VVHAT the Holy Apostle urges in this Chapter as the most proper method for Christians to observe, under the Persecution of the Roman Tyranny, and in the Infancy of Christianity, that they might prevail against all Opposition; is no less practicable for us at this time, tho' (God be Thanked) under far different Circumstances. What was necessary to propagate the Christian Religion, will undoubtedly protect it when Establish'd; and those Lawful [Page 2] means which at first promote, will as probably con­tinue our welfare. Thus the advice of my Text is a general and Summary comprehension of our Du­ty as Christians, and a sure guide to our Prosperity as Men: Teaching us the most infallible means to attain, and grow in favour both with God and Man. For if we Honour all Men, and Love the Brother­hood; if we Fear God and Honour the King, un­doutedly our Israel will flourish; Peace will be within our Walls, and Plenteousness in all our Palaces.

The Words contain two general Parts. The first more particularly, relates to the Alternate duty between private Persons, Honour all Men, but espe­cially Love the Brotherhood. The second enjoins the duty of Inferiors to their Superior, viz. of Crea­tures to their Creator, and of Subjects to their King; Fear God, and Honour the King.

For the better understanding of which I think is not improper, to give you the import or mean­ing of the Word Honour; and

First, It signifies an outward Gesture or Reverence of the Body, by bowing the Head; puting off of the Hat, or any other such like civil respect, ac­cording to the Custom of the Nation we live in. Thus Lev. 19. 32. Thou shalt rise up before the Hoary Head, and Honour the Face of the Old Man.

Secondly, It signifies to censer Honour upon ano­ther, [Page 3] as God Himself speaking of the Righteous Man, Ps. 91. 15. says, I will be with him in trouble, I will deliver him, and honour him, i. e. I will ad­vance him to honour.

Thirdly, It is taken for the joint Devotion of the Body and Heart, by paying all External and Internal Reverence unto God, as we read of Ne­buchadnezzar King of Babylon, who (after God had Punished his Presumption, and restored him to his Understanding and Kingdom) makes this So­lemn Declaration: Now I Nebuchadnezzar Praise and Extol, and Honour the King of Heaven, Dan. 4. 34.

Fourthly, It is taken for a Charitable distribution of some part of our Estates, according to our Abi­lities and the Necessities of those who want. In which sense Solomon advises us, To Honour God with our Substance, and the First-Fruits of all our encrease. Prov. 3. 9. i. e. to give, what we can well and Prudently spare, to such Cha­ritable Uses, as may best tend to the Advanc [...]ment of Piety, and the Manifestation of our Thank­fulness to the Almighty. And this is called Ho­nouring of God, because in so doing, 1st. We, as His Faithful Stewards, become Dispensers of His Bounty to the Needy. 2ly. We tacitely ac­knowledge our Gratitude to Him for His Goodness towards us. 3ly. We own Him for the Lord and [Page 4] Donor of all; and consequently that the Honour and Glory of all is due unto Him; which Charity, Thankfulness and Humility, thus united, is an acceptable Method of ascribing Honour unto Him.

Now tho' I must acknowledge, that the Honour here mentioned, is by the Apostle more parti­cularly intended of that, which we owe to the sub­ordinate and deputed Magistrates, who are set over us by Kings and Princes; yet the Words may very well include a larger sense; especially since St. Paul advises us to be kindly Affectioned one to another in Brotherly Love, in honour prefering one another, Rom. 12. 10. as also when He exhorts Timothy to Honour Widows, that are Widows indeed; and to ac­count the Elders, who rule well, worthy of double Ho­nour. So that in strictness of the sense, we are positively commanded in the first Words, to Ho­nour, Reverence, and Respect our Governours according to their several Degrees and Qualities; not only in respect of their Persons, but their Au­thority: rendering to all of them their dues; Tribute to whom tribute is due, Custom to whom custom, Fear to whom fear, Honour to whom honour.

'Tis not then an equal and indifferent behaviour towards all Men (as some no less proudly than ignorantly imagine) which the Words enjoin; but such an Honour as admits of several Degrees [Page 5] according to the several Stations of Persons; and even excludes some as altogether incapable or un­deserving to have any Honour pay'd unto them. For though with God, in regard of the Imparti­ality of his Justice, there be no respect of Persons; yet in order to the better Government of the World, He hath placed some Men as Vessels of Honour above others, of whom He Himself tells us, I have said ye are Gods. And certainly to refuse to pay our Obliged honour to such, is as ridiculous and un­seemly, as it is to give it unto Fools or Beggars.

