To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
Act. 21. 39.But Paul said, I am a Man which am a Jew of Tarsus, a City in Cilicia, a Citizen of no mean City.
WE are here met this day, not only as Christians, but as fel∣low Citizens, to bless the name of the Lord, that we were born not only in England, but in London; That we are
Native-Citizens of no mean City. For the better Celebrating of this mercy, I have chosen this suitable Text, which contains Saint Pauls just and necessary defence of himself against the unjust accusation of the Chief Captain of the Roman Band. The chief Captain accuseth him for being an Egyptian, a Seducer, and a Murderer. Art not thou * 1.1that Egyptian which before these dayes madest an uprore, and leddest out to the wilderness four thousand men that were Murderers? In this verse Saint Paul makes his Apology, which consisteth of three parts.
1.* 1.2 He describes his Original; He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am (saith he) a man which am a Jew, I am not that wicked and cursed Egyptian you speak on, but I am a Jew, of a religious and noble extraction. For though
the Jewes are at this day the scorn and contempt of the world, justly odious to all good Christians, because of their murdering of Christ; yet the time was when they were the only peo∣ple God had upon earth, when they were a Holy Nation, when they were naturally holy, as it is, Gal. 2. 15. We who are Jews by na∣ture, and not sinners of the Gen∣tiles. They were not sinners by nature, as the Gentiles, but ho∣ly by nature (I do not mean with the holyness of regeneration, but with a federall holyness) They were all in Covenant with God, and their very Land was holy, It was Immanuels Land.* 1.3 The time was when they were not onely a holy, but a noble people: The honourablest Nation under the whole heavens.* 1.4 For to them, as the Apostles, saith per∣tained the adoption, and the glory,
and the Covenants, and the giving of the Law, and the Service of God, and the promises. Whose are the Fathers (those noble and honourable Patriarcks) and of whom as concerning the flesh, Christ came, who is over all God blessed for ever. Jesus Christ was not only the Son of man, but the Seed of Abraham. This is the first part of Pauls Apology. He was a Jew, of a godly and noble original.
[ 2] Secondly, He describes the Country where he was born; He was not only a Jew as to his ori∣ginal, but as to his Country, he was a Cilician, which is a Pro∣vince in Anatolia, or Asia minor, a Country saith Ammianus Mar∣cellinus, dives omnibus bonis, wealthy and fruitfull of all ne∣cessaries. He was born in a rich and fruitfull Countrey.
[ 3] Thirdly, He describes his
Native City, & the dignity and ex∣cellency of it; He was a Jew of Tarsus, that is, born in Tarsus of Cilicia, so called, in opposition (saith Cajetan) to another Tarsus in Bythinia.* 1.5 He was a Citizen of no mean City,* 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In these words, there is a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where more is to be under∣stood, than is expressed. He was a Citizen of no mean City, that is, He was a Citizen of a Famous City. Josephus calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Stephanus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was urbs celebratissima, a most renowned and celebrious City. It was the Metropolis of all Cilicia.* 1.7 Solinus saith, it was mater urbium, The Mother of Cities, Diodorus Siculus saith, That for the kindness it shew-to Julius Caesar, and after him to Augustus Caesar, it was called Ju∣liopolis. In this famous City was Paul born.
* 1.8The words thus expounded, may be handled two manner of wayes.
* 1.91. Relatively, as they are purely Apologetical, and satissactory an∣swers to the unjust accusations laid to Pauls charge, by the chief Captain. I shall not med∣dle with them in this sense, be∣cause it would lead me to a discourse. Heterogeneal to the occasion of this dayes meeting.
* 1.102. Absolutely, as they are an Historical Narraration of Pauls extraction, Countrey, and native City. In this sense I shall speak to them. I shall sum up all that I have to say into this Do∣ctrinal conclusion.
* 1.11Doct. That to be descended from religious and noble ancestors, and to be born in a famous Country and City, are considerable privileges, and passages of Divine Providence not to be slighted or disregarded.
This proposition consisteth offour branches, of which I shall speak in order.
1.* 1.12 To be descended from godly and religious Ancestors is a desira∣ble privilege, and no small honour. This was Pauls prerogative. He was a Jew descended from the holy Patriarcks. It is a great happiness when a man can tru∣ly say, O God, thou art my God, and my Fathers God, as it is, Exod. 15. 2.* 1.13 And with Jacob, O God of my Father Abraham,* 1.14 and my Father Isaac. For God hath promised not onely to be the God of the righteous, but of their Seed; and David saith, That the generation of the righteous shall be blessed.* 1.15 There is a saying amongst some men, Happy is the Child whose Fa∣ther goeth to the Devil. But this is a wicked and cursed Speech, For God punisheth the sins of the Fathers upon the Children unto the
third and fourth generation of them that hate him. But I ra∣ther say, Happy is the child whose Father goeth to Heaven. For God sheweth mercy unto thousands of them that love him and keep his Commandements. God promi∣seth to bless Isaac, and to mul∣tiply his seed as the Stars of heaven, because that Abraham his Father obeyed his voyce, and kept his Statutes and Laws, Gen. 26.* 1.16 3, 4, 5. And the Apostle commends Marcus to the Colos∣stans to be regarded and respe∣cted by them, because he was Barnabas Sisters Son; he was the Sisters Son of a godly man.
2.* 1.17 To be descended from no∣ble and illustrious Progenitors is a considerable privilege. This was also Pauls Prerogative, He was of the stock of Israel, of the Tribe of Benjamin, an Hebrew of the Hebrews.* 1.18 The wise∣man saith, Blessed art thou, O Land,
when thy King is the Son of Nobles, &c.* 1.19 To be nobly born, is naturale medium & stimulus ad virtutem & gloriam (as one saith,) it is a natural help, and a singular in∣citation and provocation to riches and glory. When Bathshebah would disswade Solomon her Son from intemperancy in drinking, she brings an Argu∣ment from the nobleness of his birth, Prov. 31. 4. It is not for Kings, O Lemuel, It is not for Kings to drink Wine, nor for Princes strong drink. It is not fit for any to drink immode∣rately, much less for Kings and Princes. Alexander scorned to run a Race with any who were not Kings, because he himself was a Kings Son.* 1.20 And because Themistocles was a great General, therfore he would not stoop to take up a rich Booty, but bids a common Souldier do it. No∣bility
is a great spur to vertue. The very Heathen could say, Fortes creantur fortibus & bonis, Vir∣tue when it is joyned with Nobi∣lity is much more glorious and illustrious, than when joyned with poverty. It is like a Dia∣mond in a Golden Ring: It is much more beautiful, and much more useful and serviceable. And therefore it is reckoned as a great judgement, when the Nobles are cut off from a Na∣tion, Isaiah 39. 12. They shall call the Nobles thereof to the King∣dom, but none shall be there, and all their Princes shall be nothing.
