Dr. PRAT's SERMON, Preached before the Honourable SOCIETY OF THE County of KENT, Novemb. 23. 1697. Martis, xxx die Novemb. 1697. IT is Ordered at a General Meeting of the Stewards for the Society of the County of Kent, That their hearty Thanks be given to Dr. Prat, for his Sermon Preached on the 23d. instant, at St. Marry le Bow; and that He be desired to Print the same. John Cook, Treasurer. Peace and Gratitude. A SERMON, Preached before the Honourable SOCIETY Of the NATIVES of the County of KENT, Novemb. 23. 1697. At St. Mary le Bow, London. By Samuel Prat, D. D. Chaplain to His Highness. William Duke of Gloucester. LONDON, Printed by J. Dawks, for John Back, (Bookseller to the said Honourable Society,) at the Black-Boy on London-Bridge, 1697. To my Worthy Friends, Capt. William Wright. Mr. William Rolph. Mr. Henry Hene. Mr. Thomas Staples. Mr. Edward Simmons. Mr. Sarles Goatly. Mr. John Cook. Mr. Tho. Gibbs. Mr. Tho. Bishop. Mr. Ja. Almond. Capt. Geo. Weller. Mr. Henry Shers. STEWARDS, For the Honourable Society of the Natives of the County of KENT. GENTLEMEN, IT was not want of Love or Respect to your Honourable Society, that made me so unwilling to Preach before you; but having very little time at my own disposal, and knowing how many Learned and Eloquent Divines now residing in the County, had better opportunities of performing that Duty, I was loath you should be involved in a discredit, which my incapacity at so short a warning, must needs bring upon myself. And the same reason made me resolved against Publishing this Incorrect Discourse. It will easily be granted, that the other great and Sacred Charge in which I have the Honour to serve, will answer for me to all the World, if I don't shine very bright in the Gift of Preaching; I should I hope give a tolerable account of myself, if at present I should hid a great part of that Talon, which at the same time I have a secret desire (as all Lawfully Ordained Ministers ought to have) of improving. I must confess withal 'tis my Opinion, that the Advancement of Reputation with the best Judges gotten by this way of Printing Sermons, has of late Years scarce compensated for the trouble; while the greatest number of Readers seek, rather to exercise their own parts, than to add to 'em. They are not so severe upon the Preacher, as they are upon the Publisher, and therefore seeing Men are willing to Forgive, what they are too ready to Forget, I think that the Ministers of the Church of England, should content themselves with being generally reputed the best Preachers in the World, without giving any body the trouble of Revising their Performances: At till any other Church can equal the smallest part of what in this kind has hitherto been extant. So that I had much rather you would have been prevailed upon to excuse the omitting this, of which I fear, I shall never forgive myself the doing. All that I can say for myself is, that I ought not to decline any opportunity of showing my Respect to the County, for had I no other Obligations to it than the generous Friendship I have met with in the Noble Family at Eastwell, I should think all my spare Hours very well employed in expressing my Gratitude. Therefore it is no wonder, Gentlemen, if the warmth of your importunities, contrary to my own Judgement and Resolutions, has made me to expose myself at this time to Censure; and particularly of those Men, who have a low esteem for every thing that is not elaborate and polite. And I have still some hopes, that I shall buoy myself up; when I put into the Scale of my Apology, the great Civilities that I have received from you in your Representative Capacity, which have for ever obliged me to be, gentlemans, Your most Humble, and most Respectful Servant, Samuel Prat. A SERMON Preached at the Kentish-Feast. Coloss. III. 15. Let the Peace of God rule in your Hearts, to the which also ye are called together in one Body, and be ye thankful. THE Apostle in the foregoing Verses exhorteth us, to Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, and long Suffering; that we should forbear one another, and forgive one another. If any Man hath a quarrel against any, even as Christ forgave you, so also do ye: But above all these, saith he, (and it is indeed, the Root and Foundation of all these,) put on Charity. Now here in the following Verse, he recommends two other Virtues, which are inseparable from such a Christian Temper of Mind, to wit, Peace one with another; and Gratitude towards God: Let the Peace of God rule in your Hearts, and be ye thankful. As to the First of these, Peace, we have here Three Particulars to be observed. The Original of it, it is of God, the Peace of God. The Property and Office of it, which is to rule and govern men's Hearts; Let the Peace of God rule in your Hearts. The Motives or Inducements, by which the Apostle would persuade us to it, are these Two. In the First place, the Ordinance and Appointment of God, expressed in these Words, unto which ye are called: And, Secondly, The Mutual Relation which we have one to another; being all of us Members in one Body. First then, the Peace of God, (called so, because it is the Effects of God's Love in our Hearts,) hath atwofold