so many mischiefs and inconveniences in the world and exposes so good a name to so much reproach It sheweth it consisteth not in fair professions and glorious pretences but in real practice not in a pertinacious adherence to any Sect or party but in a sincere love of goodness and dislike of naughtiness where-ever discovering it self not in vain ostentations and flourishes of outward performance but in an inward good complexion of mind exerting it self in works of true Devotion and Charity not in a nice orthodoxie or politick subjection of our judgments to the peremptory dictates of men but in a sincere love of Truth in a hearty approbation of and compliance with the Doctrines fundamentally good and necessary to be believed not in harsh censuring and virulently inveighing against others but in carefull amending our own ways not in a peevish crosness and obstinate repugnancy to received laws and customs but in a quiet and peaceable submission to the express Laws of God and lawfull commands of man not in a furious zeal for or against trivial circumstances but in a conscionable practising the substantial parts of Religion not in a frequent talking or contentious disputing about it but in a ready observance of the unquestionable rules and prescripts of it In a word that Religion consists in nothing else but doing what becomes our relation to God in a conformity or similitude to his Nature and in a willing obedience to his holy Will to which by potent incentives it allures and persuades us by representing to us his transcendentlyglorious Attributes conspicuously displayed in the frame order and government of the World that wonderfull Power which erected this great and goodly fabrick that incomprehensible Wisedom which preserves it in a constant harmony that immense Goodness which hath so carefully provided for the various necessities delights and comforts of its innumerable inhabitants I say by representing those infinitely-glorious Perfections it engages us with highest respect to esteem reverence and honour him Also by minding us of our manifold obligations to him our receiving being life reason sense all the faculties powers excellencies privileges and commodities of our natures from him of his tender Care and loving Providence continually supporting and protecting us of his liberal Beneficence patient Indulgence and earnest desire of our good and happiness by manifold expressions evidently manifested toward us it inflames us with ardent love and obliges us to officious gratitude toward him Also by declaring the necessary and irreconcilable contrariety of his Nature to all impurity and perverseness his peerless Majesty his irresistible Power and his all-seeing Knowledge it begets an awfull dread and a devout fear of him By discovering him from his infinite Benignity willing and from his unlimited Power onely able to supply our needs relieve us in distresses protect us from dangers and confer any valuable benefit upon us it engenders Faith and encourages us to rely upon him By revealing to us his supereminent Sovereignty uncontrollable Dominion and unquestionable Authority over us together with the admirable excellency wisedom and equity of his Laws so just and reasonable in themselves so suitable to our nature so conducible to our good so easie and practicable so sweet and comfortable it powerfully inclines and by a gentle force as it were constrains us to obedience By such efficacious inducements Wisedom urges us to all duties of Religion and withall surely directs us as I before said wherein it consists teaching us to have right and worthy apprehensions of the Divine nature to which our Devotion if true and good must be suited and conformed and so it frees us as from irreligion and profane neglect of God so from fond superstitions the sources of so much evil to mankind For he that wisely hath considered the Wisedom Goodness and Power of God cannot imagine God can with a regardless eye overlook his presumptuous contempts of his Laws or endure him to proceed in an outrageous defiance of Heaven to continue hurting himself or injuring his neighbour nor can admit unreasonable terrours or entertain suspicious conceits of God as of an imperious Master or implacable Tyrant over him exacting impossible performances from or delighting in the fatal miseries of his Creatures nor can suppose him pleased with hypocritical shews and greatly taken with superficial courtships of ceremonious address or that he can in any wise favour our fiery zeals fierce passions or unjust partialities about matter of opinion and ceremony or can doe otherwise then detest all factious harsh uncharitable and revengefull proceedings of what nature or upon what ground soever or that he can be so inconsistent with himself as to approve any thing but what is like himself that is Righteousness Sincerity and Beneficence Lastly Wisedom attracts the Favour of God purchaseth a glorious Reward and secureth perpetual Felicity to us For God loveth none but him that dwelleth with wisedom And Glorious is the fruit of good labour and the root of wisedom shall never fall away And Happy is the man that sindeth wisedom and Whoso findeth her findeth life and shall obtain favour of the Lord. These are the words of wise Solomon in the Book of Wisedom and in the Proverbs God loveth her as most agreeable to his nature as resembling him as an off-spring beam and efflux of that Wisedom which founded the earth and established the Heavens as that which begetteth honour love and obedience to his Commands and truly glorifies him and as that which promotes the good of his Creatures which he earnestly desires And the paths she leads in are such as directly tend to the promised Inheritance of joy and bliss Thus have I simply and plainly presented you with part of what my meditation suggested upon this Subject It remains that we endeavour to obtain this excellent endowment of Soul by the faithfull exercise of our Reason carefull observation of things diligent study of the Divine Law watchfull reflexion upon our selves vertuous and religious practice but especially by imploring the Divine influence the original spring of light and fountain of all true knowledge following S. James his advice If any man lack wisedom let him ask it of God who giveth freely Therefore O everlasting Wisedom the Maker Redeemer and Governour of all things let some comfortable Beams from thy great Body of heavenly Light descend upon us to illuminate our dark minds and quicken our dead hearts to enflame us with ardent love unto thee and to direct our steps in obedience to thy Laws through the gloomy shades of this world into that region of eternal light and bliss where thou reignest in perfect Glory and Majesty one God ever-Blessed world without end Amen The Second Sermon 1 TIM 4. 8. But Godliness is profitable for all things HOW generally men with most unanimous consent are devoted to Profit as to the immediate scope of their designs and aim of their doings if with the slightest attention we view what is