3.* 1.21 To be born in a rich, fruitfull and religious Nation is no incon∣siderable privilege. For that God which sets bounds to our lives which we cannot pass, doth al∣so set bounds to our habitations, Act. 17. 26. And hath made of one bloud all Nations of men, for to
dwell on all the face of the earth, and hath determined the times be∣fore appointed, and the bounds of their habitation. That one man is born in Spain, another in France,* 1.22 another in Turks, non fit Casu sed à Deo desinitur. It is not by Chance and Fortune, but by the wise ordering of God.* 1.23 When God first scattered men over the face of the earth, it was divino ductu & distributione, by divine guidance, and distribu∣tion, and as some think (saith Streso) by the Ministry of Angels. As Joshua distributed the Land of Canaan by a divine lot: So doth God by his Providence, ap∣point in what places of the world every man shall dwell. It is no little happiness to us, that are now assembled this day,* 1.24 that wee are by Nation Englishmen. When Julius Caesar first came into Britain (which
we now call England,)* 1.25 hee thought he had found out ano∣ther world. Aristides a Greek Author cals it by way of excel∣lency, The great Island. Charles the Great stiles it▪ The granary and Storehouse for the Western world. Matth. Parisiensis calls it, hortus deliciarum, puteus inexhau∣stus &c. A Paradise of pleasures,* 1.26 a well which can never be drawn dry. Iosephus saith, That if God had made the world round like a Ring, as he hath done like a Globe, Britain might most worthily have been the gem of it.
If all the world were made into a Ring. Britain the Gem, and grace thereto should bring.
* 1.27There are four other consi∣derations may be added in commendation of this fortunate
Island (as it hath anciently been called) of great Britain.
1. It was one of the first Nati∣ons that were converted from heathenism unto Christianity;* 1.28 the learned Arch-bishop of Armagh proveth by undeniable Argu∣ments, that Ioseph of Arimathea Preached and Planted the Gospel in Britain. The Apostle 2 Tim. 4. 21. makes mention of Claudia, and Pudens her Husband, That this Claudia was of the British Nation, the same Au∣thour proves by an Epigram in Martial,
Claudia caeruleis cum sit Ruffina Britannis, Edita, cur Latiae pectora plebis habet? &c.
2. The first King that ever professed Christian Religion, was King Lucius born here in this Nation.
3. The first Emperor that ever owned Christ and his Gospell, was Constantine the great, born in England.
4. The first King that ever renounced the Popes Supremacy, was King Henry the Eight; and the first King that ever wrote against the Pope, to prove him to be the Antichrist, and the whore of Babylon, was King Iames of famous memory. And there∣fore I may safely say, That it is a providence not to be slighted and disregarded, that we are by Nation Englishmen.
* 1.29Fourthly, to be born in a No∣ble and famous City is a desirable privilege. Paul reckoneth it as a mercy that hee was born in Tarsus, and that he was a Citizen of no mean City. There is (I confess) some contention a∣mongst learned men, about the place of Pauls birth. As seven
Cities strove about Homers birth, so there are many places which challenge an interest in this holy Apostle. Hierome brings it as the common opinion of his time,* 1.30 that he was born in Giscalis a Town in Iudaea, and bred up in Tarsus. But in ano∣ther place he recants this opi∣nion and yet it is revived by Beda,* 1.31 Masius, and Arias Monta∣nus. Some say hee was born in Graecia, others that hee was a Citizen of Rome. But (as Lori∣nus well saith) Paulo ipsi natale suum prodenti solum credendum est, Wee must believe Paul a∣bove all other witnesses, He saith expresly, That hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Born in Tarsus,* 1.32 indeed he saith of himself that he was a Roman, But how? Not by birth▪ but because Tarsus was invested with the Roman privi∣leges. There was a time when
it was a singular Prerogative to be a * 1.33Citizen of Rome, Haec vox ci∣vis Romanus sum, saepe in ultimis Terris, &c. This word, I am a Ro∣man Citizen, relieved and rescu∣ed many in the utmost parts of the Earth. It was terror mundi, saith Cicero. It was not lawfull to binde or scourge a Roman Ci∣tizen; the chief Captain paid dear for this freedom;* 1.34 but Paul was free-born, because born in Tarsus, which was a Roman Colo∣ny, and made free of Rome by M. Antonius.
It is no contemptible Prero∣gative to us here present, that we were born in London; a Ci∣ty famous in Nero's time (which is almost 1600. yeares ago) for concourse of Merchants,* 1.35 and of great renowne for provision of all things necessary. Ammianus Mar∣cellinus gives it a glorious Title, calling it, Augusta, a stately and
magnificent City. This was 1200▪ years ago. Cornelius Tacitus 300. years before him, saith, that it was, valde celebre copiâ negotiato∣rum & commeatu, very renowned for commerce, and multitude of Merchants. It is the Metropolis and Mother-City of the Nati∣on. If England be a Paradise of pleasure, London is as the Tree of life in this Paradise. And surely if Plato accounted it a great ho∣nour that he was a Grecian born and not a Barbarian, and that he was not onely a Grecian, but an Athenian, it must needs be an honour to us here assembled, not onely that we are English∣men, but Englishmen born in the Noble and famous City of Lon∣don, That we are Citizens of no mean City. If any here desire to be farther informed of the excellency of this City, let me intreat him to peruse a Booke
printed this year, & composed by Mr. James Howel, called Lon∣dinopolis. Thus you have the Propositiō explained in all the four Branches of it.
But now I must adde, That though the things forementi∣oned be considerable Privile∣ges, yet they are but outward and temporal privileges, common to the worst, as well as the best of men; Cateline was born in Rome, as well as Caesar; Caligula and Nero, as well as Augustus and Trajan. They are but fleshly and carnal prerogatives, which a man may enjoy, and yet be under the wrath of God, and guilt of eternal damnation. They are the Privileges of Paul a Pharisee, and of Paul a Persecutor; they are such Privileges, which af∣ter he was converted, he ac∣counted but as dung and dross in comparison of, and competi∣tion
with, the Lord Jesus Christ. But yet howsoever, they are pri∣vileges, & passages of Divine Pro∣vidence, not to be sleighted. And therefore in the Application, I shall first improve this Proposi∣tiō, as it is a desirable privilege; & secondly, as it is but an outward, common, and temporal privilege.
* 1.36First, As it is a considerable and desirable privilege; and upon this account alone it will afford us three profitable and season∣able Exhortations.
