our most precious concerns civil and religious are imbarked § 3. Let us again send up our most earnest supplications that God would preserve the life of his Majesty It was 〈◊〉 somewhat a rude Remonstrance that the Army made to David 2 Sam. 18. 3. Thou shalt not go forth to battle and yet there was love at the bottom loyalty and fidelity in the 〈◊〉 and the reason of it Thou art worth ten thousand of us It 〈◊〉 David preferred loyal rudeness to 〈◊〉 treachâ—ry The Life of our King is an invaluable mercy but yet if after the 〈◊〉 of Lords and Commoâ—s 〈◊〉 the many from all parts of three 〈◊〉 humoly beseeching him to take care of his royal person the King his seen cause by an unparallelled example of courage to inspire his 〈◊〉 wit â—â—n extraordinary spirit of 〈◊〉 what reason have we to 〈◊〉 He ven to wrestle with the 〈◊〉 for the preservation of the life 〈◊〉 generously exposed abâ—oad for our security at home when Joshua was engaged against Amalek in the field Moses with Aaron and Hur were striving with God in the Mount well knowing the ready way to prevail over the enemy in battle is first to prevail with God in prayer Let us therefore repeat our prayers That God would compass him him with his favour as with a sheild Psal. 5. 12. That God would bind up his soul in the bundle of life with the Lord his God but the souls of his enemies he would sling out as from the middle of a sling 1 Sam. 25. 29. And in this particular how mercifully has God prevented our prayers Before we called God has answered us and while we were yet speaking God did hear Isa. 65. 24. Let us therefore convert this great mercy into Thanksgiving and that Thanksgiving into Prayer that both may run in a perpetual circle which knows no beginning and knows no end § 4. We have great cause to pray that God would bless our King with a loyal quiet people disposed to obedience The same power that stills the noise of the Sea must also still the tumult of the People Psal. 85. 7. And the Psalmist who understood this secret of government with an admiring heart blessed God Psal. 144. 1 2. not only that he had taught his hands to war and his fingers to fight but that he subdued his People under him The waters would be always smooth if the unruly winds did not ruffle them into billows And the multitude love their ease so well that they would enjoy the sweets of peace with contentment did not some politick Achitophels ferment the humour and then influence them to disorders first throw in a spark of discontent and then blow it up into flames of Mutinies and Rebellions An evidence that government is of God who composes the minds of so many millions to a calm submission and willing obedience to one man Let it be here remembred that God has given our King a people who tho they may sometimes be practised upon to run into uproars yet Loyalty is so inlaid in their tempers and annealed to their souls that the secret enemies of our King and Peace could never yet make their earnings out of them They are like the West Wind that for a while may be troublesome but commonly goes to bed at night mutable indeed like the Moon yet as they know the time of rising yet they know their going down Those commotions which in some popular States would overturn have amongst us hardly shaken the Government and what has been elsewhere an Earthquake we have scarcely felt so much as a Trembling Nay we have great cause to joyn our Thanksgiving with our Prayer that he has converted our danger into our security that he has made the people not the terror of the governmenâ— but of its enemies And what was once the preservation of Christ is now of the King some ill men have an ill and envious eye upon the Throne but they fear the people § 5. Let us continue our Prayers that the Reign of his Majesty may not be famous to after ages by any notable judgment that no devouring fires desolating pestilence bloody massâ—cres ruining earthquakes or inundation may signalize his government to posterity It was a Speech becoming the Monster Caligula who heavily complained of the unhappiness of his Reign that it was not marked with any notable calamities as if a greater Plague could have befallen the Empire than himself We have had some of our late Reigns that have fallen under another character the Massacre in Ireland the Civil Wars in England the dreadful Fire of London and the horrid Plague that ushered it will secure them against an inglorious Record in our Chronicles for ever But let us bless that merciful Providence that has hitherto preserved the present government from being known in History by such tokens of divine wrath and vengeance and again pray that a firm peace sanctified plenty prosperous trade and universal prosperity may be the glory of it and that the black brand of universal debauchery which stigmatized the former age may be worn out in this by a blessed Reformation § 6. Let us