels of their own pa­rents; which are so many plagues and pests, and cala­mities [Page 44]to the Cities, and Countreys, and Nations which they relate unto. And this, if not alwaies in­tentionally, yet effectively and in the event at least. By their wicked practises, by their scandalous examples, by their ungodly and unfruitful conversations. Scornful men they bring a City into a snare, or they set a City on fire: as the word [...] also signifies, Prov. 29.8. They are very burdens to the place that bears them, [...], which is even ready for the offen­sivenesse of them to expell them, and cast them out, and to call for vengeance from Heaven upon them.

But I am perswaded better things of you (Dear Christians and Countreymen) and things that accompany salvation, though I thus speak. I told you before of a Catalogue of many worthy and eminent Men, who had their Rise and Beginning in this City, which it were easie for me to produce, to the honour and re­nown of it in all particulars. But what need I to do that? Mine eyes behold this Day amongst yourselves, This and that man to be born in her; which I hope will be carefull to answer this passage and expression in the Text; And as to receive honour from Sion, that they were born there; So again to return ho­nour to Sion; that there they were born. And so I have done with the first general part of the Text, viz. The Priviledge mention'd.

The second. General.The SECOND is the Celebration of this Priviledge; The Celebra­tion twofold.And that (as I told you in the beginning) twofold. 1 The Hu­mane Celebra­tion.First, on Mans part, by way of discourse, in the 5. verse, It shall be said. 2. The Report.Secondly, on Gods part, by way of Record, in the 6. The Lord shall count when &c. We [Page 45]begin with the first in the 6. verse, The Celebration on Mans part, by way of Discourse, wherein again two branches more: First, the Report of it; and secondly, the Successe of it. The Report of it, It shall be said &c. The Successe of it, And the Highest himself shall esta­blish it. First, For the Report, It shall be said; said by two sorts of persons. First, By the Members of it in a way of exultation: Secondly, By the strangers of it, in a way of Admiration.

By the Members, first, Exultingly, Sion shall rejoyce in the multitude of her own Converts, and speak Tri­umphantly of them. 1. By them­selves. They themselves which were born in Sion, shall say, that This man was born in her; whe­ther ye take it for Sion in the Civil sense, or in the Spi­ritual; In the Mystical, or in the Local; for the City of God, or for the City of David. It shall be said, up­on either account or occasion. Excellency is not enough in it self, unlesse it be observ'd and taken notice of. Now this is that which shall be done here as concerning the Natives of Sion, and the qualities and varieties of them. It is a thing which shall be spoken of and divulged all abroad; and that first by themselves, when it is said here: It shall be said; we must take it in its full latitude, and with all the advantage that may be; It shall be said solemnly; it shall be said publickly; it shall be said constantly; it shall be said joyfully. And that with all the circumstances and appurtenances belonging unto it of a most glorious commemoration; with clapping of Hands, with sounding of Trumpets, with ringing of Bels, with feastings and sending portions to one ano­ther, and gifts to the poor, as it was sometimes amongst the Jewes, Esth. 9.22. They shall joy before thee according to the joy in harvest, and as men rejoyce [Page 46]when they divide the spoyle, That this man was born there; it is spoken of Christ, Esai. 9.3. And it's ap­plyable likewise to his Members; when any are by the goodnesse of God born thus, they have as great cause of exulting and rejoycing, as any men else in all the world. It is the joy of the Angels, which they cele­brate; and therefore which the parties themselves are more especially interested in.

In the Civil Sense.But that's not all, in the spiritual sense of it, it may be carried also to the civil. Of those which were born in Sion, considered as the City of David, and as de­termined to this particular place, and this particular Countrey, so there's matter of [...]on in it also. And so it comes home more particularly to the occa­sion of our present meeting at this present time: we see here a warrant for the practise of this daies solem­nity in the commemoration of those which have been born amongst us here in this City; Indeed, these obser­vations of Births have sometimes been called in que­stion, whether lawful in regard of the Time (and it holds proportionably of the place) Some of the Anci­ents were very much against it, as Origen, and Jerom, &c. but their grounds are very weak and superstitious. It seems they were born too soon to understand the Truth of this point. For we which are born after them must take leave to be of another opinion, and to dissent from them in it. If there be any comfort in being, in life, in preservation, whether of parent or children, certainly Birth is to be acknowledged and to be remembred, as a very great Blessing; and that not for time only but place. It is that which we do this day; and may do with these due cautions and limitations which are consi­derable in it.

