A SERMON PREACHED AT THE Northamptonshire FEAST, NOVEMBER 8. 1683. Being the First General Meeting of such Citizens and Inhabitants in LONDON, as were Born within that COUNTY. BY JOHN WILLIAMS, Rector of St. Mildred's Poultry. LONDON: Printed by J. G. for Benjamin Alsop, at the Sign of the Angel and Bible in the Poultry. 1684. To my Honoured Friends Mr. John Tooley, Mr. William Foster, Mr. Mark Haughton, Mr. John Garret, Mr. Thomas Cawcott, Mr. Charles Miller, Mr. Robert Calcot. Stewards for the Northamptonshire-Feast. WHatever encouragement there may be for Printing Sermons in our Age (very fruitful in that kind) yet there cannot be much expected for such as are Occasional, how pertinent and well-received soever in the Hearing: For being ordinarily directed to a particular purpose and Auditory, the Public is the least concerned in them. And therefore since what you were entertained with (at the late general meeting of our Countrymen) was of that kind, it is the less fit to appear in the World. But since you are pleased to desire it, it's not easy for me to deny it, and that to you, to whom our Country owes so much for the reviving of a useful Society out of a Charitable design; and the Society owes so much for the prudent managemment of it. To the good order of which, if this Sermon did any way contribute (as you were pleased to think) or may for the future recommend the Duties therein insisted upon to others, I shall neither repent, of First Preaching, nor now of Publishing it at your Request. I am Your Affectionate Countryman and Servant. JOHN WILLIAMS. ERRATA. PAg. 4. l. 20. read where, p. 16. l, 17. del● (;) p. 18. Marg. r. Gamb. p. 22, l. 2. r. yet it's. A SERMON Preached at the Northamtonshire FEAST, November 8. 1683. PSALM LXXXVII. 6. The Lord shall count when he writeth up the people, that this Man was born there. 1. THere is in all Mankind so violent an inclination toward mutual Society, that were they set loose from one another, and each man might be supposed to stand alone, they would be so far from a Posture of War, and at the first sight contending for Superiority and Propriety (as some have vainly conceived) that they would soon strive to associate, and contrive ways to bring them to each others acquaintance and Conversation. But how forcible soever this propension in Mankind is, yet it being antecedent to humane choice, and common to bad men as well as good, it hath consequently in it nothing truly Glorious and Praiseworthy; nor is any man Wise, Virtuous, or Great, for being thus inclined, or for acting as he is thus naturally inclined. Natural dispositions are useful and necessary principles of action, by exciting the powers of the Soul, and pressing us forward to act, and to act in such a way, and to such an end as may be for their gratification: but the acting according to such inclinations, being a following of Nature, and in which all men also are alike; there must be somewhat else that must distinguish one man from another, the Wise from the Foolish, the Vicious from the Virtuous herein, and that is the prescribing such Laws and Measures to such inclinations; the directing them to such Objects and Occasions, as may serve to wise and good purposes, and which we ourselves, or others, or both, may be the better for. This is the design of our present meeting, and of reviving that Society (which for about Thirty Years hath been discontinued) that we who are of the same Nation, and born in the same Division of it, may be by this means the more united among ourselves, and be rendered more capable of being useful and helpful to others. A Design truly Generous and Honourable, and in a sincere Prosecution which, we shall bring Honour to ourselves; to our Society, to our Country, to our Church, and to God: And shall all of us be in a Capacity of having the Text applied in the benefits of it to us; that the Lord shall count when he writeth up the people, that this man was born there. This Psalm hath both a literal and mystical sense; In the latter it respected the State of the Church under the Gospel (often Prophetically represented under the name of Zion) when all Nations should be brought into the Communion of it; and Rahab and Babylon shall be among them that know God, Vers. 4. In the former or mystical sense it respected the Church of the Jews, and the prosperous state it should be restored to after the Babylonish Captivity; and notwithstanding the desolation it thereby sustained. According to which Prophetical Scheme, we may suppose the City and Temple destroyed and ruined, the Country wasted and depopulated, the people dispersed and Captivated, and the Church of God in a seemingly forlorn condition: And yet as deplorable as it was, better things were not to be despaired of, for the Country should be again Inhabited; the City and Temple rebuilt; Religion and the Church restored; and the Nation flourish to the admiration and conviction of their most obstinate Enemies. This seems to be the subject of this Divine Psalm, written on purpose for the support and encouragement of those that did suffer under that sore and intolerable calamity. And it contains, 1. A Confirmation of this, from the relation which the Church had to God. 2. A Declaration of its Privileges arising from that relation. 3. Here is a Duty inferred from it, that they should therefore praise God for it, vers. 7. As well the Singers as the Players of Instruments, both small and great should join and say, All my Springs are in thee, that is, this Peace abroad, this Prosperity at home, Psal. 68.25, 26. doth all proceed from God as the Fountain of it. 1. The Confirmation is, first, that God's Foundation is in the Holy Mountains, vers. 1. There was his Temple built, the place of his fixed abode. 2dly. it was the place he above all delighted in, verse 2. The Lord loveth the Gates of Zion, that is Jerusalem, more than all the dwellings of Jacob, therefore it's called the City of God, Vers. 3. 3dly. There were glorious things Prophesied concerning it, and yet to be accomplished, vers. 3. Glorious things are spoken of thee, O City of God. From all which considerations they might be assured that the Church of God would revive and flourish. 