associate our Prayers that the God of Peace who makes men to be of one mind in one house would continue and encrease that good understanding that has hitherto been between the King and his People and let not evil men be able to foment jealousies between them to weaken our hands at home that our enemies may have the easier work to destroy us abroad There are a sort of wretched tools that are always whispering in the ears of Princes that the Peoples Privileges and Franchises will undermine and blow up the Royal Prerogative and then fly-blowing the Peoples Heads that Prerogative will eat up the Peoples Liberties and Properties Now this being a tender point wherein each is infinitely jealous produces a continual parrying and fencing and counterworking between them for where the Sea is eating and working into the shore the maritime People will be raising Mounds and Piles not only to secure themselves that they lose no more but by way of Reprisal encroaching upon the Main for what they have lost But let all that wish well to the King and his People pray and add all just endeavours to their Prayers that no perverse spirit may mix it self with their respective interests no jealousies creep into their counsels but that they may mutually conspire for the publick welfare I have read of the meeting of two poor men the one blind the other lame the blind man had good limbs the lame had good eyes It was mutually agreed that the blind man should carry the lame upon his shoulders and thus the lame man was eyes to the blind the blind was limbs to the lame I 'll venture to apply it The people have strength but they want conduct our governours have conduct but they want the peoples strength Be it agreed that we lend the King all our
to adâ—ire and recognize in that the word and and works of God have had such lean success upon our hearts and lives at home we may well wonder that the Kings Sword should cut so deep in the field when the Sword of God does so little execution upon our lusts would we be persuaded to lay down our Arms and submit to God how soon would our enemies weapons drop out of their hands and they be found prostraâ—e at our feet Upon what confidence is it that we who so desperately fight against God should hope to prevail over our enemies Are we so vain as to think our selves fit mâ—tches for Heaven and Earth It had been our wisdom when grappling with so potent an enemy to have made our Peace with the Almighty Do we provoke the Lord to jealousy are we stronger than he Let us therefore before we enter upon further acts of hostility hearken to the Advice of our Saviour Luk. 14. 3â— to deliberate and consâ—lt whether we are able with our ten thousands of sins to meet him who can meet us with twenty thousands of judgments and if not to send Embâ—ssâ—dâ—rs of Peace or rather to close with those overtures which he by his own Embassadors of Peace has offered unto us But let us join our Supplications to our Thanksgivings that the grace of God may turn us from our iniquities that God may turn from his just displeasure and that we repenting of the evil of sin he may also of the evil of punishment which he hath threatned and we have deserved § 4. We have yet plenteous matter to fill up and furnish our Thanksgivings that we could sit at home every man under his own vine and fig-tree eating the good of the Land when our Lord the King with his Nobles and Commanders were in Tents I am afraid we have not duâ—y weighed the Mercy that our Native Country has not been made â—he 〈◊〉 of War which tho it has been supported with the Nations Purse 〈◊〉 not at the cost of our Blood God and the King have kept the War from our doors The cruel enemy does not Lord 〈◊〉 our houses We live out of the noise of the Cannon 〈◊〉 sound of the Trumpet the groans of the Dâ—ing Our Cities are not first plundered and then fired The enemy has not reaped what we sowed Our Virgins are not torn from under the Wings of their tender Parents our Wives from the Arms of their beloved Husbands How little impression has this made upon our hearts if a Mercy of so great impâ—â—â—â—nce escapes our most serious Consideration our highest Thanksgiving I have observed when the issues of affairs upon the Wheel were dubious how impatient we were how fretful that we could no sooner hear the Events of Sieges Battles when had we had understood our selves we had more reason to admire the disposal of wise Providence that these matters were transacted at such a distance that we could be informed no sooner Had this War been acted upon the bloody Theater of our Native Country our own eyes would have been the Expresses to tell of the burning of Towns our ears the Intelligencers that would soon have brought the tidings that our Country was laid waste and desolate And now let fervent Prayers accompany our Praises that our base ingratitude our sordid murmurings may not bring