meaning in Holy Scripture. For it signifies either, That, that inward Peace, which is the Peace of a good Conscience, or that peaceable Inclination of to one, another, which by all the Offices of Love and Charity, exerts its self outwardly. The first of these is compacted between God Almighty, and the Conscience of every particular Person; upon a firm, lively, and active Faith in the Son of God, and the Promises made through him to Mankind, with hearty Repentance for Offences past, and firm Resolutions of Amendment for the time to come; hath a lively hope that his Sins are forgiven him, through the Merits of Christ, and that his Peace and Reconciliation is made with God, as Rom. 5.1. Being justified by Faith, we have Peace with God through our Lord Jesus Christ: so that it is the Peace of God, because it is the Peace which his Son procured for us; there having not been that Love and Agreement between God and Man under the Law: we were then Strangers and Aliens unto the Covenant of Grace; Ept. 3.13. But now (saith the Apostle) ye who sometimes were far off are made nigh, by the Blood of Christ, for he is our Peace. But that Peace which the Apostle seems chief to aim at in this Text, is external in its Operations; when a Habit of Love and , one towards another, disposes us to all the Offices of Charity and Kindness, and particularly to a Sociable and Friendly Conversation: in which it is so much the more our Parts and Duties to be engaged, by how much we are assured, that God is the Author of it: for this reason, he is called the God of Peace, as in 2 Cor. 13.11. Brethren, be perfect, be of good comfort, be of one Mind; Rom. 15.33, 16, 20. Heb. 13.20. live in Peace, and the God of Love and Peace shall be with you. And from hence we may infer, that all those who disorder the Communion of Saints, who break the Bonds and Obligations of Peace and Unity, who disturb that Christian Fellowship and Harmony which we ought all to conserve, how strictly Religious soever they pretend to be, how oft soever they take the Name of God in their Mouths, yet acting directly against the Dictates of God's Holy Spirit, they are professedly the Opposers of his Divine Will; for God is not the Author of Confusion, but of Peace, as in all Churches of the Saints. Secondly, 1 Cor. 14.33. Let us consider the Property and Office of this Peace of God, that it is to rule in our Hearts. This Word Rule in the Text, is Metaphorical, relating to the Public Exercises of the Ancients, over which there were chief Officers or Judges, constituted to decide any Controversy which might arise among the Candidates striving for Victory: so that the Word signifies, to superintend and judge. Now there being a continual Conflict in the Heart of Man, the virtuous Affections striving against evil and carnal Passions, and the unruly Desires usurping upon, and insulting over the calm and lovely Graces; Hatred and Envyings against Love and Joy, Strife and Emulations against Goodness and Meekness: Here's the Peace of God must moderate among 'em, and give the Palm of Victory to the most Peaceable; every thing that proceeds from God, having a Sovereign Authority, which is to be executed with all the Force and Vigour imaginable, for the punishment of the wicked Doer, and for the praise of them that do well. But farther: This Phrase, Let it rule in your Hearts, hath another very great, and peculiar Emphasis. For the better understanding of which, let us reduce all Mankind to four several Tempers and Dispositions. First, There are those to whom this Peace of God is altogether unknown, who neither possess it in their Hearts, nor so much as pretend to an outward show of it: Satyrs without a Metaphor, that insult all Mankind like the Giants of Old, and storm Heaven too with the reakings of that Hell which is always within 'em: These have no Rule and Government for their Thoughts, Words or Actions; no Governors can please, no Administration of Government oblige these Men; kindness and indulgence has but little influence upon their Reason, their own true Interest less, and Religion least of all: These are such as Holy David had to encounter with, Woe is me saith the Psalmist, Psal. 120.5. That I am constrained to dwell in Mesech, and to have my Habitation in the Tents of Kedar, my Soul hath long wished for Peace, but when I speak of Peace they are for War. These Men, tho' in Times of profound Peace, Live according to the Doctrine of the Leviathan, in a perpetual State of War; and their greatest Quarrel of all, is against the very Articles of Peace, as in that great one relating to our Superiors; Duty and Allegiance is reproached, as time-serving; so Love and Kindness to our Neighbours, as Compliance and Officiousness; Temperance and Industry, as mean and servile: such sour Thoughts and bitter Sarcasms, is a mixture doubtless of Gall and Vinegar, no less offensive to the Blessed Jesus, than the cruel Sponge which was proffered him upon the Cross. But then, Secondly, There are some Men who have all the external Marks of this Christian Grace we are speaking of, but have not the least Impression of it upon their Hearts: there is an outward appearance of Peace and Friendship in their address; they are