[Page 47] The manner of celebration. 1. With Mo­desty.First, with Modesty and Schriety, That we make it not a piece of Pageantry; an occasion of shewing our selves to the world; a numbring of the people; an af­fectation only of conformity to other Countreys; as who (we think) would not be inferior to them; but with all meeknesse, and humility, and self-denial; It is made as a great disparagement to the observation of Birth-daies; That there were none in all the Scripture that kept them, but only Pharaoh and Herod; two wicked & ungodly men: Et celebrabant convivium quia ignorabant mysterium. And they observed the solem­nity because they understood not the mystery; to wit, of original sin: This is that which we for our particu­lars are not to be ignorant of nor yet forgetful, but to understand our selves in this particular.

2. Thankful­nesse.Secondly, with thankfulnesse and due acknowledge­ment, for Gods goodnesse to us in our Births with all the circumstances of them: not only, that we are born there, but born thus, with other priviledges attending hereupon: Not only born in the City, but preserved in it; and so prevented from those sad calamities which many others have fallen into, before our eyes, in these late heavy troubles and distractions, which have been upon the Land; not driven from our houses, not di­sturb'd in our imployments; not separated from our nearest friends and greatest comforts; others, like so many exiles banisht from their particular Countreys; we have all this while been even at home, without any disturbance or interruption. Oh blessed be God, who hath shewn us such marvellous kindnesse in a strong City. (Psal. 31.21.)

3. Improve­ment.Thirdly, With improvement, and to edification; That must be the main businesse of our coming toge­ther [Page 48]at this time; that we may come together for the better, and not for the worse, for the mutual increase of love, and the seeking occasions and opportunities for the doing of good. That we which are Born in Sion may promote the welfare of Sion; and that in either Ac­cept on, both in the civil sense, and in the spiritual: In the Civil, the welfare of the City; and in the spi­ritual, the welfare of the Church; and in each have a respect to those which are born in either; The Scri­pture points out both, as the proper regulations of Charity. Both [...], And [...]. Those which are godly and good Christians; and so of the Houshold of Faith. And those which are Natives and and Born Citizens; and so of your Houshold, that ye may shew piety, or kindnesse at home. 1. Tim. 5.4. [...]. Thus to celebrate such memorials as these is very no­ble and honourable; and thus it may be done by us. This report concerning Sion, it shall be first made by the children of Sion; It shall be said by them them­selves.

2. By others.Secondly, it shall be said also by others, and those which are strangers to it. It shall be said likewise by them: so the Ethiopick Translation carries it in the ve­ry Text it self, and reads the words thus. Forrainers have said this of thee; This and that man was &c. In Esai. 61.9. the place before cited. Their seed shall be known among the Gentiles, and their off-spring amongst the people; all that see them shall acknow­ledge them, that they are people whom the Lord hath blest. They shall point at them, as it were with their fingers, as they go along the streets and that not in a way of scorn and reproach; but in a way of honour and high respect; Loe, This and that man &c. The meaning [Page 49]of it is this; That it shall be no shame to be of such a Relation, or such an Extraction: There are some kinde of Countreys in the world; which those that are the Natives of them, are sometimes ashamed to own them, in regard of some infamous mark or character, which lies upon them; But Sion is none of these. There is so much true Dignity and Renown which belongs to this, as that every one shall be ready to speak for it; and every one shall be ready to own it &c. That's the first Branch considerable of us in this Popular Celebration; The Report, It shall be said.

2. The Suc­cesse.The second Branch, is the Successe or glorious effect; and The Highest himself shall establish it; Here's a gracious and comfortable intimation concerning the Church. It may be taken either as a prayer, or as a pro­mise: as a Prayer, Let the Highest &c. Or as a Pro­mise, The Highest shall, or will; it is a very good sense either of them. But I rather incline to the latter, as it is here rendred in our own Translation. Where again two things more: First, The Blessing signified, and that is the stability of Sion. Secondly, The Au­thor of this Blessing, and that's the Lord Him­self.

1 The Chur­ches stability.First, The Blessing it self promised: And that is the stability of Sion, Sion shall be establisht. This is a point which the Scripture is very full and pregnant in, as none more, Esai. 33.20. Look upon Sion, &c. A Tabernacle that shall not be taken down; nor one of the stakes thereof shall ever be removed. So Psal. 125.2. They that trust in the Lord shall be as Mount Sion, which cannot be removed, but abideth for ever. Mat. 16.16. It is said, That the Gates of Hell shall not pre­vail against the Church. And Heb. 12.28. It [Page 50]is call'd [...], a Kingdome that cannot be shaken.

The Ground of it.The Ground of it is the strong Foundation, where­upon it is built. Her foundation is in the holy Moun­tains, vers. 1. of this Psalm, according to some Tran­slations of it. And Esai. 14.32. The Lord hath founded Sion, and the poor of his people shall trust in it, or betake themselves to it. What is it founded upon? Upon the Attributes of God; upon the Word of God; upon the Son of God; It is founded upon a Rock: On this Rock will I build my Church; in the place before alledged.