this War over Seas to avenge the quarrel of provoked goodness upon us we who have no more sympathized with our Brethren and fellow Subjects that have hazarded or sacrificed their Lives to keep Fire and Sword at a distance from us may justly be taught at dearer rate to prize that Mercy when God shall his for Armies of enemies to invade the Land of our Nativity § 5. Proceed we to yet further cause of Thanksgiving to God that has made our King his Servant in delivering us from those Twin-plagues of Pâ—pery and Slavery and therefore do we offer to him the Twin-duties of Prayer and Praise May we never imitate the Israelites who cried importunately for Mercies one day which they scornfully threw away the next We cannot but remember sure I am God remembers how we sighed and groaned under the apprehensions of Papal Tyranny how we fasted how we prayed that God would prevent what we feared divert what threatned us and remove what we felt with prodigal vows what we would be what we would do what we would return if God would deliver and save us that one time As Israel was in a wretched frame to praise God for Manna when they were murmuring and longing again for the Flesh-pots of Egypt in such a sorry case 〈◊〉 we to bless God for our Deliverances when we are 〈◊〉 upon our old Bondage and have forgot the evils we were fâ—eed from the ends we were delivered for and the present freedom we are delivered unto § 6. We have infinite matter of Thanksgiving to God but I will refresh your Memories with one more Let our Souls and all that it within us bless his Name that under his Majesties benign and tender government we may be as holy as we will we may pray in our Faâ—ilies worship our God in our Congregations reform our own persons and none distâ—rbs us none mâ—kes us afraid Who hinders our Religiâ—us observation of the Lords day Who persecutes us for acting walking worshipping according to our Consciences provided our Consciences be instructed and guided by the word of God The King has broken the rod of the oppressoâ— it lies no longer upon the lot of the righteous as a pressing temptation to put forth their hand to 〈◊〉 The fury of the violent man is restraiâ—ed the prey pluck◠〈◊〉 of the Teeth of the Lyon in â—hort the snare is broken and we are delivered But yet we have cause to pray that Men may not be as wicked as they will that the swinish Dâ—unkard the vain Swearer the impudent Blasphemer the Sabbath breaker and filthy Adulterer may be restrained and ashamed and that at least it may be as Criminal to be Atheisticâ—l and Irreligious as it has sometimes been repâ—ted to serve and worship God the Father through the Son by the Spirit I have now dispatcht my two first enquiries It remains 3. That we enquire What ought to be the frame of our hearts whilst we are making supplications prayers intercessions and giving of thanks for Kings and all that are in authority For satisfaction in this point I must only leave these few Directions and then Conclude Direction 1. Conscienciously beware that we pull â—ot down by profâ—ning the Lords day all that we build up by a Thanksgiving day we have cause to fear lest we provoke God more than we praise him Praise him in words and dishonoâ—r him in our worâ—s As God expostulated with his People when they were Fasting Isa. 58. 5. Is it such a Fast that I have chosen May he not plead with us Is this such a Thanksgiving-day as I have chosen Let us fear lest God
improper in our lowest condition In the managing this observation I will endeavour 1. Briefly to confirm it 2. Then largely to apply it I. For Confirmation And for that I shall only offer three consideratious 1. Reason The wise God has put all things in this lower world in a state of mixture none so evil but has a mixture of good to allay the evil none so good but has a mixture of evil to dilute the goodness of it God oftentimes writes bitter things against a person against a people but withal sends some Mercy to sweeten it at other times he indulges us pleasant morsels but withal provides a mixture of crosses that we may not surseit upon the luscious Mercies And as the good is distinguisht from the evil tho not separated so the evil is mingled with the good but not confused good is good still tho it receives a tincture of evil and evil is evil still tho it receives a dash of goodness Now as mercy and judgment sorrow and joy are as it were blended together into one mass so will our praises and prayers have their proper employments in both If God sets the good against the evil Eccles. 7. 14 there 's matter for prayer that God would turn the evil unto good Gen. 50. 20. and matter for praise too that God has promised it shall work for good Rom 8. 28. And first let us for the clearing of this point look back into former ages especially into the Jewish state 2 Chron. 15. 