I Know no time more seasonable to recommend to you this great and general Duty of Prayer, Pray­er for our selves and others, Prayer for the whole body of the Nation, prayer for all men, than up­on this day of Solemn publick Fasting and Prayer.

I know no time more seasonable to recommend to you the especial duty of Prayer for Kings and Magi­strates, than upon this day which gives us so sorrowful a remembrance of the fatal fall of the best of Princes, and therein too evident a proof of the great dangers that even such are exposed to, and consequently of the great need they stand in of our Prayers. And I know no words more proper to mind you of the duty of Prayer in general, or of this particular duty of Praying for Kings and Governours, than these of our Apostle: which contain a fatherly admonition of Paul, the aged, to his Son Timothy, That in the oversight of his Dio­cess he would take special care that solemn-Prayers be duly put up to Almighty God in the several assemblies of Christians.

1. For all Men, not only for Believers, but for In­fidels; not only for Friends and Relations, but for Ene­mies and Persecutors.

2. For Men of Place and power, for Kings and all that are in authority. After which,

3. He propounds a motive to procure Prayers for such especially, viz. that we may lead a quiet and peaceable life in all godliness and honesty; That ho­liness and righteousness may be so encouraged and pro­moted by the religious care and zeal of those that are in authority, Isa. 32.17. that we may enjoy the fruit of righte­ousness, which is peace, and the effect of righteous­ness which is quietness and assurance for ever.

I exhort therefore, that first of all, supplications, prayers, intercessions and giving of thanks be made for all men: For Kings and all that are in authority, that we may lead a quiet and peaceable life in all god­liness and honesty.

These several words, Supplications, Prayers, Inter­cessions, [Page 3]are generally understood to signify several sorts of Prayer; The first [...], deprecations of evil, whether of sin, or punishment. The second [...], petitions for all those good things which respect either this present life, or that which is to come. The third [...] Intercessions or Praying for other Men. To be sure under them with that other of Thanksgiving our Apostle comprehends all kinds of Prayer, which he would have used in its proper place, for its proper ends and purposes.

We need not distinguish nicely of the different sense of each word, because the Apostle might well use three words of the same, or very near the same signification, the more throughly to commend to us, and the more earnestly to press upon us, the necessity and benefit of devout, fervent, and constant Prayer: I exhort there­fore that supplications, prayers, intercessions be made, and I exhort it before all other things as the principal duty of Religion, which is to take place of all the rest. I exhort to it first of all, &c.

In my discourse upon this subject I shall speak,

1. Of the duty of Praying for all Men.

2. Of our particular obligation to pray for Kings, and Magistrates.

3. I shall make use of the motive in the Text, toge­ther with some others, to enforce this expression of our Loyalty, by praying for the King and his Mini­sters.

1. It is a Christian duty to Pray for all Men, for all sorts and conditions of Men; for Heathen and Jewish Infidels, as well as for believing Christians; for all, that err and are seduced, as well as for those that are sound in the Faith; for our enemies and persecutors as well as for our friends and relations; We are to pray for the [Page 4]conversion of the one, as well as the confirmation of the other; for reconcilement to our Enemies, as well as for the continuance of amity with our Friends.

St. Chrysostom upon this place laments not only the narrowness, and contraction, of this charitable devo­tion, but also the total defect of it in many Men, and the contrary vice in some: Some upon all occasions pray against, and curse their Neighbours, wishing evil may befal them; others think they do very well, if they pray for their friends and acquaintance, for those that have done them good, [...]. or are like to do so. The first sort pray like Heathens, the second but like Jews at best. [...]. Let us learn to pray like Christians, not only forgiving our enemies, but be­seeching God to forgive them too; That we may say with the Apostles, Being reviled we bless, being per­secuted we suffer it, being desamed we intreat, [...], 1 Cor. 4.12. We endeavour to pacify them by mild and soft answers, say some Interpreters; we pray to God for them, we beg that he would pardon them, and turn their hearts, say others. The good Christian practiseth both: He is gentle towards all men, and prays for those who despightfully use him and persecute him.

This is the Glory and excellency of the Christian Spirit, by this it bore up and maintained its reputa­tion and renown, when the world was most bent to blast and destroy it; By this it got ground of the Hea­then Philosophy, made its way through all the opposi­tion of Arms, and Arts, and took possession of Greece and Rome, the most powerful and the most learned parts of the world. For nothing ever gained a greater esteem, or procured better entertainment for the Go­spel of our Saviour, than the patient sufferings of its primitive professors, and their unparalleled kindness [Page 5]to their most malicious and bloody Persecutors; and it hath been observed throughout all ages, that Pa­tience, Prayers and Tears have been the Churches most serviceable weapons.

Great professors of Religion, 'tis true, have conquer­ed by other Arms; but these alone make Religion it self victorious; These keep the Crown upon its head, maintain its Royalties, uphold its Honour and Digni­ty in the World; These set Christ upon his throne indeed, and establish his Kingdom in the hearts of Men. And what did ever more shake and weaken the inter­est of Religion, than the zealous endeavours of high pretenders to promote it by violence and force of Arms? When instead of Exhortations to Supplication, Prayer and Intercession, We have heard of nothing, but curse ye Meroz, and to your tents O Israel: nothing but encouragement to Mutiny, instigations to Sedition, and beatings up for Rebellion, and all this under the co­lour of Religion, and a goodly talk of Reformation; but how much this tended to the scandal and real damage of Religion, to the planting and watering of Infidelity and Atheism, we ought this day especially to consider and bewail: And in our sad review of the calamities of the late Civil War, nothing ought to afflict us more, than the impairing of the credit of Religion thereby; though thanks be to God there is no just reason that this should in the least touch or blemish the Honour of the Protestant Religion; for we know now too well whence the Doctrines come of Rebelling against, of de­posing and murdering of Kings; we know the Plot of this days bloody Tragedy was laid at Rome, and acted by the Sects of their making among our selves.