2. There is a Declaration of the Privileges, or a further description of the prosperous state of things amongst them. 1 st. As to what it should be in the Judgement of their Enemies themselves. Vers. 4. I will make mention of Rahab and Babylon to, or rather, among (as our former Translation very well renders it) them that know, or acknowledge me; behold Philista, and Tyre, with Ethiopia; this man was Born there: that is, the greatest Enemies shall acknowledge it. Rahab (or Egypt) * Psal. 89.9. Isa. 51.9. V. Bochart. Geogr. Sac. Part. 1. l. 4. c. 24. their first; and Babylon their last Enemy. Those that were remote, and those that were near; even Philistia and Tyre, with Ethiopia (or rather Arabia; for of that is Cush to be understood. † V. Bochart. ibid. c. 2. Ezek. 28.24. c. 25.15. c. 26.2. etc. ) Those that by reason of their Neighbourhood had been Pricking Briers and grievous Thorns to the House of Israel: Those that ruined them, and those that rejoiced in it, shall know that He is the Lord, and they his people, as the Prophet Ezekiel (speaking of this very case) doth represent it. They shall all of them account it▪ a happy Nation, and those an happy people that he does so visibly own▪ Bless, and Protect; and a Privilege to any man that he is Born there. This is otherwise, but somewhat more clearly, expressed in Zechary, Zech. 8.23. in those days they shall take hold of all Languages of the Nations, of the Skirt of him that is a Jew, saying, we will go with you; for we have heard that God is with you. 2dly. There is the State of the Church described as it really should be, vers. 5. Of Zion it shall be said, this and that man was born in her; V. Dr. Ham. in loc. V. Castal. in loc. and the highest himself shall Establish her, when as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify a man of Eminency and Worth, in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Verse; So This and That signifies a multitude: Thus our former Translation reads it, Many are born in her. And then the meaning of it is, that Jerusalem and the Nation shall abound with Inhabitants, with men of renown and eminency, that shall be Honourable for Wisdom, Virtue, and Piety. 3dly. There is a further Declaration of God's favour towards them, that such should be honoured by him, as in the Text, The Lord shall count when he writeth up the people, that this man was born there; That is, such shall be marked out by God, be esteemed by him, and be under his special care and protection. For thus do we find the Phrase used, Ezek. 13.9. where its threatened to the Prophets that Divine Lies, that they shall not be written in the writing of the House of Israel, neither shall they enter into the Land. From the Words thus explained, I shall take occasion to▪ consider, 1. What are the Privileges of a Place or Country that render it Honourable, and transfer an Honour upon persons there born. 2. What is the right persons owe, and the Honour they should give to their Country. 3. How far this may concern us that are met together upon this occasion and solemnity. 1. As to the first, The things that do render a Country or Place honourable and valuable, may be either, natural, acquired, or providential. 1 st. Amongst the natural excellencies of a Place, that which first offers itself to our consideration, is its situation, by means of which it becomes delightful, fruitful, and secure. For an instance in this, we need look no further than the subject of this Psalm, viz. the Land of Canaan, which was remarkable for the aforesaid advantages, and is therefore deservedly called the Pleasant Land, Dan. 8.7. Pleasant it was in regard of its Situation, being in the middle of the then known World, and in the fourth Climate of the Seven (which Ptolemy divided the Earth into, as it that time was) and so was as temperate in its Air, as convenient to serve the ends of Divine Providence, Isa. 2.22. which was from thence to disperse the knowledge of himself among all Nations. Pleasant it was in respect of its fertility, of which we have a full and excellent description, Deut. 8.7, etc. and an effectual demonstration of the truth of what is there said of it, a Land wherein thou shalt eat Bread without scarceness, thou shalt not lack any thing in it, when though it extended not much above Two hundred Miles in length, and Eighty in breadth, could maintain its numerous Inhabitants, of the vastness of which, we may conceive by the computation of Fight men alone, 2 Sam. 24.9. made in the time of David, which amounted to a Million and three hundred thousand. And as Canaan was thus pleasant, so it was also secure, being compassed with Mountains; to the North were Libanus, and Antilibanus; to the East, Gilead and Hermon; (Psalms 89.13.) and the Mountains of Moab; to the South, the Mountains of Judah; to the West, those of Ephraim and Carmel; and where it was without, it had the great Sea. And what Canaan was to the then known world, that was Jerusalem to Canaan, being planted near the middle of the Land; therefore it's said to be in the midst of the Nations and Countries round about her, Ezek. 5.5. And to be beautiful for situation, Psal. 48.3. It was also secure, as consisting of several Hills within, and compassed with them round about, as we are told, Psal. 125.2. only toward the North, from whence it's said to be on the sides of the North, Psal. 48.3, and Isa. 14.1. as it had a freer prospect to that Quarter, and not because Zion was on the North side of Jerusalem, as some Learned men have thought. 2. There are things acquired and accidental, which render a Country or place valuable; that belong not to it as such a particular place, but are owing either to the industry and providence, the valour and conduct of the Inhabitants, or to some unseen and indisernible causes. Of this kind are Dominion, Wealth, and Populousness; for all which the Land of Israel was famous in the time of Solomon, who Reigned over all Kingdoms from the River Euphrates unto the Border of Egypt; 1. Kings 4.20, 21. Cap. 10.21. and had so many Subjects, that they were innumerable, and in that respect as the Sand which by the Sea in Multitude; and these Subjects so enriched, that Silver in those days was nothing accounted of. Of this sort is Learning and Knowledge, Herod. lib. 2. c. 21. Act. 7.21. for which Egyt first (said to be the ancient Nursery and Mother of Sciences) and Greece afterwards were highly honoured and commended. But that which above all makes a Country truly honourable, is the Virtue and Piety of the people, and the care taken for the encouragement and preservation of it by good Laws, and a vigorous Execution of them. The natural advantages of a Country are common to the foolish as well as the wise, the slothful as the industrious: and of these that are acquired, some (as Dominion and Wealth) are obtained by Boldness and Power, Fraud and Injustice, or stumbled upon by chance and casualty. But the Virtues of a Nation are truly their own, and make it Great and Noble wherever it is, and prosperous and successful, for the most part, in whatever it undertakes. It was an Honour to be a Roman, when that people were (as the Historians report) virtuous, Sallust. Bel. Cat. V. Max. l. c. 1. n. 9 not more by Laws than Inclination: when in the first place they were devout in their Religion, just unto their Enemies, and friendly to all; when whatever Wars and Cententions they had abroad, there was no other amongst