willing to enter into Societies, to engage in Friendships, to renew old Amity's, and promote new ones: But these are such whited Sepulchers as the Pharises of Old were amongst the Jews; there is a Root of Bitterness still alive, tho' as it were deep buried. Of either of these two sorts of Men, I have now mentioned, there are none I hope among us here present; altho' some of 'em crept into the primitive Agapae, or Feasts of Love; of whom St. Peter takes notice, as of Spots and Blemishes in their public Meetings, rity, Sporting themselves, saith he, 2 Ep. 2.13. with their own deceive, while they Feast with you. Now if we have no such among us, all is well; for there can be none of this Honourable Society like those Men, whose Character I am now entering upon. Although, The Third Rank of Men, are of somewhat better alloy than the former two, for they have this Peace of God in their Hearts, notwithstanding they take very little care of manifesting it by their outward Conversation: I done't only speak of such Men, who neglect Opportunities of promoting Love and Charity amongst their Neighbours. And who absent themselves from such Laudable Conventions as this is, whereby Public-spiritedness and Charity, are as much amplified as Unity. But of those Persons likewise, who love to manage that little good Nature they are Masters, of by way of Paradox; People that think and mean well, and yet love to talk amiss; unless it could be supposed that they speak without thinking; and when the wantonness of their Wit or Genius, would be loath to lie under that Censure: Now both these sorts of Men, tho' in some respects they may be said to have the Peace of God in their Hearts, their own Consciences not accusing 'em of any mischievous Designs, or so much as uncharitable Thoughts; yet the Peace of God doth not Rule within 'em, they receive the Spirit of God into their Hearts as a Guest, but not as a Governor. And this in other respects is the case of many Men; who have not only Inclinations to Virtuous and Moral Duties, but who are likewise well disposed to Exercises of Religion; yet for want of fixing their Resolutions, and giving themselves up wholly to a Spiritual Conduct, they are overcome by the Treachery of some unmortifyed Adversary; such as Penuriousness, Peevishness, Sloth, Pride or the like; or else by the boisterousness of that unbridled Lust, which under the denomination of Wit, is subservient to all the designs of Ill-nature. But now, The Fourth sort of Men, are those which I would recommend to your Example. Those, which you appear to be as a Society, I would have you approve yourselves in your single and particular Capacities. In whose Hearts the Peace of God hath not only possession, but Government; and Exercises a Sovereign and Uncontrolled Authority over all the Faculties of the Soul, and Actions of the Body. Well then, that we may the better understand the Allegory, and the force of this word Rule, we are to suppose in the Heart of Man two contending Parties. The Spirit of Love, and the Spirit of Enmity; the one lays claim by a Lawful and Eternal right of Praeeminence, and the other only by Stealth or Usurpation. The Spirit of Love sets up the Peace of God, and because Peace is a thing so universally ; the very Spirit of Enmity sometimes pretends to set up a sort of Peace too; the Peace of Necessity, the Peace of Worldly Interest, a Politic and designing Peace, such an one as never comes up to that of God, which passeth all Understanding. Now the words of my Text are a decision of the Controversy, and give the sole Authority to the Peace of God, it makes this the Judge and Umpire of all Occurrences: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it Rule, or rather let it give the Palm of Victory; it is a word that alludes to the ancient Exercises among the Grecians, and Originally signifies, to bestow a Reward: The Office of the Judge, being to bestow a Palm or Crown upon the Victor. And this Metaphor should methinks silence all Pretensions to Uncharitableness and Censoriousness; here is a Commission only for Approbation, and none at all for the Condemnation of any one; its Office being no other, than to silence and overrule all things that do not make for Peace. I proceed therefore. Thirdly, To the Motives and Inducements, by which the Apostle would persuade us to this Peace of God. First, The Ordinance and Appointment of God, expressed in these words, Unto which you are called. And, Secondly, The Mutual Relation which we have one to another, being all of us Members in one Body. First, Then this Christian Peace is one of the chief Articles of the New Covenant between God and Man, which our Saviour himself by his own Example did confirm: The pleasant Fruits of Peace, Love and Joy, for instance, he did in the earliest days of his Prophetic Office in a very extraordinary manner encourage; Witness the first Miracle he did in Cana of Galilee, by changing at a great Feast of Love, so much Water into Wine: Which was a plain Argument, that he came not to introduce a sullen, sour, morose Affectation of Religion; but so far as might conduce with Charity and Temperance, he indulged his Proselyes to Innocent Mirth: and so much more than