Sixteen Sermons Volume 2, Sermon 15
SERMON XV. The Duty and Reaſon of Praying for Governours.
Preached on the 29 of May. 1693.
1 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 for all that are in authority; that we way lead a quiet and peaceable life, in all godlineſs and honeſty.
I Need not tell any here, that this Day is appointed by Authority for an Anniverſary Solemnity, in a grateful Commemoration of the great Mercy of God to theſe Nations,VOL. II. in putting an end to the inteſtine Wars and Confuſions of many Years, in reſtoring to us our own ancient Government and Laws, and in bringing home, as upon this Day, the rightful Heir of theſe Kingdoms, to the Crown and Throne of his Fathers: And tho' the Glory of this Day hath been not a little ſullied and obſcured by many things which have happened ſince that Time, fitter now to be buried in Silence and Oblivion, than to be mention'd and raked up; yet it hath pleaſed God, in ſcattering thoſe black Clouds, which not long ſince hung over us, to reſtore this Day to its firſt Luſtre and brightneſs; ſo that we may now with great joy look back upon it, as deſigned by the wiſe Providence of God, to make way for the Happineſs which we now enjoy under their preſent Majeſties, by whom, under God, we have been delivered from that terrible and imminent Danger which threatned our Religion and Laws, and the very Conſtitution it ſelf of our ancient Government. And to this Occaſion, no kind of Argument can be more proper and ſuitable,Serm. XV. than that which the Text affords to our Conſideration, in this Injunction of St. Paul to Timothy, to take care that in the Publick Worſhip of God, Supplications and Thankſgivings be put up to God, for Kings, and all that are in authority. I exhort therefore, &c.
In which Words there are Four things conſiderable.
Firſt, The Duty here enjoyn'd, which is Prayer; expreſſed to us in ſeveral Words, which ſeem to denote the ſeveral kinds or parts of Prayer; I exhort therefore, that ſupplications, prayers, interceſſions, and giving of thanks be made for all men: For Kings, and for all that are in authority, &c. Some of theſe words are of a very near ſignification; and yet there ſeems ſome difference betwixt them, moſt probably this:
1. By foreign, which we render Supplications, is probably meant that part or kind of Prayer, wherein we ſupplicate God for the Pardon of our Sins, and for the averting and removing of Evils, whether Temporal or Spiritual, from our ſelves or others.
2. By foreign, which we render Prayers, ſeems to be meant Petitions for Bleſſings and good things from God; and theſe are moſt properly call'd Prayers.
3. By foreign, ſeems to be particularly meant Pleadings and Interceſſions on the behalf of others.
4. By foreign, is certainly intended Praiſes and Thankſgivings to God, for his Bleſſings and Goodneſs to our ſelves and others. This ſeems to be the difference between them, which whether it be exactly ſo or not, is not very material, ſince theſe are unqueſtionably the ſeveral kinds or parts of Prayer. And theſe ſeveral ſorts of Prayer, St. Chryſoſtom, in his Comment upon this Text, tells us were Publickly uſed in his Time, in the daily Service of the Church; this (ſays he) all Communicants do know is done every day, Morning and Evening; how that we pray for all the World, for Kings, and for all that are in authority.
Secondly, For whom we are to pray: In general, for all men. Our Prayers are one of the greateſt and beſt Expreſſions of our Charity, and therefore ought to be as large and extenſive as our Charity is. We are bound in common Charity to love all Men, and to wiſh well to them; but our bare Wiſhes ſignifie nothing, unleſs we direct them to God, who is able to confer upon them the Bleſſings and Good Things which we wiſh to them.
And this is a Charity which God hath put into every Man's Power, and which the pooreſt Man in the World, as well as the richeſt, is capable of exerciſing at all times, and upon all occaſions: For the Ear of God if open to the Prayers of the poor, as well as of the rich, and they are every whit as prevalent with him; nay, the Scripture ſeems to ſay, that God hath a more particular regard to the Prayers of the poor. So that we may be liberal and bountiful in our Prayers to thoſe, to whom we are able to give nothing elſe; and when our Hands cannot reach to relieve them, we may pour out our Hearts to God for them; we may pray for their Spiritual and Temporal good, and we may praiſe God for the good which befalls them, tho' it was out of our power to be any ways inſtrumental to procure it for them.
