Zion's Birth-Register UNFOLDED IN A SERMON TO THE NATIVE-CITIZENS OF LONDON.  
In their Solemn Assembly at PAUL'S on Thursday the VIII. of May, A.D. M.DC.LVI.  
By THOMAS HORTON D.D.  PSAL. 22.9,10. 
But Thou art He that took me out of the womb; thou madest me to hope, when I was upon my Mother's breasts.  
I was cast upon Thee from the womb; Thou art my God from my Mother's belly.  ACT. 18.9,10. 
Then spoke the Lord to Paul; I have much people in this City.  
LONDON, Printed for John Clark, and are to be sold at the Entrance into Mercers-Chappel, at the lower end of Cheapside, M.DC.LVI.   

To all the SONS of ZION; especially which were Born within the Liberties of the City of LONDON; and of late more solemnly Assembled for the acknowledgement of that Providence to them.  
Much honoured and beloved in Christ,  
I Know not to whom the inscription of this Sermon could more justly belong, than indeed to yourselves, who are the proper subjects of it, movers for it, and Auditors to whom it was delivered. To You therefore I tender it (not without your own invitation) yet not limited to any particulars, but rather in common and at large; that so whilst that All have an equal interest in the occasion, they might equally share in the remembrances and publications of it.  
The scope of this Discourse before you is to improve the present opportunity to the best spiritual advantage; which is (or should be) the end of all such solemn Assemblies and performances as these are; God's Ordinances being too good, and instituted to better purpose then merely to serve men's Fancies, and Formalities, and Complimental devices, which yet the generality of the world for the most part makes them to do.  
I know not how it comes to pass, but your late meeting hath not obtained that effect, which I know you desired and designed in the first appointment of it; from whence you will find some passages in the close of the Sermon to be a great deal truer in the event than I witted they would be when I uttered them. And yet I cannot very well tell where to lay the blame. I am apt to persuade myself (and would have the World so persuaded too) that it proceeded not from want of Affection, but rather of Contrivance. This is most certain and undeniable, That there were divers persons at that time amongst you which came together with large intentions, and some with great preparations to very noble and honourable achievements; only they had not a channel so readily cut out unto them wherein their Charity might stream itself. You wanted not liquor, but vent; not matter, but method; not conception, but obstetrication. The children were come to the birth, but there was not strength to bring forth. 
Isa. 37.3.   
It will therefore very nearly concern you, both in point of conscience and honour, to resume the work again, and to find out some way or other for the more successful accomplishment of it; which you had better never undertaken, than not bring to some perfection. Think not to smother it in silence, and that time will wear it out, for that it will not. God knows your thoughts a far off. And your Resolutions with him are Subscriptions, as your Subscriptions due Debts. Remember Ananias and Sapphira who kept back part of the price, 
Act. 5.2.  what was said, and what was done to them. And consider what Solomon says of those that boast themselves of a false gift; that they are like clouds and wind without rain. 
Prov. 25.14.  But I will not so far suspect you, as to press too hard upon you in a business whereunto I suppose you are of yourselves so readily inclined. The Lord make us all faithful and serious in our deal with him. You will so much the more affectionately resent this seasonable suggestion, as it proceeds from the hearty desires (seconded with prayers) of  
Your Countryman and fellow-servant in the advancement of the common good. Thomas Horton. From my Study in Gresham-Colledge Jun. 3. 1656.   

A SERMON PREACHED TO The Native-Citizens of LONDON, The VIII. of May, M.DC.LVI.  PSAL. LXXXVII. Vers. 4, 5, 6. 
— THIS MAN WAS BORN THERE.  
And of Zion it shall be said, This and that man was born in her; And the HIGHEST HIMSELF shall establish her.  
The Lord shall count when he writes up the people, That this man was born there. Selah.  
THere is so much excellency considerable in our Being and the communications of humane subsistence, as that every thing is so far estimable and accountable with us, as it bears the greatest share and part in it, and proportion and affinity to it. Therefore it is that we give so much respect to old age, because it is life and being both in the first and soon beginnings of it; as also in the longest continuance. And accordingly as we esteem of Being, so in like measure we esteem of Birth, which is as it were the first conveyance and irradiation and peeping out of this our being unto us. And again, as we esteem of that simply considered, so we esteem of it likewise in the circumstances and appendances of it. Because it is so noble and excellent a thing to be born; therefore we esteem of the Time, and count it the greater excellency as we are born Then. And again, because it is so noble and excellent a thing to be Born; therefore we esteem of the Place, and count it the greater excellency as we are born There. And this is that, which to the glory of God and our own greater rejoicing, WE, who have sometime been born and brought forth in this famous City of London, are met together to acknowledge this day; That we were born here; as such a passage and piece of providence, which is not to be easily neglected or passed over by us; and for which purpose I have made choice of this Scripture now before us.  
In the reading whereof unto you, you may perhaps ask the Question which the Eunuch of Ethiopia sometimes put to Philip the Deacon (upon the like occasion, namely, concerning one's birth and generation) Act. 8.34. I pray thee of whom speaketh the Prophet this? OF HIMSELF, or of some OTHER MAN? The Reason of it is this, Because it is delivered to us in such uncertain and ambiguous Expressions. Here's every thing almost indefinite and undetermined. Here's this, and that, and there; but who, and what, and where, it is hardly signified. Therefore it is that Interpreters are at so much strife with themselves about it, which I will not now trouble you withal, lest thereby I should prevent myself of that which is more material. I take it at large and in the general as a full and ample description to us of the privileges and preeminences of the Church, with the members of it, in a mutual reference to each other.  

The Division.  And so in the Text itself, there are two general parts considerable.  

First, The Privilege mentioned.  
Secondly, The celebration of this Privilege.   
The Privilege mentioned, that ye have in those words, This man was born there.  
The celebration of this privilege, that is twofold.  

1. On Man's part by way of Report in the 5. verse. And of Zion it shall be said.  
2. On God's part by way of Record in the 6. The Lord shall count when he writes up the people that, etc.   
We begin with the First, viz. The Privilege itself, which is here presented to us with all the advantage that may be.  
First, In its threefold Repetition in one verse after another. Repetitions in Scripture are for the most part very significant, and do import some very great matter in the things themselves which they are applied unto. And so as to this particular passage amongst the rest; it is not vainly or without very good cause thrice repeated here in the Text. This man was born there. This man was born there. This man was born there. In the 4. vers. In the 5. And in the 6.  
Secondly, In the word of Attention which is annexed unto it, Selah. Which if according to some it be a mere Musical note to provoke an elevation of the voice; yet according to others more probably is a note of special Animadversion to intimate the excellency of the matter; and the one grounded upon the other, the more excellent matter, requiring a more excellent note to be put upon it.  
To which I may add a third according to some readings of the Text; and that is the Particle of excitement prefixed unto it, Behold. Lo, there was he born.  

