concerning Sion sought out a City not forsaken Time would fail me to reckon up the signal favours God hath conferred on this City For these many years continuing and of late restoring health to it even to a wonder preserving it unto this day in safety notwithstanding the wars and battels that have been round about it the many Sects and Divisions that have been within it even to a miracle Yea after our ungrateful barrenness our unworthy contempt both of the word and the messengers thereof still causing the light of his Gospel in some measure to shine in it Thus hath our gracious God sought the good and as it were studied the peace and welfare of this City and shall not we our selves endeavour it Londons prosperity should be the prayer of all her Sister-Cities and neighbour-Countreys but much more of her children all her adopted children those I mean who having been born in other parts of the land have here taken up their habitation but much more her natural Children we that have both our being well being in or from should wish well to her Our blessed Saviour saith of him that should betray him It had been good for that man if he had not been born it may be said of him with a little alteration who being born in doth not seek the good of the City it were good for the City that man had not been born in it Vives in one of his declamations saith of some who were born in Rome that they were no Citizens of Rome since it matters not where a man is born as what mind he beareth I saith he should rather account those Citizens of Rome who being born in the utmost Scythia wish well to her then those who being born in her in her chiefest place the very Capitol endeavour to spoyl her of her peace safety liberty and glory Cives tu mihi putas eos qui hanc suam esse civitatem non putant wilt thou have me account them to be her Citizens who yet own not her as their City so as to seek her welfare But I hope better things of you Beloved and methinks you are putting that question to me about the Cities preservation which those Jewes did to the Apostles concerning their own salvation What shall we do for the good and peace of the City The Answer to which Question must be either more special or general 1. Among the City Natives there are persons of several degrees and orders who are accordingly capacitated to act for the Cities good 1. Some of you who have received your first breath in are now Officers nay Magistrates of this City and it concerneth you to seek her good by executing Justice and judgment One being asked how a City might be safe answered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where right taketh place let that be your care that right may be administred the good encouraged the offenders punished the idle set on work the impotent relieved the unruly curbed and houses of riot and disorder suppressed Certainly execution of justice is of great concernment to a Cities welfare when God would have spared Israel had there been a man in her to do it 2. Some of us who were once new born babes sucking at our Mothers breasts are now Ministers in and so in a spiritual sense Nurses of this City Oh let us seek her good by giving to the people sincere milk by preaching the words of truth and peace far be it from us to keep up factions or parties to sow the tares of false Doctrine and Heresies of Schism and Sedition in our Churches but let us preach the truth as it is in Jesus proclaiming no war but onely against the sins of the City 3. Some of you who were born and live in this City are Merchants trasticking to the several parts of the world do you seek the good of this City by supplying and enriching her with forraign commodities by encreasing and advancing her trade yea let your fair and upright dealings with Turks and Pagans gain her honour in the eyes of all men Finally the greatest part of you who were once little children are now Tradesmen in this City and if you tender her good put away far from you lying and swearing fraud and couzenage the wicked ballances and the deceitful weights Let truth sit upon your lips honesty dwell in your hearts and industry appear at your fingers ends 2. Besides these particulars give me leave in a few words to commend some general directions which concern us all in what capacity soever we are 1. Let every man act for the Cities good in that sphere wherein Gods providence hath placed him Nothing sooner confounds and ruineth an Army then when the Souldiers break their ranks It is excellent counsel of Saint Paul Let every man abide in the same calling whereunto he is called and again Let every man study to be quiet and to do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his own business the Magistrate his the Minister his and the private man his 2. Let us all seek the Cities welfare by our dayly prayers at the throne of grace in its behalf that God would forgive its crying sins and though it be unworthy that he would still save and defend it for his own sake in this respect let that resolve of the Prophet concerning Jerusalem be ours concerning London for its sake not to hold our peace nor rest till the righteousness thereof go forth as brightness and the salvation thereof as a lamp that burneth 3. Finally Let us seek the Cities good by being good our selves when one asked the reason why Peloponesus flourished so much the answer was returned Aegina bonos filios nutrit its chief