And seeing prayers in so many cases are so effectual, and work such miracles; what may we hope from them in this, wherein God so expressly and particularly directeth us to use them? If our prayers can so much avail to our personal and private advantage, if they may be very helpful to our friends; how much shall the devotions of many good men, all levelled at one mark, and aiming at a public most considerable good, be prevalent with the divine goodness? However, if God be not moved by prayers to convert a prince from all sin, to make him do all the good he might, to bless him in all matters; yet he may thence be induced to restrain him from much evil, to keep him from being worse, or from doing worse than otherwise would be; he may dispose him to do many things well, or better than of himself he would do; he may preserve him from many disasters otherwise incident to him; which will be considerable effects of prayer.

11. I shall add but one general consideration more, which is this-that prayer is the only allowable way of redressing our case, if we do suffer by or for princes. Are they bad, or do they misdemean themselves in their administration of government and justice? we may not by any violent or rough way attempt to reclaim them; for they are not accountable to us, or liable to our corrections. Where the word of a king is, there is power: and who shall say to him, What doest thou? was the Preacher's doctrine.

Do they oppress us, or abuse us? do they treat us harshly, or cruelly persecute us? we must not kick against them, nor strive to right ourselves by resistance. For, against a king (saith the Wise Man) there is no rising up; and, Who (said David) can stretch out his hand against the Lord's anointed, and be guiltless? and,

We must not so much as ease our stomach, or discharge our passion, by railing or inveighing against them. For, Thou shalt not speak evil of the ruler of thy people, is a divine law; and, to blaspheme, or revile, dignities, is by St. Peter and St. Jude reprehended as a notable crime."

We must not be bold or free in taxing their actions. For, is it fit, saith Elihu, to say to a king, Thou art wicked, and to princes, ye are ungodly? and, to reproach the footsteps of God's anointed, is implied to be an impious practice."

We must forbear even complaining and murmuring against them. For murmurers are condemned as no mean sort of offenders; and the Jews in the wilderness were sorely punished for such behaviour.a

We must not (according to the Preacher's advice) so much as curse them in our thoughts; or not entertain ill conceits and ill wishes in our minds towards them."

To do these things is not only high presumption in regard to them (inconsistent with the dutiful affection and respect which we owe to them), but it is flat impiety toward God, and an invasion of his authority; who alone is King of kings, and hath reserved to himself the prerogative of judging, of rebuking, of punishing kings, when he findeth cause.

These were the misdemeanors of those in the late times, who, instead of praying for their sovereign, did clamour and rail at him, did asperse him with foul imputations, did accuse his proceedings, did raise tumults, and levy war against him, pretending by rude force to reduce him to his duty; so usurping on their prince, or rather on God himself; assuming his right, and taking his work out of his hands, discovering also therein great profaneness of mind, and distrust of God's providence; as if God, being implored by prayer, could not, or would not, had it been needful, without such irregular courses, have redressed those evils in Church or State, which they pretended to feel or fear.

Nothing, therefore, in such cases, is left to us for our remedy or ease, but having recourse to God himself, and seeking relief from his hand in his good time, by converting our prince, or directing him into a good course; however comforting ourselves in the conscience of submitting to God's will.*

This is the only method St. Paul did prescribe, even when Nero, a most vile, flagitious man, a sorry and naughty governor as could be, a monstrous tyrant, and most bloody persecutor (the very inventor of persecution), did sway the empire. He did not advise Christians to stand upon their guard, to contrive plots, to provide arms, to raise mutinies and insurrections against him; but to offer supplications, prayers, and intercessions for him, as the best means of their security and comfort. And this was the course of the primitive Christians, during their hard condition under the domination of Heathen princes, impugners of their religion; prayers and tears were then the only arms of the Church; whereby they long defended it from ruin, and at last advanced it to most glorious prosperity.§ Indeed, if, not assuming the liberty to find fault with princes, we would practise the duty of seeking God for his blessing on their proceedings; if, forbearing to scan and censure acts of state, we would earnestly implore God's direction of them; if, leaving to conceive disgusts, and vent complaints about the state of things, we would assiduously petition God for the settlement of them in good order; if, instead of being shrewd politicians, or smart judges in such matters, we would be devout orators and humble

* Absit enim ut indigne feramus ea nos pati quæ optamus, aut ultionem a nobis aliquam machinemur, quam a Deo expectamus. Tert. ad Scap. 2.