* 1.37Let us this day bless the Lord for this mercy, that we are Eng∣lishmen and Londoners born; and especially, that we were born in England since it became Chri∣stian, and since it was reformed from Popish Superstition.* 1.38 There was a time when Britain was tristissimum superstitionum chaos,* 1.39 when London was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Paul saith of Athens) a City
wholly given to idolatry; when we offered our sons and daugh∣ters alive in Sacrifice to those that were no Gods, * 1.40non ad ho∣norem sed ad injuria••s religionis, not as an honour, but as a shame to Religion. The time was, when we were drowned in popish su∣perstition, when England was the Popes Vassail,* 1.41 and the Popes Asse (as it was called) to bear all his burdens; but God out of his infinite mercy, hath freed us of those burdens, and we have enjoyed the Protestant re∣formed Religion, for an hundred years together. O let us bless God that we were born in Eng∣land since it was reformed from Heathenism and Popery; that we were born, not in Egypt, but in Goshen; not in a valley of dark∣ness, but in a valley of vision; not in Babylon, but in Sion; (as you heard excellently the last year)
Le•• us bless God that we were born in London, not onely be∣cause of the excellency of the si∣tuation of it, and the many out∣ward accommodations to be found in it above other Cities; but because of the abundance of the Gospel of salvation herein dispensed.* 1.42 It is said of the Isle of Rhodes, that it is fo happy an Island, that there is not one day in the year, in which the Sun doth not shine upon it; this is true of London in a spiritual sense; there is not one day in the year, in which you do not enjoy the sun••shine of the Gospel. This is the glory of London; without this, London is no more than Li∣gorn, or Constantinople, or Paris, or any other City. And this is one main end of our meeting this day, to praise the Lord for this happy providence, that we were born in London, where we
enjoy more of the purity, plen∣ty, power and liberty of the Gospel, than any other City in the world. Besides this;
Let us this day bless God that London is yet a City, and that it hath not long ago been made like unto Sodom and Gomorrha. It is most certain,* 1.43 that we are a sinfull City, a City laden with ini∣quity, a seed of evil doers, chil∣dren that are corrupters, that are miserably apostatised, both in do∣ctrine, worship, and conversation: as the sinnes of Niniveh cried a∣loud to God for vengeance: so do the sins of London; the pride, the hypocrisie, the covetousness, the injustice, the contempt of the Gospel, the profanation of the Sabbath, the drunkenness, perjury & whoredoms of Lon∣don; these and such like sins, cry to God for vengeance. Now that God should not onely not
destroy us, but multiply his bles∣sings upon us (as appears by our meeting this day;) That God should preserve us so many years from the man devouring plague; & that in all the time of the late unhappy wars, God should preserve us from being plun∣dered, from popular tumults and insurrections, from being burnt with fire, and turned in∣to an heap of ashes; this heigh∣tens the mercy of God, and makes it a blessing in folio. Let us praise God exceedingly for it. This is a Duty belonging to all that live in the City, but more especially to us who are Native Citizens.
2.* 1.44 Let us labour to be a cre∣dit, and an ornament to the place where we were born; as we are Citizens of no mean City, so let not our conversation be low, and mean, but holy and ho∣norable;
this was Paul's com∣mendation, he was a greater cre∣dit to Tarsus, than Tarsus was to him: Therefore Ignatius writing (in one of his Epistles) to the Tarsenses, calls them, Pauli ci∣nes & discipulos, Pauls fellow-Ci∣tizens and Disciples, as account∣ing it a great honor to them, that so famous a man, as Paul, was born in their City; Thus Austin was a greater credit to Hippo, than Hippo was to him, and Hippocrates was a greater blessing to the Island Co•• where he was born, than the Island was to him. I here are some men who are curses, and Plague▪ soars, to the places where they receive their first breath, who Viper▪like tear in pieces the bowels of the Mother that bare them: such a one was Nero, who set his own City on fire, and rejoyced to be∣hold the flames of it; such ano∣ther
was Caligula, who wished, that all Rome had but one neck, that he might cut it off at once: Many such Monsters there are in most Cities, who are vomicae & carcinomata civitatis, diseases, impostumations, stains, and ble∣mishes to the places where they are born; who are Citizens, but drunken Citizens; Citizens, but adulterous Citizens; Citizens, but covetous, and oppressing Citi∣zens; but I hope better things of you here present this day.
* 1.45What must we do, that we may be ornaments to the place where we were born?
You must do two things: You must be just in your words, and a∣ctions towards men, and holy in your carriage towards God; these are the two Poles upon which the happiness of London turns; then is a City happy, when Justice and holiness meet together, when
the men thereof make Consci∣ence of their duty to God, as well as to their Neighbour; and of their duty to their Neighbour, as well as of their duty towards God, when there is a conjunction of holiness and righteousness; blessed is that Land, and blessed is that City, which is in such a condi∣tion; happy London, if a Mini∣ster could rationally pray Jere∣mies prayer over it, The Lord blesse thee O habitation of justice,* 1.46 and mountain of holiness.
1. You must be just in your words and actions towards men. There is a great complaint throughout the whole Nation, against divers men professing godlinesse in this City, that they are false to their trust, unfaithful in their promises, unjust in their buying and selling: That they are very religious in the pub∣lique Congregation, but very
unconscienceable in their pri∣vate Shops; That the faithful City is become an Harlot, It was full of judgement, and righteous∣ness lodged in it, but now her silver is become drosse, and her wine mixt with water; Now it is full of unrighteousness and un••ustice. This is a bloudy charge, and if true, renders y••u Traytors and Rebels, to the City of your Nativity. Remem∣ber this day, that God hates ho∣linesse if it be not joyned with righteousnesse; That an unjust holy man is an abomination to the Lord; That holinesse without righteousnesse is not holiness, but hypocrisie.
2. You must be holy in your carriage towards God; you must not onely give man his due, but God his due; you must not on∣ly have the Gospel, but obey the Gospel; you must not onely be
good Citizens, but good Christi∣ans. Justice without holiness may make you good Heathens, but will never make you good Christians:* 1.47 An unholy justice is as odious to God, as an unjust holi∣ness. Remember the words of the Apostle, Without holiness no man shall see God; Though you be never so just towards your Neighbours, if you be not also holy towards God, you shall never go to heaven.
Let us sincerely desire,* 1.48 and ear∣nestly endeavour,* 1.49 and seek the good of the City wherein we were born. This was the great commenda∣tion of Mordecah, Fster 10. 3. He sought the wealth of his people; Not his own wealth, but the wealth of his people: Such another was Nehemiah,* 1.50 he sought the wel∣fare of the children of Israel; he was a man of a publique spirit, he did not Monopolize, and ingrosse
all to himself; he was a true Common-wealth's man, not a Pri∣vate-wealth's man, he sought the good of the people of God, more than his own: Such another was Augustus Caesar,* 1.51 It is said of him, That he found the City of Rome weak and in rubbish, and left it adamantine and invincible: such must you be, you must seek the good of the place of your nativity, you must not onely labour to enrich, enoble, and greaten your selves, to make your selves happy; But you must labour to enrich, eno∣ble, greaten, and make London happy and blessed; this you must do six manner of waies,
1.* 1.52 By your prayers; you must pray for the peace of this our Jerusalem, that peace may be with∣in her Walls, and prosperity within her Palaces: For your Brethren, and Companions sake, you must say,
and pray peace be within thee: For in the peace of London is your peace wrapt up, in the happiness of London, your happiness is invol∣ved. Pray that the name of London, from this day may be Jehovah Shammai,* 1.53 the Lord is there; that the Lord would make it an habitation of Justice, and a Mountain of Holiness: Pray that the Sun of the Gospel may not set in our daies, but that it may be continued to us, and our posterities for evermore.