2. The Author.This brings in the second with it, and that is the Au­thor or Bestower of this Blessing. They do well being joyned together; and indeed they cannot well be se­ver'd. This is here exprest in the Text to be the HIGHEST HIMSELF. [...] It is He that esta­blishes Sion and every member of it. He that esta­blishes us with you in Christ, and hath anointed us is God. And so S. Peter, 1 Pet. 5.10. [...]. The God of all Grace who hath call'd us &c. make you perfect, stablish, strengthen, settle you; see there are four words at once for the expression of this unto us, [...]. Set you in joynt, con­solidate, corroborate, give you a good foundation. And all from God himself; who gives the Grace at first; He that cals must also keep; He that begins, must per­fect; He that is the author of converting Grace, must be the giver also of establishing; we stand not by our own Habituals, but by his Auxiliaries and Assistan­ces, &c. And so here the most High.

There are inferiour Highnesses even below here in the world, which the Preacher tels us of, Eccles. 5.8. [Page 51] Subordinate establishers of Sion. All men are not of the same stature or size; nor is it fitting they should be. There are some Higher then others by the Head and Shoulders. [...]. And the establishment of Sion does in a great measure depend upon them; it is their work to do it; & it is their duty to do it; & it is their glory to do it; not only to pull down Babylon, but to establish Sion. To establish it in the Graces of it; and to establish it in the Doctrines of it; and to establish it in the Ordinances of it. They cannot better establish themselves, then by establishing that. It is the Highest Honour which God puts upon them, when he does not only give them abilities and opportunities for it; but likewise withall, hearts and affections to it. But yet the strength of the work it lies not so much in them as in Him. That He which is higher then the highest regards it as there be higher then They.

The Cohe­rence.Therefore it is worth our observation, how these words are here brought in in the Text: namely in a way of prolepsis and anticipation: He had said in the words before, That this and that man, that is, (as I have already explained it) this variety of eminent persons was born in Sion; now from hence some might be ready to conclude, that then certainly it should be sure to stand; if it hath such excellent Supporters, as those famous Men which were born in it, then there's no fear that it should ever decay. They'l take care to keep it up themselves. Oh but saies the Spirit of God, That's not that which Sion must trust to. It is an advantage indeed to Her, to have such persons of note and quality to be born in Her; yea, but that's not the Basis whereupon she must rest her self. No, no, but the Goodnesse, and Power, and Providence of an [Page 52] Almighty God; God will not trust his Church with the Best man alive; No, He will establish it Himself, He will establish it Himself, as a work peculiar to Him. Where men shall neglect to do it, there He will do it Himself by supplying their defects, that He may not be beholding to them; Where men shall under­take to do it, there He will do it Himself, by streng­thening their undertakings, that so they may be be­holding to Him. So it is still Himself which does it, and upon the point Himself alone. There's none which have Bowels for it like Him; there's none which have Power for it like Him. And therefore it must needs be He: and so it is, I the LORD do keep it, Esai. 27.3. And here, The Highest Himself shall establish it.

A word of comfor [...]This is a Point of admirable Comfort and consolati­on, in both the Branches of it; whether we consider the work it self, Sions establishment: or whether we we consider the Author of this work, the Lord Him­self: yea, in both taken together it is very sweet and satisfactory. Every one naturally desires the establish­ment of their own party, and the establishment of their own Countrey, that that may be sure to stand what ever becomes of any thing else, This is the priviledge and advantage now of Sion, i. e. the Church of God. The Lord Himself has undertaken to establish it. And that for ever as the Arabick Interpreter reads it in the Text [...] He hath founded it for ever. Because He ever lives that establishes it, therefore it shall for ever be establisht. As for Men they are mor­tal, and their establishing is no longer then for their lives (although they may lay a ground and foundation of establishment for future Ages.) But now the Highest [Page 53]Himself is for ever. The ETERNAL God is thy Re­fuge, and underneath are the everlasting Armes, Deut. 33.27. Therefore thou shalt be an eternal ex­cellency, and a Joy of many generations, Esai. 60.15.

Ʋse.Where then are those that are ill-willers to Sion, and that think to pull down that! 1 Confusion to Sions Ad­versaries.How do they be­fool themselves, and labour in vain, which All the Powers in Earth or Hell, are never able to prevail against! This Altissimus; He is out of their reach, and besides can over-reach them. This City which is built upon a rock, it will out-stand all flouds whatso­ever.

2. Comfort to particular Christians.This is comfortable not only in the behalf of the whole Church, but also of every particular person, and member of it which stands upon the same bottome. Every private Christian is upon the same termes in point of stability, with Sion it self. They that trust in the Lord shall be as Mount Sion. And they not only collectively taken, but likewise distributively.

