THe Parents of Timothy being reli­gious, and having imbraced the Christian Faith, did (as in duty they were bound) train up and instruct their son in it, from his very child­hood, knowing, that what Principles chil­dren suck in betimes, with their mothers milk, they carefully preserve for old ac­quaintance sake, and carry with them to their graves. They made it their care to sea­son him with Gospel-Truths, and to ac­quaint him with that way in which he ought to walk; and their pains herein were so successful, as that Paul testifieth this of Timothy, 2 Tim. 3.15. That he knew the Holy Scriptures from a childe. Being thus in his childhood instructed by his parents, he was in his youth entertained by Paul, who took much pains with him, and built upon that foundation which was before laid. At last being duly [Page 2] qualified for, he was admitted unto the Of­fice of an Evangelist, which was extraordi­nary, and not much inferior unto that of an Apostle. He supplied Pauls absence in di­vers Churches which were newly planted by him, which trust he discharged with sin­gular fidelity, thereby fully answering that confidence which Paul had of him. Among other places, he was left at Ephesus ( Paul going from thence into Macedonia) to make an end of ordering and setting the affairs of that Church, which was already planted there: And whilest he was thus executing his charge, the Apostle sends this Epistle to him, which contains in it wholesom Dire­ctions, and strengthning or comfortable En­couragements. In the beginning thereof, he chargeth him to lay a restraint upon those who were over-busie in spreading of Doctrines, either contrary to, or diverse from that which Paul had already preached among them; and effectually to endeavor the rooting out of that false Doctrine, those Tares of Error which Satan had by his in­struments sowen among them; and so to maintain the Truth delivered, in its purity, the Church erected, in its beauty. After­wards in the Epistle, he toucheth upon sun­dry points, some of universal concernment, respecting all men, some having a more par­ticular and limited respect unto persons in such or such places and capacities. Thus [Page 3] he treats of the duty of women, and en­joyns them, modesty in apparel, silence in the Churches: He shews what qualities are required in Bishops and Deacons, who are Ecclesiastical Officers: And as our Saviour would have Cesar have what was his due, so his servant the Apostle, treading in his Masters steps, teacheth Timothy, and by him the Church at Ephesus, and not onely them, but all that owe part of that debt and duty, which we owe unto them, is Prayer for them; the payment whereof he requires of all men in the Text. I exhort, that sup­plications, &c. be made for Kings, and for all that are in authority.

This Exhortation (as Deodate. some conceive) was ordered out, because in those days there were some Iude 8. who bare no good will to Magistracy, but nourished this erroneous opinion, That all civil Order was profane, and contrary to the freedom of the Gospel; and that Kings and Princes were (quâ ta­les) enemies to God and Religion, incon­sistent with the Gospel, and hinderances of that liberty which was purchased by Christ; as if our Redeemer did not do enough for us, in breaking the powers of Sin and Sa­tan, and in pulling down the prince of dark­ness from his seat, and in bringing a spiri­tual liberty from the law of sin and death over unto his people, unless he also over­turned the thrones of worldly Princes, wre­sted [Page 4] their Scepters out of their hands, and pluckt up by the roots the hedge of all hu­mane laws. A Principle which did not die with those of that age, or if dead and bu­ried with them, it was afterwards raised out of the grave by the Anabaptists, and it is at this day made much of, and kept warm in the bosom of those whom we call, The Fifth-monarchy-men; who, I believe, are not yet such desperate enemies to Power and Authority, but that they would wel­come a Scepter and Sword, if put into their own hands, since they plead for the Saints governing the world, wisely making themselves of the number. Our blessed Apostle, in order to the correcting of this foolish and erroneous conceit, calls upon Timothy and all others, to pray for those that have the Sword of Magistracy and Go­vernment in their hands; thereby teaching us, that we should be so far from decrying them, opposing them, or rising up against them, that we should by prayer beg Gods assisting them in the administration of that Trust which is committed to them.

In the words you may take notice of these Parts. First, a Duty exhorted unto, That Prayers, Supplications, Intercessions, and giving of Thanks be made. Secondly, the persons for whom Supplications, &c are to be made; and they are, First, All men. Secondly, Kings, and all that are in authority. [Page 5] Thirdly, that which we are to pray for, That under them we may live a quiet and peaceable life, in all godliness and honesty.

I shall not spend time now in opening the words, and shewing you what lieth in the womb of each phrase in them, since that will be done, in the handling of the Doctrine which I shall draw from them, that is this:

Prayers are to be made for Kings and Go­vernors, Doctrine. for all that are invested with authori­ty, and raised up to eminent place.

While Princes have their hands upon the Rudder, subjects should have their eyes un­to heaven; while they are consulting and caring for us, we should be praying and wrestling for them. They are not too great, but that a weak Christian may, and should carry them in his armes to the Throne of Grace: outward advantages do not raise them above our prayers. Indeed those that sit upon Christs throne in heaven, and are crowned with the glory above, have no need either to pray themselves, or that any else should pray for them; but they that sit up­on earthly thrones, and are clothed with ma­jesty here, will see cause, not onely to ask for themselves, but to send others also to the Throne of Grace, that they may speak a good word, and beg for them. Nor are they too good for us to pray for. David was a man after Gods own heart, eminent for pie­ty [Page 6] and holiness, yet should the Church bless him in his exploits. If a Prince be religi­ous, he will be sure to meet with most tem­ptations from Satan, most oppositions from wicked men, and therefore should be most strongly guarded. Though there be a good Ioshua fighting in the valley, yet the Ama­lekires may prevail, if the hands of Moses in the mount be not kept up. The godli­ness of a Magistrate doth encourage us to pray for him, since we go to God on the be­half of his friend and servant, but it doth not give us a Writ of Ease, nor exempt us from our duty. Nor are any of them too wic­ked for us to pray for them. Nero the Em­peror, when Paul wrote this Epistle, and or­dered out this exhortation, he was an over­grown sinner, a monster, a beast rather then a man, a desperate enemy to Christian Re­ligion, and all its professors, yet pray for him, saith Paul. Good Princes cannot be without prayers, wicked Princes stand most in need of them: pray for those that are bad, that God would make them better; for those that they might never back-slide from God, for these that they might return unto that God from whom they have already back-slidden. Our charity ought to be compre­hensive, and by our prayers we should pro­mote the welfare both of friends and foes, as our Lord and Master gave us command­ment, Love your enemies, bless them that [Page 7] curse you, do good to them that hate you, and pray for them which despit [...]fully use you and persecute you, 5 Matth. 44. which precept he backt with his own example, begging par­don for them who crucified him, 23 Luke 34 Father forgive them, for they know not what they do. Indeed none are to be denied an in­terest in our prayers, those onely excepted, concerning whom we can upon good grounds conclude, 1 Iohn 5.15. that they have committed the sin un­to death, the blasphemy against the Holy Ghost, which certainly and positively to affirm concerning any man, is the most dif­ficult thing in the world, and not very far removed from an impossibility.

In the further prosecution of this Point, I shall observe this method.

1. We will enquire what kinde of pray­ers must be made for Kings, and all in au­thority.

2. We will shew you what is to be the matter of our prayers, or what we ought to pray for.

3. We will give you some reasons why we ought to pray for Kings, and those in au­thority: and then in the last place make some improvement of the truth in a way of Application. Of all which in their order.

First, what kinde of prayers must be put up for Kings, and those that are in autho­rity? I might give an answer to this questi­on in our Apostles own words in another [Page 8] place, 6 Eph. 18. Praying always, with all prayer and supplication in the Spirit. Pray at all times, to day and to morrow, while, and as often as you have praying opportunities. In the morning sowe your seed, and in the evening hold not your hand: and so pray all prayers, Confession, Petition, Thanksgi­ving: but we need not go any where else for an Answer to our Question, since we have a full and satisfactory one in the Text. The Apostle here tells us, we must make supplications, prayers, intercessions, and gi­ving of thanks. Unto all which we shall speak in their order.