2.* 1.54 By living together in love and union; behold * 1.55how good and how pleasant it is, for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, e∣ven Aarons beard, that went down to the skirts of his garments; as the dew of Herm••n, and as the dew that descended upon the mountains of Sion; for there the Lord com∣manded
the blessing, even life for ever.* 1.56 As long as Ierusalem was a City compact together, and at unity within it self, so long it prospered; But when it came to be divi∣ded into two sticks, into Iudah, and Ephraim (the two Tribes and the Ten Tribes) these two sticks never left beating one a∣nother, till they were at last both of them destroyed. It is observed by Learned men, That all Englands enemies from without, were brought into the Land by divisions from within; Intestine divisions brought in the Romans, Saxons, Danes, and Normans. Tacitus saith, that the Britains (when Caesar came in) factionibus trahebantur, & dunt singuli pugnabant universi vincun∣tur, &c. The divisions of Lon∣don at this day are very many, and very great. O that this dayes meeting might be some
wayes instrumentall for the hea∣ling of them. That our fea∣sting together may not onely in name, but in reality prove to be a Love-Feast. That he••••eforth we would cease striving one a∣gainst another; and strive toge∣ther for the Faith of the Gospel. That wee would abstain from all dividing names, principles, and practices. That Magistrates and Ministers would joyn toge∣ther for the publick good. That Aaron and Huz would hold up (not weaken) the hands of Mo∣ses. Alwayes remembring that sad speech of Jesus Christ, Mat. 12. 25. Every Kingdom divided against it self, is brought to desola∣tion, and every City or House divi∣ded against it self, shall not stand.
Thirdly,* 1.57 By your holy lives and conversations; For Holiness will not only preserve your own persons from Hell, but the City
wherein you live from ruine and destruction. Here are assem∣bled this day at least a thou∣sand persons born in London; Now if all you were really holy, what a wall of Brass would it be for the defence of the City? For if God would have spared five Cities, if there had been but ten righteous persons in them, How much more will he spare one City, wherein there are a thou∣sand righteous men? Sin and ini∣quity brings down the judge∣ments of God upon Cities and Kingdoms. There is a story of two men riding through a Town in Germany, burnt down by Souldiers; The one said to the other, Hic fuit hostilitas, Here the enemy hath been; but the other wisely and Christian∣ly answered, Hic fuit iniquitas, Here sin hath been; It was the sin of this place, which made way
for the Souldiers to come to destroy it. When Phocas the Murderer of the Emperor Mau∣ritius had built a high and strong Wall for his safety and defence, he heard a voyce from heaven saying to him, Though thou buildest thy Wall, as high as Heaven,* 1.58 sin is within, and this will easily expose it to destruction. It is sin which causeth God to burn up Cities; and therefore you must by a holy life, seek the good of this City.
Fourthly,* 1.59 By your love to the godly, learned, and painfull Mini∣stry of the City; Contempt of the Ministry is a City-ruinating-sin, It is a sin which brings de∣struction without remedy, 2 Chron. 36. 16. They mocked the Messen∣gers of God, and misused his Pro∣phets, untill the wrath of God arose against his people, till there was no remedy. When Hanun the Am∣monite
abused Davids Ambassa∣dors, this affront made him to stink before David (as it is ex∣presly said, 2 Sam. 10. 6.) and brought destruction upon him and all his people: Ministers rightly called and ordained, are the Ambassadors of Jesus Christ; when you despise them, you despise Christ;* 1.60 when you starve them for want of maintenance, Christ takes it as an injury a∣gainst himself, and he will re∣venge their quarrel. One great reason,* 1.61 why God destroyed Je∣rusalem, was, because she killed the Prophets, and stoned them that were sent to her. And the rea∣son why Heidelberg that famous City was laid wast, was (as I was told by a Reverend and lear∣ned* 1.62 Minister there dwelling) for the contempt of the Ministry. O Let not this be your sin, lest you also perish as they have done.
5.* 1.63 By your constancy in the faith in these Apostatizing dayes; It will not, it cannot be denied, but that London is miserably infe∣cted and beleapred with errors and heresies; And what is said of Poland, and Amsterdam, may be as truly said of this City, That if a man had lost his Reli∣gion, he should be sure to find it (be it what it will be) amongst as here. We are a Cage of un∣clean Birds; A receptacle for Hereticks of all kinds; Heresie is gone forth from London, into all parts of the Land. Now you must know, That Heresie will quickly bring ruine upon a City. Pezelius upon Sleidan, tells us, that the dissentions of the Christians in the East, brought in the Saracens and Mahumetans: They were di∣vided into ten severall Religions; and their divisions did armare
Saracenos in ecclesiae perniciem, did Arm the Saracens to destroy the Christians; and therefore if you would seek the good of the place of your Nativity, you must be valiant for the truth,* 1.64 you must indeavour, according to the station in which God hath set you, to purge the City of these Au∣gaean stables, to hinder the growth of Heresie: You must not be like Children tossed to and fro, and carried about with every wind of Doctrin.* 1.65 You must in malice be children, but in understanding be men. You must be stedfast and immoveable in the truth, that so at last God who is a God of truth, may delight to dwell in the midst of us; and this City may be called as Jerusalem was, A City of Truth.* 1.66
6. By your Charity and Libera∣lity; This doth especially con∣cern such of you,* 1.67 upon whom
God hath bestowed the Riches of this World. A poor Citizen may do good to his native-City, by his prayers and holy life, but you must also do good to it, by your bounty and liberality. Cha∣rity is the Queen of Graces, with∣out which all other graces are but cyphers and shadows; Faith without charity is nothing worth;* 1.68 if a man gives his body to be burnt, and hath not charity, it profite••h him nothing. The Protestant Reli∣gion, as it teacheth us not to trust to good works, so also it teacheth us to be full of good works; you have often heard us say, that though faith alone justi∣fieth, yet the faith that justifieth, is never alone; though faith justifi∣eth separatim à bonis operibus, yet not separata à bonis operibus; though good works be not neces∣sary in the act of justification, yet they are necessary in the person
justified; though good works be not the cause, why we go to hea∣ven, yet they are the way to hea∣ven. Thus wee Preach▪ Let it appear this day, that you are re∣al Protestants by pract••sing this Doctrine. Let the proud Papists trust to the merit of their works, but let us Protestants trust in Christ onely and his righteousness, and let us manifest the truth of our faith in Christ, by our good works to the members of Christ, alwaies remembring that lay∣ing of Christ,* 1.69 Whatsoever you do to any of the least of my Brethren, you do unto me. You have many glorious precedents and put ternes left you by your predeces∣sors, whose hearts God hath stir∣red up to build many famous Hospitalls, and to endow them with large revenews, and to erect Free-Schools for the education of Youth, and herein they become
examples to you to follow their steps, and as you inherit their Estates, so also to inherit their vertues.
