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A40095
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A sermon preach'd at the meeting of the sons of the clergy in S. Mary-le-Bow Church, on Tuesday the sixth of December, 1692 by Edward Lord Bishop of Gloucester.
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Fowler, Edward, 1632-1714.
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1692
(1692)
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Wing F1722; ESTC R10616
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15,317
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36
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Books lately Printed for Richard Chiswell DR TENISON now Lord Bishop of Lincoln His Sermon of Doing good to Posterity His Sermon concerning Discretion in giving Alms. His Sermon against Self-Love before the House of Commons Iune 5. 1689. His Conference about Religion with Pulton the Jesuite His Sermon before the Queen concerning the Wandring of the Mind in God's Service Feb. 15. 1690. His Sermon before the Queen of the Folly of Atheism February 22. 1690. Dr. FOWLER now Lord Bishop of Gloucester his Sermon before the Queen March 22. 1690. The Bishop of Sarum's Sermon at the Funeral of the Lady Brook Feb. 19. 1690. His Fast Sermon before the King and Queen April 29. 1691. Dr. FREEMAN now Dean of Peterborough his Sermon at the Assizes at Northampton before the Lord Chief Justice Pollexfen Aug. 26. 1690. His Thanksgiving Sermon before the House of Commons November 5. 1690. Some Remarks upon the Ecclesiastical History of the Ancient Churches of PIEDMONT By PETER ALLIX D. D. A Vindication of their Majesties Authority to fill the Sees of the deprived Bishops in a Letter out of the Country occasioned by Dr. B 's Refusal of the Bishoprick of Bath and Wells 4to V. CL. GVLIELMI CAMDENI Tâ—â—strium Virorum ad G. Câ—â—ndenum EPISTOLAE Cum Appendice varii Argumâ—nti Accesserunt Annalium Regni Règis Iacobi I. Apparatus Commentarius de Anâ—â—â—ate Dignitate Officio Comitis Marescalli Angliâ—â— Pramittitur G. Camdeni 〈…〉 Scriptore Thoma Smitho S. T. D. Ecclesiae Anglicanae Presbytero 4to MEMOIRS of what past in Christendom from the War begun 1672. to the Peace concluded 1679. 80. Remarks upon the Ecclesiastical History of the Ancient Churches of the ALBIGENSES By PETER ALLIX D. D. Treasurer of the Church of Sarum 4to will be shortly published A Sermon Preached at White-Hall on the 26 th of November 1691. being the Thanksgiving-Day for the Preservation of the King and the Reduction of Ireland By GILBERT Lord Bishop of SARVM 4to A Thanksgiving Sermon before the Lords on the 26 th of November 16â—0 for the Preservation of their Majesties the Reducing of Ireland and the King 's safe return By SYMON Lord Bishop of ELY ADVERTISEMENT PROPOSALS will be shortly published by Richard Chiswell for Subscription to a Book now finished Intituled ANGLIAE SACRAE PARS SECVNDA sive Collectio Historiarum antiquitus Scriptarum de Archiepiscopis Episcopis Angliae à prima Fidei Christiane Susceptione ad annum MDXL. Plures antiquas de Vitis Rebus gestis Praesulum Angliâ—orum Historias sine certo ordine congestas complexa A SERMON Preach'd at the Meeting OF THE Sons of the Clergy IN S. Mary-le-Bow Church On Tuesday the Sixth of December 1692. By EDWARD Lord Bishop of Gloucester LONDON Printed by T. M. for B. Aylmer at the Three Pidgeons over against the Royal Exchange and A. and I. Churchil at the Black Swan in Pater-noster-row 1692. To his Honoured Friends the Stewards of the late Feast OF The SONS of the CLERGY Viz. Sir Salathiel Lovel Recorder of London Thomas Paske Esq Mr. Thomas South Mr. Iohn Reeve Mr. Samuel Knowles Mr. Iohn Thresher Capt. Iohn Willimott Capt. Abraham Robarts Mr. Robert French Mr. Francis Sedgwick Mr. Robert Sedgwick Mr. Thomas Granger Capt. Theoph. Blechynden Alexander Duncomb Esq Mr. Iohn Dillingham Gentlemen THo' I was not difficultly perswaded to comply with your Request that I would be your Preacher as little Time as I truly foresaw I should be Master of to prepare a Discourse proper for the Occasion yet I could not consent to your desire of having this which you heard Printed as really not thinking it worthy to be made more publick till you were pleased to back it with such Importunities as I could not withstand without the imputation of Incivility I therefore here Present you with it most earnestly wishing and humbly praying it may do that Service which your Zeal for the promoting of Love and Good Works induced you to think it fitted for and remain GENTLEMEN Your Affectionate Brother and Humble Servant E. G. JOHN 13. 