1 We must pray for Princes and Governors with deprecatory prayers, which are in the Text called Supplications. The word in the Original is [...], which, saith Cameron, signifieth petitionem opis qua egemus ad a­vertanda mala, a desiring of succor and help needfull for the averting or keeping off those evils and mischiefs which face and threaten us. Zanchy saith, the word im­ports those prayers, quibus mala deprecamur, [...]am spiritualiae quàm corporalia, tam tempo­ralia quam aeterna. i. e. by which we depre­cate, or desire God to preserve us from evils, both spiritual, which scatter their malignant influences upon the soul; and corporal, which molest and are enemies to the wel­fare of the body; temporal, which are infli­cted in this life, and make our way uncom­fortable; [Page 9] eternal, which are reserved for the life to come, and make our end miserable; in a word, these supplications are the calling in of God to be our shield, and buckler, our fortress and strong tower, to keep us safe from what ever and whosoever would de­prive us either of being, or of well-being. Now, these supplications are to be made for Princes and Rulers. Their thrones do not stand so sure, but they may shake. Their in­terest is not so great, but they have some enemies. Their designs and endeavors ne­ver so much for others good, but some in their Realms may be desiring and contri­ving their destruction. Though David was a man after Gods own heart, and chosen by God himself to be King, yet had he a Shi­mei to curse him, an Absalom to rise up a­gainst him, and thousands in Israel to back him in his unnaturalness and rebellion. In­deed very few of their houses are as a morning without clouds. Sometimes the Sun of pro­sperity shines gloriously upon their taber­nacles, but anon again the day is overcast, the heaven is black with clouds and winde, and there is a sound of abundance of rain. Now, it becomes us to labour the preventing of those miseries which threaten them, and the keeping off those evils which seem immi­nent over them, and to hold that hand which would sacrifice them, and offer them up unto the fury of their enemies. When [Page 10] there are any black clouds of trouble hang­ing over them, we should labour to scatter them, and blow them away by our praying breath. When judgements are breaking in like a flood upon them, and that with so great a violence, as if there were no hope, but they would carry all before them, then should we be all Noahs, Daniels and Iobs, standing in the breach, and hindering the Inundation, begging God (who by his com­manding and omnipotent word sets bounds to the Sea) to say unto these waves, Be still, and either to drive them back, as once he did Iordan, or else to limit them, saying, Hitherto shall ye go and no further. We should not delight to see the Sword of Ju­stice and divine Indignation sheathing it self in the bowels of our Magistrates, and washing away their miscarriages with their own blood, but rather endeavor to stay the hand, & to ward the blow intended against them, in the mean time washing away their offences with our tears. 1 Kings 13.6. If Ieroboams hand be withered, let the man of God pray for him that it may be restored again, and not pre­judice the whole. Thus we should put up deprecatory prayers (called in the Text sup­plications) for Magistrates and Governors.

2 We must make petitionary prayers for Kings, and all that are in authority. These are in the Translation called Prayers, in the Original [...], which word signi­fieth [Page 11] an earnest and importunate desiring of that which is good: a seeking of mercy at the hands of the Father of Mercies; we should have our buckets ready, not onely to quench those fires which are kindled, but also to draw those mercies which are want­ed. It is the duty of Christians, as to stand in the breach for the keeping off evils, so to pave the way for blessings: they should shut the door against troubles, and open it unto desired good: we ought to call in and in­vite the blessings of God upon the heads of those whom he hath set over us. Beg for them direction, that God would guide their hand, while it is upon the rudder. When the Israelites were travelling toward Ca­naan, God led them by a pillar of a cloud by day, and of fire by night, they being un­acquainted with the way, and ready at eve­ry turn to step aside. The way in which Princes are to walk is no beaten path, there are many windings and turnings in it, and if they have no other guide then their own reason, or carnal wisdom, or worldly policy, they will be often out, seldom in: we had need pray, that God would make his way plain before their faces. Beg for them pro­tection; as they are subject to mistakes, so to dangers: the power of darkness laugh when they wander, and rage when they go right: Satan will use his utmost wits to se­duce them, and put them in a wrong way; [Page 12] and if there he cannot prevail, he will lay his ambushes for them; they cannot proceed in the path of Gods cutting out, but they shall meet with opposition, the devil and all the powers of darkness will combine a­gainst them: Therefore pray that God would be their Shield as well as their Sun; and not onely make their way plain, but al­so safe, hedging it about with his careful and powerful providence. Beg for them prosperity, that God would not onely shew them the way, and hedge it about, but also pave it with goodness, and grant unto them, that while they walk in the way of duty, they may attain the end of Gods glory, their comfort, the Gospels promotion, Religions ad­vancement, the Nations prosperity and peace, both temporal and spiritual. In a word, beg of God for them, whatsoever may make their Reign and Government comfortable unto themselves, serviceable to Religion, and beneficial unto us. A full place you have in the twentieth Psalm, which Psalm throughout is very pertinent to our purpose, it being a Prayer of the Church, in which (according to what you finde in the contents thereof) she blesseth the King in his exploirs, i. e. begs from God a blessing upon him in his underta­kings: See the 2, 3, 4 verses, Send thee help from the Sanctuary, and strengthen thee out of Sion: there they beg for him assistance of [Page 13] God, succor and strength. Remember all thy offerings, and accept thy burnt-sacrifice, there she begs acceptance and audience, attends him to the throne of Grace, backs his pray­ers with her own, and, as it were doth with her own hand, subscribe all the Petitions that he draws; Grant thee according to thy heart, and fulfil all thy counsels; where she prays for success and prosperity upon all his counsels, designs and purposes, i. e. such of them as were according to the will of God, and framed by that exact rule; such of them as made for the glory of God, and were di­rected to that highest and most noble end; such of them as had a proper tendency to the good and welfare both of the Church and State, the care of which should lye very near the Princes heart; here was a most happy conjunction, sweet reciprocations be­tween a good King and a good People! Da­vid a good King, much in care and prayer for his people, they again much in prayer for him: here is a fair Copy for us to write after. And thus you see we are to put up petitionary Prayers for our Governors.

We must put up intercessory prayers for 3 Princes, and all those that are in Authority over us. This is the third Branch, mentioned here in the Text, Intercessions. The word in the Original is [...], and saith Arrtius, we make Intercession, quoties de injuria illata querimur, Domino vindictam commit­timus, [Page 14] interdum & ad vindictam solicita­mus. i. e. when we complaine of wrong and injuries that are offered unto them, commit their cause to God, and their vin­dication, and also somtimes solicite him to appear in their behalfe, and for the aveng­ing of their quarrel. Thus the Church acted in the fore-mentioned place, 20 Psa. 1. The Lord heare thee in the day in trouble, the Name of the God of Iacob defend thee. Thus in an hour of distress, and in the midst of threatning danger, they tooke their Prince in the armes of their faith and prayer, carry­ing him to the Name of the Lord which is a strong Tower, that in it he might be fafe. The same should we do; if at any time trouble arise, and the Chief Magistrate in the Nation runnes an hazard, men of Belial rising up, who would lay his honour in the dust; in a word, are there either forrein, or home-bred adversaries at work (in a way of open violence or secret contrivances) to bring about his ruine and overthrow, it then becomes the Saints, who are Heavens Fa­vourites, to desire God to owne him, heare his prayers, be his help, keep him safe under the shadow of his wings, set him on an high place, out of the reach of his Enemies rage and malice, and be himselfe his shield that should repel and quench the fiery darts of his Enemies. Cornelius Alap tells us that intercession is, Interpellatio pro aliorum [Page 15] salute, a putting in with God for the safety of others. Polanus tells us, it is that prayer which the saints maks for others ( ut Deus ipsis bonum aliquod conferat, aut ab ipsis ma­lum aliquod auferat) that God would confer some good thing upon them, or take away and remove some evil thing from them; load them with his Blessings, or ease them of their Burdens; follow them with mercy and goodness, and compass them about with songs of deliverance. This is proper work for Gods people; it becomes them to be their Princes Saviors. Darius made a decree, 6 Ezra, That expences be given to the Jews for the work of the Temple, and that they should be furnished with Bul­locks, and Rams and Lambs, for the Burnt-offerings of the God of Heaven. But why so? See verse. 10. That they may offer sacrifices of sweet savours unto the God of Heaven, and pray for the Life of the King and of his Sons; and if this were to be done for an Heathen Prince in the time of his great pro­sperity, how much more ought it to be done for Christian Princes, in the daies of trouble and danger? You know, when there have been either tumults, or rebellions, or insur­rections at home, or any invasions from a­broad, and hostile appearings against the Rulers and chief Magistrates of the Nation, it was the worke of Sheriffs and Officers in the State, to raise up the posse Comitatus, [Page 16] the Forces, and Trained Bands of the se­veral Counties (according as need requi­red) on the Princes behalf against his ene­mies. Truly, when that is done, all is not done, the greatest part of the work is yet behinde; it becomes Christians by prayer to raise up the posse Coeli, the Powers of Hea­ven, and to call in the everlasting arms; Exurgat Deus, Let God arise, and let his enemies be scattered. But we procced. Therefore;

