thence are various the branches are many they are all one in the root the streams various the spring but one As the Capillary Arteries are innumerable in the extreme parts yet are all one in the heart as the lines which reach the circumference are numerous yet all meet in the center so are the actings of grace various and multiform as they are diversified by various objects as drawn out by different occasions yet they agree and are uniform in the habit Prayer and praise are exerted upon various reasons but it 's the same holy nature which supplies and furnishes out these holy operations Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known to God The same spirit that enables us to pray assists us also to praise our God the answers of Prayer immediately engage the soul to return our humble thanks that he has heard the voice of our supplications Those very praises suggest matter of prayer again that he would graciously pardon the defects of our prayer and overlook the errors of our praises and yet still to bless his Name that notwithstanding these failures or excesses he hath regarded with acceptation both our prayers and praises Would we reserve and adjourn all our thanksgivings for heaven why here 's abundant matter to fill up and furnish out praises on this side the throne or do we reserve our Prayers for the extremity of distresses there 's occasion for them in the height of our triumphs The state of glory excludes prayers because the Spirits of just men made perfect are put into the actual possession of whatever they could want or can possibly desire without fear of losing it The state of eternal wrath excludes prayer too because there 's no hope lest in that bottom of despair to kindle a spark of desire to meliorate that evil condition But our present state admits both hope and desire and fear too now whiles we can hope for promised good or have reason to fear impending evil we have proper occasion for prayer and while we can pray we have just cause of praise that God is not out of the reach of our Prayer nor we out of the reach of his Mercy Psal. 66. 19 20. Verily God hath heard me he hath attended to the voice of my supplication Blessed be God which hath not turned away my prayer from him nor his mercy from me Let us once more consult the Apostle 1 Thes. 5. 16 17 18. Rejoice evermore Pray without ceasing In every thing give thanks At first view we may imagine the Apostle puts us upon either impossible or impracticable or contradictory services Rejoice evermore As if we had no cause of sorrow nor any thing further to ask and yet Pray without ceasing as if we had no place for or cause of thanksgiving Pray as if you had nothing and yet Praise as if you possessed all things And in every thing give thanks If the case be good bless God directly and formally if evil yet bless him that it 's no worse The attributes of God appear to us and we conceive of them that they really are various and accordingly we engage our souls in a various consideration of them and a different demeanour of soul towards them We conceive of him as good and therefore love him as faithful and true and therefore believe him and in him trust to him and depend upon him as bountiful and rich in mercy towards us and therefore return our thanks unto him And yet these attributes are but one in God or rather they are that one God Thus the graces which a Believer does act and exercise are distinguisht tho not divided the soul loves fears and believes and yet'tis but one soul one new creature that puts forth these various operations If we bring all this to the present subject of which we treat and the solemn occasion on which we meet it will stand thus We are here as a people and I hope really a people that would recognize the divine favours to our King to us all in him yet prayer must not be excluded from the present service that God would never be weary of doing good to him or to us in him that God would finish the work that he has begun and strengthen the King to finish the work which he has begun Thus to bless our God for the ground we get and as we gain to pray that we may get more till this troublesome War shall terminate in a happy Peace that so Peace being settled abroad we may lead a quiet and peaceable life at home in all godliness and honesty III Reason The Truth may be confirmed from the 〈◊〉 and alternations of the divine providence which as it were delighting to sport it self with humane affairs creates those perpetual changes in them which will employ our praises as well as our prayers What we see in the successions of night and day what we feel of changes in our vile and frail bodies as to health and sickness that may we expect in the great political Bodies and the affairs of Empires The Psalmist has made ◠Record of it Psal. 102. 10. Thou hast listed me up there 's matter of thanksgiving and thou hast cast me down There 's matter of debasement and prayer That which we are to keep in our eye when God exalts us is a holy fear lest we exalting our selves God should throw us down and that which we should keep upon our hearts when God abases us is that we abasing our selves God may be intreated to lift us up A deplorable instance of the impotency of humane nature to bear any thing with a due temper and moderation is that of Vzziah 2 Chron. 26. 15. He was marvellously helped until he was strong But when he was strong his heart was lifted up to his destruction So difficult it is to maintain the equipoise and not to reel and stagger from one extreme to another A little air swells a bubble and a little more breaks it And this David found Psal. 30. 6. In my prosperity 〈◊〉 I shall never be moved thou Lord by they favour hast made my mountain 〈◊〉 stand strong Wherein we may observe 1. His confidence that his mountain should never be moved or however not removed 2. That this confidence seems to be well founded upon the favour of God wherein then lay the evil of his confidence That he did not duly consider the instability of all things but presumed that his state was unmovable 3. That God to humble his confidence hides his face and then his confidence is shaken But thus do the affairs of Kingdoms and Commonwealths run in a circle prosperity awakens pride pride provokes God to forsake us and a people forsaken are upon the brink of destruction Let therefore him that stands take heed lest he fall and let him that falls repent and pray that God would raise him up It was a deep sense of the
