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
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-Thanksgiving-day as I have chosen Let us fear lest God
make us keep a day of Fasting for our day of Thanksgiving Profaning Gods day is an odd way of praising him I will readily grant 1. That Thanksgiving is a duty proper to the Lords day Nor can we more suitably and seasonably fill up that holy day than with a thankful Commemoration of the triumphant Resurreâ—â—ion of our Lord Jesus Christ and let us throw in too all the particular Victories which our Redeemer has won oveâ— the Kingdom of Satan and Antichrist 2. I readily grant that holy Joy is an individual Companion of holy Praise and well suited to that holy day 3. Nor can it be denied that some sort of rejoycing or outward signs expressions and testimonies of the inward Joy in God and Praise unto God are agreeable to that day and the duties of it such are Psalms and Hymns and spiritual Songs â—inging with grace in our hearts unto the Lord Gal. 3. 16. 4. And there are other lawful expressions of our joy and rejoycing which the usage and custom of several Nations have found out and applied to this end such as may be Illuminations Bone fires Ringing of Bells Fireworks the disloding of Guns and whatever other innocent expressions of joy may be in practice 5. But yet great care caution and conscience ought to be appâ—iâ—d in the uâ—ing of these arbitrary expressions of our joy as whether they be not 〈◊〉 with and destructive of the solemn worship of the Lords day If they shall divert us from holy meditation upon that holy word which we have heâ—rd upon that holy day if they shall interfere with that worship we owe to God in our Families and in our more secret retirenâ—ents 6. There are some expressions of Rejoycing which upon any other day be sinful or become so as they are ordinarily practised wherein the lusts of men are apparently gratified excited and inflamed and to which no Rules of Moderation were ever yet effectually prescribed 7. And there are some which seem to be the contrivance of the Devil to advance his Kingdom and Interest such as drinking of Healths in which tho some critical Divines can divide the sin from the things in the notion and speculation yet as the custom has obtained upon tiâ—es of profuse indulgence to rejoycing we see that in fact God is dishonoured the creatures are shamefully abused the souls of men are brutified Let therefore all that fear God be cautious our Bonefires may kindle such a fieâ—ce fire of wrath that all our tears cannot quench it and whilst we are riâ—ging our Bells so unseasonably God can make us ting 'em backwards Retire we therefore to our Families and there bless and praise God for his great mercies and let us not be partakers of other mens sins lest incensed Justice turn our thanksgivings into mournings and we prepare work for days of Humiliation by our carnal vain and unsanctified Rejoycing 2. Direction Let us well understand and keep fixt in our eye the true reasons of our thanksgivings to God on the behalf of our Kings and all that are in Authority and there are two great ones mention'd 1. That we may lead a quiet and peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former word denotes a Mind disposed to peace composedness and rest for all the world will be stormy without us if we be not of a calm temper within The other denotes a posture and state of things secure from disturbances abroad Bless we therefore our God that in any degree we are and pray that we still more may be Delivered out of the hands of our enemies that we may serve him without fear all the days of our lives Luke 1. 74. The less cause we have slavishly to fear men the more reason we have religiously to fear our God 2. That this quiet and peaceable life may be spent in all goâ—liness and honesty The end of a just War is an honourable Peace the end of that Peace is Godliness Shall we make a war with heaven because God has indulged us a Peace on earth Are we therefore worse to our God because he 's better to us Do we thus requiâ—e the Lord Peace without godliness is but a confederacy against the Almighty As therefore we may sit down under our own Vine le ts also sit down under the shadow of Christ that his fruit may be sweet to us Let not therefore our Peace when ever God shall restore it prove the Mother of Luxury Riot and Carnal Security nor the Nurse of Idleness but let it teach us to live righteously soberly and godly in this present world Tit. 2. 3. Direction Let us endeavour to get all our deliverances all our mercies so rooted and fixt in our hearts that our praises may not be the work of a day but the business of our lives It was recorded as the great reproach of Israel Psal. 106. 12 13. They sang his Praise They soon forgot his Works The words refer evidently to their deliverance at the Red Sea Eâ—od 15. 1. where while the mercies were recent and fresh upon their minds and 〈◊〉 they were lifted up in Praises at that â—ate that had we seen and heard them we must have concluded their Rejoycings reacht heaven and would terminate there and yet they had 〈◊〉 but two or three days in the Wilderness but the sense of the Mercy was worn out and they are murmuring repining and provoking their God Such are we prone to be To sing the praise of God one day and curse him the next And that not because fresher calamities have overtaken us to obliterate the sence and 〈◊〉 the impressions of late salvations but from a strange frame of spirit that cools and dies over the mercies that we cannot without special grace watch unto prayer and praise one hour O pray therefore that the same God who has given us cause would also give us hearts to praise him and that in an abiding sense of his never â—ailing goodness may live as well as speak his praises for ever 4. Direction Whilst we are enjoying the comforts of these selvations God has vouchsafed to us and are giving doe honour to the instruments which the Soveraign Goodness has used or shall use in procuring them let us not rob God of his peculia and deserved glory Let our King and all under him have their due but be sure that God have his How easily does 〈◊〉 dispense his favours to those that diligently seek him but 〈◊〉 he reserves the glory to himself and will not part with it to 〈◊〉 â—â—ther Nor can we doubt but that the King and all that have fought under him will chearfully join with us whilst we pray Psal. 115. 1. Not unto us O Lord not unto us but unto thy Name give glory for thy Mercy and Truths sake Let it therefore abide upon the imagination of the thoughts of all our hearts to maintain our prayer in vigor for the King and all that are in Authority with affectionate thanksgivings to the God who has served his gracious counsels of them in working our deliverance for us that we may lead a quiet and peaceable life in all godliness and honesty Amen FINIS