But I shall not press you any farther to charity in general; I shall confine my Discourse to one little piece and parcel of cha∣rity towards your fellow-Citi∣zens, that are in want and ne∣cessity. You are this day to dine together; my hearts de∣sire is, that this dinner may be a Feast of Charity. In the Primi∣tive times the Christians had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Love-feasts, on purpose to maintain Brotherly love;* 1.70 these Feasts Jude calls (ac∣cording to our translation) Feasts of Charity, because in such Feasts the poor were alwaies re∣membred; my humble sute is, that this dinner may be a Feast of Love and Charity, that some real good may be done at it, that you
may not onely feast as good Citi∣zens, but as good Christians; and therefore you have a Sermon here this morning, on purpose to prepare you for this Feast, that so it may not onely be a civil, but a religious meeting. The Apostle Jude tells us of spots that were in the Primitive Feasts of Charity,* 1.71 these spots were cer∣tain wicked and heretical persons, which crept into their Feasts, and defiled and polluted them; I hope their will be no such spots amongst us this day. The last year there were spots in our Feast of Charity, mistake me not, I do not mean it in Judes sense, I am far from thinking, that there were wicked and heretical men amongst us, my meaning onely is, that there were defects and blemishes in our last years meeting.* 1.72 The Reverend Bro∣ther that Preach'd here the last
year, hath told the World thus much in Print; But he addes very wisely and discreetly, and (I hope) truly, that this was not for want of affection, but of contri∣vance; not for want of liquor, but vent, not matter, but method, not conception, but obstetrication; you did not want a fountain of charity, but onely a chanel cut out wherein your charity might stream it self; This channel is now cut out for you, there are indeed four chanels, four glorious designes proposed by the Stewards, for to draw out your charity and liberality, towards your fellow-Citizens; give me leave to read them to you,* 1.73 as they were sent me in writing.
1. For the relief of Ministers in distresse, born in the freedom ofLondon.
2. For relief of Ministers Wid∣dows in want, whose husbands were
born in the freedom of London.
3. For putting forth of poor Children to be Apprentises, whose Fathers are or were freemen, and which Children were born in the City of London, or Liberties thereof.
4. That relief may be made for poor Scholars, Students in the Ʋni∣versity, and there resident, who are unable to subsist of themselves, and who were Sons of freemen, and have been horn in London, or the Liberties thereof.
Here are four famous Cha∣nels for your Charity to stream in; four Excellent materials to build your Liberality upon. And let me tell you, That you are obliged this day, both in Conscience, and Honour, and you can neither sasisfie God or Man, unlesse you do something worthy your selves. To move you, consider,
1. That you miscarried the last year, and therefore you are the more ingaged this year. When I say you miscarried, I do not mean as to the faithfulnesse of the Stewards, who were very carefull and exactly diligent in laying out the Money that was gathered, (in Testimony where∣of you have 32. poor Youths here before you whom they bound out Apprentises.) But I mean in regard of the littleness of the sum that was gathered. And this miscarriage was not for want of affection, (as is said of you in print) but for want of con∣trivance, not for want of liquor, but Vent, of matter, but method, &c. Behold now a Method pro∣pounded! Behold a Vent for your charity! Let it appear this day, that that which is said of you in print is true. Let the Fountain of your liberality stream out in these four Chanels.
2. You have most of you got your Estates here in this City; Here is the place where God hath blessed you; And therefore the light of Nature teacheth you to seek the good of this City, where God hath prospered you in the first and chief place. And there are many of you whom God hath blessed with great estates. As you are Citizens of no mean City, so you are no mean Citizens. Now God requires of you, not only to be charitable, but a suitable proportion of charity according as he hath blessed you. You that are rich in E∣state must not only do good works, but be rich in good works, alwaies remembring that saying of Christ,* 1.74 To whom much is given, of them much is required.
3. Your charity will be a pattern and president to other persons and places. For though you must
not do good works to be seen of men, yet you must do good works, which men may see, ac∣cording as Christ saith, Let your light so shine before men,* 1.75 that they may see your good works, and glo∣rifie your Father w••h is in Heaven.
4. I might here take occasion to tell you what the Kentish men have done lately in their Meeting, and what the Warwick-shire men have done; but this would be too much to undervalue you; you are the Mother city, and it is not fit that the Daughters should be examples to the Mo∣ther, but the Mother to her Daughters. I perswade my self, that you will this day exceed all former patterns, and be your selves a pattern to all others.
5. I might also here take oc∣casion to put you in mind of one of the last years Stewards, whom God hath suddainly ta∣ken
out of this world. He was a godly man, and of good esteem; His name was Mr. John Walling∣ton. The Egyptians in all their great feasts were wont to have a Death's head served in as one dish, that thereby they might be put in mind of their Morta∣lity; and learn to be sober and temperate in eating and drink∣ing. I could heartily wish, that the death of this precious Christi∣an might serve this day instead of a Death's-head to stir up your Charity, and Liberality, foras∣much as you know not how soon God may take you from your Estates, or your Estates from you, how soon God may call you to give an account of your Steward∣ships; or whether ever you shall live to have such another publick occasion, to testifie the greatness of your love to Christ, by your Charity to his fellow-members.
And therefore while you have opportunity, * 1.76do good to all, but especially to the Houshold of Faith.
But why should I use any more Arguments? For the City of London hath alwayes been one of the best places in the world, for Deeds of Charity. Let me speak it to the Honour of God, and of this City, that even at this very day, the City of London is a Sanctuary for all the distressed Christians of the Na∣tion; and a man may sooner get a 100 l. at a Collection in London; than an hundred pence in many other places. As God hath given you large estates, so also hath he given to many of you large hearts. And therfore why should not believe, and confidently conclude, that you will this day answer expectation; and that you will be charitable, though
not to be seen of men, yet so, as that men may see it, and bless God for you.
I shall adde onely this one word more. You are Citizens of no mean City, and no mean Citizens of this City; And there∣fore let not your Charity this day be low and mean, but tran∣scendent, and superlative, suitable to the place where you were born, and to such persons born in such a place. So much for the use of this Proposition, as it is a con∣siderable and desirable Privilege.
* 1.77Ʋse 2. I shall now further improve it as it is but an outward, temporall, fleshly, and carnal privi∣lege, common to the worst, as well as to the best of men. As it is the Prerogative of Paul, even then when hee was a persecuting Pharisee; as it is a Privilege which a man may enjoy, and yet be in the state of damnation. And
here likewise (if time would permit) I should exhort you un∣to three things very seasonable and profitable.
1.* 1.78 Let us not rest satisfied in being the Children of Religious Parents, but let us labour to inherit the virtues of our Parents. There are many Children, who are blots and blemishes to their Pa∣rents, as Manasseh was to Heze∣kiah, Conmodus unto Marcus Aurelius Antoninus, of whom it is said, that he had been per∣fectly happy, had hee not be∣gotten such a Son;* 1.79 And that he did injure his Countrey in nothing but in being the Fa∣ther of such an ungodly child.
Hoc solo patriae, quod genuit, no∣cuit.