themselves, than who should exceed in things great and generous. Nay, it was more an honour to be then a Denizon of Rome, and a Native of that Country, than when in future times it was made an honour by a Law, and by reason of its Privileges was a Freedom worth the obtaining with a great Sum. Act. 22.27, The Franchises and Immunities may be purchased, or descend upon a person (as it was with St. Paul) by Birth: but Virtue grows upon another Stock, and is the proper Fruit of their own care, and hath so great an influence upon, and doth so discernibly conduce to the welfare of Mankind, and the good of Societies, that it makes a way for itself, and is more victorious than the Arms of a Nation; and whom these do leave unvanquished, that doth often overcome. So true is that of the Wise man, Prov. 14.34. Righteousness exalteth a Nation, and doth beget reverence, honour, and I may add, safety, wherever it is. But on the other side, be a Nation never so much exalted by Dominion and Power, Opulency and Wealth, and all other advantages, whether natural or acquired, and wanting in that moral accomplishment, that it be faithless and perfidious, insolent and proud, luxurious and effeminate, these Vices prove like Weeds in a fertile Soil, that overtop the useful Plants that are therein, V. Bochart. Geog. part 1. l. 4. c. 2. which make it rather a Wilderness than an Eden, and the people to be like the Cushites, who, in Scripture, are said to be strong and numerous, but withal very Base and Contemptible. For as Righteousness exalteth a Nation, so Sin is a reproach to any People; and as they degenerate in their manners, so they do decline in their Esteem, and consequently in their Power and Dominion. For Reputation is the strength of a Nation; and the Reputatation of it depending upon its Virtue; the one must consequently decline with the other, and make Them in time as little feared as they are reverenced by their Neighbours; and then all the Policy and Power of the World cannot secure them, who having cast away their best defence, by their Vices, make themselves first the Triumph of their Enemy's scorn, and then of their Arms. So that every Nation is secure according to its Reputation, and is in Reputation according to its Virtue: Let it be lost to Virtue, it's lost to its Reputation; let it be lost to its Reputation, it is lost to its peace and security also, and hath laid its self open to its Enemies; or in want of such, doth by degrees dissolve of itself, and run into confusion. But then much more is this true, if we consider the World with respect to Divine Providence, which doth Crown the Virtues and Piety of a People with success and honour (for which reason amongst others, De civ. dei▪ l. 5. c. 12.15. etc. St. Austin saith, the ancient Romans were made Great and Victorious) but doth render Vice and Irreligion miserable and infamous, and sooner or later doth publicly dethrone it by its all-powerful and irresistible hand; verifying therein what God once declared; 1 Sam. 2.30. Them that honour me I will honour; and they that despise me shall be lightly esteemed. 3. There are things providential that do ennoble a Place or Country, of this we have an instance before us in the Land of Judea, which God did choose out of the World to be the place of his special residence, and in the people whom he chose, (exercising over them a Theocratical and Divine Government) to be his Inheritance; from whence that was called an Holy Land, Zech. 2.12 Deut. 7.6. etc. they a Holy People, and their Cities, Holy Cities: By which means they were invested with several Privileges. Isai. 64.10▪ As first they had his special Assistance and Protection, by which, they drove out the old Inhabitants (as long as they continued steadfast in their Religion) without any considerable opposition; and were secured in the possession of it, notwithstanding the ill-will, and power, the subtle practices and attempts of their Enemies; who were either overruled, or defeated by the special interposal of Divine Providence. Hence God is said to do all for them, Psalm 147.14. to strengthen the Bars of their Gates, Psalm 76.1. and make peace in their Borders, to break the Arrows of the Bow, the Shield, the Sword, Psalm 50.2.3. and the Battle: And all is said to be issued from the place of his Habitation. 2dly. They had thereby a greater privilege, Rom. 9.4. which was the Knowledge of the true God, and what was acceptable to him. To them pertained the Adoption, and the Glory (the Shechina, or Divine presence) The Covenants, the giving of the Law, and the Service of God and the Promises. And when such was the City, such the Country, such the people, such their Relation to God, and such their Privileges by virtue of it; others must needs say, Ps. 144.5. Happy is that people whose God is the Lord, and think it no little honour to be one of that number; and him him happy of whom it could be said, This Man was Born there. But this privilege did not die with that State of things: for what Israel was then to the rest of the World, that is now the Church of God, to those that are out of it; that is Christianity to Judaisme, Turkism, Heathenism: And all the favours and privileges belonging to that people heretofore are transferred upon Christians, who are as the Apostle saith, (applying their Phrases to this purpose) A chosen Generation, 1 Pet. 2.9. a Royal Priesthood, an holy Nation, a peculiar People. So that it is now as much a privilege to say with respect to the Church of God, or a Nation in which that is placed, and the Gospel received, This man was Born there, as it was in those times, with respect to that Nation or City, where God was more especially resident. And truly what a Church is to no Church, that, in proportion, is a true and found Church to a false Church, and a Church dangerously Corrupted; and so much is it the honour and the privilege of a person Born there, where the Word of God is truly taught, the Sacraments rightly and purely Administered, and the Worship solemnly performed, above what it is to be born and Educated in a Church, where Idolatry and Superstition is Embodied into the Worship, and false Principles are received into the Doctrine of it. From whence we may easily observe what an advantage we do enjoy that are born in the Church of God, beyond those that know not the Truth; and what it is that we do enjoy, in the Communion of our Church, which they do want that are born and bred up in the Bosom and Communion of the corrupted and degenerate Church of Rome. This is our honour and privilege; and this doth lay no small obligation upon us: And what that is, I come in the next place to inquire. 