Thirdly, For whom we are more eſpecially, and in the firſt place, to pray; viz. for thoſe who have the greateſt and moſt publick influence of all others, upon the peace and happineſs of Mankind, for Kings, and for all that are in authority; that is, for the Supreme Magiſtrate, and for all inferior Magiſtrates, who derive their Power and Authority from the Supreme.
Government is neceſſary to the welfare of Mankind; becauſe it is the great Band of Humane Society, the Guard of its Peace, and the Security of every Man's Perſon and Property; and therefore we are concerned as much as is poſſible, both to pray for our Governours, and to bleſs God for them; becauſe without them we ſhould be in a moſt wretched Condition. Mankind would be unavoidably miſerable without Government; Humane Society would preſently disband, and all things would run into confuſion. It is a remarkable Saying of one of the Jewiſh Maſters, Pray for the happineſs of the Kingdom or Government; for if it were not for the fear of that, Men would devour one another alive. And Joſephus tells us, that when the Jews were made ſubject to the Romans (tho' it was by Conqueſt) twice a day they offered up Sacrifices for the life and ſafety of the Emperour. And this was very agreeable to what God had commanded that People by his Prophet, in a much like caſe, when the Jews were Conquered by the King of Babylon, and carried away Captives, Jer. 29.7. Seek the peace of the City whither I have cauſed you to be carried away Captives, and pray unto the Lord for it; for in the peace thereof ſhall ye have peace. And ſurely the Reaſon is much ſtronger, why we ſhould pray for our natural Princes and Governours. I come now to the
Fourth and Laſt Thing Conſidered in the Text, and which I principally deſign to ſpeak to, namely, the Reaſon or Argument which the Apoſtle uſes, to engage us to pray for our Princes, and for all that are in Authority, that we may live a quiet and peaceable life, in all godlineſs and honeſty. The manifold Benefits and Advantages which redound to us from our Governors, is a ſufficient Argument why we ſhould pray to God for them, and Praiſe him likewiſe for ſo great a Bleſſing, and that in the firſt place; I exhort therefore, firſt of all (ſaith the Apoſtle,) &c. Now the Apoſtle here in the Text expreſſeth Two great Advantages of Government, which upon the Matter do comprehend all the reſt.
1. That by Government we are Secured in our Civil Rights and Intereſts, in the quiet and peaceable Poſſeſſion of what is our own.
2. That we may thereby be protected in the free Practice and Exerciſe of Religion and Virtue.
Theſe are the Two greateſt and moſt deſirable Things to Man; and neither of theſe can be had without Government. I ſhall briefly conſider theſe Two particulars, and then endeavour to ſhew, what Obligation the Conſideration of them lays upon us, both to Pray to God in the behalf of our Princes and Governours, and likewiſe to Praiſe God for them: And then I ſhall conclude all with a brief Application of this whole Diſcourſe to the Solemn Occaſion of this Day.
Firſt, I ſhall begin with the Benefits and Advantages of Government mention'd in the Text, namely, theſe Two.
1. That by it we are ſecured in our Civil Rights and Intereſts, in the quiet and peaceable Poſſeſſion of what is our own.
Without Government there could be no ſuch thing as Property in any thing beyond our own Perſons; for nothing but Law can make Property, and Laws are the Effect of Government and Authority: Nay, without Government, we have no ſecurity of our Perſons and Lives, much leſs of any thing that belongs to us, and is at preſent in our Poſſeſſion. Were we not protected by Laws (which are the Effect of Government) we could have no ſafety, no quiet enjoyment of any thing; but every Man muſt be perpetually upon his guard againſt all the World, and expoſed to continual Violence and Injuries from thoſe, who are too many, and too ſtrong for him; ſo that all our quiet and ſecurity from Fear and Danger, from the Fraud and Oppreſſion of thoſe who are more Crafty and Powerful than our ſelves, from endleſs Confuſions and Diſtractions, and from a State of perpetual Feud and War with all Mankind, is entirely due and owing to Civil Government.