There are many Citizens a∣mongst us, who are the wicked sons of very godly Parents, let such know, That it is a fearful
thing to sin against good educati∣on, and to walk contrary to those religious Principles, which they suck'd in from their very Cradle; That that which is a great mercy in it self, is to them a great judgement; And that their very Parents shall rise up in judgement against them, and be instead of a thousand witnesses to condemn them.
2.* 1.80 Let us not rest contented in being born of noble Parents, but let those that are nobly born, labour to be nobly minded; For it is the noble minde makes a man noble, and not the noble ti∣tle. It is a notable saying of Gre∣gory the great, A King may com∣mand his Subjects to call a Ly∣on a Lamb, but he cannot make a Lyon to be a Lamb; A King may give a man noble Titles, but he cannot make the man a noble man, because he cannot give
him a noble and vertuous minde. And therefore you that are no∣bly born must labour to be no∣bly and vertuously minded. Nobility without vertue is, but, as a scarlet-roabe upon a leprous body, and like a jewel in a swines snout. There are very many who are ignobly born, and yet prove noble;* 1.81 such was the Co∣blers son who grew to be a fa∣mous Captain, and when he was upbraided by a noble man with his mean original,* 1.82 wittily an∣swered, My nobility begins with me, and thine ends in thee; And there are many who are nobly born, and yet prove ignoble, to the dishonour of their progenitors; Such were the children of Alci∣biades; Such was Hezekiah's son; Such must not you be, you must labour to be a credit to your Ancestors.
And you must not account it
sufficient to be born of earthly Parents, though never so noble, but you must labour to be born of God, and to be born from above; for as Christ saith, Except a man be born from above,* 1.83 (for so it is in the original) He shall never enter into the Kingdom of Heaven. It is not your being born from below, (though your Parents be never so high) which will inti∣tle you to heaven; unlesse you be born from above, unless you be heaven-born Christians. A true Christian is of a noble extraction; he is the adopted son of God, Bro∣ther to Jesus Christ, heir of God, and co-heir with Christ; He is the noblest man in the world; Such must you labour to be; and in comparison of this all outward nobility is, but as dung and drosse.
3.* 1.84 Let us not rest satisfied in being Citizens of this famous City of London, but let us labour to be
Citizens of the new Jerusalem, to be Citizens of that City which is made without hands, eternal in the heavens. Heaven in Scripture is often called a City,* 1.85 and it is no mean City,* 1.86 glorious things are spoken of thee, O thou City of the living God; all earthly Cities aremean and poor, in comparison of it, and not worthy to be named that day in which we speak of this City; the Scripture calls it,* 1.87 A better Countrey, that is, an heavenly; As far as heaven ex∣ceeds the earth, so far doth thisCity exceed all earthly Cities. It exceeds them.
1.* 1.88 In its greatness and bigness;and therefore it is called agreat City, Revel 21. 10. And,that great City by way of empha∣sis;The holy Jerusalem descending out of heaven. Our Saviour Christ saith,* 1.89 That in his fathers house there are many Mansions; Who
can tell how many? For there are in heaven a great multitude,* 1.90 which no man could number, of all Nations, and kindreds, and people, and tongues. If the Sun be 166times bigger than the Earth, how big is this blessed City?
2. In its sublimity and altitude; It is a City seated above all visible heavens, as the Apostle saith, Ephes•• 4. 10. Therefore it is called; The highest Heaven, and the third Heaven, farre above the aëriall, and aetheriall heavens. And this sheweth the excellency of this City; For in the Composition of the World, the purest, and the most excel∣lent things are situated in the highest places; The earth as the grossest is put in the lowest room; the air above that, and there∣fore purer than that; the fire purer than the air; the starry heaven above them, and there∣fore
of a more pure composition, which Aristotle calls, Quinta es∣sentia; But the heaven of the blessed is above the starry heaven, and therefore of a far purer com∣position, and as Zanchy saith, It is inter omnia corpora simplicia sim∣plicissimum.
3. In its beauty and glory; For this City hath no need of the Sun or Moon to shine in it;* 1.91 But the glory of God doth lighten it, and the Lamb is the light thereof. And herein also consisteth the ex∣cellency of this City because it is a place where we shall be fil∣led with the glory of God, The Lord God Almighty shall be the e∣verlasting light of it,* 1.92 and our God the glory of it.
4. It exceeds all other Cities in the wealth and riches of it; For it is a City of pure gold,* 1.93 and the streets of it are of pure gold, the walls of it and the foundations
are garnished with all manner of precious stones, and the twelve gates of it are made of twelve pearles, &c. These expressions are all of them Metaphorical, borrowed from things that are most precious, and of highest account with men upon earth, to set out the incomparable wealth and riches of heaven. And surely if the streets be of pure gold, O how beautiful are the inner rooms! How rich is the Chamber of Presence of the great King of Kings!
5. In the pleasures of it; There are many Cities which are plea∣santly situated, and wherein all earthly pleasures are to be enjoy∣ed; This famous City of London is deservedly stiled not onely The Store-House of profit, but the Garden of pleasure; But Heaven is a Paradise of all pleasure, and therefore it is called Paradise;
Earthly Paradise was omnium voluptatum promptuarium, A promptuary and store-house of all pleasures, and delights, much more is heavenly Paradise: It is the Garden of the Lord, wherein the Saints of God are satisfied with joyes and unspeakable delights.
6. In the privileges and im∣munities of it; Every City hath its privileges, and immunities to invite men to dwell in it, & to be free of it. But now the privileges, and immunities of heaven are unexpressible; There we shall all be Kings,* 1.94 crowned with a crown of righte∣ousness, a crown of life, and a crown of glory. There we shall be free from all misery, from the wick∣ed and their persecutions, from the Devil and his temptations, and above all we shall be free from the body of sin and ini∣quity.
7. In the necessary accommoda∣tions of it; A City is a place where all things necessary for the comfort of mans life are to be found. The whole Coun∣trey round about bring in their Commodities to it. We use to say of Cheap side in London, That it is the best garden in England. But now Heaven is a City where∣in we shall have a perfect pos∣session of all good things. It is an happiness made up by the aggregation of all things desi∣rable.
8. In the excellency of the in∣habitants; It is one of the great∣est commendations of a City, when the Inhabitants of it are godly and religious. But now in Heaven there are none, but the Souls of just men made perfect in grace.* 1.95 The People which dwell there are all righteous; There∣fore it is called,* 1.96 A holy City,
because it consisteth onely of holy persons.
9. In the safety and security of it. It is a great commendation of a City when it is safe and secure from enemies; There is hardly any City in the whole World which enjoyeth this happinesse. But now in heaven, there is perfect safety and secu∣rity. Therefore it is said,* 1.97 That the gates of it shall never be shut. They that dwell there, are a∣bove the Fear, and hurt of men or Devils.
10. It exceeds all other Cities in the work & imployment which the Citizens of this City have. In earthly Cities men turmoil themselves with wordly busi∣nesses, and are troubled about many things, drowning them∣selves in the cares of the world &c. But in Heaven there is no work but to sing Hallelujahs, and
to be alwayes praising God, and rejoycing in his Presence.
