A sermon preached at the general meeting of Gloucestershire-men, for the most part inhabitants of the City of London in the Church of St. Mary le-Bow, December the 9th, 1684 / by Edward Fowler.

A SERMON PREACHED at the Gloucestershire-feast,

1 Pet. 2. 17.

—Love the Brotherhood, Fear God, Ho∣nour the King.

THat the Religion of which our Lord Jesus is the Founder, is most admirably fitted for the making Mankind as happy as they are capable of being in this world, as well as in the world to come, is a no less certainly true than common observation: As also that it tends as much to the happiness of Societies and Bodies Politick, as of single Per∣sons. And were I to give a Demonstration of this, I should need to do more than pro∣pose to your consideration, this one short Verse, Honour all Men, Love the Brotherhood, Fear God, Honour the King. If Christians ge∣nerally practised the four duties, which our

Blessed Lord, by his Apostle St. Peter, here enjoyneth; if they gave all Men the respect due to Human Nature, to the Relations they stand in to each other, and the Rank and Circumstances God hath placed them in; if they loved one another as Brethren, the Children of the same Father, indued with one common Nature, and Re∣deemed by one Saviour; if they Revered the Divine Majesty, and dreaded the wilful Trans∣gression of any one of his Laws; and under God Honoured their Kings, as his immediate Representatives and Vicegerents: If (I say) Christians were generally as willing to put these Duties in Practice, as they are to acknow∣ledg their Obligation to them, I need not tell you, that to live in Christendom, would be, to live in a Heaven upon Earth; and in all likely∣hood in a short time, the whole World would be taken into Christendom.

In the handling of this Text, I shall begin with the duties of Fearing God and Honouring the King; and spend the rest of my Discourse up∣on that of Loving the Brotherhood: each of which three Arguments doth well suit with the occasion of this Meeting, but more especi∣ally the Last.

In the Prosecution of these Words, Fear God' Honour the King, I will endeavour to shew these three things.

First, What it is to Fear God.

Secondly, What to Honour the King.

Thirdly, That there is a necessary Connexion between these two, Fearing God, and Honouring the King.

First, We will shew (and that very brief∣ly) what is implyed in this Precept, Fear God.

1. To Fear God is to be possessed with an holy Awe and Reverence of his Infinite Majesty, of his Glorions Attributes and Perfections. Parti∣cularly of His irresistible Boundless Power, of his Absolute Dominion over us, and the whole World, of His infinite Wisdom and Knowledg, of His unspotted Purity and Holiness, of His un∣corrupted Justice, and His inexhaustible Good∣ness. The Fear of God doth presuppose an hear∣ty belief and acknowledgment, that all these Perfections are in the Divine Nature, and implyeth in the first Place, the being af∣fected with Awe and Reverence towards God, upon the account of all these. He who understandingly believes the Existence of God, must necessarily believe Him to be a Being

Absolutely Perfect, and Consequently must believe that He hath all these Perfections: Of this Natural Light assures men, no less than Divine Revelation. And therefore the Philo∣sophers, who were hearty Asserters of the Dei∣ty (which the Epicuraeans were not, as Tully con∣fidently, and with great reason affirms) have abundantly Preached this Doctrine, as well as the Prophets and Apostles, concerning God. And he, I say, that Fears God, doth so believe this Doctrine, hath so lively and vigorous a Sense of the Truth thereof, as to have an ho∣ly Awe and Dread of the Divine Majesty upon his Spirit, upon the account of the foresaid Perfections of His Nature: Each of which singly and much more altogether, do make Him an Object of the Greatest Reverence, Awe and Fear; and each of them doth necessa∣rily attract Fear from him who Considers it.

You may Object, that the last of these Perfections, viz. the Divine Goodness, doth not seem to be attractive of Fear, but of Love and Gratitude.

I Answer, That it is no less attractive of Fear, than of Love and Gratitude: Not of a Slavish but of a Fillial Fear, which is founded

on Love and Gratitude, and necessarily results from them. And therefore the Prophet Ho∣sea. ch. 3. 5. praedicts concerning the Children of Israel, that They shall fear the Lord, and his Goodness, in the latter days.

2. The Fear of God implyeth also the Ex∣pressing of this inward Fear and Reverence in our Outward Conversations, in all the Actions of our Lives. And it is impossible, where there is an holy Awe of God in the Heart, but it must express it self in the Life.