mercy is great unto the heavens and thy faithfulness reacheth unto the clouds and Remember the marvellous works that he hath done his wonders and the judgments of his mouth He is the Lord our God his judgements are in all the earth and again Thy mercy O Lord is in the heavens thy faithfulness reacheth unto the clouds Thy righteousness is like the great mountains thy judgments are a great deep O Lord thou preservest man and beast How excellent is thy loving-kindness O God! and How precious are thy thoughts unto me O Lord O how great is the sum of them If I should count them they are more in number then the sand and again His work is honourable and glorious his righteousness endureth for ever and The Lord is good to all and his tender mercies are over all his works and Blessed be the Lord who daily loadeth us with his benefits In such manner ought we diligently to survey and judiciously to estimate the effects of Divine beneficence examining every part and descanting upon every circumstance thereof like those that contemplate some rare beauty or some excellent picture some commending the exact proportions some the gracefull features some the lively colours discernible therein There is not the least of the Divine favours which if we consider the condescensive tenderness the clear intention the undeserved frankness the chearfull debonairity expressed therein hath not dimensions larger then our comprehension colours too fair and lineaments too comely for our weak sight thoroughly to discern requiring therefore our highest esteem and our utmost thanks 'T is perhaps somewhat dangerous to affix a determinate value upon any of God's Benefits for to value them seems to undervalue them they being really inestimable what then is it to extenuate to vilifie to despise the greatest We should esteem them as we measure the Heavens with our eye as we compute the sands upon the shore as we would prize inexhaustible mines of gold and treasures of pearl that is by confessing heartily their worth surpasses the strength of our imagination to conceive and of our speech to utter that they are immense innumerable unconceivable and unexpressible But still 4. Giving thanks imports that Benefits be received with a willing mind a hearty sense a vehement affection The forementioned particulars are indeed necessary properties inseparable concomitants or prerequisite conditions to but a chearfull and cordial acceptance of Benefits is the form as it were and soul the life and spirit the principal and most essential ingredient of this Duty It was not altogether unreasonable though it went for a Paradox that dictate of the Stoicks That animus sufficit animo and That qui libenter accepit beneficium reddidit that he who with a willing and well-affected mind receives a courtesie hath fully discharged the duty of Gratitude that other endeavours of return and compensation are rather handsome accessions to it then indispensably requisite to the completion thereof For as in the Collation 't is not the gold or the silver the food or the apparel in which the Benefit consists but the will and benevolent intention of him that bestows them so reciprocally 't is the good acceptance the sensibleness of and acquiescence in the Benefactour's goodness that constitutes the Gratitude which who affords though he be never capable of yielding other satisfaction voluntate voluntati satisfecit and Regum aequavit opes animo 'T is ingenuity that constitutes respectively both a bountifull Giver and a thankfull Receiver A truly-noble Benefactour purely aimeth at not any material reward or advantage to himself it were trading this not beneficence but the good profit and content of him to whom he dispenseth his favour of which being assured he rests satisfied aud accounts himself royally recompensed Such a Benefactour is Almighty God and such a tribute he requires of us a ready embracement of and a joyfull complacency in his kindness even such as he expressed who said Because thy loving-kindness is better then life my lips shall praise thee and My soul shall be filled as with marrow and fatness and my mouth shall praise thee with joyfull lips and I will praise thee with my whole heart I will be glad and rejoyce in thee and Bless the Lord O my soul and all that is within me praise his holy Name No Holocaust is so acceptable to God as a Heart enflamed with the sense of his Goodness He loves not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a merry giver but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chearfull receiver also He would have us as to desire his favour with a greedy appetite so to tast it with a savoury relish He designs not onely to fill our mouths with food but our hearts also with gladness We must not seem to grudge or repine to murmur or disdain that we are necessitated to be beholden to him lest it happen to us as it did to them of whom 't is said While the meat was yet in their mouths the wrath of God came upon them and slew the fattest of them Yea 't is our duty not to be contented onely but to be delighted to be transported to be ravished with the emanations of his love to entertain them with such a disposition of mind as the dry and parched ground imbibes the soft dew and gentle showrs as the chill and darksome air admits the benign influences of heavenly light as the thirsty soul takes in the sweet and cooling stream He that with a sullen look a dead heart a faint sense a cold hand embraces the gifts of Heaven is really unthankfull though with deluges of wine and oil he makes the altars to o'reflow and clouds the sky with the steam of his sacrifices But yet farther 5. This Duty requires due Acknowledgment of our obligation significations of our notice declarations of our esteem and good acceptance of favours conferr'd 'T is the worst and most detestable of ingratitudes that which proceeds from pride and scorn and such is he guilty of who is either unwilling or ashamed to confess himself obliged who purposely dissembles a Benefit or disavows the Benefactour who refuses to render those most manifestly due and most easily discharged those neither toilsome nor expensive oblations of praise and acknowledgment This part of our duty requires that we offer to God not costly Hecatombs but the calves onely of our lips as the Prophet Hoseah speaks not the fruit of our hands but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely as the Apostle to the Hebrews styles it the fruit of our lips confessing to his name that we employ some few blasts of the breath he gave us on the celebration of his goodness and advancement of his repute I will praise the name of God with a song and will magnifie him with thanksgiving This shall please the Lord better then an oxe or bullock that hath horns and hoofs saith David And surely 't is
judgments O Lord. For thou Lord art high above all the Earth It is to them ground of exceeding comfort to receive so clear pledges of God's Love and Favour his Truth and Fidelity his Bounty and Munificence toward them expressed in such watchful care over them such protection in dangers such aid in needs such deliverance from mischiefs vouchsafed to them Such Benefits they cannot receive from God's hand without that chearfulness which always doth adhere to gratitude I will saith David sing unto the Lord because he hath dealt bountifully with me Because thou hast been my helper therefore in the shadow of thy wings I will rejoyce My lips shall greatly rejoyce in thee and my Soul which thou hast redeemed I will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my Soul in adversities The Lord hath done great things for us whereof we are glad Let all those that put their trust in thee rejoyce let them ever shout for joy because thou defendest them They are also greatly refreshed with apprehension of the happy fruits sprouting from such dispensations of Providence such as are the Benefit of mankind the Peace and prosperity of the Civil State the Preservation settlement enlargement advancement of God's Church the support of Right the succour of Innocence the maintenance of Truth the encouragement and furtherrance of Piety the restraint of Violence the discountenance of Errour the correction of Vice and Impiety In these things they as faithful servants of God and real friends of Goodness as bearing hearty good will and compassion to mankind as true lovers of their Country as living and sensible members of the Church cannot but rejoyce Seeing by these things their own best interest which is no other then the advantage of Goodness their chief honour which consists in the promotion of Divine Glory their truest content which is placed in the prosperity of Sion are highly furthered how can they look on them springing up without great delight and complacence O saith the Psalmist sing unto the Lord for he hath done marvellous things He hath remembred his mercy and truth toward the house of Israel all the ends of the earth have seen the salvation of our God And Sing O heavens cryeth the Prophet and be joyful O earth and break forth into singing O ye mountains for the Lord hath comforted his people and will have mercy on