But besides those, whom God and the King have set over us, there is Honour due to some by their Birth and Quality; to others upon the ac­count of their Parts and Abilities; and to a third sort, by Reason of some Obligeing kindness or fa­vour received from them. To all these (besides that due from near Relations to one another, and from a Servant to his Master) there is an extraor­dinary Honour and respect to be shewed, void of envy and detraction. For assuredly it is our un­doubted Obligation to Reverence and Respect those before the rest of Mankind, whom God hath peculiarly raised above others, to be Instru­ments and Promoters of His Glory, and the Pub­lick or even our Private Good.

As we say Love generally begets Love, so in this case the discreet Performance of this Duty, by demeaning our selves lowly and reverently to all our betters, will incite them to reward the Ho­nour, with favour and Affection. Such Behavi­our will Meliorate the Dispositions of those who otherwise might be enclin'd to Oppression. It is also the most approved Method to prevail over the haughty to look favourably upon the humble; It will improve and enlarge the generous, Compassio­nate Soul, to continue his Bounty and Loving-kindness, with the greater Chearfulness and Alacri­ty. Thus one Duty will be a motive to another; and Perpetuate a Reciprocal endeavour towards the obtaining of Peace, Unity and Concord, which always produces Plenty and Prosperity.

But as the Apostle Commands this Honour in general to Persons of all Nations and Religions, Good or Bad, as the Circumstances of those Chri­stians who live under them require: So much more are we engag'd to do it to those of our own Nation or Religion. We must and may Honour all Men according to their Estate and Condition; but in a more strict and peculiar manner we are enjoin'd. Qly. To Love the Brotherhood. Now as this Love con­tains in it the Honour before mentioned: So over and above it includes in it such a mutual affection, [Page 7] Alliance and Brotherly Love, as must Exert it self in all manner of Actions which may lawfully and prudently tend to the Good of each other.

This is the very Characteristical and distinguish­ing Badge of Christ's Disciples. A new Command­ment I give unto you, saith our Saviour, That ye Love one another. As I have Loved you, that ye also Love one another. By this shall all Men know that ye are my Disciples, if ye have Love one to another, John 13. 3, 4, 5. He redoubles and repeats the Com­mand, as it were thrice in the same Breath, on purpose to urge it with the greater energy or force; and to make it take the deeper Impression upon us. He plainly foresaw what dismal Persecu­tions would oppress the Faithful; and that the strictest Obligations to Love and Friendship would be of absolute necessity to support them in their sufferings; and therefore He delivers this Com­mandment with such Pathetick Circumstances as might engage them more effectually to the perfor­mance. 'Tis some comfort to have Co-partners in trouble, (I mean for a good cause) The un­daunted Constancy of one buoys up the sinking Spirit of another: And mutual Compassion does in a manner divide any affliction, making it affect the suffering party with a far less Powerful resent­ment. But certainly in such cases 'tis the indi­spensable [Page 8] Duty of the whole Church, to assist them to the utmost, not only with their Prayers but their purses.

'Tis more Blessed to give than to receive, says our Saviour; and surely no instance of it can be more honourable, than that of relieving those who suffer for Righteousness sake. This is the highest Act of Charity; the truest Test of every Christian; wherein every one ought to vye with each other for the common edifying of the Church. 'Tis the cheapest composition, and hath the best of all Funds to en­sure us from the like Extremity. And I doubt not, but God in his great Mercy will so effectually hear and accept our Prayers and Charity for the distressed Protestants, as to shorten the time of their Persecu­tion; and to Crown them with Religious perse­verance, to the Salvation of their own Souls, and (may it please God) to the Conversion of their Tormentors also. 'Twere easy to enlarge upon this subject, but the present Occasion recals me home, to those who are our Brethren in a nearer Relation. For though we ought to retain an Uni­versal good will towards all Mankind, especially Christians; yet since our Abilities cannot possibly extend to all, Love contracts the Object of our Cha­rity; that we should not imprudently bestow that on Strangers which more properly belongs to our [Page 9] own Country. Charity and Love in this point may lawfully begin at home. For Nature in­structs us to have an inbred affection to the Place we were Born in; the Persons we are related to, and those we are bred up, or have Conversation, with. 'Tis the main design of your meeting. To maintain Friendship and Promote Charity; and indeed the advice of my Text is an effectual Me­thod to both; towards the Observance and intent of which be pleas'd to take notice, That our Love to the Brotherhood consists.