As in the murder of King Joash, of which we read, 2 Chron. 24.26. we are given to understand that [Page 6]none of the Professors of the true Religion had any hand in it; None of the Israelites, but Zabad the Am­monite, and Jehozabad the Moabite: So we may say of the crying wickedness of this day, No true Prote­stant had any thing to do in it, none but the Agents and Emissaries of Rome; none but a faction influenced by Jesuitical principles. But this by the way.

I proceed to suggest some motives to this duty of praying for all men, and particularly for our Enemies, those who are thought least to deserve it.

We are to pray for all Men,

Membra sumus magni corporis, Natura nos cog­natos secit. Se­neca.1. Because we all partake of the same common na­ture, and are Brethren of the same Heavenly Father, who of one blood hath made all the nations of the earth, and still doth protect and preserve them by a gracious and careful providence.

2. All Men have an interest in the Redemption of the common Saviour of the World, they are bought with the same inestimable price, the precious blood of the Son of God, who would have all men be saved and come to the knowledge of the truth, as it follows a lit­tle after my Text, and again verse 6. Who gave him­self a ransome for all: So that the Rich and the Poor, the little and the mighty ones of the Earth meet toge­ther, and God is not only the Creator, but the Redeemer of them all.

3. All Men stand in need of Prayers, and are capa­ble of receiving benefit by them; and therefore we are not to withhold this charity, especially considering,

4. That hereby we may do a great deal of good at a very cheap rate, at little or no cost and expence. No Men have Estates to relieve all; Some Mens will al­low them to give Alms; but to few; Others have lit­tle or nothing to spare for any; But there is no Man [Page 7]so poor, but he may express this charity, not only to some, but to all men. Simplicius. Paupertas impensae impedimen­tum, voluntatis non item. Poverty indeed doth disa­ble our Beneficence, the bounty of the hand; but not our Benevolence, the bounty of the heart, our good will and our good wishes. By them the Poor may relieve the Rich; the mean and low ones, the high and migh­ty of the Earth; by them we may do good to those whose faces we never saw, and whose complaints we never heard; Our Prayers are under no confinement, they can visit the distressed afar off, as well as those that are near, and by them our charity may embrace all the World. Who would not be a Benefactor when so little goes to make him one? Who would not be for­ward to oblige all mankind when he may do it so ea­sily?

I know some will be apt to complain, that praying for enemies, for the spightful and cruel, for such whose malice is levelled against our Persons and our Religion, is a hard saying: but to facilitate this duty, let such consider,

1. That herein we imitate, and are made like to our Heavenly Father, in whom alone goodness is perfect. [...] &c. Chrysost. ‘How is he every day blasphemed and dishonoured? provoked sometimes by Believers, as well as Infidels, both in word and deed? What doth he do hereup­on? Doth he presently extinguish the light of the Sun, and arrest the Moon in its course, dash the Hea­vens in pieces, and tear up the foundations of the Earth? Doth he dry up the Sea, and stop the running of the Springs? Doth he mix and confound the Air and the other Elements? None of all this; but con­trariwise he causeth his Sun to arise; he gives rain and fruitful seasons; he produceth nourishment out [Page 8]of the Earth, for blasphemers, ungrateful wicked Men, and persecutors, and that not for one two or three days, but throughout the whole course of their lives; Let us go and do likewise so far as humane frailty will permit. We cannot make the Sun arise up­on the World, but we may by our Prayers derive somewhat of Gods infinite goodness upon it; we can­not give rain, but we may forbear pouring out curses; we cannot give food perhaps to our enemy when he hungers, yet we may forbear revenge and injury.’ If we can do him no other real good, still we may pray for him, and by this, we shall in some degree, resem­ble our Father which is in Heaven.

2. We hereby conform to the pattern, as well as to the precepts of our blessed Lord and Master, who was not provoked to any impatience under his sufferings by the highest affronts and indignities that were put upon him, or to any expression of ill will towards those that inflicted them; He was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth, more than to pray for those that cruci­fied him, Father forgive them for they know not what they do. This humility, and condescension of kindness was the height of his Glory: and truly it is the singular excellency and perfection of his Religion, as hath been already intimated, that it instructs us to imitate this charity of his. For your further encouragement I might set before you the examples not only of the for­titude and patience, but of the admirable charity of many holy Martyrs in several ages of the Church. But I shall at this time only point you to the great Martyr of this day, and it is very observable what high degrees of this truly Christian Charity warmed his Royal heart, how full he was of compassion towards his most cruel, [Page 9]and deadly enemies, not only praying for them upon the scaffold, but in his Closet devotions: Thou who madest thy Son a Saviour to many that Crucified him, O let the voice of his blood be heard for my murtherers, louder than the cry of mine against them.

After all this some perhaps may ignorantly alledge that of our blessed Saviour, John 17.9. for a dispen­sation in this case, if not for a contrary practice, I pray for them, I pray not for the world, but for them which thou hast given me. But we are not by these words to understand that our Saviour did wholly leave wicked men out of his prayers, but he preferred his Apostles and faithful servants before them, these were nearest his heart, and peculiarly dear to him: and as there are de­grees in Gods kindness, so may and ought there to be in our prayers; whilest we pray for all men, we are to pray more especially for some.