16 17. we read that Asa removed his Mother from being Queen because she had made an Idol in a Grove To depose an Idolatress was then it seems one good step towards a happy Reformation And Asa cut down her Idol and stamp it and burnt it by the brook Kidron What rejoycing was there in Judah that the work of Reformation went on so pleasantly What cause of thanksgiving to God that he had inspired the King with such a zeal for the true worship of God against Idolatry But yet 16. 17. The high places were not taken away out of Israel There 's matter of lamentation that the work advanc'd no further and of prayer too that God would raise such a spirit as might pluck them down also Nevertheless the heart of Asa was perfect all his days The most perfect heart of the most zealous Prince cannot always go through to a perfect Reformation But do we not read that this good King Asa ch 14. v. 5. Took away out of all the Cities of Judah the high places and the images True out of Judah but not out of Israel Where lay the reason of the Difference In Judah he had an haereditary right had better hold on the spirits of the people there was a sweet harmony between the King and the People there he might venture farther in Reformation In Israel he had but an acquired right by Conquest the People were averse to a through Reformation there he must use caution and prudence However the Idols were broken down there 's matter of rejoycing and praise the high places are not removed there 's matter of sorrow and prayer Sometimes the King may be inclin'd to reform and a restliâ—â— People may binder there give thanks to God for a well inclined King and pray that he would cure the Peoples bigotry Sometimes a King may incline to Idolatry and the People adhere to the true Religion give thanks for a fixed people and pray for an averse Prince Secondly Let us but look into our own hearts and there we shall find too great a mixture there we shall meet with grace and nature heaven and earth flesh and spirit in continual combat Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would The flesh has its interest motions and actings the spirit opposes it it cannot do the evil it would the spirit breathes moves works towards God the flesh opposes it so that it cannot do the good it would The Law of the mind commands the serving glorifying of God the Law of the members rebels and wars against it the law of the members leads to bondage under sin the law of the mind resists it What reason of strong cries and prayers that we may be delivered from this body of death Rom. 7. 24. What cause of thanksgiving that Christ gives us the victory that with our minds we serve the law of God v. 20. In a word we are furnisht with matter of thanksgiving that we are on this side Hell and yet have mighty reasons for prayer too because we are on this side Heaven Thirdly Let 's view our case at home we shall find a mixture â—here of good and evil affording us matter of sorrow and joy and hence of prayer and praise God has given our King some good success abroad let us give thanks for that but our victories are purchased with the lives the blood of many of our fellow Subjects there 's matter of mourning to cool the joy of our successes and still for further prayer that the issue of this bloody war may be a happy just and honourable peace We have large matter of thanksgiving that God by our King has given a check to the Arms of that Monarch who had swallow'd up so many Countries and threatned the rest but still cause of servent prayer that God would yet use his Majesty as an instrument in the hand of his wise and gracious Counsels to reduce the man of the earth to reason that he may no more triumph Again we have abundant reason to give thanks for our King that under his auspicious Reign we may be as holy as we will yet have we reasons for further prayer that men may not be as wicked as they will and as their own naughty hearts and the Tempter would prompt them to be Such then being the posture of all humane affairs there is a dark and bright side of the same cloud they are checquer'd with black and white throughout that as they administer matter of joy and sorrow trouble and comfort and nothing is sincere and without mixture so they bespeak of us both prayer and praise In Hell the wrath of God is poured out without mixture Rev. 14. 10. without mixture either of mercy from God or hope in them In Heaven the love of God is given out without mixture either of anger in God or fear in the blessed but we in this middle state have our hopes and fears our tears and rejoycings which call for praise in our most depressed and prayer in our most exalted condition II. Reason Is drawn from the natural and necessary connexion between these two duties of Prayer and Thanksgiving they are twins of the same womb they are born they breathe they smile or weep live or die together The renewed nature the new heart is but one the actings which proceed from