his afflicted And When saith he ye shall see this the comfort of God's people your heart shall rejoyce and your bones shall flourish like an herb and the hand of the Lord shall be known toward his servants and his indignation toward his enemies Even in the frustration of wicked designs attended with severe execution of vengeance on the contrivers and abettours of them they may have a pleasant satisfaction they must then yeild a chearful applause to Divine Justice The righteous saith the Psalmist shall rejoyce when he seeth the vengeance and Let the wicked saith he perish at the presence of God but let the righteous be glad let them rejoyce before God yea let them exceedingly rejoyce Whence at God's infliction of Judgement upon Babylon it is said in Jeremy Then the heaven and the earth and all that is therein shall sing for Babylon and at the fall of Mystical Babylon in the Apocalyps 't is likewise said Rejoye over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her Farther V. The next Duty prescribed to good men in such cases is to trust in God that is to have their affiance in God upon all such like occasions in all urgencies of need settled improved and corroborated thereby This indeed is the proper end immediately regarding us of God's special Providence disclosing it self in any miraculous or in any remarkable way to nourish in wel-disposed minds that Faith in God which is the root of all Piety and ground of Devotion Such experiments are sound arguments to perswade good men that God doth govern and order things for their best advantage they are powerful incentives driving them in all exigencies to seek God's help they are most convincing evidences that God is abundantly able very willing and ever ready to succour them They saith the Psalmist that know thy Name will put their trust in thee for thou Lord hast not forsaken them that seek thee And I saith he will abide in thy tabernacle for ever I will trust in the covert of thy wings For thou O God hast heard my vows thou hast been a shelter for me and a strong tower from the enemy It is indeed a great aggravation of diffidence in God that having tasted and seen that the Lord is good having felt so manifest experience of Divine goodness having received so notable pledges of God's favourable inclination to help us we yet will not rely upon him As a friend who by signal instances of kindness hath assured his good will hath great cause of offence if he be suspected of unwillingness in a needful season to afford his relief so may God most justly be displeased when we notwithstanding so palpable demonstration of his kindness by distrusting him do in effect question the sincerity of his friendship or the constancy of his goodness toward us VI. Good men upon such occasions should glory All the upright in heart shall glory Should glory that is in contemplation of such Providences feeling sprightly elevations of mind and transports of affection they should exhibit triumphant demonstrations of satisfaction and alacrity It becometh them not in such cases to be dumpish or demure but jocund and crank in their humour brisk and gay in their looks pleasantly flippant and free in their speech jolly and debonair in their behaviour every way signifying the extream complacency they take in God's doing and the full content they taste in their state They with solemn exultation should triumph in such events as in victories atchieved by the glorious Hand of God in their behalf in approbation of their cause in favour toward their persons for their great benefit and comfort They may not as proudly assuming to themselves the glory due to God but as gratefully sensible of their felicity springing from God's favour se jactare se laudibus efferre as the Hebrew word doth signifie that is in a sort boast and commend themselves as very happy in their relation to God by virtue of his protection and aid They may not with a haughty insolence or wanton arrogance but with a sober confidence and chearfulness insult upon baffled impiety by their expressions and demeanour upbraiding the folly the baseness the impotency and wretchedness thereof in competition with the wisedom in opposition to the power of God their friend and patron For such carriage in such cases we have the practice and the advice of the Psalmist to warant and direct
the praise and glory of Him in whose name they rule to whose favour they owe their power and dignity in whose hand as the Prophet saith is their breath and whose are all their ways For all men will be ready most awfully to dread Him unto whom they see Princes themselves humbly to stoop and bow no man will be ashamed or unwilling to serve Him whom he shall observe that his Lords and Governours do concern themselves to worship the world cannot but have a good opinion of Him a participation of whose power and majesty yields such excellent fruits it will not fail to adore Him whose shadows and images are so venerable 'T is a most notorious thing both to reason and in experience what extreme advantage Great persons have especially by the influence of their practice to bring God himself as it were into credit how much it is in their power easily to render Piety a thing in fashion and request For in what they doe they never are alone or are ill attended whither they goe they carry the world along with them they lead crowds of people after them as well when they goe in the right way as when they run astray The custom of living well no less then other modes and garbs will be soon convey'd and propagated from the Court the City and Country will readily draw good manners thence good manners truly so called not onely superficial forms of civility but real practices of goodness For the main body of men goeth not quà eundum sed quà itur not according to rules and reasons but after examples and authorities especially of great persons who are like stars shining in high and conspicuous places by which men steer their course their actions are to be reckon'd not as single or solitary ones but are like their persons of a publick and representative nature involving the practice of others who are by them awed or shamed into compliance Their good example especially hath this advantage that men can find no excuse can have no pretence why they should not follow it Piety is not onely beautified but fortified by their dignity it not onely shines in them with a clearer lustre but with a mightier force and influence a word a look the least intimation from them will doe more good then others best eloquence clearest reason most earnest endeavours For it is in them if they would apply themselves to it as the wisest Prince implies to scatter iniquity with their eyes A smile of theirs were able to enliven Vertue and diffuse it all about a frown might suffice to mortifie and dissipate wickedness Such apparently is their power of honouring God and in proportion thereto surely great is their obligation to doe it of them peculiarly God expects it and all equity exacts it What the meaner rank of servants who are employ'd in baser drudgeries whose fare is more course whose wages are more scant who stand at greater distance from their Lord and receive no such ample or express marks of his favour what these doe is of some consequence indeed but doth not import so much to the Master's reputation their good word concerning him their good carriage toward him doth not credit him so much But those whom he employs in matters of highest trust and importance to his affairs whom he places in the nearest degree unto himself seats even in his own throne upon his own tribunal whom he feeds plentifully and daintily maintains in a handsome garb allows largely as their deportment doth much reflect on their Lord's esteem as they are highly capable of advancing his repute so all the rules of ingenuity and gratitude all the laws of justice and equity do oblige them earnestly to endeavour it And it is indeed no less their concernment to doe so For if there be disorders prejudicial to the Master's honour and interest frequently committed in the family 't is those