THough the Particle Therefore doth plainly refer to the preceding Verses, and would thence oblige me to examine the Context; yet that I may the better contract my Discourse, (wherein I design to be very brief) I shall consider the words Absolutely, without any [Page 2] dependance upon the preceding or follow­ing Verses.

And I shall treat of them in this Method.

I. I shall examine the meaning of this Ex­pression, Do all to the Glory of God.

II. How can Eating and Drinking, with o­ther common Passages of your Lives, what­soever ye do, be done to God's Glory?

III. I shall make particular Application with respect to the Occasion of this solemn Meeting.

I. What is it, to do all to the Glory of God▪ By the Glory of God we are to understand God himself; or the eminent Excellency of the Divine Nature, discovered and made known to us in those Perfections, which we commonly call the Attributes of God: Such as his Goodness, his Wisdom, his Holiness, and his Power.

And we are said to do all to the Glory of God. Not by making him more Glorious; or by adding to his Glory in any of these Instances (which being Infinite can have [Page 3] nothing added to them): But to do all to the Glory of God, it denotes no more than to publish and shew forth his Glory. Sing Psal. 66. 1. Praises to the honour of his Name, make his Praise to be glorious: i.e. Not make his Essence to be more glorious, than it is in it self. But, make his Praise to be more and more glorious in the Eye and Esteem of Men: That so his Power, his Glory, and Psal. 145. 12 Mightiness of his Kingdom, might be known unto Men. And that Men might ascribe unto the Lord the Glory due unto his Name. Psal. 96. 8.

In short, When the Wisdom, the Power, the Justice, the Mercy of God, with other his Divine Attributes, are confessed and acknowledged, are reverenced and adored by any of our Actions, then in Scripture Language, God is glorified: Or, such a thing is done to the Glory of God.

II. How can Eating and Drinking, which are but natural Actions, be said to be done to God's Glory?

To this I Answer,

That the best Expedient we can propose, [Page 4] to honour God in any Instance, is Obedi­ence to his Commands.

When therefore we Eat and Drink in such a manner, and with such Circum­stances, and for such Ends and Reasons as God hath directed and appointed, then these and such like natural Actions, are done to his Glory.

Now the known Ends of Eating and Drinking are these;

The nourishing of our Bodies; the refreshing of our Spirits, and preserving our Health. I say, The refreshing of our Spirits; for doubt­less Meats and Drinks are not only allowed us for Necessity; for the meer Support of Nature; but also for Satisfaction and De­light. God hath not only given Man Bread to strengthen him, but Oyl to make him a chearful Countenance, and Wine to make glad his Heart.

But when Meats or Drinks are taken in such Excess, that by oppressing Nature, they hinder Digestion; drown and suffocate the Spirits; disorder the Faculties; hinder the free use of Reason; and thereby make Men [Page 5] unfit for Business; and indispose them either for Civil or Religious Duties; then, and in such Cases, the use of them is irregular and unlawful; dishonourable to God, and destructive to themselves.

These Excesses are severely reflected up­on in the Holy Scriptures.

Wine and Musick, and Feasting, are doubtless very lawful: But if Men will so far indulge themselves in these Enjoy­ments, as not to regard the work of the Lord; i. e. If they Eat and Drink to that Excess, so as to drown their Reason, so as not rightly to apprehend why these Refresh­ments were given them: If they are so far Dozed, that they are uncapable to bless God for them, and to acknowledge his Bounty in the use of these, and all other their Mercies.

In short, If they Eat and Drink only to gratifie their Appetites, not considering that their Health, their Strength, and their Time are to be improved to God's Glory, then there is a repeated Woe denounced against them, v. 22. Woe unto them that are mighty to drink Wine, and Men of strength to mingle strong Drink. Woe unto them that thus Glory in their Shame; or, that make their Shame their Glory.

'Tis therefore a very seasonable Admo­nition of our Blessed Saviour, Take heed to your selves, lest at any time your hearts be Luke 21. 34. overcharged with Surfetting and Drunkenness, and Cares of this Life, and so that Day come upon you unawares.

The which Caution of St. Paul, is else­where enforced with this awakening Sen­tence, Drunkards shall not inherit the King­dom of God. 1 Cor. 6. 10.

But I shall not enlarge any further on so harsh and unpleasing a Subject.

There are indeed great Irregularities committed in the World, and which ought sharply to be reproved, but not fit to be mentioned in this Place.

'Tis not decent to insist on those scanda­lous Excesses, before such a great and ge­nerous Audience.

Leaving therefore these Blemishes, I shall crave leave to remind you,

III. What are the Reasons of this Days So­lemnity: Or, in the Language of my Text, of your Eating and Drinking toge­ther on this Day.