When it is said here, that God will establish Sion, we are to understand it especially of Sion Mystically, rather then of Sion Locally. Particular Churches may fail, but not the Church in General. And again general Churches may fail, but not particular Christians: yea, the whole world may fail, when yet a Beleever stands impregnable; Cadit mundus, stat Christianus quia non codit Christus. Augustine. There is not the poorest Christian that is, but he is upon surer termes with God then any one visible Church; Gods Covenant is but temporary with a Nation, but it is perpetual with a Person, as being foun­ded in Christ Himself, whom he is rooted into. As here in the City, such a Company or Corporation may fail, when as the particular Members or Brethren of [Page 54]it may subsist and hold up their Heads. We see those famous Churches of Asia, which are made mention of in the Revelation, how they are all now come to no­thing. And other Churches have no better an hold then they had: Quam diu bene se gesserint, & durante bene placito. That so we may not be high-minded, but fear.

Indeed it should be All our Cares and endevours, that God would establish not only that, but this; not only Sion in general, but also our Sion in particular; not only Christendome, but England; nor only Eng­land, but London; and we are answerably to demean our selves in order and reference hereunto; which may be very much obtained, and procured by our behaviour: we should every one so deport our selves: as that God may delight still to dwell amongst us; and not remove the Candlestick from us. We which are set watchmen upon the wals, we should never hold our peace day nor night. And we which make mention of the Lord, or are the Lords Remembrancers, we should not keep silence till he has establisht and made our Jerusalem even a praise in all the Earth.Esai. 62.6,7. So much for that. And so I have done with this celebration of the Priviledge on Mans part, by way of Report, in the 5. verse. And of Sion it shall be said &c. The second is on Gods part, by way of Record: The Lord shall count &c. vers. 6.

2. The Divine Celebration.This has a double preheminence both of the Person, and of the Conveyance. First of the person, that it is God. As for men to take notice of such a businesse; there's it may be no such matter in it; They may be carried perhaps by fondnesse, and partiality, and self-love, have some respect to themselves in it. Yea but for the honour of the Natives of Sion, the Lord Himself shall take an account of them, and observe who they are.

[Page 55]Secondly, For the Conveyance. That other, it is on­ly of Report. Of Sion it shall be said: that's but a tran­sient observation, Vox audita perit. But this here, it is by way of Record; The Lord when he writes up the peo­ple, &c. Litera scripta manet. This is more abiding and permanent. And here again two things more. First, somewhat Implyed; And secondly, somewhat Exprest. That which is implyed is this: That God does write up the people. That which is exprest is this: that when God does write up the people, he shall count in this with it, That this Man was born there.

1. That which is implyed.First, For the thing implyed; it is this: That God does write up the people; He does conscribere Populos; It is a Metaphor taken from the affairs of this present life and the offices of it. From a shepherd taking ac­count of his sheep; From a Commander numbring of his Souldiers: From a Magistrate or Chamberlain of a City, registring and inrolling those which are made free of such a City and Corporation. Thus does the Lord do in his Church, in Ezek. 13.9. we read of Kethab Beth Iisrael, The writing of the house of Israel. And Exod. 30.12. of Rosh Bene Iisrael, The sum of the children of Israel. And Numb. 11.26. Of Eldad and Medad, that they were [...] among them that were written. In Mal. 3.17. There's Se­pher Zikkaron, A Book of Remembrance, which was written for them that feared the Lord, and that thought upon his Name. And God hath divers Books of this nature: First, The book of Election and Predestination, which is calld in Scripture language, The Book of Life, [...]. Phil. 4.3. whose names are in the Book of Life; that is, the Heavenly Roul. Luk. 10.22. Rejoyce in this; because your names are written in [Page 56] Heaven. Secondly, The Book of Scriptures, wherein there are the Records of all the famous and eminent Saints both of the Old and New Testament, and in them vertually of all the rest. In Scriptura populorum; so Hie­rom renders it, In the Scripture of the people; and he gives this reason for it; ut quae ab omni populo lega­tur: which may be read of all people indifferently. The third is, The Book of Providence and preservation, which Moses understands by Thy Book, Exod. 32.32. When as rather then Israel should be utterly destroyed, he makes this Petition to God: Blot me (I pray thee) out of thy Book which thou hast written: i. e. Not out of the Book of Election, as it is commonly and ordi­narily taken; but out of the Book of Providence. Ac­cording to that also in Esai. 4.3. Every one that is written amongst the living in Jerusalem: or appointed and designed to life and preservation: [...] Take it which way you will. There is a Register and record which is made, God writes up the people; and the foundation of the Lord standeth sure, having this seal, THE LORD KNOWETH THEM THAT ARE HIS, 2 Tim. 2.19. That's that which is here im­ply'd.