4 We must put up gratulatory prayers for Princes and such as are in authority over us. Thanksgiving is a part of prayer, and it is the fourth thing called for here in the Text. The word in the Original is [...], which signifieth ( gratiarum actionem pro ac­ceptis beneficiis) a giving of thanks for be­nefits received, which is a duty incumbent upon every Christian, in every condition, for every mercy; for there is no condition in which a Christian can be, but therein he findes mercy, if not comforting mercy, yet supporting mercy; if not delivering, yet mo­derating mercy; if not so much mercy as he desires, yet more then he deserves, and eve­ry mercy ought to be thankfully entertain­ed. God cannot be required for, yet he must be owned and acknowledged in the out-goings of his goodness. We can, for all the favours we receive from God, pay him no other way, and therefore here we [Page 17] should be liberal; God doth not call for thousands of rams, nor for ten thousands of rivers of oyl, surely then none should grudge him the calves of the lips. Now as this lieth as a duty upon every Christian thankfully to own Gods goodness in that dew which falls upon his own fleece, in those blessings which are reached out to him, or his fami­ly, or relations in particular, so is it their duty to bless God for that dew which falls upon the ground round about, yea, though their own fleece be dry, and Providence or­ders out a more sparing hand to them, as to their own private interest. And so to come to the business in hand.

When the Rulers of a Nation have re­ceived from God signal and eminent Fa­vors, all under them should take their part, and joyn with them in a Song of Praise: Thus did the Church, Psal. 20.5. We will rejoyce in thy salvation, in the Name of our God we will set up our banners, the Lord fulfil all thy petitions. Thy deliverances, and con­quests, and victories shall be our joy, thy prosperous successes shall be seconded with our triumphs, we will lift up our banners. Ingrediemur urbem erectis vexillis, we will enter the City with Trumpets sounding, Drums beating, Colours flying, as after an happy and glorious Conquest. Thus the mercies, and blessings, and deliverances which are vouchsafed unto them, should be [Page 18] set upon our score, and we for them should acknowledge our selves Gods debters, pay­ing the interest of praise, as if the principal had been in our own hands. This is exceed­ing acceptable to God: that Sacrifice savours best, unto which every one contributes something, then do we make the sweetest melody in the ears of heaven, when all joyn together. And it is exceeding rational in it self, reason requires that we should thankfully acknowledge those Mercies which we taste the sweetness and reap the benefit of. Mercies to the Rulers of a Na­tion are National mercies, they have not a private, but publick influence. The clouds indeed may empty themselves more plenti­fully upon them, but yet some of their drops distil and fall upon the smallest and meanest spot of the Land. It is true, the Oyl of divine Goodness may be most liberally shed upon the head of a Nation, but it doth not stay there, no, it descends to the very skirts of the garments. The same providen­tial dispensation which blesseth them with prosperity, doth reach out unto us peace: that Mercy which gives our Princes to set their feet upon the necks of their enemies, keeps those enemies from setting their feet upon our necks. It is true, the Cup is put into their hands, and they have the most hearty draughts, but since every one of us sips of it, let us look up. Of this more hereafter. [Page 19] So much may suffice to be spoken of the first thing. What kinde of prayers must be put up for Princes, and all that are in Autho­rity. Supplications, Prayers, Intercessions, and Thanksgivings.

The second thing which we are to en­quire into, is this: What is to be the matter of our prayers? or, what ought we to beg of God for them? Some things by way of direction have been scattered already up and down in this Discourse, which for your help, you may gather together and bundle up; But we shall not so content our selves, therefore in ge­neral, we should pray that God would pour out upon them a spirit of Government. When Samuel had anointed Saul, it is said, God gave him another heart, 1 Sam. 10.9. that other heart was not a sanctified heart, not a renewed heart, not an heart furnished with the saving graces of Gods spirit; for notwithstanding all his professions, and good conversations, he was a wicked profane wretch, he carried a foul heart under a fair face. But God gave him an heart fit for rule, an heart endowed with Heroick vertues and Princely qualities. Such an heart we should beg for the Chief Governor of the Nation, that as he hath high imployment, so he may have a raised and noble spirit: He that go­verns a State, had need of another kinde of heart then he that drives a plow: pray for him that God would give him grace. He [Page 20] ought to be religious himself, who would promote it in his subjects. He is not like to destroy all the wicked of the Land, who doth not himself walk within his house with a perfect heart. I do not think that Do­minion is founded in grace; and an irreli­gious Prince ought to be dethroned. I be­lieve Saul was a lawful king, though no holy man, and Iudas a true Apostle, although false to his Master. He that hath not grace in his heart, may yet hold a Scepter in his hand; but doubtless Holiness is the most sparkling jewel in the Princes Crown: and he is like to rule best, who hath the law of God in his heart. Pray, that God would give him directions from above, hold his hand, steer his course, make his way plain before his face, so guide him with his counsel, as that this rule might be managed according to Gods will, and all things ordered accor­ding to the prescript of the Word. Thus in Psal. 72.1. Give the King thy judgements, O God, and thy righteousness unto the Kings son. ‘By judgement and righteousness (saith Mollerus upon the place) both here, and many other places of the Psalms, you must understand such a rectitude & strait­ness, in which there is no swerving from honesty and equity, no giving way to lust or passion, no tyrannical actings; but an approving and encouraging of that which is good, a condemning and punishing that [Page 21] which is evil. And so David prays here for Solomon, that God would teach Solo­mon his duty, what he owes to his subjects, and how he ought to administer the king­dom; that so his Government might be no other then a copying out of Gods Judgements and Righteousness, that as God doth most wisely, holily, and justly govern the whole world, so Solomon might that part of it which was committed unto his charge.’ The same should we pray for our Princes and Governors, and more par­ticularly for him whom God hath now set over us: So much in general. But let us return again to the Text, which is not onely a precept, but the praying mans directory, and here Paul tells us, we should pray for those that are in authority, that under them we might lead a quiet and peaceable life in all godliness and honesty; So that we should pray, that their Government may be wisely directed to the attaining of these three ends; Peace, Piety, Honesty. Of all which in their order.