And this alone is ſo unſpeakable a Benefit, that without it, Men, of all Creatures, would be the moſt Miſerable; becauſe all that Wit and Sagacity, all that Cunning and Contrivance, which Mankind hath above the Bruit Creatures, would but enable them to do ſo much the more Miſchief to one another, and to deviſe and find out more Powerful and Effectual Means and Inſtruments to harm and deſtroy one another.
In ſhort, that we live, and that we live well, in any tolerable Condition either of Safety or Plenty, and that we are able to call any thing our own for one Day, or for one Hour; that we are not in perpetual Terrour and Apprehenſion of mortal Dangers, and that we are at any time free from the Invaſion of what we at preſent poſſeſs, by the fraud and force of others, is ſolely the Effect of this great Bleſſing, and Divine Appointment of Government, to preſerve the peace of Humane Society, and by wiſe and wholſome Laws, to tye up Mens Hands from mutual Injuries and Violence. Upon this all the Comfort and all the Security of Humane Laws does depend. From hence it comes to paſs, that (as the Scripture expreſſeth it) We may ſit down every man under his own Vine, and under his own Fig-tree, and that there ſhall be none to make us afraid. So that if Security is neceſſary to the Comfort and Happineſs of Mankind; then Government is ſo too: For without this, the Societies of Men would preſently diſſolve and fall in pieces, and all things would run into Confuſion and Diſorder.
2. Another great Benefit which may reaſonably be expected from Government (tho' it does always ſo happen) is, that Men are protected by it, in the free Exerciſe and Practice of Religion and Virtue. Therefore we ſhould pray for Kings, and for all that are in authority, (ſays the Apoſtle) that we may lead quiet and peaceable lives in all godlineſs and honeſty; that is, in the Practice of Piety and Devotion towards God; of Sobriety and Temperance in regard to our ſelves; and of Juſtice and Charity toward all Men.
It's true indeed, (and ſo the Apoſtles and firſt Chriſtians found it by experience) that the Edg and Authority of Laws may be, and ſometimes is turned upon the true Religion, and the ſincere Profeſſors of it: But even then, tho' Good Men may receive great harms and injuries from Perſecuting Princes and Governors; (as the Primitive Chriſtians did from ſeveral of the Roman Emperors) yet then it ſo happens, that Good Men have ſome conſiderable Benefit and Protection from the Civil Government and Laws, being for the moſt part preſerved from the fury and rage of the Multitude; ſo that tho' particular Perſons undergo the Tryal of Cruel Sufferings, yet much greater Numbers do eſcape and are preſerved.
And which is very conſiderable in this Matter, againſt ſeveral of the main and eſſential Parts of Religion, there never was any Humane Laws made; as againſt the inward Love, Honour, and Reverence of Almighty God, and the Worſhipping him in our Hearts, and in Secret; of this Part of Religion, Humane Laws can take no cognizance: Nay, farther yet, againſt Humility and Meekneſs, againſt Modeſty and Patience, againſt Temperance and Chaſtity, againſt Peaceableneſs and obedience to Government, againſt Juſtice and Gratitude, againſt Charity and Forgiveneſs of Injuries, againſt theſe and ſuch like Virtues, the Apoſtle has told us, there is no Law. Againſt the Practice of theſe (without ſome of which Government could not poſſibly ſubſiſt) no Perfection was ever raiſed, no not by the worſt of Governors: On the contrary, in the Practice of theſe Virtues, Good Men have been in all Ages and Times protected by Law.