In short, This is, in the general, the true Character of the man that Feareth God; He is one who escheweth Evil. It was part of Job's Character, that He feared God, and eschewed Evil; which are two Phrases to express the same thing; and so are departing from evil and fearing God, Prov. 3. 7. Fear the Lord and de∣part from evil.

He that Fearetb God is one, that though he may happen to transgress a Law of God before he is aware, and may be surprized into a sin, yet dares not sin deliberately, nor allow himself in the doing of any thing which God hath forbidden, nor in the neglecting of any thing God hath commanded. And therefore he endeavours sincerely to ac∣quaint himself with his whole Duty.

He is one who dreads more to offend the great God, than to provoke the greatest of Men: As knowing that these have done their worst, when they have killed the Body; whereas Almighty God is able to destroy both Soul and Bo∣dy in Hell. Which is our Saviours Motive to the making of God the object of our great∣est Fear. Mat 10. 28. The Man that feareth God is so affected with those words, as to be in∣comparably most afraid of the evil of Sin.

And, no longer to insist upon this Mans Character, He who Fears God doth exercise himself (with the Blessed Apostle) to have al∣ways a Conscience void of Offence, both towards God and towards Men: And this is his rejoycing, the Testimony of his Conscience, that in simplici••y and Godly sincerity, not by fleshly Wisdom, but by the grace of God, he hath his Conversation in the World.

Secondly, I proceed to shew what it is to Honour the King. This implieth these follow∣ing Particulars.

1. The Revering of Him as Gods Vicegerent, as His immediate Representative.

Kings are called the Ministers of God. He is the Minister of God to thee for good. Rom. 13. 4.

The Higher Powers, in the same Chapter, are said to be ordained of God. v. 1. 2. There is no Power but of God, the Powers that be are Or∣dained of God: whosoever therefore resisteth the Power, resisteth the Ordinance of God; for which reason (as it follows) They that resist, shall re∣ceive to themselves Damnation.

Kings are said to Reign by God, or by Vir∣tue of the Commission they receive from Him: By me Kings Reign, and Princes decree Justice; by me Princes Rule, and Nobles, even all the Judg∣es of the Earth. Prov. 8. 15. That is, by God immediately Kings Reign, and Inferiour Magistrates by God mediately, as receiving their Commis∣sions immediately from the King, who is im∣powred by God to give them.

Again Kings are called the Anotnted of God; even Cyrus, though a Heathen Prince, is so cal∣led. Thus saith the Lord to Cyrus his Anointed, Isaiah 45. 1.

And Lastly, God hath put his own Name upon them: I have said ye are Gods. Thou shalt not revile the Gods, nor Curse. (or speak evil of) the Ruler of thy People. Exod. 22. 28.

Now this being so, in the Honouring of the King, is manifestly implied, the Honou∣ring

Him as Gods Vicegerent and Representative, as the Person whom he hath Commissionat∣ed to Rule under Him. This is to Honour the King, which a Man may be short of doing, and yet have Reverence for his Person: For Honour or Reverence is due to all Men. Ho∣nour all Men, saith the Apostle before my Text; But to Reverence the King, under the notion of Gods Minister, Gods Deputy and Vicegerent, this (I say) is to Honour the King. This is to Honour Him as a King; and therefore he who honours him not under this notion, though he may honour that Person who is the King, he doth not honour the King: or (which is the same thing) he gives him not that Honour that is due to the King.

2. In Honouring the King is implyed, Ex∣pressing the Reverence we bear to him, as God's Vicegerent, by yielding Obedience to his Laws, from a Principle of Conscience. What∣soever Honour we express to his Person, that is not accompanied with the Observance of his Laws is insignificant; Nay 'tis a perfect Moc∣kery of him. And our King may say what our and His Great Master did, Luk. 6. 46. Why call ye me Lord, Lord, and do not the things which I say; This is shameful Hypocrisy.

And as without Obedience, so without Obe∣dience from a Principle of Conscience too, our Honouring the King will fall far short of our Duty, and be far from speaking us truly Loy∣al.