A double Emphasis  The passage it-self according to a different Accent or Emphasis which may be laid upon the words, hath a different notion with it. 
upon 

There.  
This.    For it may be laid either upon There, or upon This. If ye lay the force upon There, than it is an advancement of the person taken from the place, This man was born THERE. If ye lay the force upon This, than it is an advancement of the place taken from the person, THIS MAN was born there. We may take it (if we please) according to either of these Notions, and we shall consider it at this time in both, as which will best agree with our purpose, and suit to the present occasion which we have now in hand.  

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

1. The City of David.  First, Take it as the City of David. We shall find Zion thus to be called, 1 King. 8.1. The City of David which is Zion. And so it is by a Synecdoche put for Jerusalem, which was the Metropolis or Mother-City of the Kingdom. The same is LONDON to us; not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a City of Habitation, i. e. a populous City, Psal. 107.7. But also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The City of our Solemnities, i. e. a stately and magnificent City, Isa. 30.20. And to be born in it, as so considered, it was not without its honour and dignity as belonging unto it: No more but that. There is a Civil respect which does adhere to men in regard of their births, which are not merely casual, but have a special hand of providence which is operative in them. As to their Parents, so to the places of their Nativity; and as that they are born thus, so that they are borne there. There in opposition to a meaner place and more obscure. That it is there and not there, there is somewhat which is considerable in it; and accordingly hath been so esteemed of by intelligent men. It was such as the Apostle himself made very much of as he had occasion for it, Act. 21.39. But Paul said, I am a man which am a Jew, of Tarsus a City in Cilicia; A citizen of no mean City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And Act. 22,28. He mentions it as a special privilege wherein he excelled the Chief-Captain in his Roman freedom; that whereas the other got it by purchase, With a great sum obtained I this freedom; he had it by birth, But I was free born; namely in Tarsus which was a Colony to Rome, and so according to custom had that privilege annexed unto it, as pertained to those Cities. This (I say) simply considered, hath its advantages in it.  
Therefore let us learn to bless God for such providences as these are, where we partake of them; which though they are but of ordinary and inferior consideration, yet are such as deserve to be observed and taken notice of by us. It is true, they are nothing to speak of, as we shall hear more afterwards, if we lay them with better things; but yet in themselves they are somewhat worth. They are nothing comparatively, but they are somewhat absolutely. They are nothing as to matter of Pride; but they are somewhat as to matter of Thankfulness and due acknowledgement; as many other things besides of the same nature with them, Riches, and Honours, and Parentage, and Dignity, and Authority, and the like; they are poor matters for any one to set his heart upon them, or to be puffed or lifted up with them; but yet they are such as a gracious heart will be thankful for, and learn to understand God's deal in his dispensing of them to him. Proud and envious spirits where they see any others to excel in any thing above themselves, they are apt there to throw some contempt and disparagement upon it, and upon those which are partakers of it; but yet for all that it's never the worse for the parties themselves; who notwithstanding all such carriages are themselves to be affected with them, yea and to bless and praise God for them. If God casts outward privileges upon us we, are not to despise them, but to enjoy them with humility and fruitfulness, though they are not the things which we are to value or measure ourselves by. The Apostle Paul was a man of as great and many external accommodations as any man else besides, (If any have confidence in the flesh, I more, Phil. 3.4.) but he knew both when to stand upon them, and when to neglect them. And so should we do with him. When any of these things came once in competition with the Gospel of Christ, than he scorns them and throws them away. What things were gain unto me, those I counted loss for Christ, yea doubtless and I count all things to be but loss, etc. But when others despised him for want of them, or did not sufficiently prise him in them, than he resumes them and takes them up again with greater authority; Then, wheresoever any is bold, I speak foolishly, I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I; and so he goes on. To teach us that these were such things which in their due rank and place might be mentioned with some kind of acknowledgement; and so they may. But so much may be spoken of Zion according to its first representation, as it is taken for the City of David; and so to be born there, as denoting a temporal privilege, which is not altogether to be neglected by us.  

2. The City of God.  The second is for the City of God. So it is sometimes taken and called in sundry places of Scripture. Thus Psal. 48.1. The City of our God; The mountain of Holiness: he speaks it of Zion, as the next vers. expresses it. And so vers. 8. The City of the Lord of Hosts, the City of our God. And so in the third verse. of this very Psalm which we have now in hand; Glorious things are spoken of thee, O thou City of God. Having spoken in the verse. before of the Gates of Zion. Thus now it signifies the Church, and so to born in it a spiritual privilege. But then again even thus considered it has a double notion in it. 
Zion 

Local.  
Mystical.    For it may be taken either locally or mystically. If we take it locally; so to be born in Zion is to be born in such a place where the Church and people of God does reside. To be born in some visible Church. If we take it mystically, so to be born in Zion is to be regenerate and born again. To be a member of the Church which is invisible. Either of these is a very great privilege, but especially the latter of them. And the former in reference to the latter; with which former we will now begin.  

1. Local.  First, Take Zion locally, for the place of the Church's residence, the visible Church. This man was born there. It is intimated as a privilege this to that man whosoever he be; and so it is. It is a great mercy to be cast upon such places and times, and to be brought forth in such Nations and Countries wherein the Ordinances and means of grace are dispensed. This is to be born under a right Planet and Constellation indeed, as none else besides.  
And that especially from God's presence, which is here especially manifested, and who takes special delight therein. The Lord loves the gates of Zion more than all the dwellings of Jacob, in the 2 vers. of this Psalm. Why the gates of Zion more than any other gates else? Namely, because of the Ordinances and Performances which are there in use. Where any are gathered together in his name, there is He present amongst them. Here are excellent truths revealed, and excellent duties performed, and excellent privileges enjoyed, as pertaining hereunto; and all these likewise tending and conducing to an excellent end, which is consequent and following hereupon, through God's blessing upon them; even conversion and regeneration here, and salvation and glory hereafter; which we are put into a capacity of, and into a way unto, by such opportunities as these are.  