1. For our kindred, near relations and intimate friends. With what ardency, and transports of zeal Moses and St. Paul prayed for such, we read Exod. 32.31, 32. Rom. 9.3.

2. For the Church of God, for the whole congregati­on of Christian people. The City of Jerusalem was heretofore honoured above all the Cities of the world, by Gods placing his name there, and by that solemn worship, which was there performed to him, when the Tribes came up thither thrice a year, &c. Upon which account it was a Type of the true Church, and the whole company of Gods faithful people are called, Zach. 12.1 Heb. 12.22. the house of Jacob, and the inhabitants of Jerusalem. The Hea­venly Jerusalem. And therefore they were to pray for the Church under this title, Pray for the peace of Je­rusalem, Psalm 122.6, 7. Peace be within thy walls, and prosperity within thy Palaces, &c. The Lord [Page 10]would not have them hold their peace, Isa. 62.6, 7. for Jerusalems sake, nor give him any rest till he made it a praise in the earth. And it was a most fervent and pathetical Prayer, Dan. 9.16. that of Daniel's, O Lord, according to all thy righteousness, let thine anger and fury be turned away from thy City Jerusalem thy holy Mountain, be­cause for the sins and the iniquity of our Fathers, Jerusalem and thy people are become a reproach to all that are about us.

And doubtless we under the Gospel, have all reason to own the same or greater obligations, to pray for the Peace and prosperity of the Church of God; and if we are not wholly devoid of the spirit of Christianity, we shall express a sympathy with our fellow members, rejoycing with those that rejoyce, and weeping with those that weep, praying most affectionately for those of the same holy communion with our selves, that God would be pleased to confirm them in his truth, keep them sound in the faith, succour them by his grace, de­fend them by his power, Ephes. 1.17, 18, 19. Epes. 1.3, 4. deliver them from every evil work, and preserve them to his heavenly Kingdom.

For this, among others, we have the example of our Apostle praying for the Churches, Col. 4.3. 1 Thes. 5.25. as well as desir­ing their prayers for himself upon all occasions, par­ticularly when he foresaw that he should meet with, enemies in Judea, Rom. 15.30, 31. This is left upon record, as an honourable testimony of Epaphras his zeal for the Church and people of God, That he la­boured fervently for them in prayer, Col. 4. 12, 13. that they might stand perfect and compleat in all the will of God.

Obj. But it may be objected against this part of our discourse, that there is no such need of praying for the Church, because God hath undertaken to secure it, promising, Mat. 16.18. That the gates of Hell shall not prevail against it.

Answ. It is true, Christs Church shall never totally fail, but no particular Churches ever had a Patent of perpetual preservation: The decays and ruins of the Eastern Churches are a deplorable instance of the contrary, and what hath been done to one Church, may certainly be done to another; what hath been done in Asia, may be done in Europe. Nor is that Church exempt which calleth her self the Mother and Queen of the rest; but as she is fallen already in a sad degree from her first love, from her truth and purity, so may she soon be cast down from her pomp and glory. And indeed when we consider her Apostasie from the Primitive Faith, in many particulars, we understand what great need there was, of that early caution of the Apostle, Be not high minded, but fear. Rom. 11.20. But to say no more of that now. All Gods promises of not fayling and forsaking his people are made with this reserve, that they do not wilfuly depart from him. As the Prophet said unto Asa, The Lord is with you, while you are with him, and if ye seek him, he will be found of you; 2 Chron. 15.20. but if you for­sake him, he will forsake you. In which respect, with­out naming any others at present, we see there is great reason that in our prayers and supplications for all men we intercede especially for the Church of God, in some such words as those of the Prophet, Spare thy people, Joel 2.17. O Lord, and give not thine heritage to reproach.

3. We must pray more especially for that part of the Church of God among our selves, because a natu­ral, and a civil added to the Christian relation, strength­ens our obligation to this duty. Psal. 122.7. For my brethren and companions sake I will now say Peace be within thee. We that are united in the same civil, as well as religi­ous interests, must needs suffer, or prosper together, and therefore ought to unite in mutual intercessions, to pray [Page 12]most affectionately, for one another and the whole body of the kingdom, Jere. 14.9. Zach. 2.5. Psal. 147.3. That the God by whose name we are called would not leave us, but be a wall of fire round about us, and the glory in the midst of us, that he would strengthen the bars of Sions gates, and bless all her children within her; That he would protect his ordinances, maintain his truths among us, and con­tinue his gracious presence with us; that he would pre­serve the beauty and stability of religious government, that errours and heresies may not infest the Church, nor injustice, treachery, rebellion, disorder the State; but that the Tabernacle and the Tribunals, religion and policy may mutally support and adorn each other; That our Jerusalem may be a City compacted and at union within it self, that we may not by any trifling or peevish differences among our selves open a breach for the common enemy to enter in at, but that we may stand fast in one-spirit, Phil. 1.27. and with one mind, striving together for the faith of the Gospel, that we may con­tend earnestly for the faith once delivered to the Saints; that by all honest and orderly endeavours we may joyn together to defend and promote the religion of Christ and his Apostles, the religion of the first and purest ages, the religion which the Church of Rome hath so grosly corrupted, the religion which the Church of England, with others, hath so happily reformed, the religion which the blood of so many Martyrs in the days of our Grandfathers bore witness to, the present esta­blished religion of our Country, known to the world by a name which I hope we shall never be afraid or ashamed to own; The Protestant Religion. For the flourishing of this religion, for unity and love among all its professors we ought earnestly and importunately to pray; Especially at this time, this difficult and dan­gerous [Page 13]time, now when those who have so long envied our Churches prosperity, are so deeply engaged to ex­tirpate and destroy it; seeing their dissembled enmity can no longer conceal it self, but breaks out in rage and violence, seeing their malice is already blooded, the courage of their cruelty heightned by success, and every day ready to fly in the face of all that shall oppose them. In this time of our fear and distress, every man ought to stand upon his guard, and if we are allowed no other weapons of defence, or opposition, yet not to fail to lift up holy hands in prayer to cry mightily unto God, to implore his help when all other fails. Now the Clouds follow after the rain, and new Storms gather every day, and Mens hearts generally fail them for fear, and for looking after those things which are coming on the earth.