1. To obey the Kings Laws, merely for fear of the Penalties annexed to them, is not Loyalty: 'Tis neither Christian, nor true Loy∣alty. This is not Christian Loyalty: For the Apostle hath told us, that We must needs be sub∣ject, not only for Wrath, but also for Conscience sake. Rom. 13. 5. And St. Peter saith, 1 Ep. 2. 13. Submit your selves to every Ordinance of Man, or to every Ordinance of Man, which doth not contradict any Ordinance of God: And, God be thanked, no People in the World have bet∣ter Laws and Ordinances, than those of our King are. But now, How doth the Apostle say, we must submit to every Ordinance of Man? it follows, for the Lords sake; whether it be to the King as Supreme; or unto Governours as unto them that are sent by him, &c. Now to submit for the Lords sake, and to submit for Consci∣ence sake, are the self same thing; for the Lord alone can immediately bind the Conscience, and the King binds the Conscience by his Laws, as

the Great God hath obliged us, upon pain of damnation, to observe them. That is, all such Laws (as I now said) as are not contrary to his own: For as to all such as are contrary to them, we must reply as the same Apostle did, VVhether it be righteous in the sight of God, to hearken unto men more than unto God, judg ye. Acts 4. 19. But, God be praised, VVe have not any occasion to use these words to our Go∣vernours.

Furthermore, we are so to obey the King, as not only not to disobey God in Obeying him, but likewise so as to Obey God in obeying him. And he obeyeth God in obeying the King, who obeyeth him, as God's immediate Representative: And thus to do (as hath been shewed) is to o∣bey him as a King. And therefore not so to do, as it is inconsistent with Christian, so also with true Loyalty. But to obey him from mere Fear of Punishment, is, to give the King such O∣bedience, as the poor Indians give to the Devil Worship; It is to obey him only as one who hath gotten us under his Power, and who will have his Will upon us, whether we will or no. Thus we would obey the Great Turk, were we his Vassals, or any Usurping Tyrant; and

consequently, to be subject to our Lawful King, from the mere Principle of Fear, is no Loyalty at all. And,

2. The like is to be said of Obeying him merely for our own temporal Interest, for the making our selves Rich and Great under him, or for the bettering of our Fortunes. All Kings have ever had too many such Loyal Subjects, who, whilst Loyalty serves their turns, set up for Mighty Royalists, but when nothing more is to be gotten by it, but espe∣cially when any considerable danger attends it, shake hands with their Loyalty, and will by no means be held to their Allegeance, by the mere Sense of their Duty; nor by the most Sacred Oaths, again and again repeated. That Blessed Martyr King Charles the First, had wo∣ful experience of such Loyal Subjects, and so hath our Present Gracious Soveraign had too. When a King is in prosperous Circumstances, and able to reward plentifully whatsoever Services are done him, there needs nothing but an eager desire of Wealth, or Honour, or both, to excite to the making a Mighty Shew of Loyalty. But if he chance to be so Un∣fortunate, as that more is to be hoped for by

deserting his Interest than cleaving to it, there is the Tryal of true Loyalty. But, if this Tryal happen (as God grant it may never a∣mong us again) that Subject who is indued with this Principle, will be stript stark Na∣ked of all his Enjoyments, and part with his Heart-Blood to boot, rather than forsake or prove false to his Prince. And Abundance of Brave Instances of such a Loyalty, God be thanked, We have known.

But he who will be Loyal no longer than he hath a Motive from Worldly Interest so to be, is far from being Obedient to the Prae∣cept in our Text, of Honouring the King: And consequently, is a mere Pretender to Loyalty, let him seem to value himself never so much upon it. He may be rewarded by the King, who knows not breats, or inward Principles, as a Loyal Subject, but he must expect no re∣ward from the King of Kings.

Thirdly, I come to shew, that there is a neces∣sary Connexion between these Two, Fearing God and Honouring the King. We find else where likewise these two joyned together, viz. by King Solomon, Prov. 24. 21. My Son fear thou the Lord and the King, and meddle not with them that are

given to change; And it follows; For their Ca∣lamity shall rise suddainly, and who knoweth the ruin of them both? Or what ruin attends them, both from God and the King. And what hath (by the way) been more observed, than the fulfilling of this Threatning upon Rebel∣lious People, and Traiterous Conspira∣tors?

Now there is very great reason, why these two Precepts should go hand in hand, viz. Because there is a necessary Connexion be∣tween the Duties enjoyned in them, and that a Mutual Connexion too. So that he cannot ho∣nour the King that Fears not God; and on the o∣ther hand, he cannot Fear God, who Honours not the King.

1. He who Fears not God cannot Honour the King. I have shewn that to Honour the King as such, is to Honour him as God's Represen∣tative; But how can he Honour the King as Representating God in his Kingdom, who hath no due Reverence for God Himself? A∣gain you heard, that to Honour the King, is to express our Reverence by submitting to his Government, and observing his Laws from a Principle of Conscience, and for God's sake.

