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 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 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.

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

The celebration of this priviledge, that is twofold.

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.

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 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 〈 in non-Latin alphabet 〉 a City of Habitation, i. e. a populous City, Pſal. 107.7. But alſo 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , And Act. 22,28. He mentions it as a ſpeciall priviledge 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 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 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 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 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 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 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 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. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 . He muſt fetch his Birth and pedegree from thence, or 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 〈 in non-Latin alphabet 〉 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: 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: 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 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.

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 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 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 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; 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: 〈 in non-Latin alphabet 〉 , which ſeems to anſwer that of David, Pſal. 119.66. Give me good judgement and knowledge. 〈 in non-Latin alphabet 〉 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 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 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 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. 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 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. 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.

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. 〈 in non-Latin alphabet 〉 And ſo in the Goſpel, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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 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.

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 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. 〈 in non-Latin alphabet 〉 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 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.

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 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 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 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 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 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? 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.

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 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 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 〈 in non-Latin alphabet 〉 alſo ſignifies, Prov. 29.8. They are very burdens to the place that bears them, 〈 in non-Latin alphabet 〉 , 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 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 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.

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 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 〈 in non-Latin alphabet 〉 , And 〈 in non-Latin alphabet 〉 . 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. 〈 in non-Latin alphabet 〉 . 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 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 is call'd 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . 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. 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. 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 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 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 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.

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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 . 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 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: 〈 in non-Latin alphabet 〉 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, 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: 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 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. 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.

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, 〈 in non-Latin alphabet 〉 , Iſraelites indeed, Joh. 1.47. And 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , as it is in the Text, 1 Tim. 6.4. This is that which is obſervable in very many, 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 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. 〈 in non-Latin alphabet 〉 . 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. 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 〈 in non-Latin alphabet 〉 . 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, 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 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 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.

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 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.