It concerns us I say now if ever to pray like Men at Sea, like men in a Tempest (to whom a little Religion will supply a great devotion) That God would be pleased to keep the Ark of his Church still above water, support a sinking State, calm all our fears, and comfort our hearts with a blessed prospect of peace and settle­ment. That he may do so, I say again it concerns us to pray with the poor distressed Mariners in Jonah, Jonah 1.14. We beseech thee O Lord, we beseech thee, let us not pe­rish; yea it concerns us to awake our secure Neighbours and Friends, that either are not apprehensive of their danger or mindful of their remedy, as the Ship-master did Jonah in the midst of that dreadful storm, What meanest thou O sleeper, arise and call upon thy God, if so be that God will think upon us that we perish not. Times of fear and trouble are, or should be times of prayer and passionate importunity, Isa. 26.16. Lord, in trouble have they visited thee, they have poured out a prayer [Page 14]when thy chastning was upon them. In their afflicti­ons they will seek me early. Those are very graceless wretches indeed who will not go to God for help, when they need it so much; those that do not pray hear­tily at such a time, it is to be feared that at other times they pray not at all. But to encourage our selves in this duty let us consider, how acceptable our Prayers are unto God at such times, and how beneficial to our selves.

1. How acceptable they are to God, as appears by that in the Psalms, Psal. 50.15. James 5.13. Call upon me in the day of trouble, I will deliver thee: by St. James's prescription, Is a­ny afflicted? let him pray. Gods power and providence is more acknowledged, and his goodness more esteem­ed in a Deliverance than in a Preservation.

2. Consider how advantageous it will be to our selves; Our strength and help lieth not in our own counsels, in our Purses, our Policies, our Armies at Land, or our Fleet at Sea; Prov. 21.31. but the name of the Lord is the only strong tower for Persons or States to fly unto; It is not in the battle, Jerem. 9.23. the horse or rider, but safety comes from God. It is not in the State, the wise man, nor the rich man, Hos. 13.10. nor the mighty man, but judgment and kindness come from God. When Israel had destroyed her self, in God alone was her help, and he promiseth to be her King. Psal. 46.1. God is a present help in trouble, our ex­tremity is the opportunity of the Divine Mercy. This David found, Psal. 18.6. in my distress did I call upon the Lord and cried unto my God: and he heard my voice out of his Temple. Jerem. 26.19. This Hezehiah found, did he not fear, and besought the Lord, and the Lord repented him of the evil which he had pronounced against them. This Nehemiah, Daniel, Jonah, and many others have found, they cryed unto the Lord in their troubles, and [Page 15]he delivered them out of their distresses. Neither is there any reason at all, that we should doubt of the like good effect, if we pray to the same God, in the same condition, and with the same affections, as they did. I have not time to shew you particularly, and at large, how your Prayers must be qualified, if you expect they should be successful, I shall only mind you, That God heareth not sinners, that if you regard iniquity in your hearts, live in the allowance of any Sin, God will not hear you for your selves, much less for others. In such a case we only presume upon God's favour, but do indeed provoke his displeasure, while we continue impenitent and unreformed: we affront his Majesty by our unhallowed sacrifices, Prov. 15.8. The prayer of the wicked is an abomination to him; to such he saith, when ye spread forth your hands I will hide mine eyes from you, yea, Isa. 1.15. when ye make many prayers I will not hear: your hands are full of blood. That our Prayers therefore may be effectual, we must see that our repentance be sincere, humbly acknowledging our wickedness and the iniquity of our Fathers, our unthankfulness for mer­cies, for our peace and plenty, our civil and religious priviledges, our discontents, dissatisfactions, and diso­bedience under the best Governours, The most exe­crable crime, the barbarous murder which hath stained the memory of this day, the guilt and blemish whereof we ought to endeavour to wash off, if possible, with the tears of godly sorrow. In vain may we hope to see better days unless we can heartily lament the sin of this, the sins of all our days past, and reform our pre­sent miscarriages, those abominable vices which are inconsistent with any Religion, and therefore the great­er reproach to ours, which not only pretends more to holiness, but gives the strictest rules of life, not selling in­dulgences [Page 16]at any rate, not granting Absolutions to any who do not as well forsake as confess their-sins, nor al­lowing any Penances short of the mortification of their Lusts.