34. A New Commandment I give unto you That ye love one another as I have loved you that ye also love one another THE Design of this Meeting of the Sons of the Clergy being to promote Love and Amity among our selves and to exercise Christian Charity I think these Words are no improper Subject to be discoursed on upon this Occasion A New Commandment I give unto you That ye love one another A New Commandment Was Love to each other no Duty before the coming of our Blessed Saviour Was it never injoyned under the Old Law Our Lord himself assures us of the contrary Mark 12. 31. As in the foregoing Verse he saith that the Love of God comprehends the whole first Table so in this that the Love of our Neighbour is the Sum and Substance of the Second The Second is like namely this Thou shalt love thy Neighbour as thy self And we find the Duty of loving our Neighbour often repeated and inculcated in the Old Testament The New Commandment therefore was not that we should merely Love one another but that we should Love one another as Christ hath loved us A New Commandment I give unto you That ye love one another as I have loved you that ye also love one another We have in the Words First A Duty enjoyned viz. Loving one another Secondly The Pattern we are to follow in so doing As I have loved you And in the handling of them I shall observe this Method I. I shall shew What it is to Love one another II. The Necessity of so doing III. How far this Phrase One Another is to extend IV. What Qualifications our Love to each other ought to have V. In what Instances it ought to be expressed First What it is to Love one another The Word Love signifies either Complacency or Benevolence and Good Will And it is our Duty to Love one another according to both these Acceptations of the Word though not every individual Person according to both Some we are obliged to Love Complacentially to take Delight and Pleasure in them but there are others whom we are not bound so to Love nay whom we are bound not so to Love Some we can not so Love though we would and there are others whom we may not so Love though we could For instance Churlish Nabals People of Sour Morose or Captious Tempers to whom scarce a free Word can be spoken without danger of Offence We cannot Love these with a Love of Delight though we would never so fain To whom may be added Narrow-soul'd People who have no Concern for any but their own dear Selves and much more such as make no Conscience of injuring others to serve themselves As Good natur'd People can take no satisfaction in such as these so can hardly any of these be pleased with the Society of one another Especially Proud or Envious or Churlish or Testy
the offence of one saith he judgment came upon all men to Condemnation even so by the Righteousness of One the free-gift came upon all men to Iustification of Life viz. the gift of the new Gracious Covenant And the Author to the Hebrews chap. 2. 9. tells us that Christ tasted death for every man Now if our Saviour loved all men loved all so as to put them into a Reconcilable state so that it must be their own Personal fault and long of their Wilfulness and Obstinacy if the worst of Sinners be not actually reconciled to God then since he hath commanded us to love others as He hath loved them our Love is to extend to all without exception And well might our Lord call this a New Commandment for no such is to be found in the Law of Moses or in the Prophets 2. This farther appears from those other words of our Saviour Mark 12. 31. Thou shalt love thy Neighbour as thy self You may say the word Neighbour seems to be Limiting and Confining But we must understand this word as our Lord himself hath Explained it Luke 10. 29. Here is a Question put by a Lawyer to Him Who is my Neighbour Now see His Answer in the following words A Certain man went down from Jerusalem to Jericho and fell among thieves who stripped him of his Rayment and wounded him leaving him half dead and by chance there came a certain Priest that way and when he saw him he passed by on the other side and likewise a Levite when he was at the place came and looked on him and passed by on the other side But a certain Samaritan as he journeyed came where he was and when he saw him he had Compassion on him c. Now saith our Saviour v. 36. Which of these three thinkest thou was Neighbour to him that fell among thieves And the Lawyer answering He that shewed mercy on him Our Lord replyed Go thou and do likewise Which is as if he had said Thou hast now answered thy self every Person that needs thy relief tho' he be unto thee as Iews and Samaritans are to one another tho' he be of a different Religion from thee nay tho' he be thine Enemy as the Iews and Samaritans were to each other he is thy Neighbour and therefore thou art obliged to love him as thy self to do to him when in an afflicted state as thou wouldst be done unto in the like Condition Again 't is Evident 3. That we are not to confine our Love and Charity to some particular Persons in that we are farther required by our Saviour to imitate our Heavenly Fathers Love and Charity Be Perfect saith he as your Heavenly Father is perfect Mat. 5. 