2. What is the right persons owe, and what honour they should give to the Land or place of their Nativity. When some of the wisest and best amongst the Heathen, such as Socrates, used to call themselves Citizens of the World, as if they owned no relation to a particular place, it was only to blame that selfishness too common amongst men, by which they did not care what wrong they did to others, provided they and theirs were secured; but it was not to condemn that affection which mankind generally hath to the particular place of their Nativity and abode. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 6. n. 44. This I think is well represented by that great Philosopher as well as Emperor, who saith, My City and Country, as Antoninus, is Rome; as a Man, its the World. For their Relation to the World did no more lessen a due affection and care to their own particular Country or Birth-place, than he could be supposed to cast of all regard to Antoninus, because he considered himself as a Man. Or however natural inclinations do not stand or fall by the Maxims and Reasonings of Philosophers; but as long as men be men, and that there is such a thing as a Relation betwixt men and men, or men and places, there will consequently be affections in them suitable to those Relations in which they are. From hence it is, that Parents and Children are naturally prone interchangeably to love each other; and, to go no further, that mankind hath a respect and affection for the place in which they were born; and for the people, more or less, amongst whom they received their Life and Education. From whence this proceeds, whether from propriety, or the possession it took of their first thoughts, and earliest affections; or from use which renders things connatural to us, is not so easy to resolve, as it is to observe the potency of this affection: When, whatever the Country may be, subject never so much to the extremes of heat and cold (if there be in it things necessary for subsistence) men generally rather choose the quiet enjoyment of their own, than to have their portion in another that is in itself far more excellent and delightful: So the Poet observed of old. Quid melius Roma? Scythico quid frigore pejus? Huc tamen ex illa Barbarus urbe fugit. What more delightful than Rome? What less than Scythia? And yet the Barbarous Native forsakes that for this. Let it be the Country of the Samoiedes, where for Six Months of the year they have one continued Night▪ and are shut up in their pitiful Huts half under ground, yet the Inhabitants prefer their manner of life before the delight of a better Climate, as a modern Traveller relates. * Olearius. So that there is no Country so bad, which those that are there born do not generally choose: And there is no Country so bad, but has a right and duty owing to it from such as were born there; Therein verifying that of Seneca, Nemo patriam, quia magna est, amat, sed quia sua. No man loves his Country because its great or noble, but because it is his: A Duty so necessary and obliging, that it hath been thought nothing could be too dear to part with, nothing too difficult to be undertaken for its welfare and security; that Parents and Children, Life and Estate were to be sacrificed in so noble a cause. O fortunata mors, quae naturae debita, pro patria est potissimum reddita. O happy is that death, which when due to Nature, is laid down for the Country; before the other calls for it, said the Orator. But it is not my intent, as well as it is not so much to my purpose, to consider in general what is due to one Nation in opposition to another; to the Land of our Nativity in opposition to what is not, (since we are here assembled only as a small part of the whole) as what is due to any place which we have a relation to by birth and education, whether it be a Nation; or Country, or City, or whatever bounds greater or less it may be circumscribed in. To all of which there is an Honour due, and which every man doth give, that discharges the duty belonging to his place and station with faithfulness and sincerity; and like a good man and a Christian, denying ungodliness and worldly lusts, doth live soberly, righteously, and godlily in this present world. For as I have before showed, that Virtue and Piety are the Honour of a Nation, so he that would do honour to his Country must live virtuously and piously. Other things we may receive from That, as Birth, a temperament of Body, some dispositions of mind, privileges and immunities, respect derived from Ancestors. These are advantages we receive from That, and so cannot honour that by them; but piety and virtue are our own; and when we are eminent in these, the honour of it redounds to our Country and all that we are related to. For the former we are beholding to our Country; but for the latter our Country is beholding to us. And this is it that we should most of all aspire after, that we may rather choose to do Honour to our Country, than depend upon any Honour or Advantage from it; being like Themistocles, that when told by a Native of the Island Seriphus (a place so craggy and desolate, that Malefactors were Banished thither) that he had his glory from his Country, and not from himself, replied, If I had been a Seriphian, I had been Noble and Great; but if thou hadst been an Athenian, thou wouldst have been base and dishonourable. It is not in our power to choose where we will be born, or from what stock to derive ourselves, this we owe to other Causes; but it is, under God, in our power to choose whether we will be good and virtuous, and do things worthy of a Man and a Christian; and by being so we do truly honour ourselves and our Country. To be an Hebrew of the Hebrews, a Roman, Phil. 3.5. and a Scholar of the famous Gamaliel, were privileges St. Paul owed to his parentage, his birthplace, and his education; but to live in all good conscience before God, to do like an Apostle of Christ, Acts 23. ●●. and to labour in that Office more abundantly than all, 1 Cor. 15.10. was an Honour that he brought to Tarsus, to Jerusalem, and was therein more an honour to them than they could be to him. Men may be honourable by what they receive from their Country, but they are more honourable for things that are honourable all the world over, and will make them honourable wherever they are: And it's by the same that they do honour their Country, by the things, I say, they receive not, more than by what they do receive from it. And therefore he that would study so to do (as every one should) let him begin here, and first of all to learn to be pious and virtuous as to himself, good and useful to others, Acts 24.16. and in all, to have a conscience void of offence toward God and toward men, and he will deserve well of his Country, and in the highest sense be an honour to it. But on the other side, if these be neglected, and Virtue and Piety be the last things taken into consideration, the more honourable their Country is, the more blame-worthy