2. That which is Exprest.The second is that which is Exprest. And that is this: That when God does write up the people, He shall count in this with it, That this man was born there. God takes a special notice of such and such particular per­sons, which were born in such and such places; and how they are qualified. He does not only Censum agere, make a Taxation of the people (which I noted before) but he does also Censuram agere, set his mark of Re­membrance upon them, and gives his verdict and judge­ment of them. He takes notice not only of persons, [Page 57]but of conditions. Thus and thus Able; Thus and thus Usefull; Thus and thus Serviceable; And he esteems of his Church so much the better, as such as these are Members of it, and born in it.

Ʋse.This is much for the honour and comfort of the ser­vants of God, and may serve as an incouragement to us in the service of Him; That however men may esteem of us, we shall be reckoned and esteemed of by Him; which is more then if all the world besides had us in estimation. The Lord, He viewes and looks ever the whole City: takes notice of every Company, Congrega­tion, Family, Person in it; and he pleases Himself in the thoughts of them, as they are any thing more ser­viceable to Him: There's such an one mourning and weeping in secret, for the publick abominations; Ile set my mark upon him. There's such an one active and zea­lous for the truth and the cause of Religion; Ile set my seal upon him. There's such an one full of bounty and liberality to my poor Saints; I know where to finde out him, as I have occasion to make use of him: Look as some Prince or Magistrate, that has occasion for the supplies of money, he knowes all the rich Men in the Ci­ty, and for a shift can single them out one by one; there lives such an one worth so many thousands; and there lives another worth as many, and so of the rest. Even so it is with God here as concerning his people: He does mark them, and set them out to himself, and makes ac­count of them; and reckons of his Church as so much the richer and better for them.

A double Ad­junct.And he does it with a double adjunct or concomitan­cy which is here considerable in it: first, of Expectation from them. And secondly, of Resolution for them. Of Expectation from them, This man was born there: [Page 58]therefore I look for so much service and duty at his hands. Of Resolution for them, This man was born there; therefore accordingly Ile be the more tender and regardful of him.

1. Expectation.First, of Expectation from them. The better any are, or may be; the more does God look for from them: according to their Abilities, and according to their op­portunities. And so here, That man which was born in Sion; he has had more Grace bestowed upon him, whereby he might be inabled to Good; and he has had more Mercy shewn unto him, from whence he might be incouraged to Good; and therefore is so much the greater good expected to be done by him.

2. Resolution.Secondly, There's here also considerable in this Ac­count betwixt God and his people; His Resolution for them; and that singular Affection which he seems to bear unto them. The Lord shall count, when he writes up the people, that this man was born there, Selah; Therefore I must make another reckoning of him, then of some ordinary person: There are distinguishing Mercies and Priviledges, which God reserves for his children and servants, which every one is not partaker of, and that upon this account; even because they are his children: as in Mal. 3.17. There was this follow­ed upon the Book of Remembrance; And they shall be Mine, saith the Lord of Hosts, in that Day, when I shall make up my Jewels: Mine, not only as to interest, as having relation to me, but mine also as to successe, and as receiving protection from me; as it followes after­wards in the vers. And I will spare them as a man spa­neth his own son that serveth him: God counts Himself in a manner concern'd to do somewhat more for his people, then for the ordinary rank and rout of the [Page 59]world; for those which are born in Sion, at least in the Mystical acception, which are regenerate and born again, above those which are born in any other place besides. And accordingly may those which are so, expect it from him; He does not altogether neglect them: for he writes up the people; He does not forget them; for when he writes up the rest of the people, he takes notice of them more especially; nor he does not suffer others to forget them neither; but does regi­ster them and put them upon record to all Genera­tions; and as he establishes Sion it self; so establishes likewise the memorial of all such as are born in it. The Lord will count when he writes up the people; That this Man was born there. That's the second Branch of this second General; to wit, the Celebration of the priviledge, on Gods part, by way of Record; and so I have done with the whole Text it self.

The Applica­tion of the Text to the occasion. BUt yet I have not done with You which are my proper Hearers this Day. I have a word or two farther to you, and so I have done; To you which were born within the limits of this honourable City. The blessed Apostle St. Paul wisht himself sometime to be Anathema, Rom 9.3. i. e. Accurst, or separate from Christ for his Countreymen, whom he cals his Brethren and kins­men according to the Flesh. Indeed that was a very high strain of affection; and such as it is more then eve­ry one is able to reach, so perhaps more then every one is bound to perform. I will not therefore presume to pro­mise so much for my self. But this I will be bold to say in his words in another place in the following chapt. Brethren, it is my hearts desire, and prayer to God Rom. 10.1. [Page 60] for LONDON, that they might be saved: and I should count it a great favour from God to me, if I might let fall any thing at this time tending and conducing thereunto.

