The City Remembrancer

A SERMON PREACHED Before the Native CITIZENS OF LONDON.

The City Remembrancer.

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

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

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

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

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

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

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

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

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

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

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

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

1. It was one of the first Nations that were converted from heathenism unto Christianity; the learned Arch-bishop of Armagh proveth by undeniable Arguments, that Joseph of Arimathea Preached and Planted the Gospel in Britain. The Apostle 2 Tim. 4. 21. makes mention of Claudia, and Pudens her Husband, That this Claudia was of the British Nation, the same Author proves by an Epigram in Martial,

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

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

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

Fourthly, to be born in a Noble and famous City is a desirable privilege. Paul reckoneth it as a mercy that he was born in Tarsus, and that he was a Citizen of no mean City. There is (I confess) some contention amongst learned men, about the place of Paul's birth. As seven Cities strove about Homers birth, so there are many places which challenge an interest in this holy Apostle. Jerome brings it as the common opinion of his time, that he was born in Giscalis a Town in Judea, and bred up in Tarsus. But in another place he recants this opinion and yet it is revived by Beda, Masius, and Arias Montanus. Some say he was born in Greece, others that he was a Citizen of Rome. But (as Lorinus well saith) Paulo ipsi natale suum prodenti solum credendum est, We must believe Paul above all other witnesses, He saith expressly, That he was 〈 in non-Latin alphabet 〉 Born in Tarsus, indeed he saith of himself that he was a Roman, But how? Not by birth▪ but because Tarsus was invested with the Roman privileges. There was a time when it was a singular Prerogative to be a Citizen of Rome, Haec vox civis Romanus sum, saepe in ultimis Terris, &c. This word, I am a Roman Citizen, relieved and rescued many in the utmost parts of the Earth. It was terror mundi, saith Cicero. It was not lawful to bind or scourge a Roman Citizen; the chief Captain paid dear for this freedom; but Paul was free-born, because born in Tarsus, which was a Roman Colony, and made free of Rome by M. Antonius.

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

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

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

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

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

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

What must we do, that we may be ornaments to the place where we were born?

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

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

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

Let us sincerely desire, and earnestly endeavor, and seek the good of the City wherein we were born. This was the great commendation of Mordecah, Fster 10. 3. He sought the wealth of his people; Not his own wealth, but the wealth of his people: Such another was Nehemiah, he sought the welfare of the children of Israel; he was a man of a public spirit, he did not Monopolize, and engross all to himself; he was a true Common-wealth 's man, not a Private-wealth 's man, he sought the good of the people of God, more than his own: Such another was Augustus Caesar, It is said of him, That he found the City of Rome weak and in rubbish, and left it adamantine and invincible: such must you be, you must seek the good of the place of your nativity, you must not only labor to enrich, ennoble, and greaten yourselves, to make yourselves happy; But you must labor to enrich, ennoble, greaten, and make London happy and blessed; this you must do six manner of ways,

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

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

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

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

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

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

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

1. For the relief of Ministers in distress, born in the freedom of London.

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

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

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

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

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

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

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

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

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

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

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

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

1. Let us not rest satisfied in being the Children of Religious Parents, but let us labor to inherit the virtues of our Parents. There are many Children, who are blots and blemishes to their Parents, as Manasseh was to Hezekiah, Conmodus unto Marcus Aurelius Antoninus, of whom it is said, that he had been perfectly happy, had he not begotten such a Son; And that he did injure his Country in nothing but in being the Father of such an ungodly child.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The unchangeableness & unalterableness of this Heavenly City.

2. The everlastingness and eternity of it.

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

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

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

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

Lastly, This City excels all other Cities in the builder and maker of it; Earthly Cities are built by men, but the builder of this City is God: so saith the Apostle, He looked for a City which hath foundations, whose builder and maker is God. There are some who think, that the Heaven of the blessed is an uncreated place: But this a great error. For everything in the world is either the Creator, or the Creature; • f heaven were an uncreated place, it should he a God and not a Creature. We believe in our Creed, That God is the Creator of all things visible and invisible. And the forementioned text tells us; That God was the builder and maker of it. Here are two words used 〈 in non-Latin alphabet 〉 , the last word signifieth, that God made it, summo artificio, to set out his skill and workmanship. When great men build great houses for their own dwelling, they build them according to their greatness. When Ahasuerus made a feast, to show the riches, and glory▪ of his Kingdom, it was a most magnificent feast. Solomon's Temple (built by him) was justly accounted the glory of the World, Pliny calls it, Orbis miraculum, The miracle of the World. When Nebucadnezzar built a Palace for his own dwelling, it was a sumptuous one. The Heathens tell us of glorious structures made by earthly Kings. of the Temple of Diana; The Sepulcher of Mausolus; The Walls of Babylon; The Capitol of Rome, &c. and the Pyramids of Egypt, one of which was twenty years building, and three hundred threescore thousand men always at work about it.

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

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

A. For two ends.

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

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

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

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