City Aegina brought forth good children Oh that it might be said so of London Octavius Augustus said of his wanton Daughters that they were not his seed but some Aposthume broken from him I would to God London might not take up the same complaint of her profane intemperate malicious covetous and wicked children to whom I cannot speak better then in that language which one used to a debauched Carthaginian Parce Carthaginisi non tibi if you will have no pity on your selves yet that you may not bring ruine upon this great City amend your lives The truth is it should not content us to seek the Cities good by being good but its honour by being better then others Urbs Metropolis ut sit maximae in toto regno authoritatis constituatur praecipuum pietatis exemplum sacrarum said one justly A Metropolis doth preserve its authority by being a pattern of piety to the whole land What a shame is it that the sowrest fruit should grow upon the uppermost boughs and the worst Scholars be in the highest forms What a reproch is it that the Country should have cause to complain that her children
kindred among Citizens and Pluto will have all Citizens to be brethren one to another Finally there are fratres religione brethren by religion all those who profess the same faith in which sense Saint Paul meaneth it when he bids to salute the brethren Saint Peter when he exhorts to love the brethren And thus I trust we are brethren too for however we may many of us disagree in some circumstantials yet I hope we all agree in the substantials of Christianity and therefore why should we not be fratres affectione brethren in affection as David and Jonathan were by intire love one towards another And as we are Brethren so we are Companions The Hebrew word which is here rendred Companions is derived from a word that signifieth to feed and so properly noteth them who are simul educati brought up feed together Thus have many of us been educated together from our child-hood in one family in one parish in one school companions at the table at the book and in the street and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Philosopher it is a great engagement to love to have been bred up together Since then we are Brethren and Companions let us all as joyntly seek the good of the City so mutually the good each of other that it may be said of us what was said of the Primitive Christians Ecce ut se invicem diligunt see how they love one another This is one special cause of this days meeting It is well observed by Josephus that Gods enjoyning the people three times a year to come up to Jerusalem was though principally for his own solemn worship yet secondarily that meeting and eating together their friendship might be the faster For this reason is this Annual Feast observed that once a year at least beholding each others faces we may be the better known to and beloved by each other in which respect as we will not blame the prudence of those our brethren who think fit to abstain so I hope they will not condemn our amity who think fit to associate and feast together And now my brethren and companions God forbid that charge should this day be drawn up against us which is laid by the Prophet Amos against Israel they eat the Lambs out of the flocks and the Calves out of the midst of the stall they chaunt to the sound of the viol they drink wine in bowls but they are not grieved for the afflictions of Joseph How greatly defective we have hitherto been in our commiseration and contribution I even blush to speak One that wrote the History of the Grecians related what worthy acts had been done by the Lacedemonians and Athenians and it being enquired what his Countrey-men of Cumin had done he had no other answer to return but that they had done just nothing I wish there were not too just cause of the like accusation we the City-Natives have done nothing in matter of charity nothing in comparison of what we might have done yea of what others of other Countreys have done yea I wish whereas the expence of our feast is double to theirs the extent of their benevolence were not double to ours But I had rather exhort then chide incourage future forwardness then blame former backwardness If you shall inquire how the charity which is conferred shall be imployed the wisdom of the Stewards hath suggested to me an answer Saint Paul elegantly compareth alms to seed and there is a very fit and large piece of ground said forth for this seed to be cast into The hedg of this field the confines of our bounty is to them that have receiv'd their first being in the freedom of London who since by reason of their poverty they cannot feast with us ought by reason of their brotherhood and vicinity to be refreshed by us The Acres of this field in which our seed must be scattered are four each of which singly much more all jointly crave a bountiful contribution 1. The first Acre is the Distressed Clergy and if there be an Especially set upon the whole houshold of Faith it much more belongs to the chief Officers in that Houshold you cannot be unmindful how ample a recompence is promised to a small dole when conferred upon a Minister He that giveth a cup of cold water to a Disciple to drink in the name of a Disciple shall in no wise lose his reward 2. The next Acre is the Widows of such Clergy Indeed the sad condition of those who were the wives of able famous Ministers of this