Now the Design of this Day's Solem­nity is plainly Twofold.

• I. First, To maintain Friendship.
• II. Secondly, To promote Charity.

I. First, The first Design of your present Meeting is, to maintain and improve your Friendship.

A most Noble and truly Generous De­sign: Since a true and well-regulated [Page 8] Friendship, is not only the greatest Plea­sure and Satisfaction to your own Breasts; but also is of equal Benefit and Advantage to others.

Now the sociable Life of Friends, or the mutual Conversation of Wise and Ver­tuous Persons, is of great Advantage in several Respects.

• 1. By improving our Ʋnderstandings, and rectifying our Judgments.
• 2. By regulating and composing of our Passions.
• 3. By assisting of us in our useful Designs, and the relieving of us in our Wants.

1. Friendship doth improve our Ʋnder­standings, and rectifie our Judgments.

Iron sharpeneth Iron, so a Man sharpeneth Prov. 27. 17. the Countenance of his Friend .i. e. As Iron is sharpened and brightened by Iron; so one Man's Parts are raised and improved by anothers.

Hence 'tis observed, That a Friendly Conversation, where Men communicate [Page 9] their Notions with freedom, is of much greater Advantage to true and useful Knowledge, than either Reading or Me­ditation.

I grant indeed that both Reading and Meditation are necessary; and 'tis as vain to pretend to Learning without them, as it is to build without a Foundation. But that which I design shall be expressed in the words of the Great Lord Verulam: Reading may make a full and copious Man, and Meditation a profound Man; but 'tis Dis­course that makes a clear, distinct and use­ful Man.

In Confirmation of this 'tis observed, That several Persons have been highly ac­complish'd in most parts of Conversation, and have been very useful to the Publick, without any great share of Bookish Learn­ing.

Which I do not mention with the least Design to discourage true Learning; but to rectifie and improve it. For Reading without Discourse, is like Eating without Digestion; which only loads the Body, [Page 10] obstructs the Passages, and impairs the state of Health instead of advancing it.

Now that which Digestion is to the Body, Discourse is to the Mind. By which word, I do not only mean private Discourse with a Man's own Thoughts; which we call Meditation or Thinking (a most pleasing as well as profitable kind of Discourse): But by Discourse, I de­note external Discourse; expressed by out­ward Conversation with others.

By this Conversation we open our Breasts, unfold our Notions, bring them out into the Light, to be considered and examined by others: Which is a most prudent and modest Practice.

For we are all of us too apt to think well of our selves, and have a strange fondness for the Issue of our own Brain.

But when our Projects are brought to light, and communicated to others, then the Sagacity and Faithfulness of a Friend, discovers and rectifies our Errors and Mi­stakes.

[Page 11] 2. Another Advantage of Friendship is the regulating and composing of our Passions. The tumults and disorders of which Pas­sions are the cause of all our Misery; as being the chief Ingredients of our Sor­rows, both in this World and in the next.

The Frenzy of Anger, the Feaver of Love, the Consumption of Envy, the Aguish Vici [...]situdes of Hopes and Fears, are the noted Diseases and Distempers of our Mind.

Now by opening our Breasts with free­dom to our Friend, and by giving vent to our Passions, we assist his charitable Incli­nations to rectifie these Disorders. For when he knows our State and our Cir­cumstances, he will then by his friendly Advice compose our Anger, direct our Love, correct our Envy, regulate our Hopes, and divert our Fears.

3. Friendship doth assist us in our use­ful Designs, and relieves our Defects.

I doubt not but you are all fully con­vinced, that you were not sent into this [Page 12] World only to please your selves, and to gratifie your own sensual Inclinations; but that it is your Duty, in all your Actions, to glorifie God, and do Good to others.

Especially you that are Gentlemen, whom God hath entrusted with the Ta­lents of Authority and Estates beyond and above other Men, you I say, are more especially obliged to be faithful to this your Trust, by laying out your Estates, and using your Power in such a manner, as may make you even a Blessing to the Age you live in.

But when you come ad practicandum, and project any particular Advantage, ei­ther to the Neighbourhood or the World; then, from the Envy or Designs of others, you shall quickly encounter such Opposi­tion, as will convince you of your Weak­ness, and how necessary it is to call in the Help of others to supply your own Defects.

From hence the necessity of Friendship is undeniably established. For on such an [Page 13] Occasion, a Stranger is not proper to be consulted, who may not know the whole State of your Business, nor the Series and Circumstances of your Affairs. Much less is an Enemy to be trusted; who will only betray you, and undermine your De­signs.

But the assistance of a faithful prudent Friend, will effectually support you, in all your Difficulties, and in all your Wants.