We should pray that under them we 1 might lead a peaceable life. Pacem te posci­mus omnes: there is such incomparable and taking beauty in Peace, as there be few or none but are enamored with it: it needs no Encomiums, carrying its commendation in its very name. And since all desire it, it becomes all to pray for it: follow it with [Page 22] endeavors and prayers, and that is the way to get it, they that would have it on earth, must seek it in heaven, at the hands of that God, who is the Prince of Peace, who can com­mand it, yea if need be create it. We live like Heathens if we do not often go to the Throne of Grace, in those addresses among other Petitions we ought to make some for peace, that God would grant us to sit under our own vines and fig-trees, none making us afraid. Thus they prayed for Jerusalem, Psal. 122.6, 7. Pray for the peace of Ieru­salem, they shall prosper that love thee; peace be within thy walls, and prosperity within thy palaces. Prosperity is the daughter of Peace, sucks her breast, and hath all its nourish­ment from her. If Peace the mother dieth, Prosperity the daughter will follow her, and both shall be intombed together: if the neck of Peace be cut asunder, the head of Prospe­rity falls to the ground. The Israelites were by the express commandment of God re­quired to pray for the peace of Babylon, the place whither they were carried captive, Ier. 29.7. Seek the peace of the City, whi­ther I have caused you to be carried captives, and pray unto the Lord for it, for in the peace thereof, shall ye have peace: and if they were to pray for Babylon, shall not we pray for Zion? if they were commanded to pray for the peace of the Land of their Captivity, how much more should we pray for the [Page 23] peace of the Land of our Nativity. Pray that we might lead a quiet and peaceable life. A quiet life, from in-bred commotions and domestick jars: a peaceable life, free from forrein invasions. Our former suffer­ings under civil discords are (as one would think) sufficient motives to the practise of this duty: the late flames have devoured much, and we are all as brands pluckt out of the burning, let us be earnest with God that another fire may not be kindled among us. Surely they that do (as we do) know what war means, how dreadful sounds in our ears the roarings of the Canon, the sigh­ings of the prisoners, the groans of the dy­ing, the complaints and sobs of widows and orphans have been, what it is to lie open to the incursions of a bloody and enraged ene­my: in a word, what it is to live in fear, of having near and dear relations broken in pieces, of being stript of all our comfortable enjoyments, of being turned out of house and home, of being deprived of liberty, yea, life it self; surely they, that know these things, will look upon Peace as a Mercy worth the praying for; Blessed be God the fire is at present quenched, the storm is laid, and we enjoy a sweet serenity, an happy calm. Indeed our peace is little less then a miracle: who is there that seriously consi­ders the state of affairs, the many enemies which we have abroad, the desperate heart-burnings [Page 24] and animosities which are among our selves, that doth not stand and wonder that England is in quiet as it is at this day, through the goodness of our God? Bre­thren, let us admire and be thankful that we have peace; let us pray and be humble, that this peace may be continued. You can­not but know that there are those among us who would have it otherwise; vipers that would eat through their mothers bowels, so they might but make a way to their own de­signs. Are there not some who have said, They would be glad to see all in confusion, and things will never be well till it comes to that; thereupon rejoycing when Profes­sors divide, and differences among them heighten. There are Salamanders which love to live in the fire of Commotions and Dissentions; some that think it best fishing in the troubled disturbed waters of a shatter­red State; and I wish such were not to be found among us: but observe, who are they, most of them such as having nothing to loose, care not who fall, since they know they themselves can be no lower; nay hope that their neighbors ruine will be their own raising; being so low already, they would get a little higher, by making us their foot­stool. Others of them, yea all the rest, or if not all (for I would not be uncharitable) yet most are men of no conscience, no piety, no friends to the power of godliness, but [Page 25] would prostitute Religion, Gospel, Liberty, the Nations peace and prosperity to their own wills. I am perswaded all true Christi­ans, all wise men desire to sit down in qui­et, and to sayl upon a smooth sea, and can cordially say with David, We are for peace.

We should pray that under those who 2 are in authority, we may lead a godly life. It is an happy Nation, whose Rulers are not onely Patres Patriae, the Fathers of the Countrey, but also Nutritii Ecclesiae, the Nursing Fathers of the Church. Defender of the Faith was the most glorious part of our English Kings Title. That people have double cause of thankfulness, whose Magi­strates care is to preserve the peace of the Nation, but chiefly to secure the purity of Religion. We read of such Governours in Israel, they had a Moses who fed them with the Law of God, the food of life, which is sweeter then the honey or the honey-comb; a David who would not give sleep to his eyes, Psal. 132.4, 5. nor slumber to his eye-lids, until he had found out a place for the Lord, an ha­bitation for the God of Iacob; 2 Sam. 7.9. who could take no content in his own house of Cedar, so long as the Ark of God dwelt within curtains: 2 Chron. 19.4. a Iehoshaphat, who went out tho­row the people, from Beersh [...]ba to Mount Ephraim, and brought them back unto the Lord God of their fathers: 2 Chron. 28 3, 4, 5. an Hezekiah, who took care for the restoring of Religion, [Page 26] and carrying forth the fil [...]hiness out of the holy place; 1 Chron. 34.3 7. a Iosiah, who wrought a glo­rious Reformation among them, purging I [...]dah and Ierusalem from the high places, and the gro [...]es, and the [...] images, and the [...] images, [...]ing down all the idols throughout the Land. How should we pray that our Rulers might tread in their steps, and follow their examples; purging our superstition, extirpating errors and he­resies, beating down profa [...]ness, advan­cing godliness, setting up the pure worship and service of God, promoting Religion. Oh what an amiable sight is it to see Piety and Prosperity walking together, Righteous­ness and Peace kissing each other! Indeed Brethren, it is infinitely better to enjoy the Gospel without peace, then to enjoy peace without the Gospel, since it is better, and more desireable to go to heaven in a storm, then to hell in a calm. That peace is dearly bought which is paid for with the loss of the Gospel. Religion is the glory of a Nation. We read, how that good woman the wife of P [...]ine [...]as, hearing that the Ark was taken, with very grief fell in travail, and gave up the ghost, before whose death, neither the birth of a man-childe, nor the cordial and comfortable words of the women then pre­sent with her, could any whit support her sinking heart, or revive her dying spirits, but she cries out, The glory is departed from [Page 27] Israel, because the Ark of God was taken; yea, she doubles her compassionate Com­plaint, and was willing to spend her last breath in that sad groan, The glory is depar­ted from Israel, for the Ark of Go [...] is taken. So that the Ordinances, and Gods Gospel presence were ever accounted the beauty and honor of a people. Were every stone in the fields a diamond, were our streets all of pure gold, were every beggar a prince, every fool as wise as Solomon, every weak­ling as strong as Sampson, yet for all that if Religion were gone, we might name the Nation Ichabod, and say, The glory is de­parted from England. Religion is the strength of a Nation. As by the Ark great things were wrought for Israel; before it the wa­ters of Iordan were divided, the Idol Da­gon laid flat on the floor, the strong walls of Iericho demolished, their enemies could not stand before it. What the Ark was to them, that is Religion to us; in that lieth our strength, not in our Armies, or Navies, or Castles, or Confederates. There is a strong City which hath Salvation for walls and bul­warks, into it enters the righteous Nation that keepeth the Truth. Therefore let us pray for our Prince and Rulers under him, that they may smile upon Holiness, and encou­rage men that walk in the ways of God, and maintain publique Ordinances▪ and root out whatever is contrary to Godliness and [Page 28] sound Doctrine; and not bear the sword in vain, suffering it to rust in the scabberd of sloth and negligence, but draw it and use it in the defence of Truth and Piety. We had need be earnest with God to this purpose, and pray hard for, believe it, Religion lies bleeding and gasping; I think I may safely say, it was never opposed more, never suf­fered more in this Nation for this hundred years, then it doth now: how is the Land overspread with false doctrines, and with vicious practises? Never more Hereticks crying down the Truths of the Scripture then now. Never more sons of Belial deri­ding and making a mock at the power of Godliness, and strictness of Conversation then now. And truly these two usually go hand in hand, and seldom or never are part­ed; error in judgement leads to profaneness in life; when men have once put out the light of Truth, and debauched their understand­ings, it is no wonder to see them falling into and wallowing in the mire of all wickednes. Now then in order to the suppressing of pro­faneness, there must be a suppression of er­ror, and in order to the suppression of error, we ought to pray that our Magistrates would take care of two things.