'Tis true indeed, that Good Men have many times been grievouſly Perfected by the Civil Government and Authority, for the external Profeſſion of revealed Religion; which was the caſe of the Chriſtians at that Time, when the Apoſtle commanded them to pray for Kings, and for all that were in Authority; that under their protection, they might lead quiet and peaceable lives in all godlineſs and honeſty. St. Paul knew very well, when he gave this injunction to them, that Supplications and prayers be made for Kings, and for all that are in authority, that the Powers of the World did not at that Time favour Chriſtianity: But he knew likewiſe, that Government was neceſſary to the Happineſs of Mankind, and that Chriſtians, even in that State of Perfection, did enjoy many conſiderable Benefits and Advantages by it, ſo that they were not perpetually expoſed to popular Rage and Cruelty, and the Violence of Wicked and Ʋnreaſonable Men; Which would not only have hindred the progreſs of Chriſtianity, but would in a ſhort time have endangered the extinguiſhing of it: Beſides that by the favour and protection of Government, the Chriſtians had many conſiderable Intervals of Peace and Eaſe, which gave Chriſtianity a breathing time, and opportunity to recover it ſelf; and tho' the Secular Authority did for a long time diſcountenance Chriſtianity, and keep it under Hatches; that was but an accidental effect and abuſe of Government, and Obedience was ſtill due, and Prayers for it ſo much the more neceſſary, yea and Thankſgivings to God for it very reaſonable, upon account of the common Benefits and Advantages of it to Humane Society.
Beſides that Chriſtians did hope and believe, that the Civil Government might in time be gained, to give its countenance and aſſiſtance to Chriſtianity, and that Kings and Princes might become nurſing Fathers to the Church, as was expreſly foretold by the Prophets, and afterwards in God's due time was remarkably accompliſht. In the mean time, Chriſtians were patiently to Obey and Suffer in expectation of thoſe Glorious Rewards in another World, which were promiſed to their Faith and Patience; and to pray for the Powers that Perſecuted them, that they alſo might be brought to the acknowledgment of the Truth, and might uſe that Power which God had committed to them, for the protection of Truth and Innocency, and for the Continuance and Support of the true Religion; which, bleſſed be God, was afterwards the Caſe of Chriſtianity, for ſeveral Ages. I proceed in the
Second Place, to ſhew what Obligation the Conſideration of the mighty Benefits and Advantages of Government lays upon us, both to pray to God on the behalf of Princes and Governors, and likewiſe to praiſe God for them.
Becauſe in their Welfare and Proſperity the Publick Peace and Happineſs doth chiefly conſiſt, and in the Publick Good conſiſts the Good of particular Perſons; and above all, the Piety and Goodneſs of Princes and Magiſtrates (eſpecially thoſe who are in higheſt Place of Authority) have a general good influence upon the Manners of Men, both for the diſcountenancing of Wickedneſs and Vice, and for the encouragement of Religion and Virtue, which are the main Pillars and Foundation of publick Peace and Proſperity. A King ſitting in the Throne of Judgment, (ſaith Solomon, Prov. 20.8.) ſcattereth away all evil with his eyes. The Pattern of a Religious and good Prince is a living Law to his Subjects, and more than the Example of Ten thouſand others, to Mould and Faſhion the Manners of the People to a Conformity to it.
Beſides that there is (as one expreſſeth) a kind of Moral Connexion and Communication of Evil and of Guilt betwixt Princes and People, ſo that they are many times mutually Rewarded for the Virtues and good Actions, and Puniſhed for the Sins and Faults of one another. Of which proceedings of the Divine Juſtice towards the People of Iſrael, there are many remarkable inſtances in Scripture, where God Rewarded the Piety of Good Princes, with great Bleſſings upon their People, and Puniſht the Perſonal Faults of their Kings with publick Judgments upon the whole Nation. So that in Truth, it is the greateſt Kindneſs and Charity to our ſelves, to pray for our Princes and Governors; becauſe our welfare is involved in theirs, and we ſuffer not only in all the Misfortunes and Calamities which befal them, but many times upon account of their Perſonal Faults and Miſcarriages. Quicquid delirant Reges, plectuntur Achivi, the Extravagances of Princes are puniſht in the Misfortunes of their Subjects. Thus David, (otherwiſe a very good King,) ſinned in Numbring the People, and the Plague fell upon them; he was Puniſht in the Calamity of his People. And this was in no wiſe unjuſt, becauſe there are always Sins enough in any Nation to deſerve Puniſhment, and God may take what occaſion he pleaſes, to ſend his Judgments upon them that deſerve them; for Princes and People make but one Civil and Political Body, and what part of it ſoever is puniſhed, the other ſuffers. And this is the true Ground and Reaſon of the Communication of Puniſhments betwixt Princes and People.