First, In Loving the Persons, seperately as Brethren.

Secondly, In Loving the Assembly, Collectively as a Church.

The first of these exerts it self in the mutual Amity of each other as equals. How good and plea­sant a thing it is for Brethren to dwell together in Ʋni­ty! says the Psalmist. 'Tis as sweet incense in the Nostrils of the Almighty; acceptable to God, beneficial unto Men. Nothing is able (as to our humane endeavours) to preserve Church and State so much, as mutual Brotherly Love which is the Fruit of the Spirit; the very bond of Peace. This redou­bles all that is good, this will sweeten and mitigate all afflictions: And will render that considerable in an entire Body, which would be almost despi­cable [Page 10] if seperated. Such Societies as these ren­der London like Jerusalem as a City at Ʋnity in it self; wherein nothing is more Amiable and Lovely, than the Harmonious concourse of Persons, thus gathered together (as it were in Tribes) to serve God, and do good unto Men. From this source (as Springs from the Ocean) arise many circu­lating Veins of treasures which flow to it again in larger streams: And by such means you Water and refresh even the barrenest Countries at the re­motest distance; which is your greatest Glory. For as the External ornament consists in the Pomp and appearance of the Persons: So the In­ternal, which is chiefly to be regarded, is most remarkable in that Charity which attends it; and is indeed the most Important as well as Religious intent of your Meeting. And this leads me to speak,

Secondly, Of that Love to our Inferior Brethren, which manisests its self in contributing to their necessities. Bare Speculative Love is not all that is required; Outward Pomp and shew, signify nothing, without actual Charity in contributing to the relief of our Brethren; which is a duty in­cumbent upon us by a double Obligation.

First, In Gratitude to Gods Bounty towards us.

Secondly, In Obedience to His express Commands.

'Tis God's Providence alone which hath made a distinction amongst us. There is no difference in the Original mould, nor will there be in the dust of the Grave. The rich and poor are equal in this, the Lord is the Maker of them both. He could either have made the Birth abortive; or the wisest and richest Fools and Beggars. Nay, He can in a small time reduce the most Potent Monarch from the Throne to the Dung-hill; and (as He did Ne­buchadnezzar) make him dwell with the wild Asses, and eat Grass with the Beasts of the Field; For it is by His free Grace alone that we are what we are.

We can make Him no Retaliation for the good things He hath plentifully bestowed on us; we must therefore pay to the Creature in this sense what is due to the Creator: And since every other Species delights in its kind, 'tis Natural as well as Religious for one Man to assist and supply the ne­cessities of another.

Yet least this Duty, tho' apparently reasonable, should be neglected; and Men endeavour ungrate­fully to excuse what they are unwilling to per­form; we have many plain and positive Com­mands in Scripture to enforce us to it, and there­fore must be Charitable.

Secondly, In Obedience to God's Commands.