Qui non dicam regum, sed omnium hominum, et vel bestiarum sordidissimus, dignus exstitit qui persecutionem in Christianos primus inciperet.-Sulp. Sev. ii. 40.

Ita nos magis oramus pro salute imperatoris, ab eo eam postulantes qui præstare potest. Et utique ex disciplina patientiæ divinæ agere

nos, satis manifestum esse vobis potest, cum

tanta hominum multitudo, pars pene major civitatis cujusque, in silentio et modestia agimus. Tert. ad Scap. 2.

Fundendo sanguinem, et patiendo magis quam faciendo contumelias, Christi fundata est ecclesia: persecutionibus crevit, &c.-Hier. Ep. 62. VOL. I.

14

solicitors at the throne of grace; our endeavours surely would find much better effect towards public advantage: we certainly might do more good in our closets by a few hearty wishes uttered there, than by all our tattling or jangling politics in corners.

There are great contrivances to settle things: every one hath his model of state, or method of policy, to communicate for ordering the state; each is zealous for his own conceit, and apt to be displeased with those who dissent from him; but it is, as the fairest and justest, so the surest and likeliest way, of reducing things to a firm composure (without more ado, letting the world alone, to move on its own hinges, and not impertinently troubling ourselves or others with the conduct of it), simply to request of Almighty God, the sovereign Governor and sole Disposer of things, that he would lead his own vicegerents in the management of the charge by himself committed to them. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving, let your requests be made known to God, is a rule very applicable to this case.

As God's providence is the only sure ground of our confidence or hope for the preservation of Church and State, or for the restitution of things into a stable quiet; so it is only our hearty prayers, joined with a conscientious observance of God's laws, whereby we can incline Providence to favour us. By them alone we may hope to save things from sinking into disorder; we may assuage the factions, we may defeat the machinations, against the public welfare.

12. Seeing, then, we have so many good arguments and motives inducing to pray for kings, it is no wonder that, to back them, we may also allege the practice of the Church, continually in all times performing this duty in its most sacred offices, especially in the celebration of the holy communion.t

St. Paul indeed, when he saith, I exhort, first of all, that prayers be made," doth chiefly impose this duty on Timothy, or supposeth it incumbent on the pastors of the church, to take special care that

• Phil. iv. 6.

Const. Apost. viii. 13; ii. 57. u 1 Tim. ii. 8; Polycarp ad Phil. c. 12.

prayers be made for this purpose, and offered up in the church jointly by all Christians and accordingly the ancient Christians, as Tertullian doth assure us, did always pray for the emperors, that God would grant them a long life, a secure reign, a safe family, valiant armies, a faithful senate, a loyal people, a quiet world, and whatever they, as men or as emperors, could wish.* Thus addeth he, even for their persecutors, and in the very pangs of their sufferings they did not fail to practice. Likewise of the Church in his time, St. Chrysostom telleth us, that all communicants did know how every day, both at even and morning, they did make supplication for all the world, and for the emperor, and for all that are in authority.†

And in the Greek liturgies (the composure whereof is fathered on St. Chrysostom) there are divers prayers inter. spersed for the emperors, couched in terms very pregnant and respectful.

If the officers of the Roman Church, and of the churches truckling under it, in latter times, shall seem more defective or sparing in this point of service, the reason may be, for that a superlative regard to the Solar or Pontifical authority (as Pope Innocent III. distinguished) did obscure their devotion for Lunar or Regal Majesty. But our Church hath been abundantly careful, that we should in most ample manner discharge this duty; having in each of her holy offices, directed us to pray for our King in expressions most full, hearty, and lively.

She hath indeed been charged as somewhat lavish or over-liberal of her devotions in this case. But it is a good fault, and we little need fear over-doing in observance of a precept so very reasonable, and so important; supposing that we have a due care to join our heart with the Church's words, and to the

* Precantes sumus semper pro omnibus imperatoribus vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, senatum fidelem, populum probum, orbem quietum, quæcunque hominis et Cæsaris vota sunt.Tert. Apol. cap. 30.