servants must be responsible if due order be there kept to his glory and advantage they shall chiefly be commended and peculiarly hear the Euge bone serve They must be loaded with other mens faults or crowned for other mens vertues as their behaviour hath respectively contributed to them Those universal Rules of equity proposed in the Gospel will in God's reckoning with and requiting men be punctually observed To whomsoever much is given of him much shall be required answerable to the improvement of what is delivered in trust shall the acceptance be I have insisted somewhat more largely on this point because our Text hath a particular aspect thereon the words being uttered upon occasion of Eli then Judge in Israel his not using authority to these purposes his forbearing to redress a grievous abuse committed by his own Sons to the disservice and dishonour of God Whence to persons of his rank is this law especially directed upon them is this duty chiefly incumbent on them assuredly as sure as God is true if they will observe the Duty the Reward shall be conferred God will certainly not onely preserve the Honour they have already but will accumulate more Honours on them These are general Truths the particular application of them is ours God I pray vouchsafe his grace and blessing that it may be made to our benefit and comfort III. I should now shew why the Duty is required of us or how reasonable it is I must not and the matter is so palpable that I need not spend many words on that God surely doth not exact honour from us because he needs it because he is the better for it because he for its self delights therein For beside that he cannot want any thing without himself that he cannot any-wise need mortal breath to praise him or hands of flesh to serve him who hath millions of better creatures then we absolutely at his devotion and can with a word create millions of millions more fitter then we to honour him the best estimation we can have of him is much below him the best expression we can make is very unworthy of him He is infinitely excellent beyond what we can imagine or declare his Name is exalted above all blessing and praise his glory is above the earth and heaven So that all our endeavours to honour him are in comparison to what is due but defects and in a manner disparagements to him 'T is onely then which should affect our ingenuity to consider his pure goodness that moves him for our benefit and advantage to demand it of us 1. For that to honour God is the most proper work of Reason that for which primarily we were design'd and framed for as other things were made to afford the matter and occasion so Man was designed to exercise the act of glorifying God whence the performance thereof doth preserve and perfect our nature to neglect it being unnatural and monstrous 2. For that also it is a most pleasant duty He is not a man hath lost all natural
behoveth us abide under a continual sense of our natural impotency and penury of our dependence upon God and obligation to him for the free collation of those best gifts that by some difficulty of procuring them we may be minded of their worth and induced the more to prize them that by earnestly seeking them we may improve our spiritual appetites and excite holy affections that by much conversing with Heaven our minds may be raised above earthly things and our hearts purified from sordid desires that we may have a constant employment answerable to the best capacities of our Souls worthy our care and pain yielding most solid profit and pure delight unto us that in fine by our greater endeavour in religious practice we may obtain a more ample reward thereof For the same reason indeed that we pray at all we should pray thus with continued instance We do not pray to instruct or advise God not to tell him news or inform him of our wants He knows them as our Saviour telleth us before we ask nor do we pray by dint of argument to persuade God and bring him to our bent nor that by fair speech we may cajoul him or move his affections toward us by pathetical orations not for any such purpose are we obliged to pray But for that it becometh and it behoveth us so to doe because it is a proper instrument of bettering ennobling and perfecting our Souls because it breedeth most holy affections and pure satisfactions and worthy resolutions because it fitteth us for the enjoyment of happiness and leadeth us thither for such ends Devotion is prescribed and constant perseverance therein being needfull to those purposes praying by fits and starts not sufficing to accomplish them therefore such perseverance is required of us Farther V. Praying incessantly may import that we do with all our occupations and all occurrences interlace devout ejaculations of prayer and praise lifting up our hearts to God and breathing forth expressions of devotion sutable to the objects and occasions which present themselves This as it nearly doth approach to the punctual accomplishment of what our Text prescribeth so it seemeth required by S. Paul when he biddeth us pray always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spirit and to sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heart that is with very frequent elevations of spirit in holy thoughts and desires toward Heaven with opportune resentments of heart directing thanks and praise to God We cannot ever be framing or venting long Prayers with our lips but almost ever our mind can throw pious glances our heart may dart good wishes upwards so that hardly any moment any considerable space of time shall pass without some lightsome flashes of Devotion As bodily respiration without intermission or impediment doth concurr with all our actions so may that breathing of Soul which preserveth our spiritual life and ventilateth that holy flame within us well conspire with all other occupations For Devotion is of a nature so spiritual so subtile and penetrant that no matter can exclude or obstruct it Our Minds are so exceedingly nimble and active that no business can hold pace with them or exhaust their attention and activity We can never be so fully possessed by any employment but that divers vacuities of time do intercurr wherein our thoughts and affections will be diverted to other matters As a Covetous man what-ever beside he is doing will be carking about his bags and treasures an Ambitious man will be devising on his plots and projects a Voluptuous man will have his mind in his dishes a Lascivious man will be doting on his amours a Studious man will be musing on his notions every man according to his particular inclination will lard his business and besprinkle all his actions with cares and wishes tending to the enjoyment of what he most esteemeth and affecteth so may a good Christian through all his undertakings wind in devout reflexions and pious motions of Soul toward the chief object of his mind and affection Most businesses have wide gaps all have some chinks at which Devotion may slip in Be we never so urgently set or closely intent upon any work be we feeding be we travelling be we trading be we studying nothing yet can forbid but that we may together wedge in a thought concerning God's Goodness and bolt forth a word of praise for it but that we may reflect on our sins and spend a penitential sigh on them but that we may descry our need of God's help and dispatch a brief petition for it a God be praised a Lord have mercy a God bless or God help me will nowise interrupt or disturb our proceedings As worldly cares and desires do often intrude and creep into our Devotions distracting and defiling them so may spiritual thoughts and holy affections insinuate themselves into and hallow our secular transactions This practice is very possible and it is no less expedient for that if our employments be not thus seasoned they can have no true life or savour in them they will in themselves be dead and putrid they will be foul and noisome or at least flat and insipid unto us There are some other good meanings of this Precept according to which Holy Scripture back'd with good Reason obligeth us to observe it but those together with the general Inducements to the practice of this Duty that I may not farther now trespass on your patience I shall reserve to another opportunity The Seventh Sermon 1 THES 5. 