Duty and Interest UNITED IN PRAYER and PRAISE FOR Kings and all that are in Authority From 1 Tim. II. 1 2. BEING A SERMON Preach'd at WESTMINSTER Upon the late day of Thanksgiving SEPT 8. 1695. By V. A. Minister of the Gospel LONDON Printed for John Barnes at the Crown in the Pall mall MDCXCV Duty and Interest Vnited in Prayer and Praise FOR The King and all that are in Authority FROM I Tim. II. 1 2. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty THE visible Degeneracy of what we call Religion from its Original in the Scripture and its fairest Copy in the purest Primitive times has filled the hearts of the more considering persons with great sadness Could we view our faces in that Glass we should either correct our deformities by it or as some are too ready to do break the Glass that it may not at once shew us and upbraid us with them For whether it be that aiery Speculations have eaten out the practice or fiery contentions about matters of lower concernments have starved the Spirit of Zeal for the great and weighty things of Religion or the deluge of prophaneness which threatens to lay morality and godliness under water be too strong for us to stem the Current most certain it is that the Christian Religion has had its beauty so miserably effaced has been so wretchedly misrepresented or so little represented to its advantage that its open enemies have dared to triumph over it and it s few cordial friends have found much difficulty and discouragement to support its credit Amongst the many Instances of the decay of Religion in this present Age the great Neglect of praying to and praising God for our Governors supreme and subordinate has been one which perhaps has render'd them less zealous for and possibly jealous of Christianity as that which has not very favourable aspects upon the Persons and Thrones of Princes or at least the Professors of it have horribly contradicted their own avowed Principles and that which they pretend to be the only Rule of their Faith has but a slender influence upon their Consciences Now as I have a clear Warrant from the Text and as â—ound an Invitation from the gracious Providence of God that smiles upon us I will endeavour first to shew what it is we owe and then to awaken the sleepy Consciences of men to pay what they owe both in Prayer and Praise to God for Kings and all that are in Authority The Text therefore gives us clear Direction in three momentous points 1. The Matter of our Duty or what we owe. 2. The Objects of the duty or to whom we owe it 3. The Reasons of our duty why we owe it 1. If we heedfully attend to the first of these or what we owe The Text has reduced them to these four particulars 1. That we offer up to God supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly to wrestle with the Almighty that he would divert his anger or whatever calamities judgments plagues may be in the womb of that anger from them that his vigilant eye would discover his powerful hand turn away and defeat all those machinations which may be formed against their persons and governments in a word that he would secure them against those evils to which their high station and the discharge of their weighty duties therein may expose them 2. That we also present our prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God on their behalf that he would fill them with all those graces wisdom counsel understanding courage that may qualifie them for their arduous calling that he would prosper and crown them with glorious success in all their lawful and honourable undertakings 3. That further we make intercessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them that God would not only bless them but make them blessings to their Subjects and happy instruments to procure much good to all that come within the sphere of their power and calling 4. We owe this further that we return thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God for them for all the good that they have done or that was in their hearts to do for all those deliverances God has wrought out for us by them and for all that courage and conduct which God has bestow'd on them to render them serviceable and for all that God has done for them in their preservation All this we owe and are further instructed how we must pay it from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which will instruct us 1. that we perform all this with the greatest vigour of Soul and application of Conscience 2. That we do it constantly with unwearied perseverance The nature of the word implies the former and the form of the word the latter 2. The Object of our duty is express in these words for all men for Kings and all that are in authority only be it observed that tho we owe to our King prayer and praise yet these duties these debts must be paid to God and we shall acquit our selves both as Christians and good Subjects when what we owe for them we do not pay it to them but to God on their behalf The persons to whom we owe supplication prayer intercession and thanksgiving are here either described in general or in special 1. In general we owe it to All men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none so low but our prayers may help them none so high but our prayers may serve them none so good but may need none so bad but may claim a share in our prayers We are indeed taught to distinguish between the violent men of the world as they are our enemies and as they are the enemies of the Lord and of his Christ under the former consideration let us pray that God would forgive them convert them restrain them wherein if our charitable prayers reach not their hearts they will return into our own bosoms And for this we have precept from and precedent in our Lord and Saviour Precept Mat 5. 44. Love your enemies bless them that curse you do good to them that hate you pray for them that despightfully use you and persecute you Precedent Luke 23. 34. Father forgive them for they know not what they do But as they fall under the other dismal character our prayers ought to be of another temper that God would convert 'em there we would begin but if they proceed as implacable enemies of Christ we pray that he would defeat their counsels insatuate them in all their contrivances break their powers disappoint them in all their expectations and seeing we pray for no more than we know Christ will do that he would overthrow and confound them and all their mischievous devices But the Text enjoyns us not only to pray but to give thanks for all
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
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
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
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