the commonly suppossed necessary Refections of Nature, that the envious Cynics and meager Puritans censured him, as a Glutton, and a Wine-bibber; adding to his Charge his Eating with Publicans and Sinners, whilst his Accusers were in the mean time Devouring Widows Houses. The Examples of Peace, Love and Unity, which our Saviour set the World, are evident, and no less so are his Precepts; as in the ninth of St. Mark, at the fiftieth Verse, Have Salt in yourselves, [that Wisdom and Prudence, which seasons every Feast of Love] and have Peace one with another. St. Paul likewise in the twelfth to the Romans, seventeenth Verse, If it be possible, as much as lies in you, live Peaceably with all Men; so Chap. 14. vers. 19 Let us follow after the things which make for Peace, and things wherewith one may edify another. And then I must needs infer, That if our Assembling ourselves here together this day, after this manner, be a thing that makes for Peace and Amity? why it seems we have a proper Call to it, and I don't see how any one can without good Reasons excuse his absence. Correspondent hereto we find the Begining of Christianity, as in the fourth of the Acts, 32 vers. we read, that the Multitude of them which believed, whereof one Heart, and of one Soul. They had Societies, and Feasts of Love, wherein there was constantly a Communication of outward things to those that were in want; and which joined together with Meekness, and Forgiveness of Injuries, was indeed a walking worthy of the Vocation wherewith they were called. Eph. 4.1 Now by how much we come short of these things, by so much we are fallen off from Primitive Christianity, by so much we are unmindful of our Calling; for those whom God Almighty hath called into his Church, are by him commanded to Live as Brothers, and Heirs together of the same Promise; and this is The second Motive, to wit, the mutual Relation which we have one to another, by being all of us Members of one Body. To the which also ye are called together, in one Body. Among all the several sorts of Societies in the World, Societies of Consanguinity or Affinity, Societies of Policy or Civil Government, Societies of Places, Societies of Profession, and Societies of pure Friendship; that which Supersedes all, nay rather Blesses and Sanctifies all, is Ecclesiastical Society; which every Christian at his Baptism hath entered himself into, and engaged to observe the Heavenly Oeconomy thereof; each Christian being but a several Part of that one Body, of which Jesus Christ is the Head; For as we have members in one body, Rom. 12.4. and all members have not the same Office, so we being many, are one body in Christ, and every one members one of another. We have to the like purpose, 1 Cor. 12.12. For, as the body is one and hath many members, and all the members of that one body being many, are one body, so also is Christ. And then it follows, vers. 25. God hath so ordered, that there should be no Schism in the body; but that the members should have the same care one for another; and whether one member suffer, all the members suffer with it; or one Member be honoured, all the Members rejoice with it. Thus much concerning the Peace of God. I come now to speak more briefly of this other Christian Virtue Gratitude, expressed in these words, Be ye thankful. By which we are to understand, a Religious and thankful acknowledgement of the Benefits which we receive by the dispensation of the Gospel. The Comforts of an Holy Fellowship here, and the Promises of Eternal Life hereafter, are tendered to us upon such Conditions, which are in themselves so easy to be observed, and so much our Natural Duty to perform, that they can never be said to merit or deserve any thing at God's Hand. So that all the Good and Charitable Works we are capable of doing, are but so many acknowledgements by way of Gratitude, for what we are never able to purchase, but has been freely offered by the bounty of God. All returns therefore which are under Valuation of the thing received, can be upon no other account, but of Gratitude. Our Duty and Obedience to our Superiors, our Love and Friendship to one another, our Charity and Liberality to the Poor and Needy, are but so many returns of Gratitude to God; for the Comforts and Protection of Government, for the happiness of a Christian Neighbourhood, for making us Members of Christ's Holy Body, and the Entitling us to the Inheritance of an Heavenly Canaan. A Sense of Gratitude therefore, should have a powerful Influence upon us in the whole course of our Lives. In our Duty to God, by doing him all the Duties of Faithful Servants in his Holy Family; and above all, expressing continual Thanks to him, for Sustaining us by his Word and Power, and placing us in a Society, whose reciprocal Obligations are Love and Peace. In our Duty to our Neighbours, by all the Holy Offices of Love, Joy, Peace, Long-suffering, Goodness, Meekness, Patience and the like; considering one another as the Image of God, as the purchase of our Blessed Saviour's Blood, and as Coheirs of the Heavenly promises. In our Duty towards our selves, by Living in Temperance, Soberness and Chastity, as those that have possessed their Souls with an