But how can he who Fears not God thus sub∣mit and be obedient to the King? Who can expect, that he should obey the Kings Laws, because God' hath commanded him, who makes no Conscience of living in disobedi∣ence to Gods own Laws? A man that is so void of the Fear of God, as to live in the plain Breach of his Holy Commandments, will make no bones, of breaking the Kings Laws, when he thinks he may do it safely, and it makes for his Interest. This is so evident as to need no more words.

He again that Honours not the King cannot be said to Fear God. For as the Apostle faith, He that loveth him that begat, loveth him also that is begotten of him. And, ••f we love not our Brother whom we have seen, how can we love God, whom we have not seen? so he who Honoureth not the King who Reigneth by God, and hath his Au∣thority from Him, doth not Honour or Fear Him by whom he Reigneth, and who hath given him his Authority. He who revereth not the Divine Authority which displayeth it self in Gods Vicegerents, will not revere it in God Himself. And the like is to be said, as to Obedience to the Kings Laws, he who makes

not Conscience of obeying these, supposing them not contrary to the Laws of God, will not be obedient to Gods own Laws; Because it is a great Law of God, that we should o∣bey such Laws of our Kings.

To make a short Application of this past Discourse; As we would have our Professi∣ons of Loyalty believed to be syncere, let us give the World a demonstration thereof, by our Fearing of God. If we be Prophane and Wicked, though we may do some Externally Loyal Actions, and may be in some Instan∣ces what the World calls Loyal, yet 'tis ma∣nifest from what hath been said, that we are devoid of the true Principle of Loyalty, and may no more be called Loyal Men, than, in regard of our doing some Externally pious Actions, we may be called Godly men.

Besides can People who live in the con∣stant Transgression of the Kings Laws, be said to be Loyal men? But if we are Debau∣ched and Wicked, if we stick not at profa∣ning the Name of the Great God by Swea∣ring, or can give our selves leave to be Intem∣perate Drinkers, or to commit Uncleanness, or the like, we break our Kings Laws, as well as

Gods. Even nine Commandments of the ten are incorporated into the Laws of our Coun∣try; and so, no doubt, would the tenth have been too, but that the Sin of Covetousness, be∣ing a Sin of the heart, falls not within the reach of Human Cognizance. Pretend we therefore to Honour the King as much as we please, if we live not Sober, Righteous and Godly Lives, we are insyncere in such a pre∣tence. The Loyalty we brag of lyes but in a few Instances, and in these (I need not mind you again) we are not truly Loyal, as not be∣ing so from the true Principle: And therefore our Loyalty is by no means such as his Majesty can securely trust and confide in. King David was very sensible, that those who Fear not God, are not to be trusted as Faithful Subjects: For he saith, Psal. 101. 5. &c. A froward heart shall depart from me, I will not know a wicked Person. Who so privily slandereth his Neighbour, bim will I cut off; Him that hath a high look and a proud heart, will not I suffer. Mine Eyes shall be upon the Faithful of the Land, that they may dwell with me. He that walketh in a perfect way, he shall serve me, &c. For God's sake, what Security can we give of our faithful Adherence to

God's Vicegerent in all his Circumstances, if we are false and perfidious towards God Himself, and live in the Breach of that Solemn Vow, we made in Baptism, and renew from time to time in the Lord's Supper? viz. To for sake the Devil and all his Works, the Pomps and Vani∣ties of this wicked World, with all the Sinful de∣sires of the Flesh, so as not to follow, or be led by them. What Security can he give, that the Oath of Allegeance shall bind him fast, who makes nothing of breaking so much stronger a Cord?

And therefore, as we would have all to conclude, that we Honour the King, let all be satisfyed by our Lives and Conversations, that we Fear God: And let us Abominate such Shameful Hypocrisy, as to pretend to Ho∣nour the King, whilst we don't Fear God; or to Fear God, whilst we Honour not the King.

And so much for these two Precepts, Fear God, Honour the King.

I now go back to that which praecedes these, viz. Love the Brotherhood; or Love the Brethrem. Now Men are our Brethren, either in a more large or strict Sense. In the most large Sense

of all, Men of all Nations and Religions, even Turks, Jews and Infidels, are our Brethren. That is, as we have all one God for our Father. Have we not all one Father, hath not one God Created us? saith the Prophet. Mal. 2. 10. And all Men are Brethren, as they proceed from one Stock, and have one Common-Nature.