17. Pray without ceasing WHAT the Prayer here injoyned by S. Paul doth import and how by it universally all sorts of Devotion should be understood we did formerly discourse How also according to divers senses grounded in Holy Scripture and enforced by good Reason we may perform this duty incessantly we did then declare five such senses we did mention and prosecute I shall now adde two or three more and press them VI. Praying then incessantly may imply that we do appoint certain times conveniently distant for the practice of Devotion and carefully observe them To keep the Jews in a constant exercise of Divine worship God did constitute a Sacrifice which was called Tamidh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual sacrifice And as that Sacrifice being constantly offered at set times was thence denominated continual so may we by punctually observing fit returns of Devotion be said to pray incessantly And great reason there is that we should doe so For we know that all persons who would not lead a loose and slattering life but design with good assurance and advantage to prosecute an orderly course of action are wont to distribute their time into several parcells assigning some part thereof to the necessary refection of their bodies some to the convenient relaxation of their minds some to the dispatch of their ordinary affairs some also to familiar conversation and interchanging good offices with their friends considering that otherwise they
duty and respect toward him greatly conduceth to our comfort and happiness he requireth of us such demonstrations of them as we conveniently are able to exhibit he appoints services expressive of thankfulness exacts tributes and customs demands loans and benevolences encourages and accepts free-will-offerings from us Thou shalt not appear empty before the Lord was a Statute to the Jews qualified and moderated by certain measures The First-fruits of their Lands the First-born of their Cattel and of themselves the Tenths of their annual encrease and a certain allotment from the Spoils acquired in wars did God challenge to himself as fitting recompences due for his bounty to and care over them Neither did the Gentiles conceive themselves exempted from the like obligation For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the top or chief of the Corn-heaps they were wont to consecrate unto him who had blessed their fields with encrease and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and best of the prey they dedicated to the adornment of his temple by whose favourable disposal they had obtained the victory Neither would they sooner begin their meal and partake of their necessary refreshment then by pouring forth their gratulatory libation they had performed some homage to Heaven for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the custom it seems in Homer's time I shall not insist upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their anniversary or their casuall Sacrifices but onely observe what if seasonable might by many sufficient testimonies be evinced that those men at least the most intelligent of them were not so senseless as to imagine that the Gods to whom they performed those services and devoted those oblations did any-wise need or were truly benefited by them but that they esteemed it a comely thing by the most significant means they could invent to declare their gratefull sense of the Divine goodness and indulgence toward them And though we are perhaps disobliged now from the circumstantial manner yet are we no-wise freed from but rather more strongly engaged to the substantial performance of this sort of Gratitude We are to offer still not dead bulls and goats but as S. Paul saith our own bodies living sacrifices holy and acceptable to God We are excused from materiall but are yet bound to yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual sacrifices unto God as S. Peter tells us We must burn incense still that of fervent Devotion and send up continually to Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thank-offering of praise which the Apostle to the Hebrews mentions We must consecrate the first-born of our Souls pure and holy Thoughts and the first-fruits of our strength our most active Endeavours to God's Service We must slay our impure desires mortifie our corrupt affections and abandon our selfish respects for his sake We must give him our Hearts and present our Wills entirely to his disposall We must vow to him and pay the daily oblation of sincere Obedience We must officiously attend his pleasure and labour to content him by an innocent and unblemished conversation With these things Almighty God is effectually gratified he approves of and accepts these as real testimonies of our Thankfulness and competent returns for his Benefits Especially our Charity and Beneficence our exhibiting love and respect to good men his faithfull servants and near relations our affording help and succour to persons in need and distress he accounts a sutable retaliation of his kindness acknowledges to be an obligation laid upon himself and hath by settled rules and indispensable promises obliged himself to requite them For He that hath pity on the poor lendeth unto the Lord and that which he hath given he will pay him again and God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the Saints and do minister and To doe good and communicate forget not for with such sacrifices God is well pleased and I desire fruit saith S. Paul to the Philipians that may abound to your account But I have all and abound I am full having received of Epaphroditus the things which were sent from you an odour of a sweet smell a sacrifice acceptable well pleasing to God And Inasmuch as ye have done it to that is fed and cloathed and comforted the least of these my brethren ye have done it unto me saith our Saviour manifestly declaring that the good we doe and the respect we shew unto good and needy men God reckons it done unto himself And this point I shall conclude with the sayings of the wise Hebrew Philosopher Ben-Sirach He that keepeth the Law bringeth offerings enough he that taketh heed to the Commandment offereth a peace-offering He that requiteth a good turn offereth fine flower and he that giveth alms sacrificeth praise To depart from wickedness is a thing pleasing to the Lord and to forsake unrighteousness is a propitiation To these I shall onely adde this one particular 7. That true Gratitude for Benefits is always attended with the Esteem Veneration and love of the Benefactour Beneficence is a Royal and God-like thing an argument of eminent Goodness and Power conspiring and necessarily therefore as in them that perceive and duly consider it it begets Respect and Reverence so peculiarly in those that feel its benign influence it produces Love and Affection like the heavenly Light which to all that behold it appears glorious but more powerfully warms those that are directly subject to its rays and is by them more vigorously reflected And as to those that are immediately concerned therein it imports more particular Regard and Good will so if they be duly sensible thereof it engages them in mutual correspondence to an extraordinary esteem and Benevolence such as David upon this account professes to have been in himself toward God and frequently excites others to I will love thee O Lord my strength I will call upon the Lord who is worthy to be praised The Lord liveth and blessed be my rock and let the God of my salvation be exalted I love the Lord because he hath heard my voice and my supplications And in the Gospel Because her sins being many were forgiven therefore she loved much So true it is that sense of favour indulged is naturally productive of love Thus have I plainly and simply presented you with what my meditations suggested concerning the Nature and Substance of this Duty with the several branches sprouting from the main stock thereof I proceed now to that which will exceedingly enlarge the worth and engage to the performance thereof II. The Object and Term to which it is to be directed we are to give thanks to God To God I say that is to Him unto whom we are obliged not for some small and inconsiderable trifles but for the most weighty and valuable Benefits from whom