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Grounds of self-deceit.  There are divers Grounds and occasions of this self-deceit; Some there are that judge of themselves according as others judge of them. Because they are well thought of abroad, and are cried up in the world, have the opinion and good esteem of such and such godly Christians, and of such and such godly Ministers, which are willing to make the best of a little, and to encourage some small appearances of good in them, that so they may draw them on to more: therefore they think the work of Grace is complete and finished in them. It may be they are in such a form and way of profession, attend upon such a Ministry, and are accustomed to such & such company; therefore they must needs be as good as those which they are acquainted withal. But alas! what poor things are these to hold by, and to build one's hope upon? Oh Beloved, these will serve in a day of peace, but they will not serve in a day of trouble; as long as men are in health and prosperity, and out of the reach of Temptation, such weak things as these may suffice them, and satisfy their minds: but in sickness, and death, and the hour of trial, these things, they will not serve. Then they'll be ready to cry out with him; Alia sunt Judicia hominum; alia sunt Judicia Dei. The opinions of men are one thing, and the opinion of God is another; whose Judgement is according to Truth, and so most of all to be regarded by us: that so we may have rejoicing in ourselves alone, and not in another, having approved our work to him, as it is Gal. 6.4.  
We find in ordinary experience, that those which have most of the Cry, have lest of the Wool. (It is so in every thing almost we can name;) which do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a fair show in the flesh; and that's enough for them they think; and God in judgement suffers it to be so; that whiles men are taken with applause, and esteem of themselves accordingly, they may have their reward, and it may be all which is eminent in them.  
Others there are that judge of themselves by some abilities which they are endued withal, or performances which come from them which reckon of Grace by Gifts, and by duties which they are conversant in; Because perhaps they have such a measure and degree of knowledge, obtained by education and converse, or such a measure and degree of utterance, and discourse, & facility of expression, as a natural qualification in them, therefore their case is good with them, whereas (alas!) all this may be, and the heart the mean while rem in unchanged. And so for performances; because they abound in them; which though good and to be abounded in, yet are no demonstration.  
Much less (which too many uphold by) their plenty and prosperity in the world. These are all far from the mark, and do not come up to this work of the new Creature which is here exhibited to us.  
Let us therefore all labour to be upon surer terms in a business of so great concernment; and whereupon all our hope and comfort does especially depend, as indeed it does. If we be not the children of Zion, we are the children of Satan: and if we be not in this sense born there, we are born to very little purpose.  
Therefore let us make this good to ourselves upon infallible grounds. Errors in the first foundation, they are for the most part irrecoverable: I am sure 'tis so here; if we be not right as to the fundamental work and beginnings of Godliness in us, all our following profession, and conversation, it comes to nothing. As we see again it is in Nature, and in the state of the Body, if a man be not wellborn, that is, of a sound and healthful constitution; but have some notorious defect of Nature in him, with which he came into the world; he will never be right all his life, though ye physic him and patch him up as much as ye can; because there is a flaw in his principles. Even so is it also here in Grace, and as to the state of the Soul. If a man have not the right work of conversion and regeneration in him, he will never be a good and sound Christian as long as he lives: he may be patched up a little with duties, and good society, and such things as these; which are things which I do not slight, (there are too many in the world that do in these present days) but if he hath nothing else besides, he will be but a Skeleton; nay a Monster in Religion, and of no account.  
To press home this point so much the more: of endeavouring for this work which we speak of, let us take in this consideration with us: that namely, this will make us so much the more constant and steadfast in Religion. Those that take up Religion upon trust or upon custom, because others do so, they are very uncertain in the profession of it; because their principles are uncertain on which they stand. But now those who are Religious from the principles of the new Creature, they will be firm and abiding in it. There's nothing which is so convincing as Sense, and the Demonstrations which are made to that: now thus it is here in this present business; there's a spiritual sense, as well as a natural, and the former full as satisfactory as the latter; for that proportion, in which it is in us. Look as a man in Nature, he has these and these natural workings in him, which he is sure of and cannot be beaten from: so in Grace are there the l●ke workings of Spirit which cannot be gainsayed. There are the Experiences of Christians as Christians, which all Christians are acquainted withal. And this was the Apostles meaning in that expression of his to the Philippians, in Phil. 1.9,10. And this I pray, that your love may abound yet more in all knowledge, and in all judgement: or as it is in the margin, in all sense: for so the word properly signifies: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which seems to answer that of David, Psal. 119.66. Give me good judgement and knowledge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good Taste and knowledge. There's a taste in Grace as well as there is in Nature; and that I say as firm as the other, and which Believers partaking of, they from hence become more settled and resolved then other men are; the Truths which another man knows and believes only from discourse, a Christian knows from experience. As for Instance, in two or three particulars: Another man, he believes there's a God, for such and such natural reasons, which persuade him to it; a Christian, because he has acquaintance, and converse, and communion with him. Another man acknowledges the Scriptures from the Testimony and authority of the Church, which has transmitted them to him; A believer from the power, and efficacy, and autopisty in the Scriptures themselves, and that agreement and correspondency which they have with his own heart and conscience, so far forth as renewed. Another man believes there's an Heaven, and a blessed estate and condition of God's people in another world, because it is a point which is received by all that mention Christianity: a regenerate person and child of God, who is born in Zion, from the first fruits of the Spirit, and the anticipations and beginnings of Heaven in his own soul; Knowing in yourselves, that ye have in heaven a better and more enduring substance, as the Apostle argues to the believing Hebrews, Heb. 10.34. and so of the rest: Ye have an Unction from the holy one, and ye know all things, says the Apostle John, 1 Joh. 2.29. And again, the anointing which ye have received of him teacheth you etc. and it is Truth and is no lie: what's this Unction and Anointing? Even Regeneration, and the sanctifying work of the Spirit; the work of the new creature in them; this abiding in them, it taught them, etc.  
And this by the way gives us an account of the contrary Errors and false Doctrines and opinions which are abroad in the world; why there are so many strange Tenants and conclusions which are broached and divulged, not only in lighter matters, and such as are of smaller concernment (wherein every one hath liberty to abound in his own sense, so he disturbs not the common peace of the Church) but in the very substantials and fundamentals of Religion, the truth of it plainly is this, because there is so great a defect as to the work of Grace. Therefore we have so many Heretics, because we have so many Hypocrites; if men had better hearts, they would have better heads; and if they were better Christians, they would be better Divines: But because they fail in the one, therefore they prove defective in the other. That man that has a gracious spirit, he cannot easily have a corrupt Judgement in those things which are of the Essence of godliness, because his experience will set him right, and prevent such corruptions in him; Indeed, it does not hold reciprocally, and è converso. A man may be orthodox in his judgement, and yet but barren in his heart, as not receiving the Truth in the love of it. But he cannot be savoury in his spirit, and rotten and unfound in his Judgement in a spiritual Truth, at least so, as long to abide and continue in it, what ever he may for a fit, and in a Temptation be subject unto, as in any vice or enormity of practice; yet to abide in it, that he will not, no more than he will in the other. No, if he be right in Affection, he will accordingly be right in Opinion; and if he be not, he will not; but then he will recover himself again. These distempers, they lie not in the Brain so much, as in the Heart; in the Heart originally, and in the Brain only symptomatically. By sympathy and complication, you know, as concerns the workings of the soul in a natural way, there may be sometimes strange fancies and conceits arising from some lighter melancholy and distemper of body; But where there are contradictions of reason and common sense, it argues laesa principia, some distraction or phrenetical humour. Even so here, in these spiritual improvements, men may perchance err in lighter matters, through ignorance or non-attendency; but to err in fundamentals, is an argument of some substantial defect as to the work of Grace itself.  
There are two Reasons especially, why those which are of false hearts, should be of false judgements in Religion. The one is direct and immediate from the nature of the thing itself, as the effect flowing from its proper and univocal cause. And the other occasional and consequential, as proceeding from the just Judgement of God, who because they receive not the love of the Truth that they might be saved, therefore sends them strong delusions that they should believe lies. And thus ye see (as an improvement of this point) what great cause we every one have to make this work sure to ourselves; That we are indeed such persons, as in this sense are born in Zion.  
Now further, where we prove to be so, we have great cause likewise to acknowledge it, and to bless and praise God for it and the opportunities of it; as who hath pleased to deal so graciously with us, as herein he hath done. When all's done, this is the great mercy of all, and there's none like unto it. It is the original and fundamental Mercy, and which lays the ground for all the rest. Look as it is in the world, all the consequent comforts of it, they depend upon our Birth into it. If we be stifled in the Birth, there's a period to all our worldly expectations, or the hopes of our Parents for us. Even so it is also in Religion; as to the comforts and accommodations of that; If we be not regenerate and born again, there's no hope for us at all; If we be so, we are then made for ever. This Regeneration it brings in many other comforts with it; Ability to serve God, Benefit of the Ordinances, improvement of all passages of Providence, the peace of conscience and joy of the Holy Ghost, and Heaven and salvation at last. If we have any of these consequent privileges belonging to us as Christians, it does depend upon this primitive mercy, that we are the children of God, adopted and regenerated by Him. Therefore let us bless God for this above any thing else; and for all the means which have been tending and conducing to this gracious work in us. Let us think ourselves so far born in Zion; not only as we are born in it locally, within the pales of the visible Church, (which I spoke of before) but also as we are born in it mystically, that is, as Members of the Church which is invisible; and have the true and genuine work of saving Grace wrought in our hearts. This is to be born in Zion, and this is to be born in London, indeed to be born in it thus: They are not only born in London, which are born within the Walls, and Suburbs, and Liberties; within the Freedom and compass of the City, and here breathe their first natural Breath; No, but which being born abroad though in remote and foreign countries' and Nations, are here partakers of the Efficacy of the Ordinances, and of the Power of the Gospel upon their hearts. And they have cause for ever to bless God for such a mercy vouchsafed unto them; these are the privileges of the City indeed more than any thing else. Whosoever he be that God has been pleased to make this City in which we now are, to be an occasion of his Regeneration and Conversion to himself; This City is the true place of his Nativity; though the place of his Birth into the world were perhaps many hundred miles off, though in Italy, in Turkey, in India, though in the farthest and remotest places of all the earth. I will make mention of Rahab & Babylon, among them that know me. They which were born at the lands end, they were born in the very Heart of the City, if it was thus with them. This to the praise of God's grace, and to their own everlasting comfort, is, and still will be the condition of many an one at this time, and in this very place. There's many a poor youth which comes up hither to the City from the furthest parts of the Nation, and from the blindest corners of the Land. All that he thinks of (or it may be his friends for him) is only to get him a Trade, to provide him a Master, to set him in some way of livelihood against another day. Oh but a gracious God has a further design upon him; not only to gain his Trade, but gain his Soul; not only to teach him some Art or Mystery here in the world, but to teach him the Trade of Piety, the Art of Christianity, the Mystery of godliness and Religion; not only to make him a Man, but to make him a Christian, of the household of God, of the company of Angels, a fellow Citizen of the Saints, an Inhabitant of the new Jerusalem, a free Denizen of Heaven itself. This Man now he is born here, Here he is born. Let the place of his first coming into the world be where it will be. So that now (Beloved) upon this reckoning, we have a great many more Countrymen than we made account of. And likewise again on the other side not so many, as we could desire. If Birth be to be judged of by Grace and according to the first beginnings of Religion, there are many which own very much to this City, the City of London of all other places, as wherein they first received such impressions as these upon their hearts.  
And accordingly, it becomes them to acknowledge it, and to be thankful for it. There are many unkind, and unnatural, and ungrateful people in the world, which in this respect make but ill returns to those places and persons which have been the means and instruments of doing them this spiritual good; Unchurch those Churches wherein they first received heavenly instruction: Un-minister those Ministers, who first acquainted them with the ways of God. Now what an unseemly, and unworthy a thing is this! How ill becoming of those who have been partakers of so great a benefit and blessing as this indeed is! Yea, how ill does it agree with that state and condition of Christianity, whereunto they pretend! Certainly if they have any thing at all in Religion, here they had it: and if they be newborn at all, they were born here. Here was the womb that conceived them, the paps that sucked them, the immortal seed from whence they were born again, the spiritual Fathers which begat them in Christ Jesus by the Gospel. All which they have, it was here, that so here they may acknowledge the mercy, and return the praise. But so much may suffice to have spoken of the first Emphasis in this passage before us, as it may be laid upon the particle THERE. And so as an advancement of the person taken from the PLACE.  