Another Conſideration which ſhould engage us to pray for thoſe that are in authority, is, that we reap the great Benefit of their Care, and Pains, and Vigilancy for us, under their ſhadow we are ſafe. Our Innocency and our Rights are protected by their Power and Laws, and by the juſt Puniſhments which they inflict upon evil-doers, and upon thoſe who go about to violate our Rights in any kind; ſo that we ought to pray and to praiſe God for them, as our great Benefactors, and the chief Inſtruments of our Security and Welfare; and therefore not only in Duty, but in Juſtice and Gratitude, we are bound to wiſh all good to them, and to intercede with God for them, for the Peace and Proſperity of their Government, and to bleſs God on their behalf: Yea, we ought to do this out of love to our ſelves; becauſe their good and proſperity is ours, their Goodneſs and Righteouſneſs, their Perſonal Piety and Virtues extend to us, and have a Mighty Influence upon us, to excite and encourage us to follow their good Example, and to go and do likewiſe.
And we ought likewiſe to do this out of Charity and Compaſſion to our Princes and Governours, whoſe Condition is in truth rather to be pityed than envied, and whoſe high Place and Dignity is much more to be dreaded than deſired by a wiſe Man, considering how heavy a Burden they ſuſtain, what Dangers they are continually expoſed to, what Cares and Troubles and Cenſures they daily undergo, for our Safety and Eaſe. So that whatever Ambitious and Inconſiderate Men may think, wiſe Men do certainly know and find by experience, that to diſcharge with care and faithfulneſs all the Parts of a good Governor, is a very difficult and troubleſome Province. Inferiour Magiſtrates find care and trouble enough, in that ſmall ſhare and part of it which they ſuſtain; and if ſo, then certainly the Care and Concernment of the whole, muſt needs be a heavy Burden indeed; and what Abilities are ſufficient for it, what Shoulders are ſtrong enough to ſtand under it?
And as upon this account they have the greateſt need of our Prayers, for God's Direction and Aſſiſtance in the diſcharge of their high Office, ſo likewiſe for his powerful Grace to preſerve them from Sin and Evil, in the midſt of thoſe manifold Temptations to which they are continually expoſed, in appearance much beyond other Men, from the heighth of their Condition, and the extent of their Power, which are ſtrong Temptations to weak Minds, to Pride and Inſolency, to Injuſtice and Oppreſſion; from the abundance of all things, which Miniſter to Luxury and Exceſs; and from the officious fertility of Paraſites and Flatterers, who ſooth them in their Faults, and humour them in their Paſſions, and comply with their Corrupt and Vicious Inclinations, and are always ready at hand, and forward Inſtruments to execute their Commands, and to ſerve their Luſts and Vices.
And as Princes greatly need our Prayers upon theſe Accounts; ſo it is juſt Matter of Praiſe and Thankfulneſs to God, when a Nation hath wiſe, juſt, and good Princes, who lay to heart the Intereſts of their People, and endeavour by all the wiſe Methods and honeſt Arts of Government, effectually to procure it; who by their Authority and due Execution of the Law, do diſcountenance, and, as much as in them lies, reſtrain Wickedneſs and Vice; and by their own Example encourage Virtue and Piety in their Subjects; and thereby invite, and even provoke them to the like Practices: The life of a good Prince is a kind of Publick Cenſure of ill Manners, and reproof of vicious Practices. And I do not know whether there be a more delightful Sight on this ſide Heaven, than to ſee thoſe who are in Eminent Place and Power, even if they might do whatever they would, yet continually chufing to do what they ought; as if their Power were ſo far from being a Temptation to them to do Evil, that on the contrary, the Conſideration of it is one of the beſt and ſtrongeſt Arguments to reſtrain them from it.