perpetual rotations of Providence that moved that great Saxon King whenever God smiled upon his Arms with Victory to prepare for adverse events and whenever he lost the day to encourage and strengthen himself with the hopes of better success Si modo victor erat ad crastina bella timebat Si modo victus erat ad crastina bella parabat All this leads to our Duty God has favour'd us with good success this Campaign praise his Name but persume not he can send us a rebuke in a moment If so he not dejected but pray for he has in infinite wisdom attempered all affairs that prayer and praise shall have their turns as prosperity and adversity walk their rounds till prayer be swallowed up of eternal praises to them that fear the Lord and the presumptuous hopes of impenitent sinners be drowned in eternal despair Having now briefly confirmed the truth as was promised I must more largely improve it in II. The Application We have heard that a Religious People can never want just reasons to pray to and praise God for Kings and all that are in Authority Hearken then to the Apostles Exhortation He exhorts and 't is in the Name of the Lord Jesus Christ that he does so he exhorts that this be done first of all that it may have a precedency of all our little private interests and that we postpone not so important a duty to the adjusting of lesser matters Would we give our selves leave and leisure to think what a sad generation of Emperors they were for whom the Apostle enjoyns the Primitive Christians to pray and give thanks it would shame our consciences and make us blush that they could pray better and praise God more for a Tiberius a Claudius a Caligula a Nero than we for a Prince so tender of his Subjects so far from the sanguinary spirit of persecution which filled all the veins and the whole mass of blood of those Plagues of the World those Monsters of Men the Roman Emperors such as 't is a wonder the earth could bear or the patience of God endure such Wretches to tyrannize over so vast numbers of rational creatures as the Empire did contain I can look upon them under no other notion than the Ministers of divine wrath to plague a generation of men who had not only shut but put out their eyes that neither natural nor gospel light might shine into them for such as these better men had been much too good and much worse if possible not too bad to avenge the affronted Deity upon their Immoralities But yet as to the Christians who were converted out of them and dwelt among them and were a part of them they were not so bad but faith could pick up something for which to bless God and the worse they were the more need still to ply the throne with humble prayer either to make them better or to keep them from being worse I would be understood to speak this of those that were Heathens For if any in after times should be found professing the Christian Religion and wearing the Heathen or perhaps the Atheist under that disguise if when a flattering juncture should tempt him he should throw off the vizâ—rd and appear an Apostate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest indication of the unpardonable sin the Apostle would not durst not say that they should pray for such a one 1 Job 5. 16. And we have good assurance that a Nazianzene would not pray for a Iâ—lian unless it were to confound him Tertullian who liv'd under a set of Emperors of a fairer character has given us a Glass in which we may see the true face and natural complexion of the Christian Religion in his days as to their behaviour towards their Emperors Illuc suspicientes Christiani manibus expansis quia innocui undato capite quia non erubescimus sine Monitore quia de pectore Oramus proomnibus Imperatoribus Vitam illis prolixam Imperium securum Domum tutam Exercitûs fortes Senatum fidelem Populum probum Orbem quietum quaecunque hominis Caesaris vota sunt We Christians says he lifting up our eyes to Heaven with our hands stretcht out to shew that we are innocent with our heads uncovered to shew we are not ashamed and without a Moniror because we pray from our very heart do beseech God for all Emperors that he would grant them a long life a secure government a safe house valiant armies a faithful Senate a reformed people a quiet world and whatever else either as men or Emperors they can pray for themselves Compare now the matter of right whom the Apostle commands the Primitive Christians to pray for and the matter of fact whom the Primitive Christians did pray for and we shall be convinced that the best will need our Prayers and the worst may challenge our Thanksgivings to God that he has kept his poor Church alive and in being under them As the skill of the Pilot is more magnified that he steers the Vessel steady in a storm so is the power wisdom and faithfulness of Christ more glorious that he could secure his Church under such barbarous