City deserveth not onely pitiful compassion but a serious consideration and that by all the Inhabitants how some competent provision may be made for them and in the mean time I hope the present benevolence will afford some succour to their widows who had their birth among us 3. The third Acre is the binding of the poor children of Freemen Apprentices whereby being placed in a lawful calling they may be enabled to get a lively-hood A work to which as I hope none will be unwilling so I trust those will especially be forward who though now possessed of great estates were perhaps at first of mean beginnings 4. The last but not the least Acre is the maintaining of the Sons of indigent Free-meen Students at the Universities Indeed what pity is it to use the Prophets allusion the children should be come to the birth and there should be no strength to bring forth hopeful Youths should be trained up in our Grammar Schools fit for and no means to carry them to or maintain them at the University How sad is it that young Students should be forced to leave that nest before they are well fledg'd after a short stay of some very few years running into the Countrey for want of maintenance at the University Nor yet is this all Who so with a sad and serious eye shall look into the several Churches throughout England and Wales and observe how many of those Candlesticks are altogether empty and in how many of them there are very dim lights how many flocks have no speherds at all and how many have such to watch them who though perhaps they may have honest hearts I am sure have ignorant heads altogether unable and unfit for the ministerial charge I say who so truly layeth this to heart will be enforced to acknowledge that Atheism and irreligion if not Popery and Superstition will prevail in succeeding ages unless there be some plentiful supply from the Universities So that as we tender the honour of God propagation of the Gospel and the souls of our posterity we are obliged to take care what we may that there may be a nursery of young Plants for Gods Vineyard Lo here a large field God send liberal hearts and hands then though there be not so many as heretofore there will be enow to fill these acres Alas my Brethren had you hearts as
stilling of commotions and a sweet agreement of many in one 2. This peace with men is either extera or civilis without or within with forraign countries or domestick Citizens the former is that which is called rest round about which God gave the Jews from the Heathens invasion the later which her is desired is peace within Jerusalem that which is called civil peace and is according to S. Austin Ordinata imperando obediendo concordia civium an orderly concord among the citizens by commanding and obeying Civitas saith one is quasi civium unitas a city is a peaceable cohabitation of Citizens it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Aristotle a communion with one another in regular living so that without peace and order it is not populus but turba a civil society but a giddy multi ude Now though peace is to be had with all men nations people if it be possible and as much as in us lieth to be endeavoured yet peace with one another is principally to be sought after as being of greatest concernment to the safety of the community If there be war without and discord within nothing can be expected but ruine it being in this case with a city to use Greg. Nazianzens comparison as with a ship on a tempestuous Sea when the winds are raging without and the marriners railing within so that in all probability it will sink and perish in the waters If there be peace without and discord within the condition of the city is still desperate though the skie be never so clear yet if a wind be got into the bowels of the earth it will shake if not overturn it But though there be war without if there be peace within the city may probably be safe Unanimous citizens are as Agesilaus said concerning Sparta the best walls to a city in which respect it was wittily returned upon Caligulas wish that the people of Rome had but one neck intimating his cruel desire to cut them off at a blow Thou art mistaken Caesar had they but one neck fortior illa foret it would be the stronger to make resistance no mervail if the Oracle advised the Athenians when they were to wage war with the Sicilians that they should carry Minerva's Priest with them whose name was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth peace It is very observable to this purpose what great care hath alwaies been taken for preventing intestine commotions that phrase of the Prophet Zacharie Execute judgement in your gates implieth that the Courts of Justice among the Jews were in the gates of the city and why so say some Satyrically that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens say others more suitably to my present purpose Ut civiâ—atis populus esset pacificus discordes ingredi non liceret that the city might be at quiet suits and contentions at law were to be in the gates It was appointed by the people of Rome that the Senate should sit in the Temple of Concord Crates the Philosopher made it his business to find out and compose differences among the inhabitants and Alexander ab Alexandro tells us of an officer at Athens constituted for this onely end to make up breaches among the Citizens yea it was a law among the Troglodites that