I must confess I may seem to be under a common disad­vantage in this regard, as our blessed Saviour was before me, who complains He could do no great good amongst his own people: (He came to his own, and his own recei­ved him not) Joh. 1.11. and so laies down a General observation to this purpose. That a Prophet is not without honour, saving in his own Countrey, and in his Fathers House. Mat. 13.57,58. It is the great unhappinesse oftentimes of us, which are Ministers, to have least acceptance there where we have most cause to expect it; and to have greatest discou­ragement there, where we have least cause to receive it. But you have taken this off from me at this present time (as I may say) by the contrary extreme, in your call and invitation to this work, especially having so much better choice, as you elsewhere had amongst so many of my Reverend Brethren. But then hereby as you have put me in hope of doing some good amongst you, so you have likewise ingaged your selves to attend to what is spoken by me. I shall reduce it to two Heads, even the two parts of the Text, viz. The Priviledge, and Celebration of it.

First, As to the Priviledge; that ye be carefull to look to this, and to see that you are interested in it, that is, born in Sion according to the sense now explain'd. Not only Professors and Protestants at large; but rege­nerate and true Beleevers, who have the seed of God remaining in you, and are made partakers of his sancti­fying Spirit.

[Page 61] 1. Real Chri­stians.This is one thing, and the first which we here in this City have cause to be admonisht of; To be sure that we be reall Christians, [...], Israelites indeed, Joh. 1.47. And [...], Disciples indeed, Joh. 8.31. That we be not spiritual Bastards, but legitimate Children; That we be not spiritual Monsters, but in­tire and perfect Men; which have all the parts and dimensions of the children of Zion in us. I can assure you there are abundance of counterfeits and false Births in the world; it will concern us to look to it that we be none of the number of them; that we be the true and ge­nuine off-spring of Christ, who have his Image and cha­racter upon us. There are many which go far in pro­fession and an outward form of godlinesse, which they have got and scraped up to themselves from education, and custome, and imployment, who yet deny the power of it; and whose Hearts God has never yet toucht with any saving work upon them; who because they live fairly, and civilly, and plausibly, as to the view of the world, are therefore too good, as one would think, to go to Hell: and yet (beleeve it) not good enough to go to a better place.

2. Solid.Secondly, We must be solid Christians. Not only such as have the truth and reality of Grace in us; but which have it in a substantial manner: there's the truth of Religion, and there's the strength of it. As a childe may have all the parts of a Man, but they are but weak and feeble; and a grown Man may have all proportions in him, but yet be sickly and infirm. 1 Tim. 6.4.Thus it is with many Christians: as children tost to and fro with eve­ry winde of doctrine, Ephes. 4.14. And doting or sick about questions, [...], as it is in the Text, 1 Tim. 6.4. This is that which is observable in very many, [Page 62]yea for some, it is all which is in them. There are a great many of people in the world, that the first newes we hear of them in Religion, is either in an Error, or in a Notion. Either in some corrupt and Heterodox opi­nion, orelse in some empty and airy speculation. Those which never lookt after any goodnesse all their life time, they think they are then forsooth become very eminent in it, when they appear in such an habit as this. Some there are which fall into grosse and palpable errors; and I must confess it is a very easie conversion from Ignorance to false Doctrine, and from no Religion to a bad one. Others there are that please themselves in fine fancies and witty conceits; and if they get any of these by the end, then they applaud themselves, and think that others should do so too. This is our great mistake, that we place Religion in many things where it is not, and neglect it where it is: and so on both hands deceive our selves.

3. Spiritual.Thirdly, We should be spiritual Christians, i. e. Christians raised to an higher and more excellent frame and temper in Religion. Gal. 6.1. Ye which are spi­ritual. There's an emphasis laid upon that; it was that which Paul wanted in his Corinthians, 1 Cor. 3.1. I could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in CHRIST. Where carnal is not to be taken privativè, for such as were absolutely unregenerate, and in the state of Nature; as Jude vers. 19. Sensual, not having the spirit (for such these Corinthians were not) but gradualiter: for such as were in a lower way of Religion, as the words afterwards signifie, Babes in Christ, and walking according to Man. It was not a carnality of condition, but of conversation: An un-spiritual Christian is next to one that is abso­lutely [Page 63]carnal; and by affinity has his name put upon him: which we should therefore be mindful of.