48. That is as appears from what goes before let the exercise of your Charity extend as far as God ' s extendeth For as it follows v. 45. He maketh His Sun to rise on the Evil and on the Good and sendeth Rain on the Iust and on the Vnjust And as the Psalmist declareth His mereys are over all his works The Lord is good to all and His tender mercys are over all His works But 4. Express Texts enjoyn this If any are to be excluded from our Love they must be our Enemies but what saith our Lord of these Mat. 5. 44 But I say unto you Love your Enemies bless them that curse you and pray for them that despitefully use you and persecute you that you may be the Children of your Father which is in Heaven And v. 46. If you love them which love you what Reward have you Do not even the Publicans the same And if you Salute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 embrace your Bretheren only what do you more than others Or what Excellent thing do you Do not even the Publicans the same And Gal. 6. 10. The Apostle saith Let us do good unto all men and the next words shew that tho' we ought to love all without exception as that word signifies Benevolence yet we are not to shew neither this kind of love to all alike For it follows Especially to them who are of the Household of Faith That which makes our Brother a Member of Christ's Church doth give him a Title to our greater Affection in both the foresaid Senses And here let me mind you that we ought to have a higher degree of love for all that own Christ for their Lord and Saviour than for Infidels and such as are Enemies to his Religion and those that own him most in their Practice we are obliged to have a greater love for than for mere Professors of Christianity or such as whose lives are less Conformable thereunto 'T is highly Reasonable that the most Lovely Persons should have most of our love There is nothing so Amiable as true Goodness and according to the degree thereof in any Person should be the degree of our Love to him God is to be the Object of our Highest Love because He is Perfectly and Originally Good and according as Men are more or less like to God the greater or less Complacency ought we to take in them and more or less ardently to Desire and Endeavour their Wellfare The true Christian Love doth chiefly consist in loving His Image from whom we are call'd Christians And where there is most of that whether the Persons are in all things of our minds or no we do not Love as becomes Christians if there we do not most love I speak now of Christian Love as I said such a love as is the effect of our own choice directed and Governed by our Saviour's Laws I speak not of a Natural Love which is necessary and not the effect of Choice This love do we what we can will ordinarily flow most freely towards our Yoke-Fellows Children Brethren and Sisters as being parts of our selves And so for those that are Naturalized to us by a long Acquaintance we cannot in that respect but love them better than such as are less known to us and those that have greatly obliged us we naturally love with a greater Passion than those to whom we are not at all or less beholden But tho' Scripture Nature and Reason do enjoyn us to love one another with a different kind and degree of love yet it hath been fully made to appear that 't is our duty to extend our love to all to wish well to and desire and endeavour as we are able and have opportunity the happiness of every man Fourthly I proceed to shew what Qualifications our love to each other ought to have Our Text tells us that we ought to love one another as Christ hath loved us and the other Text in S. Mark that we are to love our Neighbour as our selves And that is 1. Most Heartily and Sincerely My little Children saith S. Iohn Let us not love in word neither in tongue but in Deed and in Truth Let love be without dissimulation saith S. Paul I need not say that Christ's love to