are they that do thus detract from the honour of it, and as much as in them lies, rob it of that it hath before acquired. Greece was famous for a Country, Crete for an Island, Athens for a City and a place of Learning: But what a disparagement was it to have it said of the people of the first, that they were false and perfidious? of the second, Valer. Max. l. 5. that the Athenians had excellent Laws, but perverse dispositions? And of the last, that the Cretians were Liars, Tit. 1.12. & c? Let a Country be like Canaan, Ezek. 20.16. the glory of all Lands, and a Land flowing with Milk and Honey; yet if the Inhabitants, like the Canaanites, are vicious, Leu. 18.28. and have their manners corrupted, their Land will spew them out, as the Phrase is, and they deserve to be blotted out of their Records and Memorials, and never to be mentioned, but as a certain Family is in our Nation, with a Caveat by the Historian, Nomen vetustae familiae, verum jam damnatae memoriae. Such as do break the Laws of God and Men, by a vicious life, and infamous acts, do disgrace their Nature and their Country, themselves and their relations, do disparage the stock and the place they came from: And let them speak never so much in behalf of it, do in effect with Coriolanus turn their Arms upon their Country; And instead of being Friends to it, are the worst of Enemies, since they join ingratitude to their other faults, and take life from that (for such is honour to a Country) which gave it to them. What is it then, for a person to plead the benefit of his Country, and launch out in commendations of that, or himself from his Relation to it, if in the mean time, he doth take from himself that honour which it doth give; and doth more disgrace that by his ill qualities and bad actions, than that can honour him by all the advantages it may otherwise justly claim, or he may claim from it. Since of the two, it's far more honourable and glorious to be a Scythian and Barbarian by Country, and a wise Philosopher as Anacharsis, than to be born in Athens and be a stupid Meltides; better be a Galilean, and a Disciple of the Holy Jesus, than to be born in an Imperial City with Julian and be an Apostate from Christianity; better be found in the roll of those, that from an obscure place and condition, from a Town that was little among the thousands of Judah, and from the Sheepfold, with David, have advanced themselves by their prudence and diligence, their virtue and piety, than of those that amidst the advantages of Birth, Country and Education, have degenerated from all, and become like the Sons of the great Scipio and Fabius, the one of which was not suffered to wear in a Ring the Effigies, nor the other to inherit the goods of his Father. The latter are a disgrace to their Country, and such as their Friends, their Family, their Birth-place are ashamed to own: But the former do ennoble their Country and condition; and what is wanting in those to a person, he makes up in himself to them, and like the spiritual seed of Abraham, though raised out of the Stones, are far to be preferred before those that proceeded from his Loins. Such a man is in truth, what a Jew or a Roman once was by privilege, Free and Great, wherever he is; and whatever his Country is, how despicable and base soever, though it be like Istria, which the Venetians were formerly forced to hire persons to live in, he will bring an honour to it, and it shall be said, with reputation to that as well as himself, This man was born there. Indeed, as whatever our Country is, it should be as our Parents, alike dear to us, so we should be as Children to their Parents, alike dutiful to that; that so if that be dishonourable, we may be an honour to that; if that be honourable and valuable we may not be a dishonour to that. And if there be an obligation upon persons to Virtue and Piety, whatever their Country is; for the Reason's abovesaid, then surely its a right and duty we owe to our Nation, and the Land of our Nativity, as we are Englishmen: A Land that is great in every thing but extent, and what it wants in that, Nahum 3.8. has in its fertility and security (the Sea being a Rampart to it; as the Scripture saith of No.) A Land that is greater in its Constitution and Government, which, by its excellent Laws and Administration, so effectually provides for the security, quiet and comfort of the people, that of no Nation under Heaven may it be better said, that every Man may sit under his Vine and under his figtree. A Land that is still greater for the Church of God that is in it; a Church, that for purity of Doctrine, solemnity of Worship, and all advantages for Piety, may compare with, if it doth not exceed any Church upon the face of the Earth. So that if Plenty and Security, wholesome Laws and a wise Constitution, and the blessed effects of good Government in the State: If helps to knowledge, and means and encouragements to Piety in the Church, can render a Country valuable, or ● Nation happy; Ours is the Country, and we are the Nation. If the being born in such a Country, Educated in such a Church, Dwelling in such a Nation, can lay an Obligation upon people and persons, we are the people and persons that are so obliged. What may not then God Almighty, the giver of every good gift, expect from us by way of thankfulness and acknowledgement for such Temporal and Spiritual Mercies? What may not the World expect from us by way of Improvement? What may not the Church of God expect from us in a way of Exemplary Piety and Holiness? What may not our Governors expect from us in our Peaceableness and Loyalty? What may we not expect from one another in Justice, Friendship, and Charity? What may we not expect from ourselves, and what will not our own Consciences require of us in Duty to God and to others? And what an account for all must we expect to give another day, when God shall Judge the World in Righteousness? If God hath not dealt so with any Nation, how inexcusable are we, if we are, after all, a Nation void of Counsel, and a People of no Understanding? And how may we expect to find that verified in the conclusion, therefore he that made, Isa 27.11. and thus dignifyed them, will not have Mercy on them; and he that form them will show them no favour. So much is privilege and duty interwoven, and so much the more are we obliged to the latter, as we do receive of the former. But though these are the Blessings we enjoy in common with the rest of our Nation, yet there are some things in that part of it, which we owe our Birth and much of our Education to, that all of the same Nation enjoy not in common with us. A County that hath in it things so remarkable, as would alone be sufficient to have entertained you, and spent the time upon: But it is not fit for this place, nor will it answer the honest and good end