Hoc agite, boni præsules, extorquete animam Deo supplicantem pro imperatore.—Ibid.

† Καὶ τοῦτο ἴσασιν οἱ μύσται, πῶς καθ' ἑκάστην ἡμέραν γίνεται καὶ ἐν ἑσπέρᾳ καὶ ἐν πρωΐᾳ· πῶς ὑπὲρ

παντὸς τοῦ κοσμου καὶ βασιλέων, καὶ πάντων τῶν ἐν ὑπεροχη ὄντων, ποιούμεθα τὴν δεησιν.—Chrys. in 1 Tim. ii. 1.

frequency of prayers for our Prince do confer a suitable fervency. If we be not dead, or merely formal, we can hardly be too copious in this kind of devotion; reiteration of words can do no harm, being accompanied with the renovation of our desires. Our text itself will bear us out in such a practice; the Apostle therein by variety of expression appearing solicitous, that abundance of prayers for kings should be offered in the Church, and no sort of them omitted.

These are so many general inducements to this duty at all times; and there are beside divers particular reasons enforcing it now, in the present state and posture of things.

Times of trouble, of danger, of fear, of darkness and perplexity, of distraction and distress, of guilt and deserved wrath, are most seasonable for recourse to the divine help and mercy in prayer.*

And are not ours such? are they not Imuch like to those of which the Psalmist saith, They know not, neither will they understand; they walk on in darkness; all the foundations of the earth are out of course? or like those of which our Lord spake, when there was upon the earth distress of nations, with perplexity; men's hearts failing them for fear, and for looking after those things which were coming on the earth?w

Are not the days gloomy, so that no human providence can see far, no wisdom can descry the issue of things?

Is it not a very unsettled world, wherein all the public frames are shaken almost off the hinges, and the minds of men extremely discomposed with various passions; with fear, suspicion, anger, discontent, and impatience? How from dissensions in opinion do violent factions and feuds rage; the hearts of men boiling with fierce animosities, and being exasperated against one another, beyond any hopes or visible means of reconcilement!

Are not the fences of discipline cast down? Is there any conscience made of

violating laws? Is not the dread of authority exceedingly abated, and all government overborne by unbridled licentiousness?

How many adversaries are there, bearing ill will to our Sion! How many turbulent, malicious, crafty spirits, eagerly bent, and watching for occasion to subvert the Church, to disturb the State, to introduce confusion in all things! How many Edomites, who say of Jerusalem (both ecclesiastical and civil), Down with it, down with it, even to the ground!"

Have we not great reason to be fearful of God's just displeasure, and that heavy judgments will be poured on us for our manifold heinous provocations and crying sins; for the prodigious growth of atheism, infidelity, and profaneness; for the rife practice of all impieties, iniquities, and impurities, with most impudent boldness, or rather with outrageous insolence; for the extreme dissoluteness in manners; the gross neglect or contempt of all duties; the great stupidity and coldness of people generally as to all concerns of religion; for the want of religious awe toward God, of charity toward our neighbour, of respect to our superiors, of sobriety in our conversation; for our ingratitude for many great mercies, and incorrigibleness under many sore chastisements, our insensibleness of many plain warnings, loudly calling us to repentance?

Is not all the world about us in combustion, cruel wars raging everywhere, and Christendom weltering in blood? and although at present, by God's mercy, we are free, who knows but that soon, by God's justice, the neighbouring flames may catch our houses?

In fine, is not our case palpably such, that for any good composure or reinstatement of things in good order, for upholding truth and sound doctrine, for reducing charity and peace, for reviving the spirit of piety, and bringing virtue again into request; for preserving state and Church from ruin; we can have no confidence or reasonable hope, but in the good providence and merciful succour of Almighty God; beside whom there is no saviour; who alone is the hope of Israel, and saviour thereof in time of trouble?

y Psal. cxxix. 5; lxxxiii. 5. 2 Psal. cxxxvii. 7.

we now having great cause to pray with our Lord's disciples in the storm, Lord, save us, we perish.