Spirituality wherein it consists.This spirituality of Religion whereof we now speak, it consists in a more close and exact walking with God; and and un-interrupted fellowship and communion with Him; In a daily observation of him in all his dealings with us; in self-denial, and cautious restraint of some things which are absolutely lawful, though in such cir­cumstances not so convenient. From whence there are likewise gracious Returnes from God upon the soul again; In exciting to duty; in assisting in it; in the assurance of favour and acceptance in the Bloud of Christ; The witnesse and seal of the Spirit; the Hints of Providence; the Answer of Prayers; the hidden Manna; the white Stone; the New Name, as it is cal'd Rev. 2.17. Such things as these there are in Religion, and that altogether different from fancy, and conceit, and imagination; such things as have an undoubted certainty and reality in them: and it will be both our wisdome and happinesse to be acquainted with them.

Apollos was an Eloquent man (and questionlesse a good man too) and mighty in the Scriptures; But yet Aquila and Priscilla exercis'd and experienc'd Christi­ans took him unto them, and expounded to him, the way of God more perfectly. Act. 18.26. [...]. They did not expound unto him the way of God simply. He was instructed in that already, as it is said in the verse before: but they revealed to him some practical secrets, and Mysteries belonging to this way, as to the Doctrine of Christ, which as yet he was not acquainted withall; being that which many others besides may sometimes have some need of, who for the main have a work of Grace upon their hearts. [Page 64]There are the Criticisms in Christianity, besides the plain Rules; and as there are the Depths of Satan, so likewise the Mysteries of Christ; and these learned by accurate Christians. There's Spirituality added to Sincerity, which is like Beauty added to Health.

Studying of Christ.For the furthering of this in us, it will concern us so much the more to study the Truths of Christ which begin very much now a daies to dis­relish in the world. We have Christianos sine Christo; men that would go for Christians, and yet have but very little of the Doctrine or Spirit of Christ in them; or if some rude and general notions of it, yet which they do but very little use, or improve; so as to frame their hearts accordingly. These are [...]. Hucksters of Christ, rather then true Chistians, as Ignatius cals them: and they do frustrate and deprive themselves of the greatest comforts and be­nefits that are by him.Joh. 6.27. For it is He whom God the Fa­ther hath sealed, as the conveyance of all true happi­nesse and blessednesse to us. In Him we are Elected; Ephes. 1.4. In Him we are Redeemed; Col. 1.14. In Him we are Justified; Rom. 3.24. In Him we are Sanctified; Joh. 17.19. In Him we are Saved. Rom. 5.10. He hath raised us up together, and made us sit together with Him. Yea, He hath blest us with all spiritual Blessings in heavenly places in CHRIST. Ephes. 1.3. Gods children through Faith in Him.Gal. 3.26.

This is the great comfort of Beleevers: That to us a Childe is Born, to us a Son is Given, Esai. 9.6. That this man was born there; to speak in the words of the Text. If it were not for, this we were all but in a sad condition. There are many which talk of Gods Phi­lanthropy and good Nature, and love to mankinde; yea, that was in the giving of Christ at first; but now after that He is once given, there's no love to us out of Him, [Page 65]which we can rest or secure our selves in: and the more we bottome upon this Truth, the better Christians shall we be, and the more spiritual in Christianity.

Jam. 1.18. Rom. 4.11. Improvement of Word and Sacraments.We should again further improve the Ordinances and means of Grace, which are vouchsafed unto us. The Word and the Sacraments. The Word for the begetting of us again. And the Sacraments as the Seals of Grace to us. And (because I have named the Sacraments) that Sa­crament which is most proper to this purpose; Especially of Baptism.the Sa­crament of Baptism, which is the Pledge of our En­trance and Admission into the Church of Christ, the Seal of our new Birth and Regeneration, as we are born in Sion. Let us bring our children to it, and count it a great priviledge, that they may be made partakers of it, from whence they have a right and interest in all the prayers which are at any time made for the Church of God, as themselves belonging unto it.

Beloved, We must know that God observes what re­spect we give to his Ordinance, and what we do not: He keeps a Register of Christenings, as well as of Births; not only of who are Born here, but who are Baptized. Yea, and in what fashion and manner too, and with what regard to his own Institution. Slubber'd and slighted Baptism is little better then none at all; and in some re­spects worse. God abhors it, and will one day call us to a reckoning for it, and our profanations in it; making it but a matter of custome, and formality, and comple­ment, and bravery, and the like; beginning with Reli­gion, as we mean to hold out in it, and our posterity af­ter us.

As for the other Sacrament, we seem to be now and then sensible of some respect due to that, and we have cause to be so. Now is not the one as great as [Page 66]the other in its own nature? Do they not come from the same Author? Do they not refer to the same end? Do they not seal the same Covenant, and Graces, and Be­nefits, and Priviledges, for substance both of them the same, though different in modification? I beseech ye think seriously of these things; I could not but give a touch of them, as lying in my way, and as pertinent to this present occasion. And thus much may be spoken to you in reference to the Priviledge it self.