We cannot reasonably expect any good return of our Prayers, unless they be attended with hearty resolutions of amendment of life; It is not Fasting and Prayer, Alms and Prayer, Tears and Prayer, but Prayer and Holiness, Prayer and a general Reformation that will avail. Repentance is the best argument to move God to Mercy, and a holy life is a continual intercession. Beloved, if our hearts condemn us not, then have we confidence toward God, 1 Joh. 3.21, 22. and whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. It is good counsel for us, to be sure, which Zophar gave Job. If iniquity be in thy hand, put it far away, and let not wickedness dwell in thy tabernacles. Job 11.14. For then shalt thou lift up thy face without spot, thou shalt be stedfast, and shalt not fear. There will be no fear, no danger where there is no guilt. Nothing but our sins can alienate us from the favour and the protection of the Almighty; nothing else can defeat our Prayers, infatuate our counsels, weaken our endeavours, give courage and success to our adversaries. If our Religion have better effects upon us than theirs hath upon them; if it make us more righteous, more sober, more godly, more charitable, more peaceable, more loyal, than theirs doth them, if it exceed theirs as much in its efficacy, as it doth in its principles, God will then easily be intreat­ed for us, he will be sure then to be on our side, and we need not fear what man can do unto us. We need not fear the subtilty, or the strength of our Enemies, but we may hope upon good grounds, that the same [Page 17]Almighty Saviour, who delivered this Kingdom and Church from that formidable and as it seemed invinci­ble Armado in 88. That he that blew up the deep de­sign of the Powder Plotters, and by a miraculous dis­covery did then preserve our King, our Princes, No­bles, and the whole Parliament, and with them our Liberties and Religion, from a dreadful destruction; That he that hath so often disappointed the confidence, defeated the counsels, laid open the most secret Plots of our Romish adversaries against the lives of our Pro­testant Rulers, and the Being of our Protestant Reli­gion; That he that brought order out of the greatest confusion of a Civil War, and a lawless Government, he that so powerfully and graciously restored our present Sovereign, recovered our State and Church from their desolate ruines, and hath, by a no less wonderful pro­vidence, lately preserved our King from so many devil­ish conspiracies against his Crown and Life: I say we have good reason to hope that the God who hath hi­therto delivered us, will still do so, in our greatest fears and perplexities; if we turn from our evil ways by repentance, and turn unto him by earnest, and fervent Prayer. He will not cast off his people, Psal. 94.14. nor forsake his inheritance.

Thus have I shewed you, that in our general Pray­ers for all Men, we are under an especial obligation to pray for the Church and Country whereof we are a part; and I have directed you how to pray, how to ask, so that you may obtain: I must proceed to shew you in the next place, that as you are to pray for the whole body of the Kingdom, so more especially for the Head and Governour of it, for the King as supream, and all Magistrates under him, and this my Text exacts of me. I exhort first of all that Supplications, Prayers, In­tercessions, [Page 18]and giving of thanks be made for all men for Kings and all that are in authority, whether they be good or bad; for the good, that God would be plea­sed to confirm and prosper them in their vertuous pro­ceedings, and keep their hearts sound in his Statutes; for the bad, That he in whose hands are the hearts of Kings to turn them whithersoever he will, would convert and reform them by a mighty grace, that he would pardon their sins, that he would subdue them to his obedience, over-rule them by his power, and re­strain them from acting any thing either to their own, or the publick detriment. The Kings, whom the first Christians were to pray thus for, were not only Hea­thens, without the Church, but bitter Enemies to it, and bloody persecutors of it, for Idolatry, Cruelty, and Tyranny, humani generis portenta, the Monsters, the Prodigies of their time, and kind; yet these wicked Kings and Emperours must be prayed for, much more Christian Princes, the nursing Fathers of the Church; much more our own King in whose life and welfare we are so nearly concerned. Let us pray heartily for him, what we pray every day for him, that he may al­way incline to Gods will, and walk in his way; be­seeching Him also, by whom Kings reign, to establish his Throne, defend his person, direct his Counsels, and shew him the things that belong to his own peace, and the peace and security of his people. I shall give you some reasons and motives to enforce this duty.

1. Such as are more general, to move us to pray for all Kings at all times.

2. Such as more particularly should stir us up to pray for our own King at this time.

I begin with the first.