In a more strict sence, all Christians are Bre∣thren: All that prosess Faith in Christ; and are Members of the Catholick Church, These St. John calls the Brethren. And all the Mem∣bers of a Particular Church, are Brethren in a stricter sense than that; and in a stricter sense than this (to descend no lower) those Christians are called Brethren, whose places of Birth and Habitation are so near together, as to stand in need of one anothers more im∣mediate Assistance; and to be combined in all the same interests. For instance, those of the same Town, City or County.

Now, though by the Brotherhood, which in this place we are required to Love, beonly to be understood Christians; because Brother∣hood is here distinguisht from all Men; Honour all Men, Love the Brotherhood: Yet nothing is more evident from the Praecepts of our

Saviour and His Holy Apostles, than that 'tis our duty to love, that is, to be concerned for the Welfare and Happiness of all Men, with∣out exception: And 'tis as evident, that we are obliged to love our Fellow-Christians in an higher degree than the rest of the World; and that, according as Christians are more or less like to Christ, as also according to the more or fewer Relations they stand in to us, 'tis no less evident, they ought to be sharers in the degrees of our Love.

And what Duty is so often inculcated, so vi∣gorously urged, so passionately pressed, by our Blessed Lord and his Apostles, as this of Loving each other?

Our Lord hath told us, That a new Command∣ment he hath given us, That we love one another, e∣ven as He hath loved us: That is, at least, that we love all Universally, as He did, and that in such a degree as to tast Death, the most ig∣nominious and torturing Death, for every Man. And he makes this the great Mark and Character of His true Disciples. By this shall all Men know that ye are my Disciples, if you have love one to another. And so desirous was He, that they should not be defective in his Grace

of Love, that, among all the excellent Pe∣titions He put up for them, when He was upon leaving the World, John 17th. this is the only Grace He particularly prays for in their behalf. v. 21st. He prays, That they may be one, even as He and his Father are one. That they all may be one, as thou Father art in me, and I in thee: That they may be United in Love and Affection, have one Heart and one Soul. And the reason for which he desires this, doth mightily recommend this Grace, That they al∣so may be one in us, that the World may believe that thou hast sent me. In which words is implied, that Christians loving one another, would be a great Conviction to the World, of the truth and excellency of the Christian Religion.

And so it was in the first Ages of Christi∣anity; when as Tertullian reporteth, it was a common saying among the Pagans, Ecce quam se diligunt Christiani! Behold how these Christians love one another! Though almost ever since the three first Centuries, to our horrible reproach be it spoken, we have given them cause to cry out, Ecce quàm se odio prosequuntur Christiani! Behold how these Christians hate one another.

But to proceed, our Lord's Beloved Disciple thought he could never speak highly enough, of this Grace of Love: For he makes it the ve∣ry Definition of God himself. He tells us, That Love is of God, and every one that loveth is born of God, and knoweth God. And we know, saith he, that we are passed from Death to Life, because we love the Brethren. And that, He that loveth not his Brother abideth in Death; Or, he is a wick∣ed Wretch, and that, He who hateth his Brother is a Murtherer.

Nor is St. Paul wanting in pressing this du∣ty of Love. Owe, saith he, no Man any thing but to love one another: For he that loveth another, hath fulfilled the Law: Or, this is that Perfe∣ction of the Law which Christ requires. And he shews in the following words, that the whole second Table is herein implyed. And (in short) the same Apostle preferreth Chari∣ty to all Accomplishments and Endowments whatsoever: To the speaking with the Tongues of Men and Angels: To gifts of Prophecy and Understanding all Mysteries: To all Faith, e∣ven the Faith of Miracles, nay to the greatest Zeal, such a Zeal as will carry a Man, evcn to the Stake. And he sheweth that Charity is

so much to be esteemed above all these, that they are none of them worth any thing, or will avail in the least, without Charity. 1 Cor. 13th. Chap. Much more might be added, to shew what mighty weight is laid upon this duty of loving one another: But it sufficiently appears by this little that hath been said.