Weak Minds are apt to meaſure their Liberty by their Power, and to think that the higher and greater they are, ſo much the greater Priviledge they have to be more extravagantly bad than others: but if the Matter be really conſidered, the Argument runs the other way; and he that Reaſons wiſely, will certainly conclude with Tully, in maximâ quâque fortunâ minimum licere, that they who are in the higheſt Station, and greateſt Power, have of all others the leaſt liberty to do what they liſt. Their Power, ſuppoſing it never ſo uncontroulable and unaccountable, would be ſo far from being in Reaſon a Temptation to them to do what they ought not, that in truth it would ſet them above the Temptation of doing an ill thing; becauſe they would ſtand in awe of no body, and there would be nothing that could hinder them from doing what is beſt, if they had a mind to it; and every one ought to have ſuch a mind: And nothing can be more miſ-becoming, and more directly contrary to the Nature of their Office, and the Power wherewith they are intruſted, than to give an Example of breaking thoſe Laws, which they are to ſee put in Execution.
God himſelf, becauſe he hath all Power, is therefore all Goodneſs, and is therefore holy in all his ways, and righteous in all his works; according to the reaſoning of the Author of the Book of Wiſdom, who Argues thus with God, It is not (ſays he) agreeable with thy Power to condemn him that hath not deſerved to be puniſhed; that is, it is not agreeable with infinite Power, to do any thing that is unjuſt; For thy Power (ſaith he to God,) is the beginning of righteouſneſs, and becauſe thou art the Lord of all, it maketh thee to be gracious unto all. Infinite Power is the Foundation and Principle of Goodneſs and Righteouſneſs, and an All-powerful Being is good and Righteous, not only from Choice, but from a Neceſſity of Nature.
And this is the true Ground and Reaſon of that Saying of St. James, that God canot be tempted with Evil, becauſe his infinite Power ſets him above all Temptation to it: For what Reaſon can be imagined, why he that hath all Power ſhould have any inclination to be otherwiſe than good? What can tempt him thereto? Since he that hath all Power can neither have any hopes of being greater than he is, nor any fear of becoming leſs: And all Temptation is founded either in hope or fear, and where neither of theſe can have any place, there can be no occaſion, no poſſible Motive or Temptation to Evil; for to be Evil, and to do Evil, is always an Effect of weakneſs and want of Power.
The ſumm of what I have ſaid upon this Argument, and the deſign indeed of it, is to ſhew, that the greater Power and Authority any one hath, the leſs Liberty he hath to do any thing that is bad. And I have been the larger upon this, becauſe I would fain imprint upon the Minds of Perſons, whom the Providence of God hath inveſted with great Power and Authority, that as they have great opportunities of doing more good than others, ſo they have greater Reaſon, and more Advantages of doing it, and are more inexcuſable if they do any thing that is bad; not only becauſe their Actions are of a more publick influence and obſervation; but becauſe their Temptations to Evil, how great ſoever they may ſeem to be, are in truth and reality much leſs than other Mens. Happy are thoſe Princes, that wiſely conſider this, and make their Power and Authority over others, an Argument to be ſo much better themſelves, and to do ſo much more good to others; and becauſe they are leſs ſubject to the coercive Power of Law, do for that Reaſon think themſelves ſo much the more obliged to be a Law to themſelves. Bleſſed be God for the Happineſs which we enjoy in this reſpect; and let us earneſtly beſeech him, that he would be pleaſed to beſtow ſuch a plentiful meaſure of his Grace and Holy Spirit, on our moſt Gracious King and Queen, as may Effectually both engage and enable them to uſe their Power to the beſt purpoſes for the Publick good.
And thus I have briefly gon over, and explained to you, the ſeveral Particulars in the Text; the duty of Prayer here enjoyned; for whom we are to pray, in general for all Men; and for whom more eſpecially, and in the firſt place; for Kings, and all that are in authority; and upon what Conſiderations we are to pray for them, and to Praiſe God in their behalf; becauſe of the great Benefits we receive by them; and becauſe both in reſpect of the Dangers and Difficulties of their Condition, they ſtand in need of our Prayers above other Men; beſides that in praying for their Welfare and Proſperity, we pray for our own Peace and Happineſs.
