Sixteen sermons preached on several subjects and occasions by the most reverend John Tillotson ... ; being the second volume, published from the originals, by Ralph Barker ...

SERMON XV. The Duty and Reason of Praying for Governours. (Book 15)

Preached on the 29 of May. 1693. (Book 15)

1 TIM. II. 1, 2.

I exhort therefore, that first of all, sup∣plications, prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in au∣thority; that we way lead a quiet and peaceable life, in all godliness and ho∣nesty.

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,* 1.1 in putting an end to the intestine Wars and Confusions of many Years, in re∣storing to us our own ancient Govern∣ment 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 Si∣lence and Oblivion, than to be men∣tion'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 design∣ed by the wise Providence of God, to make way for the Happiness which we now enjoy under their present Maje∣sties, by whom, under God, we have been delivered from that terrible and imminent Danger which threatned our Religion and Laws, and the very Con∣stitution it self of our ancient Govern∣ment. And to this Occasion, no kind

of Argument can be more proper and suitable,* 1.2 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 se∣veral kinds or parts of Prayer; I ex∣hort 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Spiri∣tual, from our selves or others.

2. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seems to be parti∣cularly meant Pleadings and Intercessi∣ons on the behalf of others.

4. By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is certainly intend∣ed 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 unquesti∣onably the several kinds or parts of Prayer. And these several sorts of Pray∣er, 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 Communi∣cants 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 Expres∣sions of our Charity, and therefore ought to be as large and extensive as our Charity is. We are bound in com∣mon 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 ex∣ercising at all times, and upon all oc∣casions: 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 preva∣lent 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 Spiri∣tual 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 espe∣cially, 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 Man∣kind, for Kings, and for all that are in authority; that is, for the Supreme Ma∣gistrate, and for all inferior Magistrates, who derive their Power and Authority from the Supreme.

Government is necessary to the wel∣fare 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 Go∣vernours, and to bless God for them; because without them we should be in a most wretched Condition. Mankind

would be unavoidably miserable with∣out 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 ano∣ther alive. And Josephus tells us, that when the Jews were made subject to the Ro∣mans (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 com∣manded 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 Rea∣son or Argument which the Apostle

uses, to engage us to pray for our Prin∣ces, and for all that are in Authority, that we may live a quiet and peaceable life, in all godliness and honesty. The mani∣fold Benefits and Advantages which re∣dound 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 Se∣cured 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 Re∣ligion and Virtue.

These are the Two greatest and most desirable Things to Man; and neither of these can be had without Govern∣ment. I shall briefly consider these Two particulars, and then endeavour

to shew, what Obligation the Conside∣ration 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 men∣tion'd in the Text, namely, these Two.

1. That by it we are secured in our Ci∣vil 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 Au∣thority: 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 Govern∣ment) we could have no safety, no quiet enjoyment of any thing; but eve∣ry

Man must be perpetually upon his guard against all the World, and ex∣posed to continual Violence and Inju∣ries 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 Confusi∣ons 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 Misera∣ble; 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 Ap∣prehension of mortal Dangers, and that we are at any time free from the Inva∣sion 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 So∣ciety, 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 Secu∣rity is necessary to the Comfort and Happiness of Mankind; then Govern∣ment is so too: For without this, the Societies of Men would presently dis∣solve and fall in pieces, and all things would run into Confusion and Disor∣der.

2. Another great Benefit which may reasonably be expected from Go∣vernment

(tho' it does always so hap∣pen) is, that Men are protected by it, in the free Exercise and Practice of Re∣ligion and Virtue. Therefore we should pray for Kings, and for all that are in au∣thority, (says the Apostle) that we may lead quiet and peaceable lives in all godli∣ness 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 Cha∣rity toward all Men.

It's true indeed, (and so the Apo∣stles and first Christians found it by ex∣perience) 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 Perse∣cuting Princes and Governors; (as the Primitive Christians did from several of the Roman Emperors) yet then it so happens, that Good Men have some con∣siderable Benefit and Protection from the Civil Government and Laws, be∣ing for the most part preserved from the fury and rage of the Multitude; so that tho' particular Persons under∣go

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 Pati∣ence, against Temperance and Chasti∣ty, against Peaceableness and obedience to Government, against Justice and Gratitude, against Charity and For∣giveness of Injuries, against these and such like Virtues, the Apostle has told us, there is no Law. Against the Pra∣ctice 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 Vir∣tues, Good Men have been in all Ages and Times protected by Law.

'Tis true indeed, that Good Men have many times been grievously Per∣fected 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 Au∣thority; that under their protection, they might lead quiet and peaceable lives in all godliness and honesty. St. Paul knew ve∣ry 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 Christi∣anity: But he knew likewise, that Go∣vernment was necessary to the Happi∣ness 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 pro∣gress of Christianity, but would in a short time have endangered the ex∣tinguishing 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 op∣portunity 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 Go∣vernment, and Obedience was still due, and Prayers for it so much the more ne∣cessary, 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 Christi∣anity, 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 O∣bey and Suffer in expectation of those Glorious Rewards in another World, which were promised to their Faith and Patience; and to pray for the Pow∣ers

that Persecuted them, that they al∣so might be brought to the acknowledg∣ment 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 Obligati∣on the Consideration of the mighty Be∣nefits and Advantages of Government lays upon us, both to pray to God on the behalf of Princes and Gover∣nors, and likewise to praise God for them.