Tyrants How utterly inexcusable then are we who being posited under more favourable circumstances instead of praising God for gracious Princes are murmuring at them upon any little trip or wry step that they make or take and perhaps are first creating causes to murmur at and then justifying our murmurings by those imaginary causes who instead of praising God for them are cursing them and that not in the Bed-chamber but the open streets being uneasie under their Scepters and rendring them uneasy upon the Throne and instead of strengthning their hands against the common enemy are weakening them either to oppose their Enemies or protect their Loyal Subjects I would willingly hope that there are not many of this bran and leaven amongst us considerable either for numbers for power or interest especially since such vast throngs of them have of late been converted converted I say to their own secular interest perhaps to the Kings tho whether really converted to God their own inconsistent conversations give us some cause to doubt I speak of those Secular and State-converts of whom his Majesties Victories in Ireland converted thousands his late Successes in Flanders ten thousands and Non-jurors are converted to Jurors tho happier it had been 〈◊〉 them if of Sâ—earers they had been Non-swearers and learned to fear an Oâ—th Our mischief then is that all these State Proselytes upon the least temptation will become Apostates That which will employ the remainder of my time must be to enquâ—e 1. What matter of prayer Providence has afforded us to offer 〈◊〉 to God for the King and all that are in Authority 2. What reasons we have to return thanks to God for our King and those that are in Authority 3. What ought to be the frame and temper of our hearts while 〈◊〉 are praising God for
them In all which I will endeavour to evidence that when we are mest humble in our Prayers yet still we may find cause of Thanks 〈◊〉 when we are raised and enlarged in our Praises yet we 〈◊〉 not want cause to lie low at the footstool and look up to the throne in most earnest supplications upon their account Let us then narrowly enquire what matter of Prayer Providence has afforded us to offer up for our King and all that are in Authority § 1. The first thing that recommends itself to us is that God will yet more abundantly pour upon our King the spirit of government that he may so govern the people whom God and their own choice have committed to his charge that he may give his account with joy 2 Chron. 1. 7. God gave Solomon his Option Ask what I shall give thee A large Charter And the same God that gave him his choice gave him wisdom to chuse Thus he answers v. 10. Give me now wisdom and knowledge that I may go out and come in before this people for who can judge this thy people which is so great In which choice he discovered that he was already possessed of much of that wisdom that he askt of God For 1. It was a wise consideration that he lookt upon the people to be the Lords people more the Lords than his He durst not therefore arrogate any such propriety in them or such dominion over them as might prejudice Gods title to them or disseize God of his Soveraignty over them It is thy People 2. It was a wise thought that a great people are better governed by wisdom and prudence than force A principle which could he have insused into the thick skull of Rehoboam he had saved him the ten Tribes which his own rash folly rent from him 3. He was wise that he understood that it must be the wisdom that comes from above that is pure and of an aetherial temper like the fire that came down upon the Altar that would prove the true wisdom to rule Gods people when all conclusions have been tried all experiments made yet it will be found that Piety is the best Policy Now this Prayer of Solomon was so acceptable to God that he gives him both that he asked and that he asked not v. 11. Because this was in thy heart and thou hast not asked riches wealth or honour nor the lives of thine enemies neither yet hast asked long life but hast asked knowledge for thy self that thou mayest judge my people over whom I have made the King wisdom and knowledge is granted thee and I will give thee riches wealth and honour c. 1. Let us therefore earnestly pray that God would grant to our King and in their proportion to all his Ministers a large measure of the Fear of the Lord that it may be the foundation of all his Counsels all his Administrations all his Undertakings David and Solomon both agreed in this maxim Psal. 111. 10. Prov. 9. 10. That the fear of the Lord is the beginning of wisdom And tho David in some few instances had departed from his own avowed Rule yet when he came to die and look death in the face and to 〈◊〉 his Conscience for the errors of his reign he 〈…〉 in the fear of 〈◊〉 And 〈◊〉 Lord Jesus Christ himself to who â— all power was given in hâ—â—ven and earth Mat. 28. under whose 〈◊〉 the father hath put all things and given him to be head over all things â— the Church Yet was he to be qualified for the executing of that great trust with the spirit of wisdom and with a quick understanding in the fear of the Lord Isa. 11. 