1 First, that the fewel which feeds Error might be taken away; if you would put out the fire, withdraw the wood. The Press is glutted, and stomach sick, and spues out of its [Page 29] mouth books and pamphlets, stuft with dan­gerous doctrines, and damnable heresies, and it is sad to see how greedily poor ignorant and seduced souls lick up the vomit. There is base Copper Coyn minted, with the stamp of Truth upon it, and by it thousands of souls are cheated to their everlasting undo­ing. It would be happy for England if this abuse were rectified; for as reverend Ma­ster Perkins saith, ‘It cannot but be a great hinderance to the true Religion, that such books may be publickly sold to any one that will buy them, without due conside­ration had whether the party have gifts to discern between truth and falshood. In the Popish Church (saith he) they are more careful, for they permit not a man to read an Hereticks Book (as they call us Protestants) without leave, and that un­der a great penalty.’ Again pray,

Secondly, that a cursed and abominable to­leration 2 may not be granted. Many men can­not endure that a tittle should be spoken a­gainst a toleration, it is their darling, and the winde must not blow upon it, under the beautiful pretext of Christian liberty. Many plead for a lawless licentiousness of preaching, printing, professing what every one plea­seth. Surely these men will not allow the same liberty in other things, would they have men do what they list, without con­troul? so that any should come, and [Page 30] blemish their Reputations, rifle their Houses, seize on their Goods, take away all their Estates, and none say, why do you so? if they will not allow this, and yet plead for a toleration of every thing, though never so contrary to Religion, I shall take leave to tell them, be they who they will, that they love their belly better than their God; and prefer their own pri­vate interest before the interest of Christ. The same holy Mr. Perkins saith, ‘It is not lawful to grant any man or people the li­berty of their own conscience in matters of Religion, permitting them to profess what Religion they will; for if this be al­lowed, how should false prophets be avoi­ded?’ The Governors of a Nation should in this imitate the good King Iosiah, who assembled all Iudah, and caused all his people to hear the word of the Lord, and to stand to that Religion, which by the Book of God was made known unto them, as you may see in 2 Chron. 34.30, 31, 32 verses, The King went up into the House of the Lord, and all the men of Iudah, and the in­habitants of Ierusalem, and the Priests and the Levites, and all the people great and small: and he read in their ears all the words of the Book of the Covenant that was found in the House of the Lord. And the King stood in his place, and made a Co­venant before the Lord, to walk after the [Page 31] Lord, and to keep his Commandments, and his Testimonies, and his Statutes, with all his heart, and with all his soul, to perform the words of the Covenant which are writ­ten in this Book, and he caused all that were present in Ierusalem and Benjamin to stand to it: he did not leave them to themselves, to back-slide and apostatize from God if they would, but he caused them to stand to it, and it is said verse 33. He made all that were present in Isr [...]el to serve, even to serve the Lord their God. Lastly,

We should pray for those that are in au­thority, 3 that under them we might lead an honest life. That is the third thing men­tioned by the Apostle in the Text. That we might live as [...], in godliness, so [...], in honesty. What is that? Chamier saith the word signifieth (castita­tem, severitatem, gravitatem, morum hone­statem, &c.) a kinde of severity, chastity, honesty of maners, gravity, modesty, such as is to be found in well educated youths and virgins. Aretius saith it signifieth ( fa­miliae decorum, & gravitatem in vestitu, in cessu, sermone, factis, totaque vita) a come­liness and order in the family, decency and gravity in habit, behaviour, words, actions, and in the whole course and conversation. The word is used, 1 Tim. 3.4. one that ru­leth well his own house, having his children in subjection ( [...]) with [Page 32] all gravity; and so 2 Titus 2. That the aged men be sober, ( [...]) grave. In a word, it signifieth a seemly and gracious Carriage, opposed to all lightness, vanity, or vicious­ness in gesture, speech, apparel, counte­nance, deeds, or conversation, such a kinde of deportment as may strike a kinde of awe and dread upon by-standers. So that we ought to pray, that Magistrates may set themselves to suppress all abuses and exor­bitancies whatsoever, not onely that which is contrary to godliness and piety, but also which bids defiance to morality; that they may look to the keeping of the second, as well as of the first Table ▪ [...] so order things in the Common-wealth (the oversight whereof is committed to them) as that eve­ry one may keep the place in which he is set, do the work which belongs to him, keep within his due bounds and limits, not de­bauching any by his bad example. And thus much may suffice to be spoken of the se­cond general head, what we ought to desire of God for our Prince and Governors, viz. That he and they might be so directed and assisted from above, as that under their Rule, Peace may be enjoyed, which issueth in the Nations prosperity, Holiness may be countenanced, which tends to Gods glory, and Honesty encouraged, which is big with advantage both unto our selves and others. We now proceed to the third thing pro­pounded, [Page 33] which is to lay down some Rea­sons, why we ought to pray for Kings and all that are in authority. And all that I shall say, will be reduced unto these three things. Gods will. Our duty. Their necessity calls for this at our hands. God would have it, we owe it to them, they need it. Of all which as they lie before us.

First, It is Gods will that we should pray 1 for those that are in Authority over us. If this be but cleared up, we need do no more. This is, and ought to be argument enough with a gracious soul, who ever calls God Lord, must do what ever he commands him. Lord, what wilt thou have me to do? said Paul. He did not question or deny the do­ing of that which God would have. He that hath Gods Law written in his heart, will, nay cannot but delight to do Gods will: if the way be shewn, he hath feet to run it. Now it is the will of God that we should pray for our Rulers. He requires this of us. There is Gods preceptive will, and there is his permissive will. By his permissive will many things come to pass which are against his preceptive will. God forbids all sin, even the least, and yet there could be none in the world, unless he did permit it. Now a bare permission is not sufficient to warrant an action: but God doth not onely permit, but also requires, that we should pray for our Magistrates. We have leave to do it, we [Page 34] may if we will, nay it is expected and lookt for; it is work that is cut out for us, and unless it be done, we can never look our Master in the face with boldness and com­fort. This is clear from the Text, I exhort that prayers be made for all men, for Kings, &c. [...]. I invite or call you to it. I beg it earnestly of you. The word imports not a bare or naked wishing and advising of a thing, but a vehement intreating, an act­ing with great fervency, and many beseech­ings, as some Cri [...]icks observe. Thus Paul exhorts them to this duty, and you must consider that herein he acts as an Apostle, as Christs Messenger and Embassador, as one appointed by God to make his will known unto his people, so that God doth by him exhort us to do it: This voice of Paul is as much as if there had been a voice from hea­ven, and we are as much bound to obey this call, as if there had been an Angel sent on purpose to bring this message to us. He that heareth you, saith Christ, heareth me, and he that heareth me, heareth him that sent me. Again, as God requires this of us, so he ap­proves it in us, verse 3. for this is acceptable in the sight of God our Savior. [...], it is good: the word signifieth honest, beautiful, excellent: it is a choice work, full of beauty and comeliness, hereby you will approve your selves honest men, adorn your profession, and make the excellency [Page 35] of your spirits to appear. And acceptable, very pleasing unto God, that which he takes abundant delight and contentment in. Such sacrifices are of a sweet smelling savour, so be it they are offered up with pure hearts, and clean hands. You need not fear that God will cast these petitions out of doors; no, no, you shall be very welcome, when you come upon such errands. Christ our Savior is so far from opposing civil Govern­ment, and earthly Princes, as that your praying for them is exceeding acceptable unto him.