The Emphasis upon THIS.  The second is by laying it upon THIS; and so it is an advancement of the place taken from the person. It is made the Honour and Dignity of Zion, that is, of the true Church of God; To have such and such born in it. This and that Man was born in her. There are two things signified in this expression, as Branches of this Honour; The one is the Quality of the persons; and the other is the Number of them. For the Quality of them, This. For the Number of them, This and That. To have both of these born in Zion. Persons of note and eminency. And a multitude and plurality of such persons. This is a part of that Dignity and Renown which belongs unto it. And it is so to Zion in each consideration of it, whether we take it Mystically or Locally. For the Church in General, or for this Church and City in Particular.  
First, Take it for Zion Mystically, i. e. the Church in General; As it is an honour to it to bring forth, not to be absolutely barren, or destitute of children; but to have persons to be born in it: so it is first of all an honour to have born in it persons of note, such persons as are eminent in the most desirable Qualifications. This is one thing which is remarkable about it. This man was born in Her: there is an Emphasis both in the Pronoun and in the Noun; in this, and in this Man; and that as enlarging the Dignity of it.  
First for the Pronoun, This; this indefinite Expression is of a different signification: sometimes it is used reproachfully, and by way of disdain; they that abhor the person, do commonly abhor the name with it. Thus the Jews when they speak of Christ, not name him, but in scorn, That Man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so in the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where is He? as if he were not worthy to be named. Sometimes demonstratively and by way of supposition. As the Spouse in the Canticles to the watchmen; Saw ye him whom my soul loveth? as supposing they must needs know whom she looked for. And so Mary to Christ, supposing him to be the Gardener, Sir, if thou hast taken him away hence, etc. Joh. 20.15. Him, as taking it for granted, that the person she spoke of was understood. Sometimes again respectfully, and by way of eminency, so Cant. 1.2. And so here in the Text. This, that is, this eminent person.  
And so for the Noun, Man: The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used for a man, except qualified by some other word as joined with it, signifies a man of worth, not a common or ordinary person. The Church it brings forth such as these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Renown, famous and eminent men; and that in all kind of perfections, whether natural, or civil, or spiritual, men of parts, or men of power, or men of piety. There are those in all these excellencies, which have been and still are born in Her.  