for which we are now assembled, to make the place of our Birth, the Subject of a Panegyric. And therefore I shall only select from the rest, what the Psalm may put us in mind of, and may serve to enforce our Duty upon us. 1. We may consider the Situation of Northamptonshire, which is to the rest of England, as Jerusalem was to Canaan, and Canaan to the rest of the then known World, Cumbden Brit. Bale cent. 5. num. 65. placed in the middle and heart of it; and to such an advantage, that from one Hill in it there spring three Rivers, viz. Cherwel, Leam, Avon, that discharge themselves into three several Seas, as the Historians do observe. From which situation it hath the fittest opportunity of communication with the other parts of the Nation, and fetching from thence what may be for its use and benefit. But, 2. However, this is hath the less need of from the fertility of the Soil, and the plenty of all things necessary for Life that it is stored with. So that as it is with the Rivers of it that arise all within its own Bowels (in which also it resembles Canaan, properly so called) communicating their streams to many Countries but receiving from none; so it is with the Country itself, that from its store doth send forth to others, but hath no dependence upon any, nor doth ordinarily stand in need to crave help from them. 3. We may add to this the variety that is in it (therein like to Canaan) which doth not a little contribute to the delightsomness of it, being partly for profit, partly for pleasure; and yet that variety so intermixed, that the places made more especially for delight have their profit, and those that yield the greatest profit, are not without their delights also: the consideration of all which will justify the Character given of it by a Modern Historian (who else from his relation to it, Fuller's Worthies might be thought too favourable) that Northamptonshire is as an Apple without a Core to be cut, or Rind to pair away. 4. It's no little Commendation to it, if we consider that it's not only very populous, but the people generally are very industrious, and whose employment being for the most part in Tillage and Pasturage, Politic. bring them within the estimate of Aristotle, who saith with respect to those two ways of living, that they are the happiest people that have from their Labour as much as is sufficient for Life, and yet they cannot be Idle. But then there is not only, in the first sense of the Phrase, this and that Man for Multitude; but also, in the latter sense of it, this and that Man for eminency in Quality and Condition. If we view the Country within, it abounds so in Gentry and Nobility, that the great Geographer of our Nation doth give it this Character, Nobilium villis Excultissima; or as the Historian forerecited doth express it, No Country hath more Noblemen, no Noblemen fairer Habitations. Consider we it again, abroad we shall find it, not only to send forth its Colonies (of which this Assembly is an instance) but also there have been many amongst them (as might easily be showed) that have proved eminent in their Station and Employment, both in Church and State. Let me lastly observe to you the Genius of the people in the numerous Foundations, for Piety and Charity. In the former of which, there is no County in England, that in my observation by Reading or otherwise, doth exceed, or so much as equal it; and that in the circumference of One hundred and nineteen Miles (which is the compass of the Shire) can show Three hundred twenty six Parish Churches; or that at one stand can present Thirty to the Eye of the Spectator, from the Villages planted round about, as ours is observed to do. From all which considerations that thus do transfer an Honour to the place of our Birth, there is (as far as such a Relation can do it) an Honour transferred to those that are there Born; and consequently there is an obligation upon such (as in the process of this Discourse has been showed) to do somewhat that may tend to the honour of that; and to forbear whatever may be to the disparagement of it, and render them unworthy of that Character, and of the Relation they have to it. And that you of this Society may be the more encouraged to do what becomes you (who by your appearance here upon this occasion do intend an Honour to your Country) I shall add somewhat to what has been already said in General upon the Argument; and that I may do so with the greater freedom and assurance, shall take my rise from the Tickets sent abroad for our Invitation to this place and solemnity, in which it was declared that this Society was revived for the promoting of Charity. A design truly worthy and great, and so much the more fit to be revived, as there is so little of that excellent Ingredient in such meetings, that (however they may be called) for the want of it, can hardly deserve the name of Societies. And that I may the more clearly and effectually enlarge upon this Subject, I shall reduce what I have to say, to Union among yourselves, Charity towards those that want, and Sobriety in your Entertainments. 1. That which ought in the first place to be considered by you is Union amongst yourselves, without which, Societies must dissolve, and the ends of them cannot be promoted or attained. There is no sadder object to a Christian and peaceable mind, to one that knows how much love and goodwill, Meekness and Patience are the Duties and the Ornament, the Privilege and Blessing of our Religion, than the divisions that are at present amongst us in this Nation, not only Ephraim and Manasseth against Judah, but Judah against Judah, there being scarcely (as it's said) a County, Town, or Village, but what is divided against its self, and suffers under the Malignant influence of these Exasperatons. A sad prognostic or forerunner at present, and if not timely prevented, a necessary cause of Ruin and Destruction, according to that observation of our Blessed Saviour, Every Kingdom divided against itself, is brought to desolation; and every City or House divided against its self, shall not stand. Matth. 