And now to apply this to our ſelves, and to the Occaſion of this Day. By all that hath been ſaid, we cannot but be convinced, what Cauſe we have to bleſs God for that happy Government which we live under, that excellent Conſtitution, under the gentle Influences whereof we enjoy more Liberty, more Plenty, and more Security from all manner of Injury and Oppreſſion, than any Nation this Day on the Face of the Earth. Therefore with what Thankfulneſs ſhould we this Day commemorate the happy Reſtauration of this Government to us, after the miſerable Diſtractions and Confuſions of twenty Years, by the Reſtauration and Return of our baniſht Soveraign, in ſo peaceable, and yet ſo wonderful a Manner, that a Remembrance of it, even at this Diſtance, is almoſt ſtill Matter of Amazement to us!
Bleſſed be the Lord God of Iſrael, who alone doth wondrous Things.
And with our joyful Praiſes, let us joyn our moſt devout and fervent Prayers to Almighty God, for the King's and Queen's Majeſties, and for all that are in Authority. And I may truly ſay, that there was hardly ever greater Reaſon and Occaſion for it, both from our Diſtractions at Home, and our Dangers from abroad; never was there greater Need of our earneſt Supplications and Prayers, than at this Time, when our Armies and Fleets are in Motion, and when God ſeems already to have given us ſome Earneſt of good Succeſs; bleſſed be his great and glorious Name.
We have indeed a great Army, and a more powerful Fleet, than ever this Nation ſent forth; but unleſs God be on our Side, and favour our Cauſe, in vain are all our Preparations; for whenever his Providence is pleaſed to interpoſe, by ſtrength ſhall no Man prevail. Have we not Reaſon then to cry mightily unto God, when the only Strength of the Nation is at Stake, when our Sins and Provocations are ſo many and great, and there lies ſo heavy a poal of Guilt upon us? When the perſon of his Sacred Majeſty is expoſed to ſo much Hazard, not only in the high Places of the Field, but from the reſtleſs Attempts of the malicious and implacable Enemies of our Peace and Religion, that he would be graciouſly pleaſed to go forth with our Armies and Fleets, and not remember our Iniquities againſt us, but ſave us for his Mercies ſake?
We are too apt to murmur and complain of Miſcariages, and the ill management of Affairs; but ſurely the beſt thing we can do, and that which beſt becomes us, is to look forward, and to turn our Cenſures of our Governours and their Actions, into humble Supplications to God in their behalf, and in behalf of the whole Nation; that he would be pleaſed to turn us every one from the Evil of our Ways, that he may return to us, and have mercy on us, that ſo Iniquity may not be our Ruin; that he may rejoyce over us to do us good, and may at laſt think Thoughts of Peace towards us, Thoughts of Good and not of Evil, to give us an expected End of our Troubles.
Let us then betake our ſelves to the proper Work of this Day, hearty Prayers and Thanksgivings to Almighty God, for the King and Queen, and for all that are in Authority; that as he hath been pleaſed, by a wonderful Providence, to reſcue us from the imminent danger we were in, and from all our fears, by the happy Advancement of their Majeſties to the Throne of theſe Kingdoms; ſo he would of his infinite goodneſs ſtill preſerve and continue to us this Light of our Eyes, and Breath of our Noſtrils, Princes of that great Clemency and Goodneſs, which render them the true Repreſentatives of God upon Earth, and the moſt Gracious Governours of Men.
And let us earneſtly beſeech him, that he would confirm and ſtrengthen them in all goodneſs, and make them wiſe as Angels of God, to diſcern betwixt Good and Evil, that they may know how to go in and out before this great People; that be would give them the united affections of their People, and a heart to ſtudy and ſeek their good all the days of their lives.
And Finally, That he would be pleaſed to continue ſo great a Bleſſing to us, and to grant them a long and Proſperous Reign over us; and that their Poſterity in this Royal Family may endure for ever, and their Throne as the Days of Heaven; that under them the People of theſe Nations, we and the Generations to come, may lead quiet and peaceable lives, in all godlineſs and honeſty; for his Mercies ſake in Jeſus Chriſt, who is King of Kings and Lord of Lords; To whom with the Father and the Holy Ghoſt be all Honour and Glory, Dominion and Power, now and for ever. Amen.