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

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

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

This in the Amplification.  Now this will further take an advancement and amplification of it: not only by considering this man, what he is now, but what he was once, which is also intimated in the Text: Behold Philistia, and Tyre, and Ethiopia; This man was born there. Here's the excellency of the Ordinances, and that Power and Energy which is stirring in the Church of Christ; that it is able to work such a miraculous alteration as this: to bring men from darkness to light, from Satan to God, from a state of sin and corruption and unregeneracy, to a state of Grace, and Holiness, and Regeneration: yea, from the lowest degree of the one, to the highest degree of the other. That Philistia should turn into Palestina; Tyre into Jerusalem; Ethiopia into Judaea; here's the wonder of all. The reconciling of these two opposite terms thus both together. That Princes should come out of Egypt, and that Ethiopia should stretch out her hands to God, as it is Psal. 68.31. That the Blackmore should change his skin, and that the Leopard should change his spots. And that this Ethiopian should become this Christian; that he which was born there, should be born here.  
There are some which have understood this place here in the Text concerning the Ethiopian Eunuch (mentioned in the 8. of the Acts, and whom I mentioned in the beginning of the Sermon) as if this passage here before us were spoken Prophetically of him. But I conceive that to be a little too narrow an Interpretation, and a little too much forced. I rather take it more general and at large, as relating to all kind of sinners whosoever they be; yea the worst that are, as reduced by the power of the Gospel, and the mediation of the Ordinances of the Church, as sometimes through the goodness of God it happens to be. And that's the first thing here considerable in the children of Zion; to wit, the quality of the persons expressed in this man.  

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

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

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

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

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

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

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

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

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

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

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

Application.  This is that (which to come home to ourselves) may be very well observed by us to God's glory and our own encouragement, even in this our Zion, wherein we now are. I might easily (if need were) give you a very large Catalogue of many famous and eminent persons in all kind of ways and professions, which this place and city hath brought forth, and show how This and that man was born in her; But that perhaps might carry some appearance of vanity with it. Besides that in mentioning of some, I should cast some prejudice upon the rest which I did not mention: Therefore while I cannot in probability name all, nor with discretion leave out any, I will now at this time name none.  
But rather only in stead of it persuade that we ourselves may make up the number, and tread in their stops, by endeavouring all we can to adorn this place of our Original and beginning in the world. I know not how it comes about, but there are strange jealousies and suspicions sometimes upon us. The world is apt to think, that those who are born in the City, are not so happy in their after improvements as others are. (Perhaps there may be more in it then we are ware of.) It will concern us really to confute them, to frustrate & falsify such a conceit as that is; which we shall do not only by such an appearance as this is, which we now make for a day: but by the constant and continued frame & tenor of our whole conversation. We should labour to be all of us in our times, blessings to this City whiles we live, by our persons, and by our prayers, and by our interests, and by our exemplary conversations; and ornaments to it when we die, by leaving a sweet memorial behind us to succeeding generations. And let us adorn it in the best perfections, in virtue, and wisdom, and skill, and piety, and Religion, and such things as these. They are not the only credit to the City, which get great Estates in the City, and grow great and rich men in it (though I hope they are no discredit to it neither) but which are eminent in goodness and real worth. This is that which we should labour to be; and that according to our several opportunities. Magistrates which are born in the City, they should be especially careful of it, and watchful over it, and solicitous for it, tender of the honour of it, and tender of the safety of it, and tender of the peace of it. And Ministers which are born in the City, the souls of the people in it should be so much the more precious with them, and dear unto them. And Soldiers to whom the City is the place of their Birth, it should have a share in their chiefest affection; and so of the like. It is still observed in those which are good; that the better they are themselves, the better are others for them, and in reference to them; Laban for Jacob; and Potiphar for Joseph; and Zoar for Lot; Abraham, Isaac, and Jacob, we know what an influence they had upon their following posterity. And the remembrance of David, we know how it prevailed with God for the safeguard of Jerusalem; I will defend this city to save it for my servant David's sake, Esai. 37.35. It is recorded to the honour of Mordecai, Esth. 10.3. That being next unto King Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, He sought the wealth of his people, and spoke peace to all his seed. We should all consider with ourselves what advantages God has furnished us withal in our several capacities, whether of wisdom, or knowledge, or power, or favour, or interest, or estates, or the like; and study to lay them all out to the good and welfare of the places in which we live, where we were born, and whereunto we belong, that they may be so much the better, and more flourishing for our sakes: and so far causes in a manner of their own happiness, as they have bred and brought forth us, and sent us out of themselves.  
The contrary hereunto is observable in many persons; There are a great many people in the world; which as it had been better for themselves, that they had never been born at all; so it had been better for the places in which they were born, that they had never been born there; which like Vipers eat out the bowels of their own parents; which are so many plagues and pests, and calamities to the Cities, and Countries, and Nations which they relate unto. And this, if not always intentionally, yet effectively and in the event at least. By their wicked practices, by their scandalous examples, by their ungodly and unfruitful conversations. Scornful men they bring a City into a snare, or they set a City on fire: as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies, Prov. 29.8. They are very burdens to the place that bears them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is even ready for the offensiveness of them to expel them, and cast them out, and to call for vengeance from Heaven upon them.  
But I am persuaded better things of you (Dear Christians and Countrymen) and things that accompany salvation, though I thus speak. I told you before of a Catalogue of many worthy and eminent Men, who had their Rise and Beginning in this City, which it were easy for me to produce, to the honour and renown of it in all particulars. But what need I to do that? Mine eyes behold this Day amongst yourselves, This and that man to be born in her; which I hope will be careful to answer this passage and expression in the Text; And as to receive honour from Zion, that they were born there; So again to return honour to Zion; that there they were born. And so I have done with the first general part of the Text, viz. The Privilege mentioned.  