2 3. And not only is this qualification necessary for our King but for all that are in Authoriâ—y This was the reason of that excellent advice given by Jethro to Moses Exod. 18. 21. Provide out of all the people able men such as fear God men of truth hating covetousness 2. Let us further pray that God would endue our King and his Ministers with the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge that they may not judge by the sight of their eyes nor reprove by the hearing of the ears which as it was promis'd and given to our blessed Saviour Isa. 11. 2. and that without measure Joh. 3. 34. So has he the residue of the Spirit to dispence to all those whom he has placed in publick stations that they may answer the ends of government Then may we prognosticate and promise to our selves happy days and our selves to be a happy people when all that are in Authority shall not hearken to the insinuations of Sycophants nor lend an â—ar to false Accusers nor listen to the whispers of offered Bribes to pervert juâ—gment and to blind their eyes but shall administer impartial justice consider the cause and not respect persons when Justice shall run down like a stream and Righteousness like a mighty flood when the oppressed shall berelieved the Orphan and the fatherless vindicated Nor do we want matter of Thanksgiving upon this account when we seriously consider how the Courts of Judicature are filled with persons of great Learning and Knowledge in the Laws of the Land and above all with men of great Integrity in the administration such as fear not the faces of the mighty such as no 〈◊〉 can corrupt and when we have seen of late a notable example amade of one that without any temptation but of his covetous heart dared to receive a Bribe under the colour of a Gratuity to betray his trust and pervert justice and judgment in the Fountain § 2. It will be proper matter for our Prayers too that God would single out and bestow upon our King wise and 〈◊〉 Counsellors such as stood before Solomon not the green heads and unexperienced rash young men that soothed up Rehoboam to his own ruine And as we have matter for Prayer so for Thanksgiving too that God has blessed the King with wise Senators who considering the present necessities under which his Majesty now is haâ—â— supported him with great indeed bat absolutely necessary Supplies They judged in their great wisdoms that it was better to breathe a vein than to cut off the head to prune the tree and lop off some useful bâ—anches than to have it cut up by the roots That it 's better we should complain once than always It was wisely considered that it was more eligible at any rates to keep the War at a distance in foreign parts than by unseasonable sparing to invite it to our own doors nay into our own bowels The little finger of a foreign Enemy invading had been heavier than the loyns of our Representatives And let us heartily and chearfully praise our God that our cost has not been in vain nor let us ever grudge that something of the lading is thrown over-board to save the Vessel in which all
and thus he pointed to David as the person whom in due season the People were to set over themselves For tho God had designed the person and anointed him by Samuel in token of that Designation yet the Right of the People was left entire unto them 2 Sam. 2. 4. The men of Judah came and there they anointed David King over the house of Judah Which Title as David owned so he asseâ—ts pleads and adheres to it in his controversy with the house of Saul v. 7. The house of Judah have anointed me King over them And there 's no doubt but if a People wanted a King they would thankfully own the condesention of God that he would direct them to a fit person whom they might advance to the Throne But in ordinary cases when we cannot expect an immediate Revelation to deâ—ermine the point we must look upon the person to be of the divine Designation whom all circumstances considered God has qualified for goveâ—nment in general and adapted to the genius and temper of the Nation in particular over whom he is to reign Now what could he more articulately the voice of God in our case than this He was a Prince and Protestant born such a one the Nation grâ—aned for train'd up to War from his youth such a one we wanted to revive the Military Courage of the Nation almost choaked with luxury and riot through the effeminacy of the two last reigns one whose Interest led him to espouse the betrayed Cause and Interest of the Land against a haughty Prince who had swallow'd up a considerable part of Europe and daily gap'd to devour the rest