I might add much more of the Nature and Excellency of Friendship, by repre­senting, that it is the chief Ingredient of our Happiness in Heaven, where the Bles­sed Angels, and Spirits of Just Men made perfect, by their mutual Conversation, enjoy the Perfection of Friendship to all Eternity.

But this is too noble a Theme for any Humane Expression. This Heavenly Friendship is best explained by being pra­ctised. And God grant that your Gene­rous Inclinations may make the Experi­ment.

Do you begin and continue a true Chri­stian Friendship in this World; and through the Mercy of God, and the Me­rits of Jesus Christ, it shall be compleated in the next.

I am now addressing my self to Gentle­men, who have this Obligation to Friend­ship amongst others, that they are Country-Men. Either born in, or Inhabitants of the same County.

A County, which is not only one of the Largest, but also one of the Richest and most Flourishing Counties of the whole Kingdom. And that whether you consider the Fruitfulness of the Soil, the Number and Disposition of the Inhabitants, and the Priviledges you enjoy.

The Fruitfulness of the Soil doth ap­pear in the Riches of the Inhabitants; since one of your Yeomans doth rival the Gentry of other Counties.

The Disposition of the Inhabitants is thus described by Malmsburiensis, an an­cient Writer: The Country-People, and the Town-Dwellers of Kent, retain the Spirit of [Page 15] that ancient Nobility, above the rest of the English; being more ready to afford a Respect and kind Entertainment to others, and less in­clinable to revenge Injuries.

Their not revenging of Injuries is an evident Proof of their Courage. Which is thus confirmed by John of Salisbury in his Polycraticon.

As a Reward (saith he) of that signal Courage which our Kent with great eagerness and steadiness shewed against the Danes, they do to this Day lay claim to the Honour of the first Ranks, and the first Onset in all Engage­ments.

But omitting other Instances, I shall on­ly remind you of the Courage and Bravery of your Ancestors, when William Duke of Normandy invaded England.

The Duke (for I will not call him your Conqueror) after the famous Battle near Hastings, (where King Harold was slain) immediately began his March towards London: And entring into the Weald, or Woody Part of Kent, and advancing with his Vanguard before the rest of his Army, [Page 16] he found himself almost environed with mighty Numbers of the Kentish Men, who had concealed themselves in the Wood, by carrying every Man a great Bough of a Tree, like a Shield in his Hand.

But when they saw the Norman Troops, and the Duke at the Head of them, with­in their Danger, they began on a sudden to march like a moving Wood; till ap­proaching their Enemies, they threw down their Boughs, and discovered on all sides a Multitude of brave armed Men, ready to charge the Normans, that stood surpri­zed and amazed at the strangeness of the Sight; which appeared as if a Wood had been, by some Enchantment, transformed into an Army.

But the Kentish-Men approaching, to shew that they had Conduct as well as Valour, made a Halt; and sent the Abbot of St. Austins to tell the Duke, that all the Men of that Province were there as­sembled to defend their Country and their Liberties; or, to sell their Lives as dear as they could. But if he would swear to [Page 17] preserve them in those ancient Laws and Customs, under which they and their Ancestors had so long lived, they were then all ready to lay down their Arms, and become his Subjects. If not; he must prepare to fight with Men that had resolved to lose their Lives, rather than their Liberties and Laws.

The Duke finding he was too far ad­vanced to joyn the Body of his Army before he engaged, and unwilling to ven­ture all his Hopes and Fortunes, against such numerous Bands of desperate Men, of such Courage and Resolution as these appeared to be; He granted to all the In­habitants of the Province of Kent, the Preservation and free Enjoyment of all their ancient Laws and Customs under the Saxon Reigns. He swore the Obser­vance of his Grant, received their Ho­mage, and so pursued his March.

Thus I have presumed to be your Hi­storian as well as your Preacher, in giving this short Account of those Green Boughs, which this Day are carried before you: [Page 18] as Lawrels and Trophies of your Ance­stors Victory, and your Liberties.

And may these Boughs be ever Green. May these your Lawrels still flourish. And may you, Worthy Gentlemen, still continue what you are: Firm to your Religion, the Religion of the Church of England, Loyal to your King, and an Ornament to your Country.

And having done this Right to your Worth and County; Give me leave now to be your humble Remembrancer of ano­ther Design of this Day's Solemnity: viz.

II. Secondly, To promote Charity.

Which I shall at present commend to your Practice only from these Two To­picks.

1. Charity is the best and surest Expedient to preserve your Estates in this Life.

2. You have a comfortable assurance, that your Charity shall be rewarded in the Life to come.

[Page 19] 1. Charity is the best Expedient to preserve your Estates.