The second. General.  The SECOND is the Celebration of this Privilege; 
The Celebration twofold.  And that (as I told you in the beginning) twofold. 
1 The Humane Celebration.  First, on Man's part, by way of discourse, in the 5. verse, It shall be said. 
2. The Report.  Secondly, on God's part, by way of Record, in the 6. The Lord shall count when etc. We begin with the first in the 6. verse, The Celebration on Man's part, by way of Discourse, wherein again two branches more: First, the Report of it; and secondly, the Success of it. The Report of it, It shall be said etc. The Success of it, And the Highest himself shall establish it. First, For the Report, It shall be said; said by two sorts of persons. First, By the Members of it in a way of exultation: Secondly, By the strangers of it, in a way of Admiration.  
By the Members, first, Exultingly, Zion shall rejoice in the multitude of her own Converts, and speak Triumphantly of them. 
1. By themselves.  They themselves which were born in Zion, shall say, that This man was born in her; whether ye take it for Zion in the Civil sense, or in the Spiritual; In the Mystical, or in the Local; for the City of God, or for the City of David. It shall be said, upon either account or occasion. Excellency is not enough in itself, unless it be observed and taken notice of. Now this is that which shall be done here as concerning the Natives of Zion, and the qualities and varieties of them. It is a thing which shall be spoken of and divulged all abroad; and that first by themselves, when it is said here: It shall be said; we must take it in its full latitude, and with all the advantage that may be; It shall be said solemnly; it shall be said publicly; it shall be said constantly; it shall be said joyfully. And that with all the circumstances and appurtenances belonging unto it of a most glorious commemoration; with clapping of Hands, with sounding of Trumpets, with ringing of Bells, with feast and sending portions to one another, and gifts to the poor, as it was sometimes amongst the Jews, Esth. 9.22. They shall joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil, That this man was born there; it is spoken of Christ, Esai. 9.3. And it's appliable likewise to his Members; when any are by the goodness of God born thus, they have as great cause of exulting and rejoicing, as any men else in all the world. It is the joy of the Angels, which they celebrate; and therefore which the parties themselves are more especially interested in.  

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

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

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

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

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

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

1 The Church's stability.  First, The Blessing itself promised: And that is the stability of Zion, Zion shall be established. This is a point which the Scripture is very full and pregnant in, as none more, Esai. 33.20. Look upon Zion, etc. A Tabernacle that shall not be taken down; nor one of the stakes thereof shall ever be removed. So Psal. 125.2. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever. Mat. 16.16. It is said, That the Gates of Hell shall not prevail against the Church. And Heb. 12.28. It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Kingdom that cannot be shaken.  

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

2. The Author.  This brings in the second with it, and that is the Author or Bestower of this Blessing. They do well being joined together; and indeed they cannot well be severed. This is here expressed in the Text to be the HIGHEST HIMSELF. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is He that establishes Zion and every member of it. He that establishes us with you in Christ, and hath anointed us is God. And so S. Peter, 1 Pet. 5.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The God of all Grace who hath called us etc. make you perfect, establish, strengthen, settle you; see there are four words at once for the expression of this unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set you in joint, consolidate, corroborate, give you a good foundation. And all from God himself; who gives the Grace at first; He that calls must also keep; He that gins, must perfect; He that is the author of converting Grace, must be the giver also of establishing; we stand not by our own Habituals, but by his Auxiliaries and Assistances, etc. And so here the most High.  
There are inferior Highnesses even below here in the world, which the Preacher tells us of, Eccles. 5.8. 
Subordinate establishers of Zion.  All men are not of the same stature or size; nor is it fitting they should be. There are some Higher than others by the Head and Shoulders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the establishment of Zion does in a great measure depend upon them; it is their work to do it; & it is their duty to do it; & it is their glory to do it; not only to pull down Babylon, but to establish Zion. To establish it in the Graces of it; and to establish it in the Doctrines of it; and to establish it in the Ordinances of it. They cannot better establish themselves, then by establishing that. It is the Highest Honour which God puts upon them, when he does not only give them abilities and opportunities for it; but likewise withal, hearts and affections to it. But yet the strength of the work it lies not so much in them as in Him. That He which is higher than the highest regards it as there be higher than They.  

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

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

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

2. Comfort to particular Christians.  This is comfortable not only in the behalf of the whole Church, but also of every particular person, and member of it which stands upon the same bottom. Every private Christian is upon the same terms in point of stability, with Zion itself. They that trust in the Lord shall be as Mount Zion. And they not only collectively taken, but likewise distributively.  
When it is said here, that God will establish Zion, we are to understand it especially of Zion Mystically, rather than of Zion Locally. Particular Churches may fail, but not the Church in General. And again general Churches may fail, but not particular Christians: yea, the whole world may fail, when yet a Believer stands impregnable; Cadit mundus, stat Christianus quia non codit Christus. 
Augustine.  There is not the poorest Christian that is, but he is upon surer terms with God than any one visible Church; God's Covenant is but temporary with a Nation, but it is perpetual with a Person, as being founded in Christ Himself, whom he is rooted into. As here in the City, such a Company or Corporation may fail, when as the particular Members or Brethren of it may subsist and hold up their Heads. We see those famous Churches of Asia, which are made mention of in the Revelation, how they are all now come to nothing. And other Churches have no better an hold than they had: Quam diu bene se gesserint, & durante bene placito. That so we may not be highminded, but fear.  
Indeed it should be All our Cares and endeavours, that God would establish not only that, but this; not only Zion in general, but also our Zion in particular; not only Christendom, but England; nor only England, but London; and we are answerably to demean ourselves in order and reference hereunto; which may be very much obtained, and procured by our behaviour: we should every one so deport ourselves: as that God may delight still to dwell amongst us; and not remove the Candlestick from us. We which are set watchmen upon the walls, we should never hold our peace day nor night. And we which make mention of the Lord, or are the Lords Remembrancers, we should not keep silence till he has established and made our Jerusalem even a praise in all the Earth. 
Esai. 62.6,7.  So much for that. And so I have done with this celebration of the Privilege on Man's part, by way of Report, in the 5. verse. And of Zion it shall be said etc. The second is on God's part, by way of Record: The Lord shall count etc. vers. 6.  

2. The Divine Celebration.  This has a double pre-eminence both of the Person, and of the Conveyance. First of the person, that it is God. As for men to take notice of such a business; there's it may be no such matter in it; They may be carried perhaps by fondness, and partiality, and self-love, have some respect to themselves in it. Yea but for the honour of the Natives of Zion, the Lord Himself shall take an account of them, and observe who they are.  
Secondly, For the Conveyance. That other, it is only of Report. Of Zion it shall be said: that's but a transient observation, Vox audita perit. But this here, it is by way of Record; The Lord when he writes up the people, etc. Litera scripta manet. This is more abiding and permanent. And here again two things more. First, somewhat Employed; And secondly, somewhat Expressed. That which is employed is this: That God does write up the people. That which is expressed is this: that when God does write up the people, he shall count in this with it, That this Man was born there.  