if there were any disturbances upon the very naming of peace though but by a woman or a child all was husht no wonder if Davids word and wish concerning Jerusalem is peace be within thee 2. Having opened the nature of the benefit it now remaineth that we take view of its excellency as it is construed in that other word Good for though taking peace in its narrow notion we may construe good in a way of amplification as if the Psalmists meaning were I will not onely say peace but I will seek all manner of good yet I rather incline to look upon good as Synonymous with peace To this agreeth that Antithesis of peace and evil I make peace and create evil and to this purpose it is that publishing peace is twice in the same verse said to be the bringing good tidings Unum Bonum in metaphysicks are convertible terms and here good is as it were appropriated to peace nor is it without good reason and that up on a three-fold account in as much as 1. Of all good things peace and especially civil peace is the best as health in respect of the naturall so peace in respect of the politick body is the chief comfort Plutarch reckoning up those good things which are needfull for a city begins with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} peace and concludeth with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concord Indeed this comparison must be limited to things of the same kind and with this restriction whatever is said of the excellency of peace is to be understood outward peace is not better than inward grace but it is better than all other worldly enjoyments they are as the milk this as the cream they are as the grass this as the flower they as the starrs this as the sun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is S. Chrysostomes phrase nothing is equall with peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So Synesius concordis most excellent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So S. Basil it is the most superlative blessing with which accord that of the Poet Pax optima rerum and as war being the worst of miseries is emphatically called evil so peace being the best of comforts is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called good 2. Without this nothing is good S. Paul resembleth peace to a bond and very aptly since that which keepeth all our comforts together is peace the Psalmists phrase is not onely the Lord will give but he will bless his people with peace as if nothing we enjoy were blessed without peace what light is in the world that is peace in a city nothing would be amiable without light nor can any enjoyments be comfortable without peace Very appositely to this purpose is that of Gregory Nyssen Suppose saith he a man to have all those things which in this world are esteemed precious wealth health wife children parents servants friends pleasant gardens stately palaces large parks or whatever else is invented for delight {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if all these be present and peace absent what is the gain of them when as war hinders the fruition of and contentment in them That prayer of the Church Lord thou wilt ordain peace for us for thou also hast wrought all our works for us may very well bear a sense to this purpose as if she would say Whatever works thou hast wrought
coming to the City lose their goodness as Rivers running into the Sea lose their freshness Oh that all Londons inhabitants might be patterns to all England and Londons Natives to all its inhabitants of holiness righteousness and goodness That I may drive this naile to the head so as the exhortation of seeking the Cities good may be the better fastened in our hearts be pleased to consider these two things 1. The most glorious Cities are not priviledged from ruine there was never any City on earth more bravely defended against a forraign enemy then was Jerusalem against Titus and Vespasian upon a conceit that that City was eternal and should never be destroyed whereas it is onely true of the Heavenly Jerusalem the earthly City was then taken and ruined nor is and City how populous or potent soever secured from destruction The Historian saith of Lyons a famous City in France una tantùm nox interfuit inter Civitatem magnam nullam there was onely the distance of one night between a great City and none so suddenly may ruine come upon a place Verulam once a famous City in our own land hath not now so much as the name remaining and S. Hierom tells of a renowned City in which had been a goodly Temple neque Urbis neque Templi ullum restat vestigium both were so perfectly demolished that there was not the least footstep remaining either of City or Temple so total as well as sudden may the destruction of a place be 2. Multiplied abominations in will bring inevitable desolation on a City It was a custome among the Romans whensoever they went forth to war against any City by a charm Tutelares Deos evocare to call out the Tutelar Gods either because they held it an impiety to destroy the Gods or because they thought they could not conquer the City whilest the Gods were in it the Heathens had many Tutelar Gods for one City but the one Jehovah is the Tutelar God of all Cities and Places and what the Spaniards boasts of Madrid that it had a Wall of Fire about it meaning the Quarries of Flint which encompassed it is in an higher sense true of that City in which God dwells