hope of Eternal things, that exceeding weight of Glory, which is laid up for us in Heaven. And then with a Prudent concern for public good, let our own Interest prompt us to Peace and Unity. Let us remember that it was Faction and Rebellion, which threw some Angels out of Heaven, and that 'tis Concord and Obedience which must bring us into their forfeited Places; that 'tis impossible we should ever be established in Peace, unless we are Linked and United together in the Bonds of Love and Charity, De Civitat. Dei. For as the Humane Spirit, saith St. Austin, can never animate the Members of the Body, unless they are joined, or united together; so the Holy Spirit of God doth never animate the Members of the Church, unless they are likewise united in Peace and . But above all, let a Sense of Gratitude towards God, oblige us to this Duty of public Peace and Concord; since he has been so graciously pleased to disperse the dangers of a Foreign Enemy, when he might have given us over as a Prey unto 'em: Let us take heed that we fall into no Enmities at home, and so become a Prey one to another: Let the tenderness that God hath showed to us, not only teach, but by all the Obligations of Love and Gratitude operate so upon us, as to be much more tender of the public, than of our private concerns. Let us take heed that we slight not the late instances of his Mercy, but unite our Hearts and Affections to one another, by that (among other Considerations) of our late dangers of falling into Misery or Captivity; and let us be speedy in such returns of Gratitude, lest mischiefs worse than those we fear put it out of our Capacity, or a greater security out of our Thoughts: You sure to whom I address myself, have the greatest reason of any Tribe or County of this Nation, because you lie most exposed to Foreign Invasions, or to any other Insults of an enraged Enemy: You were within hearing of the Alarm of War, and the nearest to Outrage, had we been overthrown. You would never more have boasted that you are the only People of England that never were Conquered; for than you would in all probability have been the first; you would have found something more formidable than the Arms of Julius Caesar, or even of the Norman Conqueror, tho' they carried such a terror along with 'em, as made the Heart and Spirits as it were of the whole Nation, to retire into your invincible Corner of it. You would no more have retained your ancient Liberties; those I mean, which your Ancestors had Rescued by unexampled Courage and Conduct out of a general Deflagration. All the Riches, and Honours, and Beauties, in which you excel other Counties, had made your Captivity or Banishment, but the more insupportable. Then in such a Case, Nos Patriae fines, & dulcia linquimus Arva, Virg. Ecl. 1. had been the sad Palinode to your pretty Motto. Sub tegmine Fagi Invicti. But instead of that, you were the first People that were now lately Blessed with the return of our Triumphant Movarch. The first that strowed your Aves under the Beautiful Feet of him that brought Peace. And what returns of Gratitude can you make to God and the King, but by possessing your Souls with the Peace of God, with such a Peaceable disposition as becomes good Christians, and good Subjects? letting it rule in your Hearts, to the which also ye are called together this day, as it were in one Body. You are called together not only to the Festivity, but to the Duties of the Day. And it is my Duty to put you in mind, that seeing you now meet together with greater causes of Joy, and greater marks of Prosperity than ever, that you now make greater returns than ever of Gratitude to God. How many Illustrious, how many Prudent, how many Wealthy, how many Active Men will meet this day together! with what Mercies received, with what Abilities attained, with what Opportunities of doing good, will they come laden! and will some little usual or ordinary offering of Praise serve turn; will the doing that, be an acceptable Sacrifice from so potent a Society which is not above the Ability of one Man? Your County indeed can vie in public Works of Charity with any in the Nation, not only of the Deceased but of Living Benefactors too. But these public Works which are the Gifts of private Men, should much more excite you methinks now in a public Capacity, to the doing more works of Charity, than ever any Body of Men hath yet done for the Relief of private Necessities. I am afraid, lest you should degenerate from the Character of your Ancestors; Caes. they almost 2000 Years ago were reputed to have had the greatest Humanity of any People in the World, and if the Humanity of Gentiles exceed the Charity of Christians; then as to your parts it is, as if Christ had Died in vain; and tho' you were probably the first Christians of this Isle, yet your faith hath been in vain. No: Let every Man do indeed according as he is disposed in his Heart; but he that doth most to the Glory of God, will feel the Peace of God in a good Conscience here, and everlasting Peace, Tranquillity, Joy and Pleasure hereafter. Wherefore Brethren, 2 Cor. 13.11. be perfect, be of one Mind, live in peace; and the God of Love and Peace shall be with you. Amen. FINIS.