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

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

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

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

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

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

The Application of the Text to the occasion.  BUt yet I have not done with You which are my proper Hearers this Day. I have a word or two farther to you, and so I have done; To you which were born within the limits of this honourable City. The blessed Apostle St. Paul wished himself sometime to be Anathema, 
Rom 9.3.  i. e. Accursed, or separate from Christ for his Countrymen, whom he calls his Brethren and kinsmen according to the Flesh. Indeed that was a very high strain of affection; and such as it is more than every one is able to reach, so perhaps more than every one is bound to perform. I will not therefore presume to promise so much for myself. But this I will be bold to say in his words in another place in the following chapped. Brethren, it is my hearts desire, and prayer to God 
Rom. 10.1.  for LONDON, that they might be saved: and I should count it a great favour from God to me, if I might let fall any thing at this time tending and conducing thereunto.  
I must confess I may seem to be under a common disadvantage in this regard, as our blessed Saviour was before me, who complains He could do no great good amongst his own people: (He came to his own, and his own received him not) 
Joh. 1.11.  and so lays down a General observation to this purpose. That a Prophet is not without honour, saving in his own Country, and in his Father's House. 
Mat. 13.57,58.  It is the great unhappiness oftentimes of us, which are Ministers, to have least acceptance there where we have most cause to expect it; and to have greatest discouragement there, where we have least cause to receive it. But you have taken this off from me at this present time (as I may say) by the contrary extreme, in your call and invitation to this work, especially having so much better choice, as you elsewhere had amongst so many of my Reverend Brethren. But then hereby as you have put me in hope of doing some good amongst you, so you have likewise engaged yourselves to attend to what is spoken by me. I shall reduce it to two Heads, even the two parts of the Text, viz. The Privilege, and Celebration of it.  
First, As to the Privilege; that ye be careful to look to this, and to see that you are interested in it, that is, born in Zion according to the sense now explained. Not only Professors and Protestants at large; but regenerate and true Believers, who have the seed of God remaining in you, and are made partakers of his sanctifying Spirit.  

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

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

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

Spirituality wherein it consists.  This spirituality of Religion whereof we now speak, it consists in a more close and exact walking with God; and and uninterrupted fellowship and communion with Him; In a daily observation of him in all his deal with us; in self-denial, and cautious restraint of some things which are absolutely lawful, though in such circumstances not so convenient. From whence there are likewise gracious Returns from God upon the soul again; In exciting to duty; in assisting in it; in the assurance of favour and acceptance in the Blood of Christ; The witness and seal of the Spirit; the Hints of Providence; the Answer of Prayers; the hidden Manna; the white Stone; the New Name, as it is called Rev. 2.17. Such things as these there are in Religion, and that altogether different from fancy, and conceit, and imagination; such things as have an undoubted certainty and reality in them: and it will be both our wisdom and happiness to be acquainted with them.  
Apollo's was an Eloquent man (and questionless a good man too) and mighty in the Scriptures; But yet Aquila and Priscilla exercised and experienced Christians took him unto them, and expounded to him, the way of God more perfectly. Act. 18.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They did not expound unto him the way of God simply. He was instructed in that already, as it is said in the verse before: but they revealed to him some practical secrets, and Mysteries belonging to this way, as to the Doctrine of Christ, which as yet he was not acquainted withal; being that which many others besides may sometimes have some need of, who for the main have a work of Grace upon their hearts. There are the Criticisms in Christianity, besides the plain Rules; and as there are the Depths of Satan, so likewise the Mysteries of Christ; and these learned by accurate Christians. There's Spirituality added to Sincerity, which is like Beauty added to Health.  

Studying of Christ.  For the furthering of this in us, it will concern us so much the more to study the Truths of Christ which begin very much now a days to disrelish in the world. We have Christianos sine Christo; men that would go for Christians, and yet have but very little of the Doctrine or Spirit of Christ in them; or if some rude and general notions of it, yet which they do but very little use, or improve; so as to frame their hearts accordingly. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hucksters of Christ, rather than true christians, as Ignatius calls them: and they do frustrate and deprive themselves of the greatest comforts and benefits that are by him. 
Joh. 6.27.  For it is He whom God the Father hath sealed, as the conveyance of all true happiness and blessedness to us. In Him we are Elected; 
Ephes. 1.4.  In Him we are Redeemed; 
Col. 1.14.  In Him we are Justified; 
Rom. 3.24.  In Him we are Sanctified; 
Joh. 17.19.  In Him we are Saved. 
Rom. 5.10.  He hath raised us up together, and made us sit together with Him. Yea, He hath blest us with all spiritual Blessings in heavenly places in CHRIST. 
Ephes. 1.3.  God's children through Faith in Him. 
Gal. 3.26.   
This is the great comfort of Believers: That to us a Child is Born, to us a Son is Given, Esai. 9.6. That this man was born there; to speak in the words of the Text. If it were not for, this we were all but in a sad condition. There are many which talk of God's Philanthropy and good Nature, and love to mankind; yea, that was in the giving of Christ at first; but now after that He is once given, there's no love to us out of Him, which we can rest or secure ourselves in: and the more we bottom upon this Truth, the better Christians shall we be, and the more spiritual in Christianity.  

Jam. 1.18.  
Rom. 4.11.  
Improvement of Word and Sacraments.  We should again further improve the Ordinances and means of Grace, which are vouchsafed unto us. The Word and the Sacraments. The Word for the begetting of us again. And the Sacraments as the Seals of Grace to us. And (because I have named the Sacraments) that Sacrament which is most proper to this purpose; 
Especially of Baptism.  the Sacrament of Baptism, which is the Pledge of our Entrance and Admission into the Church of Christ, the Seal of our new Birth and Regeneration, as we are born in Zion. Let us bring our children to it, and count it a great privilege, that they may be made partakers of it, from whence they have a right and interest in all the prayers which are at any time made for the Church of God, as themselves belonging unto it.  
Beloved, We must know that God observes what respect we give to his Ordinance, and what we do not: He keeps a Register of Christen, as well as of Births; not only of who are Born here, but who are Baptised. Yea, and in what fashion and manner too, and with what regard to his own Institution. Slubbered and slighted Baptism is little better than none at all; and in some respects worse. God abhors it, and will one day call us to a reckoning for it, and our profanations in it; making it but a matter of custom, and formality, and compliment, and bravery, and the like; beginning with Religion, as we mean to hold out in it, and our posterity after us.  
As for the other Sacrament, we seem to be now and then sensible of some respect due to that, and we have cause to be so. Now is not the one as great as the other in its own nature? Do they not come from the same Author? Do they not refer to the same end? Do they not seal the same Covenant, and Graces, and Benefits, and Privileges, for substance both of them the same, though different in modification? I beseech ye think seriously of these things; I could not but give a touch of them, as lying in my way, and as pertinent to this present occasion. And thus much may be spoken to you in reference to the Privilege itself.  