It is our duty to pray for our Rulers and 2 such as are in Authority over us We have a proverb among us, Honest men will pay their debts, this is no less; and though we pray for them fervently, with all our hearts, and our desires of their good is the common cry of all within us; though we pray for them continually, and in every one of our approa­ches to God, yet we must say, It was no more then our duty. This is no matter of choice, not left to our selves whether we will do it or no, if we neglect it, they may put in their Bill against us in Gods Court, and re­cover damages. Prayer is a debt which we owe unto our Governors upon a three-fold account. 1

First, we owe it unto them as they are men. The Apostle here would have prayers made for all men, for men of all Nations, [Page 36] Jews, and Greeks, Barbarians, Scythians, men of all sorts, whether they be high or low, rich or poor, honorable or base, good or bad, yet as they are men, pray for them. For all men, even your enemies, that hate you and persecute you, and speak all maner of evil of you, and do all maner of mischief to you. For this we before gave you Christs precept and pattern, let me shew you how others of the Saints being acted by the same spirit, have done the same thing. Moses stood up in the gap for those that shewed little love to him. The children of Israel murmured against him and Aaron, Numb. 14.2. yet he prays for them, verse 19. Par­don I beseech thee, the iniquity of this peo [...]le, according unto the greatness of thy mercy. Miriam and Aaron speak against him, Num. 12.1. yet if she be leprous, he will desire God to work a cure, verse 13. He cryed un­to the Lord, saying, Heal her now, O God, I beseech thee. The ungrateful Israelites re­ject Samuel, were weary of his Govern­ment, chose them another Head; yet he will wish them well still: if he may not exer­cise the power of a Prince, he will not fail in doing the office of a Priest: if he may not give Laws to them, he will put up Pray­ers for them, and give wholesom instructions to them; he will be their Counceller, if not their Commander. 1 Sam. 12.23. God for­bid that I should sin against the Lord, in cea­sing [Page 37] to pray for you, but I will teach you the good and the right way. Though Davids enemies rejoyced in his adversity, yet when the wheel was turned, when Providence fa­vored him and frowned upon them, he was so far from trampling upon them down, as that he could run to God for them; so far from rejoycing in, as that he had tears to shed over their calamities, 35 Psal. 13, 14. As for me, when they were sick, my clothing was sack cloth, I humbled my soul with fa­sting, and my prayer returned into mine own bosom, I behaved my self as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. Stephen was earnest with God for his persecutors, Lord, lay not this sin to their charge.

Thus we should pray for al men though wic­ked, though haters of God, though enemies to us, yet they are men. Men who were made for the enjoyment of, and communion with God, and if they be strangers to it, the more to be pitied and prayed for. Men, whose hearts are in the hand of the Lord, so that he can turn them as the rivers of water. Men, who may (for ought we know) belong to the election of grace, and so in due time be effectually and savingly wrought upon. For God hath his number among the worst, and Divine Grace loves to shew it self om­nipotent in conquering the greatest, proud­est, [Page 38] and most stubborn enemies. Thus pray for all men; Princes are but men, and therefore pray for them.

2 Secondly, We owe it unto them as they are Magistrates; Men in place of Power and Authority, there is not the meanest ser­vant in a family, not the Groom in the Sta­ble, the Scullion in the Kitchin, but he should be cared for; provided with neces­saries when well, and lookt after, when sick; but all in the house, one and other should contribute towards the good and advantage, comfort and contentment of him who is the Master thereof. If he be ill, the whole family suffers, and is out of or­der, and therefore they do all desire his re­covery, and are willing to run and go, thin­king no pains too much for him. And so it is in the natural body; there is not the mea­nest member, but it shares in the care of the other members, if one member suffer, saith the Apostle, all the members suffer with it; but they will all much more joyn together and unite their forces, and act for the good and welfare of the Head. So it is in a nation, the Body Politick; the meanest and lowest persons in it should be prayed for, and their good should be studied and promoted; you do, or at least should look after the poor in your parishes who live upon alms, whose miseries are not felt by others, whose death would be no loss to others, when they being [Page 39] sick and weak, put up their Bills in our As­semblies, and beg our prayers, it is our du­ty to remember them, and to set in with God for them, and spread their conditions, distempers and wants before the Lord, how much more then ought this to be done for him who is the Head of this Body, from whom the whole hath guidance & direction

Thirdly, we owe it to them as our Bene­factors; 3 whom God is graciously pleased to make instrumental for our good and advan­tage, they are the golden pipes through which precious and comfortable mercies are con­veyed to us. I know this age affords those among us, who will not subscribe unto me herein, but overlook the mercies which they receive, because they do not like the hand by which they are sent. A discontented spi­rit possesseth the mindes of too too many, which either blindes their eyes, so that they will not see the blessings which they enjoy, or hardens their hearts, so as not to own and be thankful for what they see. Very few are truly affected with Gods goodness, or truly thankful for National mercies. Certainly there is never a gracious and considerate person in England, but will readily acknow­ledge that many things are out of order, and for this they groan, and wish it otherwise. For the divisions among Brethren, for the errors, heresies and blasphemies that abound among us, for the want of an established [Page 40] Government in the Church, according to the minde of Christ, and for other things, good hearts mourn. And on this behalf such as bear good will to our English Sion, pour out their souls before God in prayers and tears. Yet let us not be so peevish children as to throw away what we have, because we have not all we would; nor wish our selves in Egypt again, because we have not as yet the possession of the promised Land. Thus to do, is the ready way to provoke God to shut us out thence with an Oath, and to swear that we shall never enter into his rest. Hereby we shall not prevail with God for what we want, but provoke him to deprive us of what we have. Doubtless, if we will act ingeniously and as becomes us, we can­not but confess, that God hath made our present Rulers instruments of much good to us and the whole Land. That we have peace and protection, is something, there are those that would have swallowed us up quick. That we may sit under our roofs in quiet, and enjoy our own, none to make us afraid, is something: there are those who would have stript us of all, and rejoyced to see us begging our bread from door to door. The Saints in the 11 Heb. who wandred up and down in sheep-skins and goat-skins desti­tute, afflicted and tormented, would have set an high price upon this mercy. That we enjoy the Gospel, and have liberty to meet [Page 41] together, and worship God in season and out of season, is something, they would have thought it so, who walked in darkness, had not the word of God powerfully preached among them, and could not without danger repair to those places in which it was so preached. In a word, that we may (if we will) have Ordinances purely administred, the holy separated from the profane, is some­thing, they cannot but think so, who do re­member what a burthen unto their consci­ences unlawful mixtures, not long since, were. Questionless, Brethren, these are mercies of no small magnitude: We have prayed for them, and wept for them, and fa­sted for them, and spent much blood and treasure for them, and it would be an argu­ment of an heart very much out of frame, should we now slight and undervalue them. Those blessed Saints that are gone before us, and are now in Heaven maintaining an everlasting sabbath, would have blessed God while they lived, if they had but enjoyed that which we do now enjoy, and therefore we have reason to do so too; And by way of expressing our thankfulness, let us pray for our Magistrates, who have been a means of bringing over these good things to us. And as for those mercies which we want, let us pray for our Magistrates, that through their means, they may be supplied; as for those things that are amiss and out of order among us, let us pray for our Magistrates, [Page 42] that by their means they may be rectified, every stone of stumbling taken out of the way, the work of Reformation compleated, and the Head-stone of the spiritual Temple brought forth with shoutings, crying, Grace, grace unto it. By all that hath been spoken, you may plainly see, that to pray for Kings and such as are in authority, is a piece of duty, and no more then what we owe unto them, as they are men, as they are Magi­strates, and as they are Benefactors. The third and last Reason is this.