There is scarce any Command in Scripture more frequently repeated, especially in the New Testament, than to Love one another; and there can be no instance of our Love, more useful or convincing than by our relieving the Necessitous. In prosperity every one hath Friends but in adver­sity few have any. For that's the touchstone of true Friendship, and we must gratefully acknow­ledge the Fidelity of those, who supply our Ne­cessities when there is no prospect of a return. Yet that this Virtue may not want its due En­couragement, nor the Poor Benefactors, God him­self gives this positive Command, Deut. 15. Thou shalt Open thine hand wide unto thy brother, to thy poor and to thy needy in the land; Thou shalt sure­ly give unto him and thy heart shall not be grieved when thou givest unto him; because that for this very thing the Lord thy God shall bless thee in all thy Works and in all that thou puttest thine hand unto. Here we have a positive Command to be Charitable, and that in a large measure; we must open our hand wide; i. e. liberally and freely Answerable to their Occasions and our Abilities: And the reason of this Com­mand is the more observable; being for this very Cause God hath blessed some with riches above ohers, that they might be his Faithful Stewards and Trea­surers for the Poor. Nor is it a diminution to any [Page 13] ones greatness to Exercise this Virtue: Nay, 'tis indeed the Principal intent of God in raising some above others. For since all Superiority is for the publick Good; the greatest Soveraigns and Princes cannot more firmly establish themselves in their greatness; or be more Honourably employ'd, than in relieving the needy and oppressed: Who are as foils to Diamonds, which tho' of inferiour estimation, do notwithstanding very much encrease and set off the Lustre. Nothing makes them more resemble the Great God of Heaven (from whom alone they derive their Authority) than to imitate the Divine Goodness in Works of Universal Mercy and Compassion. So that it may be no small motive to this Duty if I briefly inform you,

First, Of the Excellency of Charity.

Secondly, Of some Promises attending it.

As to the First, It is a Divine Vertue, not on­ly acceptable unto God; but in a disproportiona­ble manner evincing us to be resemblers of him. And yet, in this case, he is so far from being jea­lous of any assault upon his Honour; that being essentially Bountiful in himself, he delights to see it shine in his Creatures: And according to his Bounty unto any, he expects they should contri­bute to the necessities of others.

This is the best Testimony of our Thankfulness unto God; Honourable in its own Nature; and help to the Needy, Profitable to our very selves, commended by others, and an Act which makes Gods as it were of Men, by communicating to those who want things necessary to their Being and Well-Being. So that such Persons are as Visible God's distributing the common necessaries of Life to the Poor; who, next under God, seem to have an immediate dependance upon charitable People: And whose Welfare is in a manner at their discre­tion, as they please to diffuse or restrain their Bounty. And in this respect the Rich and Cha­ritable are as it were the perpetual Overseers of the Poor; the very Conduits of God's Liberality. He places his Treasures in their hands, and if they prove Faithful in Distributing as well as Receiving of his Bounty, they make themselves Friends of, that which otherwise will prove, the Mammon of Ʋn­righteousness.

But that no encouragement may be wanting to promote this Duty.

Secondly, God hath annexed Promises, to the performance of it, suitable to our humane con­ceptions; as it were on purpose to stifle all Ob­jections which avarice might object against it. For least any one should be restrain'd from this Duty [Page 15] through fear of impoverishing himself; God assures us, Prov. 11. 25. That the Liberal Soul shall be made Fat: And he that watereth [others] shall be watered also himself. And in the 28 chap. at the 27. v. He that giveth unto the Poor shall not lack. But least these should not be prevalent enough, it is expresly said, Prov. 19. 17. He that hath Pity on the Poor, Lendeth unto the Lord; and that which he hath given will God pay him again. Here the Lord himself expresly becomes a surety; and 'tis very certain, that he, who refuses to lend upon this security, must unavoidably displease God. For, besides the Breach of his Commands, he tacitely indeed, but yet very plainly, confesses, That he believes ei­ther God is unable and cannot pay, or that he is unjust and will not pay what he Promises. Now judge whether either of these Opinions are fit to be conceived of Him who by His Power hath made the World and in Equity preserves it.

But our Blessed Saviour goes yet further and plainly assures us, That if we give, it shall not only be repaid unto us, but with such great interest as me­thinks should tempt a Miser; even with full mea­sure, pressed down and running-over. And thus have I briefly insisted upon some motives to this Duty of Charity. As to the Persons most proper; or the proportion to be alloted them, it is altogether [Page 16] needless for me to direct. Your former Experience will best instruct you in these particulars, and God prosper the Methods you have taken. May he, who alone can, Sanctify your Charity for the Uses intended; as also those by whom, and those to whom it is to be distributed. But besides this Love to the Persons separately as Brethren.