Now it being clear that we wanted a Prince and as clear that we wanted such a Prince and still as clear that God offered us such a one as we wanted what could the Nation do in their general Convention but set up such a one as the Lord did choose Let us therefore return our thanks to our God who graciously offered who disposed the hearts of the people unanimously to accept the offer of God and then so powerfully inclined the Princes heart to accept our offer tho he foresaw the Crown of England was alternately flowred with Lillies and Crosses and he that would wear our Crown of Gold must also wear one of Thorns But as we have cause of Praise so have we of Prayer too In the grand Charter of Israel to set a King over them there are some special clauses to which both King and People will do well to attend 1. That the person whom they should set over them be one of their Brethren v. 15. Thou mayst not set a stranger over thee To this Proviso our Convention had a religious respect judging him that is of a strange Religion that has espoused a foreign intâ—rest and whose heart is an Alien to the good and prosperity of the People and who had introduced a foreign power to be really a stranger tho locally born within the Kingâ—om and him that shall own the Cause of our Religion the true Interest of the People to be a Denizon tho he had been born in the remotest parts of the earth 2. We have here a Law prescribed to the King himself v. 18. That when he sits upon the throne of the kingdom he shall write him a Copy of this Law in a Book and it shall be with him and he shall read therein all the days of his life that he may learn to fear the Lord his God to keep all the words of this Law that his heart be not lifted up above his brethren He must still remember that as the people have lifted him up above them yet he is under God still Regum timendorum in proprios Greges Regâ—s in ipsos Imperium est Iovis This Law of the Lord in which the King is commanded to read and walk afford us a Distinction which some men tinctured with an arbitrary spirit either will not understand or would confound 1. There is the Law of all Kings 2. The way of some Kings 1. There is the Law of all Kings oâ— that Law which the King of Kings has prescribed suborâ—iâ—ate Kings to govern themselves and their people by That they trust in God and not to an arm of flesh that they make the Word of God their Rule that their hearts be not lifted up above their brethren And unto this divine Law we pray that our King that all Kings and all that are in Authority may give deference 2. There is the way of some Kings not that in which they ought to walk but which some of them too many are persuaded to tread 1 Sâ—m 8. 11 This will be the manner of your King c. Not what righteously he ought to be but what eventually may be Blessed therefore be our God that we have known Laws that we know what we may exâ—ect from our King that he knows what he may expect frâ—m us that there may be a mutual confidence between us that the King breâ—k not in upon our Properties that we 〈◊〉 not in upon his 〈◊〉 that the Laws of the Land are to determine and 〈◊〉 all matters between us that the King may rule and we obey in the Fear of the Lord and God even our God shall give us his bâ—â—ssing § 2. 〈◊〉 our most enlarged Praises be offered unto God on the 〈…〉 that in the midâ—t of those many dangers to 〈◊〉 he has â—een exposed yet the Divine Providence has 〈◊〉 over his 〈◊〉 Ballets are impâ—â—tial things the Sword 〈◊〉 one as well as aâ—other the Câ—â—non is no Respecter of 〈◊〉 and â—et when many have fallen on his right hand many on the left the fatal stroke has noâ— come nigh him Wâ— cannot forget what a wound God gave us this last year in the peâ—son of oâ—r most excellent most gracious Queen none can touch that tender point but oâ—r wounds bleed afresh Tears may be wiped from our eyes but the Fountain flows grief to this day we cannot reflect upon that dreadful stroke which astonisht three Kingdoms but our hearts tremble at the thought that if the blow had been repeated in the person of his Majesty and our wound opened before it was well healed we must have bled to death Bless we God therefore that Providence in preserving our King has not preserved only three Kingdoms but almost all Europe And let us mingle our Prayers with our Thanksgivings that the same watchful and faithful eye of Providence would superintend his person still that Praises may succeed Prayers and Prayers follow Praises in an uninterrupted succession which that the one may be successful and the other acceptable let us be advised that we mix not our sins with either § 3. We have special matter of Thanksgiving administred to us that God has attended the Arms of the Confederates with unexpected sure with undeserved successes this Summer This iâ— the duty of the Text and of the Day which we have the more reason