3 Governors and such as are in Authority, have need of prayers, their necessity calls upon us to be much in actings of this nature. There is not the lowest and meanest Chri­stian, who is placed in the narrowest sphere of activity, and whose work lieth within the smallest compass, but is constrained always, but more especially at some times to call in the help of his Fellow-christians, and see cause to rejoyce and bear up his spirit with this, that he hath a stock of prayers going in other hands, that Saints all the world over are praying for him; But those who are pla­ced in an higher and larger sphere, who have greater work and more publick imployment cut out for them, have much more need of prayers, Thus Ministers in the Church, who are the Guides, Overseers, Pastors, Leaders of the flock of Christ, have need of prayers. Paul, though an Apostle, a man singularly learned, eminently gifted, furnished with a [Page 43] great measure of grace, extraordinarily as­sisted from above, yet could not be without prayers; and therefore he doth most ear­nestly beg them in sundry of his Epistles, Eph. 6.19. 1 Thes. 5.25. and Rom. 15.30. Now I beseech you, Brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me. Pray for me, I say, pray for me, I say, quoth Father Lati­mer. Pray for me, pray for me, for Gods sake pray for me, said holy Bradford. Ministers should have a special interest in their peo­ples prayers, for they have great need of them, and so have Magistrates too. As they cannot be without subjects, so neither can they well be without praying subjects: that prince is not like to live wel, nor raign well, not like to do his duty, nor to be a blessing to the nation, who is shut out of the prayers of the Saints. The Head in the natural bo­dy cannot say to the meanest member, I have no need of thee, some way or other it may be useful and serviceable to it. Truly so the Prince who is the Head of the Body Politick cannot say to the meanest subject, I have no need of thee: he that is the foot in that body, may go to heaven, and fetch a blessing from thence upon him. A Prince hath as much need of praying subjects, as he hath of grave and [...]udicious Counsellers, or of numerous and valiant Armies, or of strong and potent Navies. Nay, let me tell you, [Page 44] great persons have more need of prayers then any men in the world. Great expences do call a good purse, and large Revenues to bear them out. An Earl or Noble-man must have a greater estate then an ordinary Far­mer, since he must keep a greater house, and live at an higher rate. Oh the expences of Princes are more then most men dream of, they are continually laying out, and so had need that some should be by prayer conti­nually laying up for them. But we shall by sundry particulars make this evident to you.

1 Princes need your prayers, because their employment is great. Many men are apt to envy them the Crown, because it is made of gold, but they little consider, that it is lined with care, and is heavy enough to make their heads ake: It is true, Diadems and Sce­pters are glittering things, and they dazle the eyes of those that see them, but believe it, they make their hands weary that sway them. The burden which lieth upon their backs is weighty, and so they cannot be without good supporters. Diogenes in a tub had more quiet and ease than Alexander in his throne. They are full of thoughts in the day, and cares in the night, their rest is bro­ken while we sleep sound and securely. You that are parents and masters of families, and have but a few to provide for, do yet feel that a burden, and are many times at your wits end. But what is your charge? alas, no­thing to that of Magistrates and Rulers of a [Page 45] Nation, who are the Fathers of the whole Countrey, and have many thousands, yea, millions to look after. If it be a hard mat­ter to steer a Cock-boat, what then is it to sit at the helm of a Ship? Solomon was very sensible of the great trust that was commit­ted to him as King of Israel, and the weigh­tiness of that work unto which he was en­gaged, and therefore when God granted him liberty of asking what he should give him, he asked not long life, nor riches, nor the life of his enemies, but wisdom, 1 Kings 3.9. Give thy servant an understanding heart to judge thy people, that I may discern between good and bad, for who is able to judge this thy so great people? and if their work be so great, and wisdom so absolutely necessary for them in order to the doing of it, it becomes us to be continually begging of God that wisdom for them. The Hands of our Moses being thus engaged, may soon grow weary and fall, sure there is need of many Aarons and Hurs to hold them up. If in all things, then much more in things of great weight and concernment, we ought by prayers and sup­plications to make our requests known unto God.

Princes stand in need of your prayers, be­cause 2 their temptations are many. Great pla­ces are filled with great snares: there are snares in honor, and power, and prosperity, in a full and raised condition, yea, they themselves are snares, though not in them­selves, [Page 46] yet through the corruption that is in man. So that it is a very hard matter to stand high, and the head not be light and giddy: for a man to be raised above his brethren, and yet to consider that he is but dust, vanity in a greater letter. Philip of Macedon was sensible of this, and therefore would have one every morning to put him in minde of his mortality, saluting him with Memento te esse hominem, Remember thou art but a man. It was in a special maner given in charge to the Israelites, that when they had eaten and were full, they should not forget the Lord. And so Agur prays, Prov. 30.8, 9. Give me neither poverty nor riches, feed me with food convenient for me, lest I be full and de­ny thee, and say, Who is the Lord? Fulness breeds forgetfulness. Trap. Every grain of riches hath the vermin of pride and ambition on it. Many in their low estate could serve God, who being exalted resemble the Moon, that never suffers an Eclipse but at her full. An Agur full fed may grow wanton: Solo­mons riches did him more hurt then his wis­dom did him good. A great estate is many times a great hinderance, and like a shoe too big for the foot, keeps men from running in the way of Gods commandements. And as great places and enjoyments are snares, so bee they accompanied with great and mani­fold temptations, when persons are set up­on the pinacle, they may then looke to have the devil assaulting them. It is true, there [Page 47] is no estate nor condition which is altogether free from temptation. Satan will be nibling at the heels of poor men, private men; therefore our dearest Lord bids his disciples, and in them all his people, one and other, to watch and pray that they enter not into temptation; but though these boy­sterous windes may shake the lowest shrubs in the wilderness, yet the tall Cedars are most of all exposed to their rage and fury. The poorest vessel cannot promise it self a safe passage, it may be set upon, the devil will keep his hand in, and rather play at small game then stand out; but he doth chiefly lie in wait for the rich merchant ships, where he promiseth himself the greatest boo­ty: he grudgeth Christ a fisher-man, and de­sires to have Peter that he might winnow him as wheat, but however, he will labour to make sure that none of the Rulers believe in him. If he dan draw the Chief in a Nation to his will, he knoweth he will not come a­lone, others will follow; For, Regis ad ex­emplum totus componitur orbis, the people ge­nerally will dance after the Princes pipe: if once he hath great men for the first-fruits, he promiseth himself (as well he may) a ve­ry large harvest among the inferiour sort, there is no question but the out-works will yield, when the Royal Fort is taken; there­fore his main battery is planted against that, and though he will fight against both small and great, yet his chief strength is drawn up [Page 48] against the King of Israel. Cut off the head, and the body will fall alone. And truly when I have seen the miscarriages and ec­centrical motions of men in high place, though I cannot warrant them, but desired to mourn under them, and do freely con­fess them to be just matter of sorrow and la­mentation; yet when I have also consider­ed what temptations they are liable to, and how busie the arch enemy of mankinde is a­bout their thrones, I have been so far from wondring that their miscarriages have been so many, as that I have rather seen cause to bless God, that they are no more. Now bre­thren, many and great temptations do loudly call upon us for many and earnest supplica­tions. Since their way lieth through so many enemies, pray that God would guide them with his counsels.

3 Princes need your prayers, because their difficulties are numerous. They have not one­ly many enemies to pass through, but also many mountains to go over; their way is up­hill, and though some may look upon it as plain & pleasant, yet is it paved with thorns and briars, and may sooner prick their fin­gers, then open their passage. We that sit at home can spie faults, and say this thing is amiss, and the other is not right, and think it is an easie thing to mend what is out of order, but did we see with their eyes could we look through and through the state of things, we should soon change our judge­ments. [Page 49] The skain of affairs is exceedingly snarled, and an ordinary wisdom or patience will not serve for the unwinding of it. Phae­ton thought he could guide the Chariot of the Sun well enough, and rule the horses at his pleasure, but he set the world on fire: when a person is sick, and near unto death, a little childe may see and say, he is so, but it is not so easie to cure the disease, to purge out the ill humors that feed it, and restore health unto the Patient. Kitchin-physick is very useful, but it will not serve every turn: there are many diseases in a Nation which will puzzle and non-plus the wisest Physicians; yea though they know what is very good, & a proper remedy, yet the body is so weak and distempered, as that they scarce dare admi­nister it. We can quickly see all is not right (he is blinde that doth not) but the making all right is not a thing so soon done. In a family, where there are many to foul, the Mistress and servants will tell you, that they finde it hard enough to make all clean. Many times good Princes (whose hearts are right, and long to see an happy settlement both in Church and State) finde so much confusion, and so great perplexities, as that they are almost discouraged, ready to cry out, We know not what to do. They are not seldom reduced to so great dilemma's, and have such knots before them, a [...] that not­withstanding all their wisdom, and after all their most serious and deliberate consulta­tions, [Page 50] they do not well know how to untye them; and truly when they know not what to do, we should do well to have our eyes un­to God. If any men in the world (as I said before) do lack wisdom, then Princes do, and therefore we should ask it of God, who gi­veth unto all men liberally and upbraideth not. In doubtful cases they ought to consult Gods Oracle, and we ought to pray, that when they propound their doubts to him, they may not return without resolution and satisfaction. Again,