Secondly, We are to Love the Brotherhood col­lectively as a Church. And indeed this is the Principal intent of the Apostle. This is the most endearing, amiable instance of Brotherly affection; when with one Heart and one Mind we Worship the Lord in the Beauty of Holiness. To obtain and continue which Blessing (tho' it may not become me to suspect, that any (at least of those who hear me) differ in Opinion of Religious purport; yet) I hope no one, considering the unhappy Di­visions amongst us, will think it improper, ear­nestly to beseech God, That he who can make the People of one Mind, would vouchsafe in Mercy to do so. That as we are Members of one County: So we should be all Members of the same Church: And walk unto the house of God unanimously as Brethren; not forsaking the assembling of our selves together as the manner of some is, but exhorting, and vying with one another in Love: That by the like proportion as the Members of a natural Body tend all to the mutual de­cency, [Page 17] service and succour of the same; So we may Contribute all we possibly can to the Concord and Welfare of Christ's Mystical Body his Church. Surely God is there most peculiarly Present; he is there most Propitious. One Day spent in Devo­tion There, is, as David says, better than a Thousand. Nay he tells us, He had rather be a doorkeeper, i. e. a Lazar or Beggar, a despicable, vile Person lying at the Threshold of the House of God, who (yet was not admitted to enter in) than to Dwell in the Tents of Wickedness, i. e. than to enjoy all the out­ward Pomp and Splendor in the World, and be de­barr'd of the inexpressible pleasure of Worshiping God at the Tabernacle of his Holiness. I hearti­ly wish all were of David's Mind, and that there were no separations from the Church; For certain­ly if Christ's Coat was not to be parted, it is extream­ly dangerous to rend his Body in pieces. But I will not engage my self further upon this subject, and shall pass,

Secondly, To the other General part of my Text,

Fear God, Honour the King.

Fear, Indeed in the common Notion of the Word, denotes the greater subjection, and Honour the greater Love: But if I should thus expound the Text, I might seem to follow the letter; but [Page 18] should very much swerve from the true sense of the Scripture. For although it be said that we must Fear God, yet it is not to be with a servile dread or horror, (as 'tis said the Indians worship the Devil) with such a Reverend, Holy and aweful Fear as may Testify the greatest Honour, Love and Du­ty from an Inferiour to a Superiour. And where­as it is said we must Honour the King, we are thereby bound in Duty to observe an Honourable regard to his Authority, and to obey his Lawful Commands; but with this difference; viz. We are to Fear and Honour the One as our Maker, the other as under him, our Supream Governour. We are to obey God in every thing be it what it will; we are to obey the King only in Lawful things. We must Fear and Honour both where it will consist with each other; but in a case where we are under a necessity of displeasing one, the Fear of God challenges the Superiority: Tho' even in that case, where we may Lawfully dis­obey the King; we ought to do it in such an humble and respectful manner, as may apparently declare our Honour to his Authority in all [...] Obligations, though in that particular we disobey.

But to speak of each apart.

We must Fear God so as to keep from offend­ing him; as grateful Persons do their Benefactors; or Lovers their Beloved. Not so much out of Fear of Punishment, as out of Tenderness and Af­fection not to displease One we are so Infinitely oblig'd unto.

First, Then we must Fear God, not only for the sake of his Goodness and Excellency, which is great, wonderful and Holy, and consequently to be Belov'd in respect of it self: But also for his Dispensation of it to us; in giving us all things free­ly to enjoy. Things comfortable as well as Ne­cessary; sometimes beyond our Desires, always beyond our Deserts. But (above all things con­ducing to our Worldly Being) that of his Re­demption of Mankind by his Dearly Beloved Son, cannot but have a Powerful Influence, where it is Faithfully digested. For what can so affecti­onately Unite us to another, as His offering his very Life, not for his own but our Good? Yet this Christ did; who being the Son of God dis­dained not to become the Son of Man; and ha­ving no Sin dyed for ours, that we might be saved.