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
power and that he govern us with his wisdom and skill Acceptis oculis praebuit Ille pedes Surely we have great reason to bless our God upon this head that God has graciously preserved a mutual confidence between the King and his people that they who have sought occasions for our disturbance upon this subject have found none that wicked men have been unsuccessful in their insinuations that the tares they have sown have yielded 'em no harvest § 7. Let us yet pray and not faint and pour out our souls in supplications to the Almighty the Lord of Hosts the God of Battel that his Majesties forces by Sea and Land may be crowned with glorious success that he may at length 〈◊〉 to Reason that mighty Nimrod who has taught us what we may expect from his prevailing Arms by the treatment he has given to his own too Loyal Subjects That Monarch is of the natâ—â—e of fluid bodies quae difficulter suis facile alienis termiâ—is contineâ—tur If then his own temper will not restrain him let God send out a powerful hand that can Let us therefore pray that the end of this bloody and expensive War may be an honourable and just Peace in which the Interest of the Allies may be secured the Interest of our own Nation in Trade recovered the Dominion of the seas vindicated but God deliver us from a Peace patcht up of plausible expedients palliated with fair pretences to cover the enemies secret purposes to violate it when he has filled his empty Coffers when he has recruited his exhausted strength by taking breath to build his Alliances upon the ruines of the dissolved Confederacy which like an old Ulcer ill healed and skin'd over waits only a flattering juncture to break out again with more threatning symptomes But let our Prayer and Peace be that of Hezekiah Isa. 39. 8. God is the word of the Lord for he said there shall be peace and truth in my days Nor do we want matter of thanksgiving for the successful and hopeful issue of this Summers Campaign Wherein the late boasted invincible Prince is proved to be conquerable and as we hope so we pray that this may be but an earnest of what God will further do for a Repenting Reforming Praying and Thankful People § 8. Lastly Let us keep up our Prayers in vigor that God will make our King a glorious instrument in the hand of his gracious power to suppress that daring wickedness that impudent profaneness which the Enemy sowed water'd and gave increase to in the late Reigns of unhappy memory That at least iniquity may stop its mouth and hide its deformed face that deeds of darkness may not defie the Sun that if men will sin they may however creep into those corners whither they had once driven much of Religion We must confess and lament that we have sins enow in the Armies to rout them without an Enemy Sins enow in the Fleets to sink them without a Tempest and sins enow on shoar to make us like to Sodom and Gomorrha but the more need we have to beseech heaven that he would not deal with us after our sins nor reward us according to our iniquities And that he would put upon our King the Honour of the famous Hercules who cleansed the Augaean Stables with turning the stream of the River through it a labour justly numbred amongst the twelve We look upon his Majesty as bearing a double Sword that of War and that of Justice we pray that he may bear neither in vain We have seen how wisely and strongly he has wielded the former we now pray for a Peace that he may have a Theatre whereon to wield the other And when God shall command him to sheath that of War he will invite him to draw the other To defend the innocent to plead the cause of the Orphan and Widow and to punish those wretches whose effrontery has dared both the Sword of God and the King We are ready to wonder what temptations these vile ones can pretend to their abominations The cheap swearer sells his soul for nothing The blasphemer makes bold to defile the sacred naâ—e of God with his unhaliowed lips and wâ—at wrong has his Creator done him The profuse drunkard seâ—ls his health for a pleasure that perishes in the using And here we would gladly find more matter of thanksgiving for what our King and those in authority under him have done to vindicate the name of God against these Agressors We thankfully own that some Remedies have been prescribed and applied but slight medicines do but iâ—ritate the disease some good Laws we have and some Proclamations for their execution against the Profanation of the Lords day against Cursing and Swearing but seeing execution is the life of the Law without which the Law is but a dead Letter and that there are so few men of Courage Zealous for the glory of God and the repute of our holy Religion to give life to those Laws by an impartial execution there is work still for earnest Prayer that God would take the work into his own hand and effect that by the Sword of his Mouth which the Mouth of the Sword cannot or they that manage it will not Forget we not however to return our humble thanks to God who has stirred up some from the Press and Pulpit to bear their testimony against the Iniquity of the day and for those zealous Magistrates especially in the City of London who have dared to punish where any have dared to offend and have been zealous for the honour of God against all the discouragements they have encountred in the way of their Duty 2. Proceed we now to our Second Inquiry what proper matter for thanksgiving to God we can find on the behalf of the King and those that are in authority § 1. And first let us begin our thanks to God that he has given us such a Prince to govern us A mercy for which we could neither pretend merit nor meetness A Prince that can shew that Title in reality which some others had only in formality our own deliberate consent and free choice I know Succession in the right line has made a mighty noise amongst us but surely raâ—ional creatures have their reason allotted them to know and chuse what 's best for themselves or let them quit their pretended superiority above the brutes And if there be any such thing the Election of the People gives the clearest Jus Divinum both to the kind or form of government and the person that must support and administer it Deut. 17. 15 That shalt in any wise set him over thee whom the Lord thy God shall chuse Where we cannot but observe 1. The act of the People Setting a King over them And this 2. In pursuance of the act of God chusing or pointing out the person whom the People ought to set up Now this manifestation of Gods choice in either is a way extraordinary