1. One great motive to pray for Kings and all in [Page 19]Authority, is the motive in my Text, viz. That we may lead a quiet and peaceable life in all godliness and ho­nesty. The whole Kingdom share in the well-doing and prosperity, and also in the miscarriages and misfor­tunes, of a Prince; He is the light of his Israel, if he be quenched, nay if he be but clouded, or eclipsed, what darkness and confusion, what discomfort and hor­rour presently overwhelms the whole State! As the Sun, and Stars, are ordained in nature to give vigour and life to Trees, Plants and other sublunary crea­tures; so is the face and countenance of Authority sanctified by God for the cherishing and quickning, for the strengthing and refreshing, all the seeds of piety and religion, that are by our ministry sown in the hearts of men. Their laws, their protection and their example have an influence upon godliness as well as honesty; The power and Jurisdiction of Christian Princes reaching the Church as well as the State. And however Mariana and other Jesuites have determin­ed, ut nihil Princeps de religione statuat, Mariana cap. 10. excluding Kings from all Ecclesiastical government, and making St. Peters pretended successour, the Pope, sole Monarch here; yet if the high Priest had arrogated so much in Davids time, He himself had not ordered the cour­ses and attendance of the Levites as we read he did 1 Chron. 9.22, 23. nor in Hezekiahs time, 2 Chron. 30. who him­self appointed the services of the Priests and Levites, and gave special order by Royal Edict, for the cele­bration of the great Passover, and that too at an un­usual time. Yea it might easily be shewed that the So­vereigns among all people, not only Christians, but Heathens, have both claimed and exercised power over religious persons, and in religious causes as well as others. Arist. Polit. l. 7. c. 8. The great Philosopher tells us that the first [Page 20]and principal thing in a Commonwealth is [...] a care of religion; and in the Scriptures we find not only the Kings of Israel, such as Moses, Jo­suah, David, Solomon, Asa, Jehosapaht, Hezekiah, Jo­siah, &c. but the King of Babylon, and Darius the Persian, publishing their Edicts to and fro about the worship of their false Gods, and of the true God also. Neither did the Emperours by submitting to Christia­nity suffer any diminution in this part of their Royalty; witness Constantine, who honoured Bishops very high­ly, and yet he reserved to himself the power of purging the Church from Idolatry, and establishing the worship of God, Enseb. l. 2. de vit. Constant. c. 1. Theod. l. 5.20. by his own Imperial Edicts. Witness Jovi­nian, and Theodosius, who by their own immediate Acts, restored and reformed the pure religion, which Julian and Valens had so much corrupted, and destroyed: Witness Justinian, Novel. Constit. 131. who established the Code of the Universal Church, consisting of the Canons of the four first General, and five ancient Provincial Councils, and commanded them to be kept as Laws. I cannot stay here to give more instances of this nature, seeing what hath been said already doth sufficiently shew that Kings and Magistrates have a great influence upon the Church, upon our living godlily, and therefore are to be pray'd for as such who may and do contribute very much either to the destruction, or to the defence of the Faith, the true Religion. I need not tell you what a necessary dependance all the civil interests of a Nation have upon their Head and Governour; nor have I time to shew you what glory the honour of a Prince reflects upon his people, what protection and security they have in his power, his Wisdom, his vigilance and his goodness; I can only tell you, that his good is a common good, and therefore to be prayed for as well for our [Page 21]own sake as his, that we may lead quiet and peaceable lives in all godliness and honesty. That is the first motive to pray for Kings, because the general safety, peace, prosperity, and piety of a Nation depends so much upon them. A further encouragement to this duty,

2. In a second place may be this, viz. That the prayers and piety of Subjects do very much contribute to the procuring and preserving of good Kings and Magistrates. As for the iniquity and irreligion of a people God many times justly deprives them of a good Prince by suffering him to fall into sin and mischief, which was the case of the incomparable Josiah: 2 Kings 23.25. So by religion and righteousness is a Nation exalted, and a Throne established. If the wicked be taken from before the King, his Throne shall be established in righteousness. Prov. 25.5. If the prayers of single persons are so prevalent for them­selves and their friends, what great things may we ex­pect from the united devotions of many good men in behalf of a person whose good redounds to many, and whose happiness is a publick benefit? As you have heard.

If prayer in such a case do not move God, to convert a King from all sin, and make him do all the good which is in his power; yet we may hope it will, at leastwise, obtain that restraining grace for him which will keep him from being worse, and hinder him from doing that evil to himself or the publick which before he was inclined to.

We are apt to impute the ill management of things and the evils that ensue thereupon, to the weakness or wickedness of Kings, which perhaps may more justly be charged upon the sins, the profaneness and indevo­tion of the subject, which very often provokes God to withdraw his guidance and direction, his grace and as­sistance [Page 22]from Princes, giving them up to be swayed by ill counsel, to be overpowered by temptation, to be drawn by their own lusts and passions to commit such folly and wickedness, as becomes a plague, and a scourge, to a sin­ful people.

Psalm 106.32.For the peoples sake it went ill with Moses when he spake unadvisedly with his lips. Davids sin in num­bering the people was but a judgment executed on them for their own wickedness, 2 Sam. 24.1. The anger of the Lord was kindled against Israel, (for their sins no doubt) and he moved David against them to say, Go number Israel and Judah.

To instance in the case which was too much our own, It was the peoples sin, and not his surely, which provoked God to deliver up the best of Kings into the hands of bloody and deceitful men, to be abused and vilified, and afterwards murthered by them; If his good subjects had spent as much time in serious prayer for him as those hypocritical Traytours did in their mock devotions, we might happily have enjoyed him longer.

3. We are to pray for Kings, because it is the only way the generality can do them service in. Those that cannot help them by their counsel, nor their Pur­ses, may by their prayers. This way the charity and kind­ness of the poorest Cottage may visit and relieve the Court it self, and the greatest King may be indebted for his preservation, his life, his health, the success of his affairs, to the prayers of his meanest Vassal.

4. Christian prudence directs, and Christian charity inclines us to pray most for such as most need it. Now there are none in many respects more indigent and ne­cessitous than the greatest Princes and Potentates, none that need prayers and intercessions more than they, [Page 23]and that 1. In respect of their great duties, 2. Their ma­nifold temptations, 3. Their numerous enemies, some in one way, and some in another, projecting against them.

1. Their duties are great and difficult; It is a very hard matter to rule well; a great deal of Wisdom, a great deal of study and care, of strength and industry is required to make a good Governour. The Master or Ruler of a Family, a little Commonwealth, as Ari­stotle calls it, hath a great deal more to do, a great ma­ny more solicitous thoughts about him, a great many more troublesome businesses upon his hands, than one of a single, though a dependent, capacity ordinarily hath. The Governour then of a Kingdom which con­tains not only many Families, but many Corporations and Cities, will find the cares and troubles of provision and protection to encrease and multiply proportionably.