Care of our Meeting.Now a word to you further in order to the celebra­tion of it; and so in reference to your Meeting and as­sembling together at this time: That we be careful how we order this Matter. For (beleeve it) this will be said, and recorded too, as well as the other. Therefore it concerns [...] to look to it; both first to the principles that act us, and that carry us to it. And secondly, to the Thing it self, and the Behaviour of our selves in it.

1. For the Principles.First, For the principles that act us, and the grounds that we are carryed upon; These must mainly be looked at by us. 1. The End.As the form is in Naturals, so is the end like­wise in Morals, which does essentiate and specificate the Action; now therefore we must have a care of this, that it be right in us; not for meer credit, and vain-glory, and pomp, and applause; in a frollick and a bravado, to be talkt of, as I in part hinted before. For (I must tell you) we are very subject oftentimes to such things as these. An Humor here in the City will go further with us many times, then a better principle; and we'l do that upon fancy which we'l hardly do upon duty, or a more rational consideration. Therefore let us take heed of it; see we do it for Gods glory, the expression of our own thankfulness, mutual love, and, respect, &c.

The Manner.And for the Manner, look to that also: That we carry [Page 67]on the whole Businesse with prudence, and discretion, and meeknesse, and Christian affection. Take heed we make not that to be a Matter of division which is a Project of union. It is that which our corrupt Natures and Satans malice joyning with them exposes us to; if we be not the more watchful over our selves. As we see in that great Feast of all, the Feast of the Lords Supper, that spiritual and Evangelical entertainment; It was intended for a feast of love in its first Institution. And yet what has caus'd more division and breaches of love then that has done as to the managing of it? A very Meribah, and Apple of contention; and so re­mains still to this day. It will likewise be so with us in such feasts of love as these are, if we look not better to it. For the Devil is not only contented to disap­point us of our principal End, unlesse he withall carry us to an end quite different from it, yea, opposite and con­trary to it.

2. For the Thing it self.Secondly, As for the Thing it self; we should be careful to expresse the forenamed Affections in some sutable matter; There are two great Concernments in the world, Godlinesse, and Righteousnesse; piety in re­ference to God, and charity in reference to Men. And these are the two Channels in which our zeal must con­vey it self.

For particulars, I leave them to your selves for the determination of them, as you shall judge most meet and convenient: ye cannot want occasions; nay ye have crowds and throngs of them, only I beseech you take heed, that one does not crowd out another; that whiles ye are uncertain what to do, ye do at last nothing at all; which is commonly the end of such uncertainties as these are. And so come to a Parturiunt Montes &c. in your Birth-solemnity.

[Page 68]As for the persons intrusted, ye shall not need to doubt of them, being men of so much faithfulnesse and integrity, and known sufficiency in all particulars, as that Envy it self cannot cavil or except against them. So that here is nothing now desirable of you, but a closing with the happy opportunity which is presented to you.

To make us more intent, let us consider; That un­lesse we do somewhat which is singular in this our meeting, we shall not be able to approve our selves in it; there being (otherwise) no cause whereby we may give an account of this concourse: as the Town-clerk said at Ephesus, Act. 19.40. It will not only be un­acceptable to God, but un-accountable to Men, and we shall suffer in our reputations for it. As for those of other Countreys which are forain and more remote, there may be somewhat said for the Natives of them, to meet one with another, upon some other considera­tions, which cannot be said for you; But for Londoners to meet in London! except you have very good Ends and aimes for it indeed (as I hope you have) and do some special good in your meeting (as I desire you may) it will not only be fruitlesse, but ridiculous, and carry a great deal of scorn and ignominy with it.

Besides; That ye have raised expectation by so much mention of it, and preparation for it, and talk and discourse of it aforehand, as some of you have in many mens ears; these are arguments and ingage­ments to you, to consider what you do.

Adde to this last of all; that it is the first of all in this kinde: This place in which we now are (as old as it is) I beleeve never held such an Assembly as this is, upon this occasion; which should be the more effectual [Page 69]with us to improve it to the better purpose. We use to say, that Primum in unoquo (que) Genere est perfectis­simum, & exemplar reliquorum: The first in every kinde is the perfectest and a pattern to all the rest. Thus should this of your meeting be as near as ye can make it, that so others that follow you may take aim and ex­ample from you; and writing after your copy may more fairly write themselves, in so full and large a cha­racter, as may be known and read of all men.

Thus, as we shall have comfort in our Birth and Nativity it self, so we shall have comfort and joy like­wise in the Memorials and Celebrations of it; And as for the priviledge it self; This man was born there; so of LONDON 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.