I have told you what our Blessed Saviour (the stupendious example and pattern of love) and what two of His Apostles, say of it. I might add, that there is no one thing where∣in Mankind do more Universally agree, than in the beneficialness of Love and Friendship, both to single Persons and Communities. That excellent Heathen Cicero, in his Laelius tells us, That although many do contemn Vertue it self, and others despise Riches and Honours, yet, de Amicitia omnes ad unum idem sentiunt; the whole World to a Man, hath the self same opinion of Love and Friendship, That is, of the excellency and the necessity thereof, to the happiness of Mankind. And before these words, he saith, That they seem to pluck the Sun out of the Firmament, who rob humane Life of Love and Friendship; than which we receive nothing from the Immortal Gods, that's more excellent or more pleasant. And he makes

it in the same Book, his request to his Friends, That they would prefer Friendship before all hu∣mane things: So that, what ought to be so co∣veted, so earnestly pursued? I say, so ear∣nestly pursued, for this Love of each other, ac∣companied with the Love of God, is that which mainly constitutes the Heavenly State.

All that we know (saith the Poet) the Blessed do above, Is that they Sing, and that they Love.

But (it being an old Maxim, Contraria jux∣ta se posita mag is elucescunt) I cannot more En∣dear Love and Friendship to you, than by presenting you with some of the most mis∣chievous Effects and Consequents of the con∣trary Vices, ill Will and Malice, Strife and Emu∣lation, &c.

1. I will mind you of some of those, by which the Community must needs greatly Suf∣fer.

One is, Wicked Partiality. What Moses saith of a Gift or Bribe, is every whit as true of ill∣will, emulation, &c. viz. It blindeth the Eyes of the Wise, and perverteth the Judgment of the Righte∣ous.

Nothing is more natural to men, that are at variance and strife, than to Saint all on their own side, and to Reprobate their Adversaries; and when they have so done, no wonder if they see no Sin in those, and deal with these in this World, as they wickedly presume, God Almighty will deal with them in the other. And whatsoever Furious People will Own, 'tis too likely that most of them think, that God is a Being like themselves, and saves and damns men, not by fixed and standing Laws, but by mere Will and Power.

Again, This Strife and ill Will, &c. destroys all the Comfort and Pleasure of Conversa∣tion. And that as they engage the Company in Siding against one another, and in wrath∣ful disputing, when they meet together for mutual Enjoyment; And also as they cause Fear, and jealous Mistrust, and so destroy all Freedom in Converse.

Again, when this ill Will, Emulation and Strife, &c. come to be between great Num∣bers, they have a most mischievous Influ∣ence upon the Government. Nothing makes men so ungovernable. And therefore, Traiterous, Heady and High-minded, do well follow, False

Accusers, Incontinent, Fierce, 2 Tim. 3. 3. It is not possible that the Government should carry it, with such an Even and Steady hand, as not to favour one side more than the other: nor is it indeed fit it should; because it hardly ever so happens that one part hath no more right on it's side, than the Opposite: And it would be Strange too, if both should be equally guilty of Injustice and Transgressing the Laws. Now nothing is more natural, than for men of Wrath and Fury, to take high offence at those, who are in the least favourable towards their Adversaries; especially if they perceive them, to be one jot more in their favour than themselves. And I think they are far more apt to take this heighnously at their Governours hands, than at their fellow-Snbjects: Because they always on each side pretend, to be most faithful to the interest of the Government. Now when once offence is taken at the Go∣vernment, whilst People are so generally acted by Interest, much more than by Princi∣ples of Religion and Conscience, I need not say that the Government can be no longer secure from open Violence, or private Conspiracies, than till the offended Party grows strong e∣nough,

to hope for Success. Oh how sad a Felling, have we of this Nation had, of the Truth of this!

Moreover this evil Spirit, when 'tis gotten into Societies, tendeth mightily to the Debau∣ching of them. This it doth, as it takes men off, from following the Business of their Cal∣lings; as it makes them Idle and Gadders about. The Heads of those who are engaged in Strife and Contention, are too much heated, to mind, as they should do, Serious Business. And therefore they commonly employ them∣selves, as the Athenians did, who spent their time in nothing else, than to tell or to hear, some new thing. VVhen they should be in their Shops, and about their necessary Affairs, you may find them in the Coffee-Houses, or in the Ta∣verns, Caballing together: And as in the one they spend many pretious hours, one while in vain prating, and another while in Seditious Talking, or Unchristian Censuring, Railing and Reviling; So in the other, in adding to these and the like Immoralities, Excessive Drinking; which I need not tell you, draweth after it other vici∣ous and leud Practices. I add also, that by this means they become great Sufferers in their

Fortunes, and Abundance Break and run-out of all, and bring themselves and Families, to a Morsel of Bread. VVhat a number of sad Instances of the Truth of this, have we of late years had in this City!