a dread of his glorious Majesty of his mighty Power of his severe Justice of his glorious and fearful Name it should instil into our minds a reverence of his excellent Wisdom his exceeding Goodness his perfect Holiness it should breed in our Souls a solicitous care of displeasing and provoking him it should cause us in our hearts to shake and tremble before him Then is that of the Psalmist to be put in practice Let all the earth fear the Lord let all the inhabitants of the World stand in awe of him Tremble thou Earth at the presence of the Lord at the presence of the God of Jacob. Such dispensations are in their nature declarative of those Divine Attributes which do require such affections they are set before our eyes to cast us into a very serious and solemn frame to abash and deter us from offending by observing the danger of incurring punishments like to those which we behold inflicted upon presumptuous transgressors upon those who do hainously violate Right or furiously impugn Truth or profanely despise Piety who earnestly prosecute wicked Enterprises who prosecute the Friends of God with outrageous violence or treacherous subtilty Upon infliction of such punishments All the people shall hear and fear and do no more presumptuously saith God himself declaring the nature and drift of them They do plainly demonstrate that there is no presuming to escape being detected in our close Machinations by God's All-seeing Eye being defeated in ourbold Attempts by God's All-mighty Hand being sorely chastised for our Iniquity by God's impartial Judgment Extreamly blind and stupid therefore must we be or monstrously sturdy and profane if such experiments of Divine Power and Justice do not awe us and fright us from sin When the Lion roareth who will not fear when the trumpet is blown in the City shall not the people be afraid Shall he at whom the mountains quake and the hills melt whose indignation the Nations are not able to abide at whose wrath the Earth doth shake and tremble at whose reproof the pillars of Heaven are astonished shall he visibly frown shall his wrath flame out shall he shake his rod of exemplary Vengeance over us and we stand void of sense or fear If so then surely a brutish dotage or a Gigantick stoutness doth possess us III. We are in such cases obliged to declare God's work that is openly to acknowledge and avow to applaud and celebrate the special Providence of God with his adorable perfections displayed in such Events to the glory of God's Name in expression of our reverence and gratitude toward him for the common edification of men for which uses they greatly serve to which purposes they are designed We should not view such providential occurrences like dumb beasts with a dull or careless silence as if we did not mind them or were not concerned in them we should not suppress or stifle the knowledge of them in our breasts as if they were barely matters of private consideration and use we should not let our observation and resentment of them be fruitless so as to yield no honour to God no benefit to man But we should propagate and convey them into others in so loud a tone in so lively a strain we should vent them as thereby to excite the notice to enflame the affections of all men within the reach of our voice provoking them to conspire with us in acknowledgment of God's Power and Wisdom in acclamation to his Justice and Goodness This is the due improvement of our Glory that peculiar excellency wherein chiefly except in our Reason we do surpass all creatures that without which our Reason it self is more then half unprofitable that whereby we put our best Member to its best use For this we have the devout Psalmist his pious Resolutions his exemplary Performances his zealous Wishes his earnest Exhortations to guide and move us I will speak of the glorious honour of thy Majesty and of thy wondrous works Men shall speak of the might of thy terrible acts and I will declare thy greatness They shall speak of the glory of thy Kingdom and talk of thy power So did he signifie his Resolution I have not hid thy righteousness within my heart I have declared thy faithfulness and thy salvation I have not concealed thy Loving-kindness and thy Truth from the great Congregation So his conscience testified of his Practice Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men that they would offer the sacrifice of thanksgiving and declare his works with gladness So doth he pour forth his Desire O clap your hands all ye people shout unto God with the voice of triumph Sing unto the Lord bless his Name shew forth his salvation from day to day Declare his glory among the Heathen his wonders among all people Come and see the works of God Sing forth the honour of his Name make his Praise glorious O give thanks unto the Lord call upon his Name make known his deeds among the people So doth he summon so doth he urge us to this practice and in his deportment we may see our Duty IV. It is peculiarly the Duty and practice of good men upon such occasions to feel and to express religious Joy The righteous shall he glad in the Lord. Good men indeed then have great matter and much cause on many accounts to be glad It becometh them to rejoyce as having an universal complacence in God's proceedings as gratefully relishing all dispensations of Providence They as pious are disposed to bless and praise God for all things incident and cannot therefore but rejoyce Joy being an inseparable companion of Gratitude and Praise Hence Light is sown for the righteous and gladness for the upright in heart Hence The voice of salvation and rejoycing is in the tabernacles of the righteous Hence Rejoyce in the Lord O ye righteous for praise is comely for the upright is an exhortation backed with a very good reason They cannot but find satisfaction in observing God's Providence notably discovered to the confirmation of their faith and cherishing their hopes together with the conviction of infidelity and confusion of profaneness Our heart saith the Psalmist shall rejoyce in him because we have trusted in his Holy Name I have trusted in thy mercy my heart shall rejoyce in thy salvation The righteous shall see it and rejoyce and all iniquity shall stop her mouth It is to them no small pleasure to behold God's holy Perfections illustriously shining forth and the Glory of him who is the principal object of their love their reverence their hope and confidence to be conspicuously advanced Rejoyce saith the Psalmist O ye righteous and give thanks at the remembrance of his holiness Zion heard and was glad and the daughters of Judah rejoyced because of thy