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

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

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

2. For the Thing itself.  Secondly, As for the Thing itself; we should be careful to express the forenamed Affections in some suitable matter; There are two great Concernments in the world, Godliness, and Righteousness; piety in reference to God, and charity in reference to Men. And these are the two Channels in which our zeal must convey itself.  
For particulars, I leave them to yourselves for the determination of them, as you shall judge most meet and convenient: ye cannot want occasions; nay ye have crowds and throngs of them, only I beseech you take heed, that one does not crowd out another; that whiles ye are uncertain what to do, ye do at last nothing at all; which is commonly the end of such uncertainties as these are. And so come to a Parturiunt Montes etc. in your Birth-solemnity.  
As for the persons entrusted, ye shall not need to doubt of them, being men of so much faithfulness and integrity, and known sufficiency in all particulars, as that Envy itself cannot cavil or except against them. So that here is nothing now desirable of you, but a closing with the happy opportunity which is presented to you.  
To make us more intent, let us consider; That unless we do somewhat which is singular in this our meeting, we shall not be able to approve ourselves in it; there being (otherwise) no cause whereby we may give an account of this concourse: as the Town-clerk said at Ephesus, Act. 19.40. It will not only be unacceptable to God, but un-accountable to Men, and we shall suffer in our reputations for it. As for those of other Countries which are foreign and more remote, there may be somewhat said for the Natives of them, to meet one with another, upon some other considerations, which cannot be said for you; But for Londoners to meet in London! except you have very good Ends and aims for it indeed (as I hope you have) and do some special good in your meeting (as I desire you may) it will not only be fruitless, but ridiculous, and carry a great deal of scorn and ignominy with it.  
Besides; That ye have raised expectation by so much mention of it, and preparation for it, and talk and discourse of it aforehand, as some of you have in many men's ears; these are arguments and engagements to you, to consider what you do.  
Add to this last of all; that it is the first of all in this kind: This place in which we now are (as old as it is) I believe never held such an Assembly as this is, upon this occasion; which should be the more effectual with us to improve it to the better purpose. We use to say, that Primum in unoquoque Genere est perfectissimum, & exemplar reliquorum: The first in every kind is the perfectest and a pattern to all the rest. Thus should this of your meeting be as near as ye can make it, that so others that follow you may take aim and example from you; and writing after your copy may more fairly write themselves, in so full and large a character, as may be known and read of all men.  
Thus, as we shall have comfort in our Birth and Nativity itself, so we shall have comfort and joy likewise in the Memorials and Celebrations of it; And as for the privilege itself; This man was born there; so of LONDON it shall be said, THIS and THAT Man was born in Her, and the HIGHEST HIMSELF shall establish her: The LORD shall count when he writes up the people; That THIS MAN WAS BORN THERE, Selah.  
FINIS.   

A Catalogue of some Books printed for and sold by John Clark at the Entrance into Mercer●-Chappel at the lower end of Cheapside.  

THe Works of that famous Chirugeon Ambrose Parey, whereunto are added large additions with figures out of Adrianus Spigelius. Fol.  
The description of the body of man, together with the controversies and figures thereto belonging; Collected out of all the best Authors of Anatomy: by Helkiah Crook, Dr. in Physic. Fol.  
The History of the World, the Second part, in Six Books; being a continuation of the famous History of Sir Walter Raleigh, beginning where he left and continued to the year 1640. With a large Chronology of those times: by Alex. Ross. The true Copy whereof is distinguished by the Authors own picture fixed in the frontispiece, by his own order, from any other however coloured with hawks and hounds in their title page, or lying pretences in other places. Fol.  
Ancient Funeral Monuments: composed by the Travels and study of John Weaver. Fol.  
The Country Justice enlarged with many Precedents and Resolutions of the Queries contained in the former Impressions by Michael Dalton. Whereunto is added by way of Appendix under their proper heads all such Acts and Ordiances necessary to be know and put in execution by the Justices of the Peace, made and published before the year 1655. Fol.  
Prototypes, or the Primary Precedents out of the Book of Genesis; the good and bad things they did and had practically applied to our information and reformation: by William Whately late Pastor of Banbury. Fol.  
Dr. Sibbs upon the 4, 5, 6. Chap. of the Canticles. 4.  
The Works of that famous Physician, Dr. Alexander Read.  
The Harmony, Chronicle, and Order of the old Testament; together with the Harmony of the four Evangelists; by Dr. Lightfoot 4.  
The Wo●k●es of that Reverend, Judicious and Learned Divine, Mr. Joseph Me●de late fellow of Christ's College in Ghambridge, Two Vol. in 4.  
29 Lectures of the Church; very necessary for the consolation and support of God's Church, especially in these times: by that learned and faithful Peacher Mr. John Randall. 4.  
Parthenia, or, the Maidenhead of the first Music that ever was invented for the Virginals: by Will. Bird, Dr. John Bull, and Orlando Gibbons Gentlemen of his Majesty's Chapel. Fol.  
The English Gusman. 4.  
The Presumptuous man's Mirror, a Watchbell to rouse up a secure sinner out of his security. 12.  
The Change or the blind eye opened; a double discourse on Ephes. 5.8. by Tho. Du Gard. 12.  
The Saint's Privilege: in 12. by Dr. Sibbs.  
Mr. hooker's farewell Sermon. 4.  
Mr. Barnes needful helps. 4.  
— Wise man's forecast in evil times. 4.  
Janua Linguarun 14 Centuries; to which is newly annexed, Nomenclatura brevis Anglo-Latino Graeca: by Fr. Gr. large 8.  
Janua Linguae Latinae; The gate of the Latin tongue unlocked, exhibiting in a natural order the structure of things and of the Latin tongue, according to the rules of the newest method: by Comenius. With an Etymological Index gathered out of the Januall, Lexicon, Varro, Isidore, Martinus and other Classical Authors, and Alphabetically disposed: by William Du Gard. 8.  
Arcana Microcosmi, or, The hid secrets of man's body discovered. Also the strange and marvellous diseases, symptoms and accidents: by Alexander Ross. 8.  
Colloquia Plautina viginti opera Alexandri Rossaei. 8.  
Mr. Whatelys oil of gladness or comfort for dejected finners.  
— His Poor man's Advocate. 12.  
A Testament of a large Roman print, with reading and singing Psalms. 8.  
The fullness and freeness of God's grace in Christ declared in a uniform body of Divinity: in two parts: by Mr. Duke.  
Mr. Primrose Sermons in 4.  
The Christians pattern, or the imitation of Christ. 24.  
The Pillar and Pattern of England's deliverances, presented in a Sermon at Paul's, Novemb. 5. 1654. by Dr. Horton.   
FINIS.