Upon such considerations, and others whereof I suppose you are sufficiently apprehensive, we now especially are obliged earnestly to pray for our King, that God in mercy would preserve his royal person, and inspire his mind with light, and endue his heart with grace, and in all things bless him to us, to be a repairer of our breaches, and a restorer of paths to dwell in; so that under him we may lead a quiet life in all godliness and honesty."

I have done with the first duty (prayer for kings ;) upon which I have the rather so largely insisted, because it is very seasonable to our present condition.

II. The other (thanksgiving) I shall but touch, and need not perhaps do more. For,

1. As to general inducements, they are the same or very like to those which are for prayer; it being plain, that whatever we are concerned to pray for, when we want it, that we are bound to thank God for, when he vouchsafeth to bestow it. And if common charity should dispose us to resent the good of princes with complacence; if their welfare be a public benefit; if ourselves are interested in it, and partake great advantages thereby; if in equity and ingenuity we are bound to seek it; then, surely, we are much engaged to thank God, the bountiful donor of it, for his goodness in conferring it.

2. As for particular motives, suiting the present occasion, I need not by information or impression of them farther to stretch your patience; seeing you cannot be ignorant or insensible of the grand benefits by the divine goodness bestowed on our King, and on ourselves, which this day we are bound with all grateful acknowledgment to commemorate. Wherefore, instead of reciting trite stories, and urging obvious reasons (which a small recollection will suggest to you), I shall only request you to join with me in the practice of the duty, and in acclamation of praise to God. Even so,

Blessed be God, who hath given to us

a Isa. xliii. 11; Hos xiii. 4; Jer. xiv. 8; Matt. viii. 25.

b Isa. lviii. 12; 1 Tim. ii. 2.

so gracious and so benign a prince (the experiments of whose clemency and goodness no history can parallel), to sit on the throne of his blessed father, and renowned ancestors.

Blessed be God, who hath protected him in so many encounters, hath saved him from so many dangers and snares, hath delivered him from so great troubles.d

Blessed be God, who in so wonderful a manner, by such miraculous trains of providence, did reduce him to his country, and reinstate him in the possession of his rights; thereby vindicating his own just providence, declaring his salvation, and openly shewing his righteousness in the sight of all people.

Blessed be God, who in him and with him did restore to us our ancient good constitution of government, our laws and liberties, our peace and quiet; rescuing us from lawless usurpations and tyrannical yokes, from the insultings of error and iniquity, from horrible distractions and confusions.

Ever blessed be God, who hath turned the captivity of Sion; hath raised our Church from the dust, and re-established the sound doctrine, the decent order, the wholesome discipline thereof; hath restored true religion, with its supports, advantages, and encouragements.'

Blessed be the Lord, who hath granted us to continue these sixteen years in the peaceable fruition of those blessings.

Praised be God, who hath not cast out our prayer, nor turned his mercy from

Blessed be the Lord God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the Lord."

SERMON XI.

ON THE GUNPOWDER-TREASON."

PSAL. Ixiv. 9, 10.—And all men shall fear, and shall declare the work of God; for they shall wisely consider of his doing. The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory.

IF we should search about for a case parallel to that which we do now commemorate, we should, perhaps, hardly find one more patly such, than is that which is implied in this Psalm: and if

we would know the duties incumbent on us in reference to such an occasion, we could scarce better learn them otherwhere than in our text.

With attention perusing the Psalm, we may therein observe, that its great Author was apprehensive of a desperate plot by a confederacy of wicked and spiteful enemies, with great craft and secresy, contrived against his safety. They (saith he) encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them? That for preventing the blow threatened by this design (whereof he had some glimpse, or some presumption, grounded upon the knowledge of their implacable and active malice), he doth implore divine protection: Hide me (saith he) from the secret counsel of the wicked, from the insurrection of the workers of iniquity.

That he did confide in God's mercy and justice for the seasonable defeating, for the fit avenging their machination: God (saith he) shall shoot at them with an arrow; suddenly shall they be wounded. That they should themselves become the detectors of their crime, and the instruments of the exemplary punishment due thereto : They

*On November 5, 1673.

Psal. lxvi. 20; xxx. 11; cxlv. 21; xviii. 46; lxxii. 18, 19; cvi. 48; xli. 13; Íxxxix. 52; lxviii. 34; 1 Chron. xvi. 8-36.