discern to be cloathed with salvation is to be perfectly endowed therewith to be invested with it as with a garment which wholly encloseth and covereth the body so that no part is left unguarded and unadorned thereby Secondly But now what is that Salvation with which the Priests of Sion shall be thus cloathed I answer Salvation when it is put absolutely and not conjoyned with any particular object or term from which doth in the Hebrew language properly signifie a Deliverance from or remotion of all sorts of inconveniences and consequently an Affluence of all good things and in effect the same which other languages call Felicity and Prosperity or design by terms equivalent to those the Hebrews having hardly any other word so properly correspondent to those as this word Salvation Whence that title of Saviour and the God of Salvation so often attributed to Almighty God imports as much as the Dispenser of all good gifts the great Benefactour Assister and Protectour of men And to Save is promiscuously used for to relieve the needy to comfort the sorrowful to restore the sick to his health the prisoner to his liberty the captive to his country to defend the weak from injury and the humble from contempt to deliver the distressed from imminent danger the innocent from unjust condemnation the slandered from undeserved reproach in a word all the effects of God's Goodness and Power the whole work of the Divine Providence and Beneficence are hereby expressed We will recite one or two of those many places which confirm this notion Psalm 85. 9. Surely his Salvation is nigh them that fear him that glory may dwell in our land his Salvation is nigh that is his loving care attends upon them to assist and preserve them which in Psal. 145. 19. is thus otherwise expressed He will fulfil the desire of them that fear him he will hear their cry and will save them And again Psalm 149. 4. The Lord taketh pleasure in his people he will beautifie the meek with Salvation that is he will by his good Providence dispose them into a convenient and decent condition of life And again Psalm 144. v. 10. It is he that giveth Salvation unto Kings that is by whose gracious disposal they prosper and are preserved in dignity plenty and safety I will not by citation of places labour to confirm so obvious a Notion it may suffice for that purpose that the supreme accomplishment of all Happiness the enjoyment of perfect Bliss in Heaven is in agreement with this Jewish acception of the word most commonly styled Salvation But I must add that whereas Salvation may relate either to the outward estate of a man's body life and fortunes or to the internal dispositions of the mind to our present condition in this world or to our future and eternal estate it doth seem here I say not to exclude the latter altogether yet more directly and principally to respect the former viz. that external and temporal welfare which is conspicuous and visible in this world My reason is Because the other parts of this prophetical Promise do in their most natural acception signifie that outward Prosperity wherewith God would vouchsafe to bless his Church that abundant benediction of her store that satisfying her poor with bread that joyful exultation of her Saints that cloathing her enemies with shame being expressions properly denoting a state of external good weal and comfort and in consonance to them require that we thus likewise understand this phrase the Priests being also questionless designed to partake in this glorious Felicity of the Church Which is also confirmed by other Prophecies of the same tenour and intention as particularly that in Jer. 31. concerning the collection of Israel and redemption of the Spiritual Sion 't is said I will satiate the soul of the Priests with fatness and my people shall be satisfied with my goodness c. Now although we may adventure safely to interpret the declarations of Divine favour according to the most comprehensive sense of which the words are capable where they are conceived it being the manner of the immensly Good God to exceed rather then to be deficient in the performance of his word and to surpass the expectations he hath raised in us then any wise to disappoint them yet however the least we can imagine here promised to the Priests of Sion will comprehend these three things 1. A Free and Safe condition of life that they be not exposed to continual dangers of ruin of miserable sufferance or remediless injury that the benefits of peace and law and publick protection shall particularly appertain to them so that their adversaries if any they happen to have shall not be incited by hope of reward or impunity to hurt their persons rifle their goods disturb their quiet but that they shall enjoy good degrees of security liberty and tranquillity in this world 2. A Provision of competent subsistence for them that their condition of life be not wholly necessitous or very penurious destitute of convenient accommodations or depending altogether for them upon the arbitrary benevolences of men which is at best but a more plausible kind of beggery but that they shall be furnished with such reasonable supplies as are requisite to encourae them in the chearful performance of their duty 3. A Sutable degree of respect and so high a station among men as may commend them to general esteem and vindicate them from contempt that they be not reputed among the dregs and refuse of the people that their persons be not base and despicable their names made the objects of vulgar obloquy their functions become prostitute to profane irrision but that some considerable authority some more then ordinary regard and veneration accrue unto them from the high relations which they bear and from the sacred business which they manage All this at least according to the most moderate interpretation of the phrase that abundant Salvation doth imply wherewith God hath promised to invest the Priests of Sion We may therefore presume or rather not presume but confidently rely upon and comfort our selves in the expectation of God's faithful continuance to fulfil this Promise We may assure our selves that neither the secret envy of them who repine at those encouragements which God's Providence hath conferred on his Priests nor the open malice of those that furiously oppugn their welfare shall ever prevail to overwhelm them with extream misery penury or disgrace since no endeavour of earth or hell can ever be able to reverse this everlasting decree of Heaven or to defeat that irresistible power which is engaged to its execution No inferiour force can strip them naked of that Salvation wherewith the Supreme Truth hath promised to cloath them Which confidence of ours may be improved by considering the Reasons that might induce Almighty God to resolve and promise thus favourably in behalf of his Priests For though we cannot penetrate the incomprehensible depths
exemption from common restraints their continual distractions and encumbrances by varieties of care and business their multitude of obsequious followers and scarcity of faithful friends to advise or reprove them their having no obstacles before them to check their wills to cross their humours to curb their lusts and passions are so many dangerous â—nares unto them wherefore they do need plentifull measures of Grace and mighty assistances from God to preserve them from the worst errours and sins into which otherwise 't is almost a miracle if they are not plunged And being they are so liable to sin they must consequently stand often in need of God's mercy to bear with them and to pardon them They therefore upon so many accounts needing special help and grace from Heaven do most need Prayers to derive it thence for them All Princes indeed do need them Good Princes need many Prayers for God's help to uphold and confirm them in their Vertue Bad Princes need deprecations of God's wrath and judgment toward them for offending his Majesty together with supplications for God's Grace to convert and reform them the most desperate and incorrigible need Prayers that God would over-rule and restrain them from doing mischief to themselves and others All Princes having many avocations and temptations hindring them to pray enough for themselves do need supplemental aids from the Devotions of others Wherefore if we love Them if we love our Country if we love our Selves if we tender the interests of Truth of Piety of common Good we considering their case and manifold need of Prayers will not fail earnestly to sue for them that God would afford needful assistance to them in the administration of their high Office in the improvement of their great talents in the conduct and management of their arduous Affairs that he graciously would direct them in their perplexed Counsels would back them in their difficult Undertakings would protect their Persons from dangers would keep their Hearts from the prevalency of temptations would pardon their Failings and Trespasses Again 9. Whereas God hath declared that he hath special regard to Princes and a more than ordinary care over them because they have a peculiar relation to him