And lastly, Strife and Variance, if not timely abandoned, brings upon that Kingdom, City or other Society, utter Ruin and Desolation. This our Lord Himself hath told us, Mat. 12. 25. Every Kingdom divided against it self, is brought to dosolation; and every House divided a∣gainst it self, cannot stand. And he intimates to us in the following words, that the Devils are so wise, as to be aware of this; and there∣fore will agree together, as natural as Malice and Contention are to them, and as great pleasure as they take, in imbittering Mens Spirits towards one another. There are in∣numerable instances of the truth of that say∣ing of our Blessed Lord; and the Experience of those to whom He spake it, found it Verifyed, within about half an Age after, with a Vengeance. The horrible Feuds that were in Jerusalem, did the Romans business to their hands, and brought them under a Fatal Necessity, of a total Destruction and Desola∣tion. Again,

2. As the Community must needs Suffer thus by the means of those Vices that are Oppo∣site to Love, so are they the heaviest Plague to those Particular Persons, in whom they reign, that can befal them. But the time will suffer me, to say but a very little to this Argument. In short therefore thus.

Malice, Revenge and Fury, &c. are migh∣tily Uneasy and Restless Vices: they are a ve∣ry Hell to him in whom they dwell. They give not so much trouble and vexation to o∣thers, but that they give more to those men themselves, who entertain and gratify these Lusts. All corrupt Appetites whatsoever are of a Tormenting nature, but 'tis most especial∣ly true of them in whom the Spirit of ill will is found, that They are like the troubled Sea which cannot rest, whose waters cast up Mire and Dirt.

This, farthermore, is the true Spirit, and Temper of the Devil. S. James saith, Chap. 3. 15. If ye have bitter Envying and Strife in your hearts, Glory not and Lye not against the Truth; this Wisdom descendeth not from above, but is Earthy, Sen∣sual, Devillish. The Pharisees who were act∣ed by this Spirit, our Saviour calls the De∣vil's Children. Ye are, saith he, of your Father

the Devil, and the Works of your Father, ye will do; he was a Murtherer from the beginning, &c. In this, saith S. John, the Children of God are ma∣nifest, and the Children of the Devil; he that doth not righteousness is not of God, neither he that lov∣eth not his Brother. Or the man who is guilty of this instance of Unrighteousness, Hating his Brother, is in a more especial manner the Child of the Devil. No man doth Resemble him so exactly, as doth this man. And Envious and Malicious Kain is said by the same Apo∣stle, to be of that wicked one, of his Spirit and Temper, as if he were his Natural Off-spring, and Begotten of the Devil.

Consequently, This Spirit and Temper sets us at the greatest distance imaginable from God; who is a most Kind, Gratious and Be∣nign Being: whose tender mercies are over all his works. Who is a Being most Placable and Re∣concileable towards Repenting Sinners: A Be∣ing of Wonderful Patience and Long-Suffering, not willing that any should perish, but that all should come to Repentance. A Being that considers our Frame, and remembers that we are dust; and is Compassionate in all Cases that are Compassi∣onable.

And, Lastly, 'Tis apparent from the fore∣going Account, that this Spirit of Malice and Revenge, &c. puts men into the Hellish State, and completely qualifies them, for the Place cal∣led Hell, and the Company thereof, and for the worst of Company there, the Devil and his An∣gels, for whom Hell was originally prepared. A Soul destitute of Love, and fraught with the Contrary Qualities, when it goes out of this Body, will be prest down by them into the bottomless Pit: 'Twill as naturally sink down thither, as the Stone, or any Heavy Bo∣dy, falls to the Ground. Hell is the very Center of all such Souls.

And therefore what remains, but that we Hate this Malign Spirit, as we Hate the De∣vil; and that we Shun it, as we would do Hell it self. As also that we make it the Chief Business of our Lives, to get our selves in∣tirely possessed, of the Godlike Spirit of Love; of that Wisdom which is from above, which is first Pure, then Peaceable, Gentle and Easy to be Entreated, sull of Mercy and Good Fruits, without Partiality, and without Hypocrisy.

But it may be Objected, are we obliged to be United in Love and Friendship, with those who are Enemies to all Unity; who do all they can to Encourage Faction and Sediti∣on in the State, and Schism in the Church; and are Enemies both to our Ecclesiastical and Ci∣vil Government?