12.25. There needs then no Enemy to combine against us, no great Skill or force to destroy us, for by mutual conspiracies against each other, and endeavours to weaken and destroy ourselves, we shall like Cato prevent the Arms of our Adversaries, and die by our own. And They may with more safety to themselves, and with more advantage to their Cause observe our mutual animosities, than interrupt them, and take us off from the violent prosecution of them by displaying their own Banners, and boldly challenging us to dispute it with themselves. And yet though there is nothing that should be more industriously kept out of, nor sooner banished from Societies, because nothing is more the bane of them, than this temper, yet; it too much entertained is and cherished amongst them; and no sooner can persons come together upon any good and worthy design, than they become clans and Parties amongst themselves, and what were intended, and should have been the means of a happy Union, have become the woeful Nurseries of discord and Dissension. But, Beloved, whatever may have been the sad fate of others, I hope better things of you, and that you that are of the same Country by Birth, the same City by Habitation, and meet by joint consent upon so generous and Christian a design of Charity, will take all due care to prevent and banish from amongst you all such evil principles of Faction and Turbulence, and avoid all such provocations as may obstruct it, and take you off from the just prosecution of it: That you that in the first place profess to honour God, by your appointed Assembly here for Divine Worship, and in the next, to do good to others, will do both by an happy Union amongst yourselves. And therefore since there is nothing, perhaps, that doth more cherish and keep up our differences than new invented names (which I shall not so far honour as to mention in this Holy Place and Service) by which those that were really no otherwise distinguished are too often distinguished, and that men may and do, too much apply to the wrong as to the right; let it be your resolution and practice to lay them aside, and leave them in the Streets, without giving them admission into your Society. That there may be no others than what will in conversation distinguish an Honest man from a Knave, in the State a Loyal person from a Rebel: And I wish there were no need of any more in the Church than what would distinguish a Protestant from a Papist, or rather that there were no such distinction at all, but that we all might return to the primitive state and temper, when all of the same Religion were known by the one name of Christians; and the Church of God all the World over being purged from bad principles, Superstition, and Idolatry, truly so called, (which at present distinguish and divide the Church of Rome from the Church of England, and from other Reformed Churches) and from all Schism, and Faction that divide us amongst ourselves, we may come to be one Fold and Flock, under the one Shepherd and Bishop of our Souls, the Blessed Jesus, Joh. 10.16. 1 Pet. 2.25. But though this is a State of things that we may rather desire than expect, and is not to be brought about without the wonderful Providence of Almighty God; yet let us next to our Prayers, that this Kingdom of God may come, use our endeavour to make up the differences that are amongst us an effectual obstruction thereunto. This is a work may become the wisest of men, and will indeed try the Skill of those that are most acquainted with the passions of humane Nature, and the State of Affairs in the World▪ to prosecute, and Accomplish; when notwithstanding all the attempts made toward it, it has yet remained for the most part as it was. And therefore, when all the Arguments taken from Divine, Moral, or Political reasons have not succeeded, why should we not try that which is Artificial; which may serve as Mechanical ways do in some Operations, where Rational and Methodical Applications fail. When a Prince of the Family of Orange was stabbed by the Murderous hand of a flagitious Assasin, and all the Art and Medicines the Chirurgeons could use, stopped not the Flux of Blood that Issued from the Orifice of the Wound, they took another way, and stopped it with the pressure of men's Thumbs, till they had turned the course of Blood. And when we see that all the means and prescriptions used by good men amongst us, cannot stop the Flux of that Virulent humour of strife and contention, let us try the artificial way before proposed, and obstinately resolve to forbear such Names as may well be conceived do add no little fuel and flame to our dissensions: Those names I say, that divide between the Honest and the Honest, the Peaceable and the Peaceable, the Loyal and the Loyal, and those that are of the same Communion and Church, from those that are in all points of that Communion. This is a course that all may observe, the Simple as well as the Gentle; and he that understands little of the State of Humane affairs as well as he that understands much. And therefore, if it be a means proper thereunto, no Christian should, and no one that wishes well unto our Zion, and prays for the Peace of Jerusalem, will omit. Now whether this be a means proper or no, becomes not me to be magisterial and positive in (since it is a means rather Prudential than Theological) but I shall leave it to the Judgement of all Pious and Peaceable persons to consider, and the Experience of Mankind to answer for. And that I shall produce a most eminent example of from the History of Italy. The story of the Guelves and Gibellines is well known to the World, and the sad state of things that issued upon it. Some say (though probably it was otherwise) that the dispute began betwixt two Brothers of those names, the one contending for the right of the Emperor, the other for that of the Pope. But it soon set City against City, Province against Province, and one part of the people so against another, that they had not only different Ensigns in War, but divers Garments, Colours, Nauclerus generat. 24▪ and Gestures; nay they took a pleasure to be distinguished by certain motions of their Fingers and Mouths. And being thus distinguished, the Animosities remained, after the first cause was removed; and notwithstanding all attempts made toward a pacification; they pursued one another with such inveterate Rage, Vt ferme ad internecionem certatum sit, Platina vit. Bonif. 9 (saith an excellent Historian) that it wanted little of an universal slaughter. Thus it continued for above two Hundred Years, and perhaps had longer continued, if there had not been some other way taken for the extinction of that Flame that for such a long current of years had been thus pernicious. Which was put in prosecution by Pope Clement the 6 th'. who ordained, Spondani supplem. Baron. An. 1342.1. that the names of the Guelves and Gibellines should be held accursed, and those be excommunicated that should use them by way of of distinction and reproach; And so the names falling, the contention by degrees fell with the names. And why may it not be so again? and that be done by a general consent amongst all Pious and Peaceable persons, which was done by a decree of the Pope? And I pray God it may be so amongst us; that no Corrupt Communication proceed out of our Mouth, but (that we may conclude this advice with the following words of the Apostle) Let all bitterness, and Wrath, and Anger, and Clamour, and Evil speaking be put away from you with all Malice. And be you kind one to another forgiving one another even as God for Christ's sake hath forgiven you, Ephes. 