When you purchase an Estate, your first Concern is to find out a good Title; and then you are no less sollicitous to con­vey that Title firmly, to you and your Heirs for ever.

But let me with freedom tell you, That Charity is your best Tenure; and will continue a Name, and perpetuate a Fa­mily more firmly, than all your Fines, and Vouchers, and Entails (those clenching Nails of the Law) can pretend to. For alas! How slight a Title is a Legal Right? How slender Security is the firmest Con­veyance against destructive Casualties?

Will you charm a Thief with Paper and Parchment? Or, will it stop the de­vouring Flames to tell them, that you have an unquestionable Deed of Sale; and that this House which they are now ready to consume, is settled upon you and your Heirs for ever?

Will an astonishing Earthquake, when God gives it a Commission to swallow up, [Page 20] be fixed and firm at the Pleadings of your Learned Council?

Will the Winds grow calm, and the Sea hush and be still; or a Roving Pirate cease his Pursuit, because the Ship and its Cargoe are the Property of its Own­ers?

Do not these and such like Instances, effectually convince you, That God's Pro­vidence is your best Insurance? Can any Power less than his preserve you, from that Violence and Treachery, those Cala­mities and Dangers, with which your Wealth is surrounded?

Think seriously upon it, and you will then confess, It is your Interest as well as Duty, by Acts of Charity to secure the Divine Protection, which alone is able to preserve your Estates. Blessed is he that Psal. 41. 1, 2. considereth the Poor; the Lord will deliver him in time of trouble. The Lord will preserve him; and keep him alive, and he shall be blessed upon the Earth; and thou wilt not deliver him unto the Will of his Enemies.

[Page 21] 2. The highest and most pressing Mo­tive to Charity, is the comfortable Assurance, that it shall be rewarded in the Life to come.

As preparatory to your Conviction I must remind you, That you are frail and mortal as well as others.

Which I shall express in the words of the Learned and Pious Dr. Isaac Barrow. And I do designedly repeat his words at this time, because by the Mothers side, this Eminent Man was of your County. His Words are these: ‘After a very V. Barrow 's Bounty to the Poor, p. 160. short time your Thread will be spun out; and then you shall be rifled and quite stript of all; you shall be laid out stark naked, as when you came into the World. You shall not carry with you one grain of your glistering Metals, nor one rag of your gaudy Stuff. Your state­ly Houses, your fine Gardens, and your spacious Walks, must all be exchanged for a close Hole under Ground. You must for ever bid farewel to your Pomps and Magnificences; to your Feasts and Jollities; to your Sports and Pastimes. [Page 22] Not one of all your numerous and splen­did Retinue; no Companion of your Pleasures, no Admirer of your Fortune, no Flatterer of your Vices can wait up­on you: But desolate and unattended, you must go down into the Chambers of Darkness. Thus that Learned Person.’

Being thus convinced that you must cer­tainly Dye; the next Thought is to con­sider, (and it is a weighty Thought) Whi­ther are you going when you leave this World? Into what unknown Regions is your next remove?

And then, since Persons of your Figure do love to be well treated, 'tis methodical to inquire; What kind of Entertainment are you then to expect? What Prepara­tions have you made for your Reception there?

Persons of Honour and Quality, in their Progress or their Journey, do give Notice of their approach to such or such a Place, and send their Harbingers before to make Provision for them; that so they may be received with Decency, and accord­ing to their Quality.

Let us now examine, Whether you are as wise for the Life to come, as you are for this.

We are all Strangers in this World, and have here no continuing City; but as Pilgrims and Sojourners are Travelling to a better Country. Now those who Travel into Fo­reign Parts, do either send some Effects before them, or else do carry along with them Bills of Credit, which they take up in the Coin or Commodities of those Coun­tries, as they have occasion.

Indeed in this World, Money answereth all things. But there is something else which answereth all things in the next: viz. Alms and Charitable Distributions.

These are your Exchange for the other World, and the Bills and Effects you are to send before you. These (in the Traders Language) are such Bills, as will certainly be accepted. Or (in Scripture Phrase) shall be recompensed at the Resurrection of the Just.

By thus giving Alms, you provide your Luke 12. 33. selves Bags which wax not old; a Treasure in the Heavens that faileth not, where no Thief [Page 24] approacheth, neither Moth corrupteth. By this faithful usage of the Mammon of Ʋn­righteousness, you make your selves Friends, that when ye fail (when ye Dye, when you leave your Houses, and your Lands behind you) will receive you (will cause you to be received) into Everlasting Habitations Which God grant to us All.

Now to God the Father, God the Son, and God the Holy Ghost, Three Persons, but One Glorious God, be ascribed, as is most due, all Honour, Power, and Praise, henceforth and for ever. Amen.