11. It exceeds all other Cities in the durableness & eternity of it; The pleasures of this City are everlasting, and the Glory, Honor, Riches and Privileges &c. of it, are everlasting. Therefore it is said to be a City which hath foun∣dations. The Apost. tels us,* 1.98 That Abraham looked for a City which hath foundations. This expres∣siō is put down in oppositiō to Abrahams dwelling in Tents & Tabernacles.* 1.99 A Tent is an house wch hath a covering but no founda∣tion; A Tent is a moveable house, easily reared up, and easily pull'd down; But now the heaven of the blessed is a firm and an enduring City, a City which hath foundati∣ons. This Phrase signifieth Two things.
1. The unchangeableness & un∣alterableness of this Hea∣venly City.
2. The everlastingnesse and eternity of it.
Both of them are expresly men∣tioned by the Apost. Peter, 1 Pet. 1. 4. Where he calls heaven not only an immortal,* 1.100 and undefiled, but an inheritance that never fa∣deth away. All Farthly Cities decay in time, and need reparation: But this is a City which never fa∣deth; A place which needs no reparation. And is as a Flower that is alwayes sweet, and never withereth, as excellent after 10000000. years, as at the first moment of its creation. It is unchangeable and unaltera∣ble.
And so also, it is eternal and everlasting. Earthly Cities have no foundation, and therefore are fading and perishing. They are like Cities made of wax or snow, which quickly melt away, like Nebucadnezzars Image, whose
head was of fine gold, and breasts of silver, but the feet which upheld it were composed of brittle clay, that is easily dissolved. Earth∣ly happinesse like the earth is founded upon nothing.
And as the Cities we dwell in, so we that dwell in these Cities have no foundation, unlesse it be in the dust,* 1.101 as Job speaks; There∣fore the Apostle saith, We have here no abiding City, but we seek one to come.* 1.102 Heaven is a King∣dom, that cannot be shaken. A man∣sion-house, as Christ saith,* 1.103 In my Fathers house are many mansions; (so called from their perpetui∣ty.) But we have no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no abiding city here. Nature (saith Cicero) hath not given a dwel∣ling place to us here upon earth,* 1.104 but onely a lodging place, as a guest in an Inne for a night and away. Therefore it is, that the Saints of God in all ages have
acknowledged themselves to be sojourners, pilgrims, and stran∣gers in this world, traveling tho∣rough it, as thorough a strange Country unto their mansion-house in Heaven. In a word;
All earthly Cities, Persons, and happinesse are subject, First to alteration, and next to dissolution. The longest day hath its night, and the longest life its death. The famous Monarchies of the World have had their periods. Kings dye, and King∣doms dye; And great and fa∣mous Cities are in length of time ruinated, and demolished. We in this Nation have seen strange alterations, changes, and dissolutions. All earthly Cities are changeable, and pe∣rishing; but Heaven is a City which hath foundations: It is an unchangeable and everlasting City.
Lastly, This City excells all other Cities in the builder and maker of it; Earthly Cities are built by men, but the builder of this City is God: so saith the A∣postle,* 1.105 He looked for a City which hath foundations, whose builder and maker is God. There are some who think, that the Hea∣ven of the blessed is an uncreated place: But this a great error. For every thing in the world is ei∣ther the Creator, or the Creature; ••f heaven were an uncreated place, it should he a God and not a Creature. We believe in our Creed, That God is the Crea∣tor of all things visible and invisi∣ble. And the forementioned text tells us;* 1.106 That God was the builder and maker of it. Here are two words used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last word signifieth, that God made it, summo artifi∣cio, to set out his skill and work∣manship.
When great men build great houses for their own dwelling, they build them according to their greatnesse. When Ahashuerosh made a feast, to shew the riches, and glory▪ of his Kingdom, it was a most magnificent feast. Solomons Tem∣ple (built by him) was justly accounted the glory of the World, Pliny calls it, Orbis miraculum, The miracle of the World. When Nebucadnezzar built a Palace for his own dwelling, it was a sumptuous one. The Heathens tell us of glorious structures made by earthly Kings.* 1.107 of the Temple of Diana; The Sepulcher of Mausolus; The Walls of Baby∣lon; The Capitol of Rome, &c. and the Pyramids of Egypt, one of which was twenty years building, and three hundred threescore thousand men al∣waies at work about it.
If all the Kings of the earth should joyn together to build a Palace, surely it would be a rare building; But if all the Angels in heaven should joyn, and set their wisdom on work to build an house, surely it would be an Angelical structure. Much more when God himself who is an infi∣nite Agent, infinite in glory, power, and wisdom, shall make an house to shew his skill, wisdom, glory, and power, this house surely must needs be superlatively excellent; Such an house and such a City is Heaven, whose Builder and curious Artificer was God. And therefore it is said,* 1.108 to be an house made without hands; Not onely without earthly hands, (for so all the visible Heavens were made) but without hands, that is, after a more excellent man∣ner than the other Heavens; The other Heavens are said to be
made by the hand of God, Psal. 19. 1. Psalm 102. 25. But this was made without hands, that is, after a more glorious, and a more unconceiveable manner than all the other Heavens.
Q.* 1.109 But for what end did God build this glorious City?
A.* 1.110 For two ends.
First,* 1.111 For his own dwelling-house.* 1.112 Christ calls it, His Fathers House. God indeed dwells e∣very where in regard of his Es∣sence, but in regard of the pre∣sence of his Glory, he dwells one∣ly in Heaven. This sheweth the surpassing excellency of this Heavenly House; It is an House fit for God to dwell in.
Secondly,* 1.113 God made this Ci∣ty, that it might be a place where the Saints of God shall live in the embraces of God for ever. Come ye Blessed of my Father (saith Christ,) inherit the King∣dom
prepared for you, &c. It is a Kingdom of glory, and happi∣ness prepared for the Saints be∣fore the foundation of the world. In a word. God made this City to be the habitation of Angels and Saints after this life, in which they shall see God face to face; and be made like to Christ in glory, and enjoy such pleasures and delights, which eye never saw, nor ear never heard, nor ever entred into the heart of man to conceive. But here I shall draw a veil, not forgetting what the ancient Fathers usually say, when they speak of Heaven, Experimento opus est; We shall never perfectly understand the excellency of this City, till we come to be dwellers in it.
O let us all labour to be Citi∣zens and Free-men of this blessed City. Here are this day assem∣bled, multitudes of Citizens
and Free-men of London: How happy would it be if all here present, were Citizens and Free∣men of Heaven. If there were a City in this world, in which whosoever dwelt should be al∣wayes rich, and healthfull, and young and happy, what flocking would be to such a City? Such a City is heaven; it is a City in which the Saints of God shall all be Kings, and shall bee perfectly and perpetually happy. Let us bind our selves Apprentices to God in this life; and when our short time is out, he will make us Freemen of that City, which hath Foundations, whose builder and maker is God. Wee must not think to be the Devils slaves here, and Gods Freemen in hea∣ven; but we must be Gods faith∣full servants here, and wee shall be his Freemen hereafter.