4.29.31, 32. If this be done, there is a good foundation laid for you to raise your Superstructure upon. 2. Let me recommend to your consideration, the Duty of Charity usually so called, in the care of those the World frowns upon, and God in his Providence hath bereft of those Comforts and Accommodations we do enjoy. You cannot reflect upon the state of your Country, and what your Predecessors have done in order to so good an end, by the Foundations raised for the Service of God and relief of the Indigent, without observing the Honour that thereby redounds to that, and the Precedent you have to follow according to your Ability. This is a debt you owe to God that hath Blessed and prospered you in the World, and which (I persuade myself) you are this day met with thankfulness to acknowledge; and with a resolution to express it by not appearing before him Empty, Ex. 23.15. When Vespasian came to be Emperor, he used frequently to visit Cosa, where from his Infancy he had been brought up under his Grandmother Tertulla, and chose to have the Town continue as it then was, that it might bring his former condition fresh to his remembrance, as the Roman Historian relates. And if we would make a right estimate of our condition, and the obligations we are under to the Divine Goodness, it would not be amiss to trace our lives back, and to consider the several steps by which we have from our Childhood been brought to the present State in which we are. How God hath made our ways prosperous, and our latter end to increase beyond our beginning, as Bildad said, Job. 8.7. This is a duty you owe to your Religion, which as it makes it our Duty, so the honour of it is concerned, that we should convince the World, that as much may be done in Charity where the opinion of merit is not, as where it is made a property to provoke men to it. This is a Duty in which the Protestants of the Church of England have outdone those of the Communion of the Church of Rome (as has been proved by others, allowing time for time,) the Citizens of London have outdone others: And perhaps there may be a way found out in which you may exceed the rest of the City, though not in the greatness yet in the prudent distribution of your Charity. The Foreign Churches amongst us have no such public provisions made for the Poor, nor are enabled to compel their Members to contribute to their relief: And yet through the prevalency of a good Custom, and forward examples they are of themselves so Charitable; and by the diligence, prudence and faithfulness of those to whom the care of the public stock is committed, the Charity is so well bestowed; that none are found to beg in the Streets, nor to supplicate others for their benevolence; (except those whom the present storm of the persecution in France hath driven▪ hither for Refuge) though their Numbers are great, and the Families dispersed from one end of the Town to the other. And it is an answer we have always ready at hand, if any such apply themselves to us, that they are already provided for, and that they either need it not, or are not worthy of our Charity. And this will be a worthy example for you to imitate, and it would be an honour to you and your Country; if there could be such a way found out for collecting, receiving and disposing of your Charity, that all that need, and are able to work may be Employed, or by being put out to Apprenticeships, may be fitted for it; all that cannot work, may be relieved; and all that will not, may be stigmatised and branded. This will be a Charity indeed, and perhaps may be of more use than to found and endow Hospitals, and Alms▪ Houses; and in which you will be exemplary to others, and beneficial as well to posterity as the Age you live in. This will be better than the name of Sons, and of Daughters, and when time and other reasons have worn out Families (as its easy to show it in the place of our Nativity) this will embalm your memories, and (to make use of the Prophet's phrase) will give you an Everlasting name that shall not be cut off, Isai. 56.5. This will secure your Estates, entail a Blessing upon them and your posterities, as we are assured, Ps. 25.26. I have not seen the Righteous (or Charitable) forsaken nor his Seed begging Bread. He is ever merciful and dareth▪ and his Seed is Blessed. Nay, if the Apostle be to be regarded, such as do good, are Rich in good works, ready to distribute, willing to Communicate, do lay up for themselves a good foundation against the time to come, and lay hold on Eternal life. 1 Tim. 6.18, 19 3. Let me recomend to you Sobriety in your entertainments▪ This I think myself the rather obliged to take notice of, since if what has been of late the practice in some Societies, should be transferred into all, and that Intemperance should hold on the pace, which for some years past it has been observed to take, all Societies would be dissolved▪ or, which is as bade rendered useless and unserviceable and all the wise and good ends propounded in their first Foundation and Establishment be utterly defeated. Then all good and sober men must exclude themselves thence▪ and it would be as unfit for such a one to appear there, as it was for a Virtuous Cato▪ to be present at the Floral Games, and the Bestial practices, used in honour (as they pretended) of their gods, and when either they will be Rude to him, or he must be rude to them. Ahasuerus was no less generous in the liberty he gave his Guests, by a Law that none did Compel, than in the plenty and abundance he entertained them with, Esther 1.7, 8. And I think he pays very dear for his Meat and Drink that is despoiled of, or denied that Liberty; and can purchase his admission into the Company at no less a price than the loss of his reason and innocence; and to make himself ridiculous to men; and hateful to God. Therefore since Charity amongst yourselves, and Charity to others, is what you propound to yourselves, and declare to others to be your Design in your Society, let it be your Care so to manage it, that this so excellent an end may not be frustrated, and you lose the Company, and that be deprived of the best members of it; I mean such as are truly Sober and Virtuous, and you in the conclusion break up that Society you have begun to Establish. If these be the measures you observe and keep, and the Society be thus regulated and carried on, it will be truly glorious, good, and useful. And that it may be prosperous, and live as long as there is a County to supply the City, and a City to receive members from the County will be the hearty prayer of all concerned in the welfare of both. Then you will honour both; and it will be the conclusion of all, that God himself shall count when he writeth up the People, that the man was Born there Selah. FINIS.