Secondly, We must Fear God because of his abso­lute Power. As he Created the World by his Meer Word: So by his Word he can easily reduce it to that confused Chaos from whence he Created it. He gave us that Breath which we call Life: and when it shall please him to demand it, we shall return again to the dust. 'Tis as impossible for us to refuse or outlive his Summons: As it was for us to become Living Creatures before he gave the All-sufficient Word. Such Thoughts as these will make us tremble, and not only serve the Lord with Fear; but even, when (as now) He gives us Occasion of Joy, that we rejoice before him with Reverence. Yet that which is the strongest motive to our Fear of him, after the consideration of this Absolute Power, is

Secondly, His Impartial Justice. There is no respect of Persons with God, says the Apostle. Not but that he admits, nay Commands, us to Honour some Persons here on Earth before others: Only when they come before his Tribunal all are alike, and shall be rewarded or punished, not according to their Qualities, but Deserts. Neither can the secrecy of any Action (be it never so cunningly managed) hinder him from the Knowledge of it, or exempt us from the Punishment. For he is Omniscient and knoweth all things; He is Omni­present [Page 21] and consequently seeth; He is Omnipo­tent and therefore able to Punish the mightiest of his Creatures. His Knowledge informs him in­fallibly of all things; His Justice will not suffer him to be partial in Judgment; and his Power enables him to execute whatever his Justice decrees. Yet least we should any ways be discouraged by the consideration of this Power and Justice; as al­so by our own readiness to every Evil Work (whereby we may provoke Him to anger) there are two Allaies to prevent an Holy Fear; from degenerating into an Uncomfortable Despair. For,

First, God is as Good as He is Absolute: So that we need not to dread his Unlimited Power. He is even Goodness it self and cannot do any Tyrannous Act of Oppression: But on the con­trary takes Pleasure in the Prosperity of His Creatures; and hath Gratiously promised that if we seek the Kingdom of God and His Righteousness, all Earthly Blessings shall be added unto us: For He will deny no good thing to them who live a Godly Life.

Secondly, He is as Merciful as he is Just. Nay if there be any Excellency (one above another) in Infinite things, it far exceeds it: For the Psalmist tells us, That His Mercies are above all his Works. Ps. 145. 9. These are the Chiefest, [Page 22] though not all the motives for our Fear of God as it is enjoin'd by the Text.

I come now to the other General Duty, viz. That of a Good subject, which is

Secondly, To Honour the King, and this con­sists chiefly,

• I. In Honouring or Reverencing their Per­sons for the sake of their Authority.
• II. In Paying Tribute unto them.
• III. In Praying for them. And
• IV. In Obeying their Lawful Commands.

I. As to the Persons for the sake of their Authority. We generally find that whenever People are once disaffected to the Persons of Men; they have little regard to their Station, or any other Perfecti­on they are endowed with. Now though God doth highly disapprove and condemn all reflecti­ons upon others (especially for those Infirmities which are not in the Power of Man to prevent) yet the Persons of Kings ought to be accounted Sacred, and more peculiarly to be exempted from the vulgar Censures of Men. Thou shalt not revile the Gods; nor speak evil of the Ruler of thy People, says God himself, Ex. 22. 28. And the Rea­son may be, not only the restraining of unjust [Page 23] Censures and Reports: but the prevention of a disrepect which insensibly encreases against the Dignity as well as the Persons. Thus our Law tells us, That the Crown takes away all defects. And even the Murmuring Israelites, when as Da­vid was once settled in the Throne, never object­ed against his being the Youngest Son of Jesse, but acknowledg Him to be worth ten Thousand of them, As being the Lord's Anointed.

But this Honouring their Persons will be of little use to the Government of a Kingdom, unless,

II. We pay Tribute also. Since it is the Su­pream care to Defend and provide for the Publick good, 'tis but reasonable that the Charge should be maintain'd by a publick Revenue; which can ne­ver be fixt and settled in any Nation, but must encrease proportionably to the different Circum­stances of times: And the strength or Power of those Enemies we have to encounter. Nor are we to delay provisions for our safety till we are actually invaded: But must prudently endeavour to fortify our selves against any surprize; not ac­counting such preparations unnecessary Grandeur, but useful precautions for our common safety and defence. To make which the more effectual.