Because in their Welfare and Pro∣sperity the Publick Peace and Happi∣ness doth chiefly consist, and in the Publick Good consists the Good of particular Persons; and above all, the Piety and Goodness of Princes and Ma∣gistrates (especially those who are in highest Place of Authority) have a ge∣neral good influence upon the Man∣ners of Men, both for the discounte∣nancing of Wickedness and Vice, and

for the encouragement of Religion and Virtue, which are the main Pillars and Foundation of publick Peace and Pro∣sperity. 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 Confor∣mity to it.

Besides that there is (as one expres∣seth) a kind of Moral Connexion and Communication of Evil and of Guilt betwixt Princes and People, so that they are many times mutually Reward∣ed 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 Peo∣ple of Israel, there are many remark∣able 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 Chari∣ty

to our selves, to pray for our Prin∣ces and Governors; because our wel∣fare is involved in theirs, and we suffer not only in all the Misfortunes and Ca∣lamities which befal them, but many times upon account of their Personal Faults and Miscarriages. Quicquid de∣lirant Reges, plectuntur Achivi, the Ex∣travagances 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, be∣cause 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 Communi∣cation 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 Vi∣gilancy 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 In∣struments of our Security and Wel∣fare; 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 Go∣vernment, 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 Good∣ness 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 Con∣dition

is in truth rather to be pityed than envied, and whose high Place and Dignity is much more to be dread∣ed than desired by a wise Man, con∣sidering how heavy a Burden they sustain, what Dangers they are con∣tinually exposed to, what Cares and Troubles and Censures they daily un∣dergo, for our Safety and Ease. So that whatever Ambitious and Incon∣siderate Men may think, wise Men do certainly know and find by experience, that to discharge with care and faith∣fulness all the Parts of a good Go∣vernor, is a very difficult and trou∣blesome Province. Inferiour Magi∣strates 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 pre∣serve

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 Thankful∣ness 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 Me∣thods 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 continu∣ally chufing to do what they ought; as if their Power were so far from be∣ing a Temptation to them to do Evil, that on the contrary, the Considera∣tion of it is one of the best and strong∣est 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 mini∣mum licere, that they who are in the high∣est 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 di∣rectly contrary to the Nature of their Office, and the Power wherewith they are intrusted, than to give an Exam∣ple of breaking those Laws, which they are to see put in Execution.

God himself, because he hath all Pow∣er, is therefore all Goodness, and is there∣fore 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 Na∣ture.

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 a∣bove all Temptation to it: For what Reason can be imagined, why he that hath all Power should have any incli∣nation 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 weak∣ness and want of Power.

The summ of what I have said up∣on this Argument, and the design in∣deed 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 lar∣ger upon this, because I would fain imprint upon the Minds of Persons, whom the Providence of God hath invested with great Power and Autho∣rity, that as they have great opportuni∣ties 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 Temp∣tations to Evil, how great soever they may seem to be, are in truth and reali∣ty much less than other Mens. Hap∣py are those Princes, that wisely consi∣der this, and make their Power and Au∣thority over others, an Argument to be so much better themselves, and to do so much more good to others; and be∣cause

they are less subject to the coer∣cive Power of Law, do for that Rea∣son 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 Ho∣ly 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 Pub∣lick good.

And thus I have briefly gon over, and explained to you, the several Par∣ticulars 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 Con∣dition, they stand in need of our Pray∣ers above other Men; besides that in

praying for their Welfare and Prospe∣rity, 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 Go∣vernment which we live under, that excellent Constitution, under the gentle Influences whereof we enjoy more Liberty, more Plenty, and more Se∣curity 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 Re∣stauration of this Government to us, after the miserable Distractions and Confusions of twenty Years, by the Restauration and Return of our ba∣nisht Soveraign, in so peaceable, and yet so wonderful a Manner, that a Remembrance of it, even at this Di∣stance, is almost still Matter of Amaze∣ment 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 Pray∣ers 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 Rea∣son and Occasion for it, both from our Distractions at Home, and our Dan∣gers from abroad; never was there greater Need of our earnest Supplicati∣ons 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 glori∣ous 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 Preparati∣ons; 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 Provo∣cations are so many and great, and

there lies so heavy a poal of Guilt up∣on 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 com∣plain of Miscariages, and the ill manage∣ment 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 Supplica∣tions to God in their behalf, and in be∣half 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 Iniqui∣ty may not be our Ruin; that he may re∣joyce 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 Pro∣vidence, 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 King∣doms; 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 Clemen∣cy 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 pleas∣ed 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 Nati∣ons, 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.

Notes

• * 1.1

  VOL. II.
• * 1.2

  Serm. XV.