Epicurus, who would by no means deny the being of a God, yet disowned his providence, and he did it with some shew of complement and civility, pretend­ing that it must needs be a great interruption of his ease and tranquillity to concern himself in the government of the World, the ordering, guiding, controuling, dis­posing of things so much below himself. In this indeed he bewraies a very erroneous, a very unworthy con­ception of the Supream Ruler of the World, as if the ways and actions of the most perfect Being were sub­ject to the same streights, confinements, and fatigues, as ours are; whereas his wisdom knows all things with­out so much as the labour of discourse, and his power can do all things without Stratagem, or contrivance. But the Gods of the Earth, 'tis true, Kings and Ma­gistrates, who in many things not only represent, but resemble the God of Heaven, in this are very unlike [Page 24]him. They do not attain their Wisdom without diligent search, experience and observation, nor employ either it or their power without much toil and disturbance. And how great soever the wisdom and power, the skill and activity of some Kings may be to facilitate and lighten the duties and burthen of their Empire, we know to whose blessing they are indebted both for the one and the other, 2 Sam. 22.40. even to that God who gave Solo­mon an understanding heart to judge his people, and girded David with strength to battle, to subdue those under him, who rose up against him.

Now seeing these great blessings of Heaven are ob­tained, and continued to Kings ordinarily by Prayer; therefore, in this respect, they need our prayers more than any others do. They do so also,

2. In respect of their temptations; their infirmities being the same with other Mens; their checks and re­straints less powerful, their miscarriages of a publick in­fluence: The Devil the great enemy of all good will ply all his advantages against them; the World lays all her baits before them, shews them all her glory at once, she will not let them want any supplies for their luxu­ry, any instruments for oppression and cruelty, any furniture for Pride and Vanity, nor any flatterers to colour and extenuate their Vices, and shew them only the fair side of themselves. Seeing then they are easily betrayed into sin, they must needs want great supplies and succours of the Divine Grace, to repel their temp­tations, to secure their innocency, or to pardon their errours and exorbitances, and consequently many prayers to obtain this Grace, to help them in their need.

3. They are surrounded with many enemies, and exposed to many dangers: The height of their glory [Page 25]raiseth as much envy as admiration, and makes them more obnoxious to the fury and violence of every storm: How many ambitious and aspiring minds seek to greaten themselves by their diminution? How ma­ny discontented spirits, Sons of Belial, impatient of the Yoke, are trying all ways to throw off their rule, and if they cannot advance themselves, to bring them down and lay all level? How many desperate Fortunes hope to repair themselves by a Kingdoms downfall?

We our selves have seen all this sadly exemplified, and we can make no defense, for the future, equal to the danger, without engaging his help by our prayers, who giveth salvation unto Kings, Psal. 144.10 and sheweth mercy to his anointed.

5. We are obliged to be more instant and importu­nate in our prayers for Kings, because this is the most lawful, and righteous way of remedying what is amiss in them, and of redressing our grievances; if we suffer by them, we are not allowed to lift up our hand against them though it be in the maintenance of our own right. Gods guard secures them, more than their own: Touch not mine anointed. 1 Chron. 16.22. Though David himself had a fair Title to the Crown, yet his heart smote him but for cutting off the skirt of Sauls garment, and we know afterwards he caused the poor Amalekite to be smitten to death for having a hand in his blood, though he could not so properly be said to kill, 2 Sam. 1. as to dispatch him, or in our ordinary way of speaking to put him out of his pain, which in some cases would rather have been interpreted a kindness, than a cruelty; but this he did, no doubt to shew how sacred and inviolate the per­sons and lives of Soveraign Princes ought to be. Nay we are not allowed so much as to lift up our tongues [Page 26]against them in any murmurous complaints. Where the word of a King is, Eccles. 8.4. there is power, and who shall say to him what dost thou? It is not only intolerable inso­lence, but impiety in some cases to tell them of their faults. Job 34.18. Is it fit, saith Elihu, to say to a King thou art wicked, and to Princes ye are ungodly? And as we must not speak evil to them, so neither must we speak it of them behind their backs. We must not reproach the footsteps of Gods anointed, Psal. 89.51. Exod. 22.28. nor speak evil of the ruler of our people. Nay the prohibition reacheth further still, and doth not only restrain us from expressing our dislikes of them and their govern­ment, but from conceiving if possible, at least wise from harbouring or cherishing any ill opinion of them in our own breasts. Eccles. 10.20. Curse not the King, no not in thy thought.

They are accountable to God and to none but him for their misdemeanours; those who arraign them at any other Bar invade the Divine Authority and do encroach upon Gods Prerogative as well as the Kings, by a bold and daring impiety: But it concerns us there­fore the more to have recourse to God, to seek relief from him by prayer, humbly beseeching him to give the King his judgments, to guide and direct him in all his ways, Isa. 60.17. to make his Officers peace and his exactours righteousness; and this we must pray too with submis­sion to Gods will, and patiently waiting for his help, rejoycing the mean while in the testimony of our con­sciences, that we have used no indirect means to help our selves.