III. We must Pray for Kings, according to St. Paul's exhortation; Let supplications, Prayers, [Page 24] intercessions and giving of Thanks be made for all Men: especially for Kings, and all that are in Authority under them, that we may lead a quiet and peaceable Life in all Godliness and Honesty. 1 Tim. 2. 1, 2. The affairs of a Kingdom are of such Moment, that Kings of of all others ought to be most assisted: And this of Prayer is not only one of the best, but the cheapest way of doing it. There is that promise to our Prayers, which is not to our Treasures: And if we faithfully and devoutly pray God to di­rect and prosper the Counsels of our Governours; they may, and no doubt will, render the other much more effectual. Hezekiahs Prayer was more prevalent, than the United strength of all Judah, against the vast Army of Sennacherib. Let not these therefore be wanting which are of such Powerful influence, and may be perform'd with­out any cost and with very little labour. And so I shall pass to

Fourthly, The fourth branch of our Duty to Kings, and that is Obedience to their Lawful commands. This is fully set down by the Apostle a little be­fore my Text. Submit your selves to every Ordinance of Man for the Lords sake; whether it be unto the King as Supream; or unto Governours as unto those that are sent by him for the punishment of Evil-doers, and for the Praise of them that do well: For so is the [Page 25] will of God, that with well doing ye may put to silence the ignorance of foolish Men. so that when the King commands any thing (which God or the Law of the Land do not forbid) it may be said, That his Commands are to be observed for the Lord's sake; because God the Supream, commands such subjection to the King his Vicegerent in mat­ters of Government.

And if these were Duties incumbent upon the Christians in those days, when Tyranny, Persecu­tion and Arbitrary Power were the avowed pra­ctises of those in Authority; who broke through all Laws to attain their ungovernable Wills: and in particular levell'd their Malice against the Church of God with an entire resolution to ruin and de­stroy it: Certainly our present circumstances do much rather enforce the Obligation to this Duty; having One now sitting on the Throne who makes it his whole Delight to defend and protect us: In­somuch as never any King did more to deserve that Authority which Providence hath thought fit to confer upon him. For to Enumerate some few of his many Glorious Actions, (since the strait­ness of time will not allow me to mention more) How seasonably did he come to our relief when our Religion and Liberty were even Mark'd out [Page 26] for Destruction! How continually hath God Bless'd his Endeavours with such success, as ap­parently testify his Divine Approbation! How unaccountably did God by him put an hook in the Nostrils of the great Leviathan; and force him to surrender by a Peace what could not be got in War! With what industrious Fatigue, and singu­lar Prudence, hath he continued his Transmarine Voyages (not giving himself up to Luxury and Excess as the reward of his Labours, but) by his Presence abroad improving the Confederacy in Peace as well as War: and animating them by his immediate Counsel and Conduct to Frustrate the great designs of that Mighty King who is still Watchful and ready when, where, and whom he may devour. By which means he hath preserv'd us from dangers, beyond our reach to foresee, and obtain'd Benefits we are not aware of. But I need not enlarge to you upon this Topick. Your Loyalty hath been in this Age sufficiently remark­able. You were the only Persons who stood up in Defence of our Laws and Religion against Anarchy and Confusion, when as the rest of the Nation seem'd to be in a deep Lethargy. Nor did that Publick Spirit of our Ancient Gentry, under the Conduct of the Honourable Father, expire with [Page 27] the Fatal issue of that glorious Design: But ex­erted it self as Need requir'd, with equal Vigour, by assisting the no less Right Honourable Son; who did so zealously and successfully revive the Courage of our Country-Men, as very much Fa­cilitated the late Happy Revolution, and will Chro­nicle our Natives with Honour to all Poste­rity.

Neither are we only Eminent for Loyalty, but can assert a Title as good as any to the other three Duties of the Text. For as no County can produce more Ancient Families than Ours: So none are more respected and Honoured in it; which is but the due acknowledgment of their Exemplary Hos­pitality.

The intermixt Matches of Families (which former­ly were seldom out of the County) hath so gene­rally Allianc'd one to another as the whole is a kind of Literal Brotherhood. And Lastly, That Motto we bear of Antiqui colant Antiquum Dierum engages Us, in imitation of our Ancestors, to worship the God of our Fathers; So that the whole Text is as it were a Character of your Conversations.

What then remains, but that we earnestly be­seech God that we may persevere in Wel-doing. That those who have enjoyed, and those who [Page 28] now are to reap the benefit of this Honourable Soci­ety, may with Thankful Hearts pray for, and Honour their Benefactors; and make a right use of that Charity bestowed on them. Let us also Pray that God would continue this generous and Religious Spirit upon our Country-Men to suc­ceeding Generations; And assist us by his Grace so truly to Fear God and Honour the King, that we may daily grow in Favour with both.