his protection is a Wall of Fire about it But alas impenitent Rebellion will cause God to depart from and bring ruine upon a City he that maketh a fruitful land a barren wilderness will make a good City an heap of rubbish for the wickedness of them that dwell therein Believe it a City cannot be safe whilest the Citizens are wicked Nil prodest muros munire propugnaculis Deum provocare peccatis saith S. Ambrose truly in vain is the City fenced with walls guarded with Watches Troops Bands whilest God is provoked with iniquities transgressions and sins I am loth Beloved on this day of joy to call for sorrow and put you in fear but yet withal I must be faithful and let you know both your sin and danger How is the faithful City become an Harlot said Isaiah of Jerusalem I wish it were not true of London wo to the bloody City said Nahum of Nineveh let London beware What filthiness is in her skirts I mean her Suburbs where all manner of sin is acted with a brazen forehead nay I would to God the whole head were not sick and the whole heart faint In few words as when I consider the tranquillity of this City I wonder at her ingrateful impietie So when I consider her impiety I wonder at her lengthned tranquillity But Oh let us not despise the riches of Gods forvearance let it rather lead us to repentance and as we desire that London peace may be preserved good promoted and ruine prevented let us the Natives first begin to sweep our own doors reform our own lives and be among the number of those who mourn for the sins of others I hasten to an end onely I must not I cannot forget either the house of the Lord my God or my brethren and companions 1. Among those many eminent Worthies who by being born in have been an honour to the City the chief was that Noah Father of the new Christian World after the deluge of a bloody persecution as a Reverend Father of the Church calls him Constantine the Great who among many other excellent virtues was and will be famous to all ages for his zeal in erecting Churches for Gods publick worship and besides the large contributions of his purse the Story saith to the building of a Church he carried twelve baskets of earth upon his own shoulders Beloved there is a fire of zeal within me which must flame forth and that is to speak a word in behalf of this House of the Lord our God in a part whereof we now are this Church of Saint Pauls once one of the most glorious piles of building in the world taking all its dimensions together now likely to become an heap of rubbish the most ruful spectacle upon the face of the whole earth Indeed were I silent yet the tattered rags dis-joynted stones of the building speak nay cry aloud in words much like these Is it nothing to you all that pass by When the body of slaughtered Asahel was left in the way not a man went that way but turned aside to look on it and shall not we behold with pity the ruines of this dying Church I doe not mention this as if I thought our shoulders were strong enough to bear the burden of repairing it but onely since it is the City-Church hath been the Cities choicest ornament I think it would well become us who are the City-Natives to set on foot a Petition that at least leave may be granted for a free contribution throughout the City the whole Land whereby it may be preserved from utter ruine lest when this Fabrick is fallen that name be given to this City which by the Woman was given to her child when Gods Ark was taken Ichabod the Cities glory among all Nations and Countreys is departed from her 2. Having imparted my thoughts if not with success yet I hope without offence to you concerning this house of God I have yet another word to adde concerning my brethren and companions I may truly say concerning this Congregation that we are not onely in one but many respects brethren in a borrowed but proper notion companions There are fratres natura brethren by nature those that have the same immediate Parents as Esau and Jacob and of this sort there are some I doubt not here present There are fratres cognatione brethren by lineage those of the same stock as Abraham and Lot In this sense the number is far greater many of us being kin one to another There are fratres gente brethren by country in this sense all the Jews were brethren and thus we are all brethren Cognationem quandam inter cives natura constituit nature hath constituted a kind of
God and his house because of the house of the Lord our God The result of what hath been said on this part amounts to these two things 1. Every good man especially every good Ruler is very zealous for Gods house for the maintenance and promotion of his publick worship Hoc muâ—us cujusvis sidi ac veri amici Dei Dei quaerere hoaorem proximi salutem is Molleâ—us his note upon the Text Every true friend of God cannot but seek Gods honour and his neigbours salvation to both which the establishment of the publick worship very much conduceth they cannot be with David men after Gods heart who are no friends to his ordinances wherewith his Ministers by whom his houses wherein his publick service is administred 2. In order to the publick worship we ought to endeavour the publick peace On the one hand no peace must be entertained or can be expected without respect to Gods house in vain do we look for peace in our houses if we take no care that God may be worshipped in his the Angels Song coupleth together