I have propounded these arguments, in stead of ma­ny more, to shew the reasonableness of this Christian duty of praying for Kings and all that are in Autho­rity: I shall now only add this to what hath hitherto [Page 27]been spoken in a more general way, viz. That our pre­sent circumstances are such as do furnish some peculiar motives to this duty of praying for our own King: As first of all,

1. The great danger that he is in.

2. The great need we have at this time of his fatherly care and prudent conduct.

1. We cannot but apprehend him to be in great dan­ger; because those pernicious designs, against his regal person and government, seem yet to be but in part disco­vered; because his enemies are such as pretend they have Right and Religion on their side, A power to dispose of the Crowns and Lives of Princes, to ab­solve Subjects from all Oaths of Allegiance, to make Rebellion and Treason not only Lawful, but Merito­rious: We must needs, I say, have very sad and seri­ous apprehensions of the Kings danger, when we consider that he is encompassed with such Malignant enemies, whose Craft and Policy envenoms their Cru­elty, whose very Religion is more formidable than Pagan impiety, and their Church in the worst sense terrible as an army with Banners. It concerns us therefore most heartily to commend him to his Al­mighty and gracious protection, Psal. 18.50. Psal. 33.10. who giveth great de­liverances to his Kings, who disappointeth the devices of the crafty, so that their hands cannot perform their enterprize; whose eyes are upon the ways of man and he seeth all his goings; Job 34.21. Psal. 132.2. before whom Hell is naked and destruction hath no covering: humbly beseeching him to bring to light the hidden works of darkness, Psal. 10.2. and to take the wicked in the devices that they have imagined; to cloath all his enemies with shame, and to grant that upon his own head his Crown may long remain, and flourish.

2. We have a great deal of reason to pray for our King at this time; because we never stood in more need of a wise and Religious Prince, to feed us accord­ing to the integrity of his heart, Psal. 78.72. and to guide us by the skilfulness of his hands, to search out a matter; to dive into the depth of our enemies treachery, to see through their pretences, and to frustrate the counsels of wicked and malicious Men; to distinguish between his truly Loyal, Honest, peaceable Subjects, and those who only flatter with their lips whilst War and Malice is in their Hearts; to weigh counsels, and actions, and to proceed in such methods of Policy, as are most like­ly to secure the great interests of Church and State. The Characters, which in Scripture are given of Kings and Magistrates, shew us what great blessings they are to a Nation in times of fear and perplexity, of distress and calamity. They are called the shields of the earth, Psal. 47.9. Ezek. 31.17. Judges 20.2. Isa. 19.13. Isa. 44.28. 2 Sam. 14.15. Job 29.15. the arms of a people to bear them up, and lead them. The corners of a State, Pastors, Angels, Fa­thers. All which speak them our Guides, our Guar­dians, our Strength, and Safety, as well as our Crown and Glory: Wherefore in these dangerous and threatning times, now so many have openly declared their ill will to this our Sion; so many Tobiahs and Sanballats malign our Peace and Prosperity; so many Zeha's and Zalmunna's are ready to take to themselves the houses of God in possession, we cannot but in some measure be sensible of the great blessing of a Protestant King, of one who tenders our Religious, no less than our Civil interests, and hath hitherto been a nursing Father, as well to the Church, as to the State; and con­sequently me must needs apprehend that we have a great deal of reason to pray for the life and welfare of such a King, for Gods gracious Providence over him, [Page 29]and for the continuance of his fatherly care over us; that he may be blessed with such Councillors, and we with such Magistrates under him, as may always be zealous for the rights of God and Caesar, as may study to secure the Kings just power and dominion by coun­tenancing, encouraging, and advancing that Holy Christian Faith, which produceth Love, Peace, and Good-will among Men; which teacheth us to be meek and good natured, to be gentle and kindly affecti­onated one towards another; to be subject to Princi­palities and Powers, to obey Magistrates, and to be ready to every good work.

I need not say much of our present exigencies, we cannot but perceive them; and I am as unwilling to raise causeless jealousies, as to contribute any thing to a careless and irreligious security. I only suggest this, that if Kings have a great influence upon our Peace and Tranquillity, the practice of Honesty and Piety, (as you have heard they have) that there is more cause than ordinary that we should pray heartily for our King in these sinful and dangerous times, that God of his infi­nite goodness and mercy would save both him and us out of the hands of our enemies, that we may serve him without fear in holiness and righteousness be­fore him all the days of our lives; that glory may dwell in our land, and all nations may call us blessed.

And seeing God hath already been pleased to do great things for us whereof we are glad, we must not wholly pass by that part of my Text which calls for our gratitude, our giving of thanks, but offer unto God the sacrifice of praise, as well as of prayer, bles­sing God for the experience we have had of his good­ness and patience in sparing us hitherto, and for those signal pledges he hath been pleased to give us of his fa­vourable [Page 30]inclination towards us, of his unwillingness to cast off his people and forsake his inheritance, Psal. 94.14. which he hath done by dispersing many of the clouds which have gathered very thick over us, and often threatned us with an imminent destruction; by light­ning our darkness and shining upon us in so many in­tervals of mercy, by warning us so graciously of our danger, by making those Plots visible and apparent, which were thought too subtle to be discerned, and re­lieving our incredulity with so many repeated and convincing evidences, thereby preparing us wither to avoid or to bear the stroke; insomuch, that if we will not, with a careless and obstinate stupidity, put the evil day far from us, or meet our ruine, we may fairly escape it; Whereas God might justly have surprized us in our security, and overwhelmed us in a suddain and inevitable calamity, Whoso is wise and will observe these things, Psal. 107.43. even they shall understand the loving kindness of the Lord.

I have not time to specify the circumstances of Gods great goodness to us, in discovering so much of the late horrid Conspiracy against the Sacred life of our Second Charles, and against that Holy Religion which is at once the Support and Glory of his Empire. I shall only exhort you to magnify the name of our good God, who is worthy to be praised, O give thanks to the Lord, for he is good, for his mercy endureth for e­ver. Blessed be the Lord God of Israel who only doth wondrous things: 1 Chron. 16.34. Psal. 72.18, 19. Psal. 106.48. and blessed be his glorious name, for ever; and let the whole earth be filled with his glo­ry. Blessed be the Lord God of Israel from everlasting to everlasting, and let all the people say Amen.