Hereto I Answer,

1. If we could all be perswaded to love one another, we should have no such Offen∣ders as these among us. All true Love and Unity hath its foundation (as I shewed true Loyalty hath) in the Fear of God: And where that is (as I shewed too) there will be Sub∣mission to the Higher Powers. The Com∣binations of Traiterous, Factious and Schisma∣tical Persons (and indeed of all wicked Men whatsoever) is, as the Father saith, Conspira∣tio non Unit as, A Conspiracy not an Unity. But because we cannot expect in this Depraved State of Mankind, that so much as the Ma∣jor part should be induced with the Principle of Love, I answer,

2. That there is a twofold Love, a Love of Complacency, and of mere Good-will. Now as to the love of Complacency, that cannot be be∣tween Persons of unlike Spirits and Tempers; they cannot take delight in one another. A Man of Loyal Principle and Practices, can take no delight in a Man of Disloyal ones; nor can any good Man take delight in a wicked Man, nor ought he so to do, if he could. But then we ought still to retain the love of good-will for such; we ought in this sense to love their Persons, whilst we hate their Principles and Practices. And we ought to express our good∣will to their Persons by pitying them, and pray∣ing for them, and using all endeavours to reclaim them. We ought (as the Apo∣stle adviseth) with meekness to instruct those that oppose themselves, if God per adventure will give them Repentance, to the acknowledging of the truth. And when there is a necessity of exercising Severity, it should never proceed from a Principle of Revenge; but the design thereof ought always to be, the Preservation of the Government, and the Reformation too of the Offenders, when their punishment is not Capital. So that in no case whatsoever Malice

and Revenge, Wrath and Fury may take place among us. And all Men whatsoever should be Objects, either of our Love of Delight, or of Good-will.

And now, my Honoured and Dear Coun∣try-men, God Almighty grant, that this our happy Meeting, may contribute towards the promoting and encrease of Love among us: And fully answer the Designs thereof expres∣sed in the Tickets, viz. Mutual Society and Cha∣rity. And it is my humble request to you, that this our first Feast, after a long disconti∣nuance, * 1.1 may give a noble Example to all succeedings ones, of forwardness to this great work of Charity, The putting out to Apprentice poor Children of our Country; or otherwise releiv∣ing the most Necessitous of our Brethren.

And farther, God Almighty grant, that no other strife, no other Emulation, may ever be discerned in Our Brotherhood, than these most highly Praise-worthy ones, viz. Who of us shall give the best demonstration to the world, of his Fearing God and Honouring our King (or of Honouring our King, from the true principle of Fearing God) and of sincere Zeal for the interest of the Government. Who of

us shall be most concerned for the Religion of our truly Apostolick Church, in opposition to both its Adversaries, Popery on the one Hand, and Fanaticism, under all forms, on the other. And who of us shall most hate medling with either of those Extremes, who would fain change our Govern∣ment, whether Civil or Ecclesiastical.

A word or two more, and I will no lon∣ger Trespass upon your Patience. We have a Country, I think, take it altogether, not inferiour (to speak modestly) to any one in En∣gland, both for Riches and Pleasure; and a Country that is Honoured with Inhabitants of Great worth and Great Quality, equally with most in England. She hath indeed but a few of the Nobility, but, among these, She can boast of one Family of the very Highest * 1.2 Rank of Nobles.

And I can't but take notice farther, of the Honour which some would have to be done our Country, by an Antient Proverb, the like to which, no other place I ever heard of can lay claim to, except Heaven it self: Namely this, As sure as God is in Gloucester-shire. Our Coun∣try's so abounding heretofore with Religious Houses, hath been thought (as Dr. Fuller, and

others say) to be the occasion of this Proverb. But though those Houses have been long gone (which we have no cause to be sorry for, ex∣cept their Religion were better than it was) I could be content we might never lose our Proverb; on condition that it may never for the future be prophanely used, as alass now it is; and that this, for the time to come, may be the ground of it, viz. That Gloucester-shire abounds, above all other Countries, with Love and Friendship. Then there may be a defence made for such a Proverb as this: For though God be every where, yet is He most especially, and peculiarly, present there where Love reigneth: For God is Love, and those that dwell in Love, dwell in God, and God in them: As St. John assures us. I say, upon so Blessed an Account as this, Let this Proverb (so it be never, as I said, for the future, prophanely or irreverendly used) to all Generations be con∣tinued.

THE END.

Notes

• * 1.1

  Viz. Ever since the Burning of London.
• * 1.2

  His Grace the Duke of Beau∣ford's.