glory to God and peace on earth and saith Saint Bernard excellently Quomodo stabit pax hominum coram Deo si Deo apud homines non potest tuta esso suagloria If Gods glory be not maintained by men mans peace shall not be preserved by God let Gods house be well looked to and there will be no great fear of Jerusalems peace On the other hand Gods house cannot be established if Jerusalems peace be not maintained Quid in vita hominis est bonum nisi pax sub quâ omnia quae sunt honesta proficiunt ac roligiosâ nutriuntur saith an Ancient sweetly What better than peace under which Honesty thriveth and Piety flourisheth peace is a Joseph a good nurse to Religion especially to the free and publick exercise of it The Scythians who did worship many Gods had neither Altar nor Temple nor Statue to any God save Mars intimating that where wars are predominant Gods publick worship ceaseth I deny not but as once Paul preached so God may be served on Mars hill yet his most solemn worship is in dayes of peace and for this reason principally it is that good men are and all men ought to be studious of making of seeking peace that Religion may shine in its splendor and glory To summe up all if we acknowledge Jehovah to be our God we cannot chuse but place our affections on him if we love him we will love his house we will love our brethren if we love either or both Gods house or our brethren we must needs wish well to Jerusalem the place where his house is where our brethren live we cannot wish better to Jerusalem then peace and if we wish her peace we will both say and seek it according to the Psalmists resolution in the Text for my brethren and companions sake I will now say peace be within thee because of the house of the Lord thy God I will seek thy good And thus with what brevity I could in so great variety I have dispatched the severals of this Scripture but though I have finished my Text my Sermon is not done The Scene all this while hath been layed in Jury I must now change it from Jerusalem to London that I may winde up my Discourse with a punctual and particular application to our selves There was a City in Sicily called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} because of three things very excellent in it Namely Fountains Vineyards and an unaccessible Rock upon which it was built but this City whereof we here met this day are the Native Members may well be called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for its manifold ornaments Let me say to you this day in words much like those of the Psalmist concerning Jerusalem Walk about London and go round about her tell her Markets for Victual Granaries for Provision Aquaeducts for Water Halls for Societies Tower and Gates for safety Mark well Her Royal-Exchange for Merchandize her Navigable River with that moving Forrest upon it and that famous Bridge which tieth the two banks of that River together Finally consider her Bridewel for the Idle Bethlehem for the mad Hospitals for the Sick the Lame the Poor Chamber for the Orphans Churches for Holy Assemblies and tell me if She deserve not that name Augusta of Stately and Magnificent which was given her some hundred of years ago when she wanted much of that amplitude which now she hath It would be lost time and labour to make a parallel between this and those other glorious Cities of the World especially since it is at once both briefly and fully done already by that ingenious and laborious Gentleman whose service and labour of love for will not I hope be forgotten by this City In few words as Athens was called the Greece of Greece so may London be stiled the England of England if England be an Eden the Garden of God London is the Tree of Life in that Garden if England be a ring of gold London is the Diamond in ring Finally if England be a beautiful body London is the eye of that body or rather the apple of that eye Sed quò feror But whither am I transported Beloved it is on my Mothers behalf I have been speaking my Mother did I say I and your Mother surely I shall not need to beg your pardon especially when you consider for what end I have spoken so much or rather so little in honour of this City namely 1. In the first place to excite and enlarge our thankfulness to Almighty God that our lines are fallen to us in such a pleasant place that we have had the honour to be born and brought up and at least the most of us dwell in this City Charles the fifth was wont to glory that he was by his birth a Citizen of Gaunt Plato gave the gods thanks that he was born an Athenian It is no small honour among the Italians to be a Roman why should it not among Englishmen to be a Londoner 2. But that which I chiefly design to perswade is the duty of the Text that you would seek the peace and good of this renowned City A City saith Aquinas in his Politicks is principalissima eorum quae humana ratione possunt constitui the choice and chief of all those societies which can be constituted by humane reason No wonder if Cicero asserts in one place that it is a very amiable object in the eys of the chief God and in another place that all men are carried to a City by a certain instinct of nature surely then the more eminent a City is the more it is beloved of God and the more it ought to be regarded of us This City my Brethren in respect of Gods affection to it and care over it may well be called to use the Prophets language