Heaven is not onely an excel∣lent▪
City,* 1.114 but a holy City, into which no unclean person shall in a∣ny wise enter. In earthly Cities wicked men dwell, as well as righteous, and more wicked than righteous; but in this Ci∣ty, the people shall all be righteous,* 1.115 as it is Isaiah, 60. 21. This City is the inheritance of the Saints, and of all the Saints, and onely of the Saints, and unless we be born again,* 1.116 we shall never enter into this City. And therefore let us pray unto God, that hee would make us meet & fit to enter into this holy and heavenly City;* 1.117 that he that made us creatures, would make us new creatures; that God by grace, would make us fit to enter into glory. In a word, let us make it appear this day, that we are not onely Citizens of London, but of heaven, by our deeds of charity distributed to Christs poor for Christs sake. God
hath entailed not only tempo∣ral and spiritual,* 1.118 but eternal mercices upon charity and li∣berality;* 1.119 and therefore let us make to our selves friends of the unrighteous Mammon,* 1.120 that when we fail, they may receive us into e∣verlasting habitations; Let us lay up our treasures in heaven, where neither moth nor rust doth corrupt,* 1.121 and where theeves do not break thorough and steal. Let me speak to you in the words of the A∣postle Paul:* 1.122 Charge them that are rich in this world, (A man may be rich in this world as Dives was, and poor enough (as hee was) in the other world▪) therefore if you would not on∣ly be rich here, but rich in the other world, you must not be high-minded, nor trust in uncer∣tain riches, but in the living God who giveth us all things richly to enjoy, you must do good, and he
rich in good works (not only do good works, but be rich in good works,) ready to distribute, willing to communicate, laying up in store for your selves a good Foun∣dation against the time to come, that you may lay hold on eternal life. The world foundation is not here to be understood in the builders sense, but in the Lawyers sense, who call the evidences up∣on which they ground their plea, their foundation. The merits of Christ, are our onely foundation to build our hope of heaven upon; but good works are the evidencing foundation. Let us lay up for our selves in heaven a good foundation, by works of Charity, that at the great day of Judgement, Jesus Christ may say unto us,* 1.123 Come yee blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world: For I was
an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; I was naked, and yee cloathed me; I was sick, and ye vi∣sited me; I was in prison, and ye came unto me. So much for this Text, and for this time.
Vers. 38.
First
Isa. 8. 8.
Rom. 9.
Cajetan. in locum.
Ʋbi minus dicitur & plus intelli∣gitur.
Ciliciae to∣tius Prin∣ceps & Ca∣put.
The words may be handled two wayes.
Relatively
Absolute∣ly.
Doctrine.
The first branch of the Pro∣position.
Gen. 32. 9.
Gen. 17, 7.
Psal. 112. 2.
Col. 4. 10.
The se∣cond branch the Pro∣position Phil. 3. 5.
Eccl. 10. 17.
Gaspar Streso in locum.
Et tu ea tibi accepe non es enim Themisto∣cles.
The third branch of the Pro∣position.
Streso in Acta &c.
Gen. 11.
In Panegy∣ric Orat. to Con∣stantius.
Speed.
This say∣ing of Jo∣sephus is quoted by Speed in his History of great Bri∣tain.
4. things in com∣mendation of Eng∣land.
De Bri∣tanni ca∣rum Eccle∣••••arum pri∣mordiis.
The 4th branch of the Pro∣position.
Libr. de Scriptor. Eccl. in Paulo.
In ep. ad Philem. Beda in c. 21. Act. Masius in c. 19. Josh. Arias Montanus, in Appa∣ratu &c. Ebionaei apud Epi∣phan. hae∣res. 30.
Act. 22. 3. Act. 22. 27.
Cicero.
Acts 22. 28.
Speed.
Ʋse 1.
Exh. 1.
Cambden.
Act. 17. 16
Cambden.
Matth: Parisiens.
Nulla digs tam nubilis in quâsol in hâc insulâ non conspi∣ciatur. So∣linus.
Isa. 1. 4.
Exh. 2.
Two things are to be done that we may be a credit, and an orna∣ment to London.
Jer. 31. 23.
Heb. 12. 14
Exhort.
Neh 2. 10.
Invenit late retia•• reliquit marmore∣am.
Six waies to make London happy.
Ezek. 48. 35.
The 2d. way to make Lon∣don happy.
Psal. 133.
Psalm. 122 3.
3. The third way to make Lon∣don happy.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
The 4th way to make Lon∣don happy.
Luc. 20. 16.
Luc. 13. 34.
Scultetus, who after∣ward came over into Eng∣land.
The fifth way to make Lon∣don happy.
Jer. 9. 3.
1 Cor. 15. 58.
Zech 8. 3.
The sixth way to make London happy.
Jam. 2. 14. 1 Cor. 13. 3.
Mat. 25. 40
Jude 12.
Jude 12.
Dr. Horton.
Four seve∣ral sorts of persons upon whom the Charity gathered at the Londoners meeting is to be bestowed.
Luc. 12. 46.
Matth. 5. 16.
Gal. 6. 10.
Ʋse 2.
Exhort.
Prorsus felicem fu∣turum fu∣isse (inquit Ausoinius) si hunc fi∣lium non generasset.
Exhort. 2.
Iphicoabes.
Genus meum à me incipit tuum in te desinit.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. 3. 3.
Exho. 3.
Heb. 11. 10, 16.
Heb. 13. 14 Psal. 87.
Heb. 11. 16
Heaven is a City, that exceeds all other Cities in in twelves respects.
Joh. 14. 2.
Rev. 7. 9.
Rev. 21. 23 Rev. 12. 5.
Isa. 60. 19.
Rev. 21. 18, 19, 21.
2 Tim. 4. 8 Rev. 2. 10. 1 Pet. 5. 4.
Heb 12. 23 Isa. 60. 20.
Rev. 21. 10
Rev. 21. 25
Heb. 11. 10
Tectum habet, fun∣damentum non habet.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Job. 4. 14.
Heb. 12. 28
Joh. 14.
Natura non habitandi sed commo∣randi di∣versorium hic nobis dedit.
Heb. 11, 10
Heb. 11. 10.
Nulla alia aedificandi Pyramidis causa quam vana, & stulta osten∣tatio ut scilicet nec pecunia ip∣sa, nec eti∣am plebs o∣tiosa esset- Pancy∣rolla.
2 Cor. 5. 1.
Qeust.
Answ.
John 14. 2
Rev. 21. 27.
Col. 1. 12.
John 3. 3
Col. 1. 12.
Isaiah 58. 7, 8, 9, 10, 11, 12.
Luc. 6. 38
Luc. 16. 9
Mat. 6. 20
1 Tim. 6. 17, 18, 19.
Mat. 25. 34, 35, 36.