as his Representatives the Ministers of his Kingdom the main instruments of his Providence whereby he conveyeth his favours and dispenseth his justice to men because also the good of mankind which he especially tendereth is mainly concerned in their welfare whereas I say it is he that giveth salvation unto Kings that giveth great deliverance to his King and sheweth mercy to his Anointed that hath the King's heart and his breath and all his ways in his hand even upon this account our prayers for them are the more required For it is a method of God and an established rule of Divine Providence not to dispense special Blessings without particular Conditions and the concurrence of our duty in observance of what he prescribeth in respect to them Seeing then He hath enjoyned that in order to our obtaining those great Benefits which issue from his special care over Princes we should pray for it and seek it from his hands the omission of this duty will intercept it or bereave us of its advantages nor in that case may we expect any blessings of that kind As without praying for our selves we must not expect private favours from Heaven so without praying for our Prince we cannot well hope for publick blessings For as a profane person who in effect disavoweth God by not regarding to seek his favour and aid is not qualified to receive any good from him so a profane Nation which disclaimeth God's Government of the world by not invoking his Benediction on those who moderate it under him is not well capable of common benefits It is upon all accounts true which Ezra said The hand of our God is upon all them for good that seek him but his power and his wrath is against all them that forsake him If therefore we desire that our Prince should not lose God's special regard if we would not forfeit the benefits thereof to our selves we must conspire in hearty Prayers for him 10. To engage and encourage us in which practice we may farther consider that such Prayers offered duly with frequency and constancy with sincerity and zeal do always turn to good account and never want good effect the which if it be not always easily discernible yet it is certainly real if it be not perfect as we may desire yet it is competent as expediency requireth or as the condition of things will bear There may be impediments to a full success of the best Prayers they may not ever prevail to render Princes compleatly good or extreamly prosperous For some concurrence of their own will is requisite to produce their Vertue God rarely working with irresistible power or fatal efficacy and the state of things or capacities of Persons are not always fitly suted for prosperity Yet are not such Prayers ever wholly vain or fruitless For God never prescribeth means unavailable to the end he never would have commanded us particularly to pray for Kings if he did not mean to bestow a good issue to that practice And surely he that hath promised to hear all requests with faith and sincerity and incessant earnestness presented to him cannot fail to hear those which are of such consequence which are so agreeable to his will which do include so much honesty and charity In this case surely we may have some confidence according to that of S. John This is the confidence we have in him that if we ask any thing according to his will he heareth us As the good Bishop observing S. Austin's Mother with what constancy and passionateness she did pray for her Son being then engaged in ways of errour and vanity did encourage her saying It is impossible that a Son of those devotions should perish so may we hopefully presume and encourage our selves that a Prince will not miscarry for whose welfare many good people do earnestly solicit Fieri non potest ut Princeps istarum lacrymarum pereat You know in general the mighty efficacy of Prayer what pregnant assurances there are and how wonderful instances thereof occurre in Holy Scripture both in relation to publick and private blessings How it is often promised that All things whatsoever we shall ask in prayer believing we shall receive and that whoever asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened How the prayer of Abraham did heal Abimelech and his family of barrenness how the prayers of Moses did quench the fire and cure the bitings of the fiery Serpents how the prayer of Joshua did arrest the Sun how the prayer of Hannah did procure Samuel to her as his name doth import how Elias his prayers did open and shut the heavens how the same Holy Prophet's prayer did reduce
a departed Soul and that of Elisha did effect the same and that of another Prophet did restore Jeroboam's withered hand how the prayers of God's people frequently did raise them up Saviours and when they cried unto the Lord in their trouble he delivered them out of their distresses how the prayers of Asa discomfited a million of Arabians and those of Jehoshaphat destroyed a numerous army of his enemies by their own hands and those of Hezekiah brought down an Angel from Heaven to cut off the Assyrians and those of Manasses restored him to his Kingdom and those of Esther saved her people from the brink of ruine and those of Nehemiah inclined a Pagan King's heart to favour his pious design for re-edifying Jerusalem and those of Daniel obtaining strange visions and discoveries how Noah Job Daniel Moses and Samuel are represented as powerful intercessours with God and consequently it is intimated that the great things atchieved by them were chiefly done by the force of their prayers 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 publick 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 then otherwise would be he may dispose him to do many things well or better then 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 redâ—lm them for they are not accountable to us or liable to our correction Where the word of a King is there â—â— power and who shall say to him What dost thou was the Preacher's doctrine Do they oppress us or abuse us do they treat us harshly or cruelly persetute us we must not kick against them or strive to right ourselves by resistence â—or 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 They saith S. Paul that resist shall receive to themselves damnation We must not so much as ease our stomach or discharge our passion by raiâ—ing or enveighing 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 S. Peter and S. Jude reprehended as a notable crime We must not be bold or free in taxing their actions For Is it fit saith Eliâ—â— to say to a King Thon 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 sorâ— of offenders and the Jews in the wilderness were sorely punished for such behaviour We must not according to the Preacher's advice so much as curse them in our thought or not entertain ill conceits and ill wishes in our minds toward 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 misdemeanours of those in the Late Times who in stead 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 unto his Duty so usurping on their Prince or rather on God himself assuming his right and â—king his work out of his hands disâ—overing also therein great profaneness of mind and distrust of God's Proviâ—ence as if God being implored by Prayer could not or would not had â—t 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 our selves in the conscience of submitting to God's will This is the only method S. Paul did prescribe even when Nero a most vile flagitious man a sorry and naughty Governour as could be a monstrous Tyrant and most bloody Persecutour the very inventer 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 ruine 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 in stead of being shrewd Politicians or smart Judges in such matters we would be devout Oratours and humble Soliciâ—ours at the Throne of Grace our endeavours surely would find much better effect toward publick advantage we certainly might do more good in our closets by a few hearty wishes uttered there then by all our tattling or jangling Politicks 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