4 Princes stand in need of your prayers, be­cause they are but men. Indeed they are men in an higher place, men in a greater, let­ter, men of larger signification then others, yet they are but men still. It is true, the Lord hath said they are Gods, because they be his Vice-gerents, are clothed with his au­thority, and because they are to act for God, to do his will, and to seek his glory, and be­cause they should act like God, holily, just­ly, righteously, without fear or favor, with­out partiality; but they are such Gods as are full of imperfections, men that not onely live in houses of clay, clothed with mortality, but men that carry about with them a body of sin and death. They are men subject to like passions with us, men incompassed with infirmities like us, men full of sin like us, they are frail men, vain men, erring men, not onely vanity, but a lie; men that confidence is not to be placed in: Stars indeed of the [Page 51] first magnitude, but which may be drawn down from heaven; they are men that have need of direction, help, and succour from above. Indeed some of the Romane Em­perours would needs be accounted and worshipped as Gods, but therein they were worse then beasts, as bad as devils. Now since they are men, they are liable to mistakes: It is not in man to direct his steps, if man be left to himself to make choice of his own way, he will never walk in Gods way. Adam was a perfect man, had no sin, yet he found out many inventions: God left him to his own power and free will, and immedi­ately he lost himself, cut his own throat, and all his childrens too, and ever since his fall, his posterity knew not how to reconcile themselves to their own happiness. Now, Humanum est errare, error is natural unto man; and to forsake the royal way of ho­liness and righteousness, is (as one phra­seth it) triste mortalitatis privilegium, the sad priviledge of mankinde. When man fell, he so lamed himself, and broke all the powers of his soul, as that he cannot stand one moment, unless the hand of Omnipo­tency be graciously pleased to hold him up. And this is the condition not only of some, or of many, or the most men, but of all: thus it is with the greatest, the highest, the no­blest, the best. Though David was after Gods own heart, yet but a man, and so through infirmity he fell fouly, and brought [Page 52] thereby not onely a sword upon his house, but also a plague upon Israel. Now so long as they are weak men, in a state of imperfe­ction, they have need of prayers. Indeed when once men come to be perfect, they shall pray no more: in heaven prayers are turned into praises, supplications into admi­rations; it is as vain to pray for, as it is to pray to Saints above, unless it be for the re­surrection of their bodies, which are left in the grave as silver in a refining pot, and be­ing purified, throughly freed from all dross and corruption, shall at the last day be rai­sed up, and reunited to their souls. But for men in a state of imperfection, full of in­firmities, subject to failings, prayer is abso­lutely & constantly necessary. But then lastly

5 Princes and such as are in authority have need of prayers, because their miscarriages are of dangerous consequence to the whole. A good prince is a common good, the whole na­tion fares the better for him; whereas a wicked one is a publick evil, the whole land suffers by him. When those that are in au­thority be gracious, men fearing God, the righteous increase, they swarm like an hive of Bees in a warm sunny day. If he that is godly sit in the throne, you may easily guess who shall be the Favorites at Court, whereas when the wicked rise, a man is hidden, a good man, an holy man, a man set for God lies close, hath no heart to appear, keeps within doors, not finding it safe walking abroad. [Page 53] Thus David fled from Saul, Elijah from A­hab, Obadiahs Clients from Iezebel, Iere­miah from Iehojakim, Ioseph and the Childe Iesus from Herod, those Worthies of whom the world was not worthy, from Antiochus, & o­ther persecuters; & the Christian Church from Antichrist. She fled into the wilderness from the face of the dragon, 12 Rev. 14. so that she was not to be sought in tectis & exterio­ri pompa, sed potius in carceribus & spelun­cis, in palaces of worldly pomp, and among the great ones of the earth, but in dens and caves, and dungeons; so that a miscarrying Prince is a plague to a Nation. A distem­per in any part of the body should be time­ly looked to, and care taken for the speedy removal of it, since none knows what it may issue in, if suffered to get strength; but if a distemper seizeth once upon the vitals, it is incurable, and threatens destruction, disso­lution to the whole. I may compare the chief Rulers in a Nation, to the Vitals in the body, if that they be distempered, the Land is well near mortally sick, sick unto death. If the whole head be sick, and the whole heart faint, wonder not, if the next news you hear be, that from the sole of the foot, even un­to the head, there is no soundness in it, but wounds and bruises, and putrified sores. Wo to thee, O Land, when thy King is a childe, saith Solomon, Eccles. 10.16. Here is not meant a childe in years, Iosiah was so, and also our Edward the Sixth, and yet it was [Page 54] well with the Land in their days; But by childe here understand a weak and wicked King, that lets loose the golden reins of Government, is acted by his lusts, and car­ried by his passions, which way soever they will drive him. Wo to that Land, whose Prince is a profane wicked person, a careless person, an heady wilful person. Wo to that Land, whose Prince is not directed by the spirit of God, nor curbed by the fear of God, nor constrained by the love of God. Wo to that Land, whose Prince hath neither grace in his heart, nor God in his eye. Evils in Princes are the worst and greatest evils, be­cause they have the strongest influence; if the Pilot miscarry, the Ship is lost. Thus you see it clearly proved to you, that Prin­ces have need of prayers; and so have we done with the Reasons, and finished the Doctrinal part. Give me leave to speak something, though but a little, by way of Use

And here I might justly take up a bitter complaint of, and order out a sharp repre­hension unto those who neglect this piece of their duty. Some out of a profane spirit, who spend days, weeks, and moneths, and yeers without prayer, they enjoy many mercies, but they were never of their seeking: If God wil do good to themselves or others, he may, but he shall never be desired by them. How many are there that shut prayer, and the whole worship of God out of their hou­ses and closets, and they that will not pray [Page 55] for themselves, will never be suitors for others; if they will not beg their own lives, the lives of their souls, at the hands of God, they will not beg their Princes peace and prosperity: But let such men know, God hath wrath, pure wrath, fierce wrath, full vials of wrath to poure out upon the Heathen, that know him not, and upon the families that call not upon his name. God doth not heare from them now, but one day they shall hear from him, yea a terrible sound shall be in their ears, and the terrours of the Almighty shall make them afraid. Others neglect this duty out of a private spirit, who do indeed pray, and make conscience of it too, dare not omit it, but they extend their care no further then themselves, their thoughts are wholly taken up about their own private interest. They can pray for blessings upon themselves, and upon their families, but that is all, and so things be well at home, they care not how they go abroad. Paul complained of this in the 2 Philip. 21. all seek their own things, and not the things which are Jesus Christs: the things of Christ are shouldered out, and the interest of the Church is not studied, self-interest, like Aarons rod swalloweth up all other, and drowns the glory of God and the publique good; but this spirit is below a man, Heathens will condemn it. It is said of Cato, Lucan. that he did (toti genitum se credere mundo) look upon himself as born for the whole world, the care of the Commu­nity [Page 56] lay upon him. This spirit is below a Chri­stian, and unworthy of the Gospel, which teacheth us to look, not every man on his own things, but every man also on the things of others; Timothy is said naturally to care for the Churches welfare. This spi­rit is hateful to all men; he that is wholly shut up within himself is an odious person, and the place he lives in longs for a vomit to spue him out. In a word, this spirit is condemned by reason it self, what dost thou think will become of thy Cabin, if the Ship miscarry? It is not like thy Closet should stand, when the house is burnt down. Others there are who utterly lay aside this duty out of a froward and discontented spirit, who like Flies feed upon the sores of Magistrates, thereby hindering a cure, but will not go to heaven for a plaister that they may be heal­ed; they do not like the hand which sways the Scepter, nor the things that are done by him who sits in the throne, and therefore they will not so far befriend him, as to give him a room in their Petitions: They will shut him out of their prayers, because they can­not approve all his doings; and yet they may finde fault where there is none, and look upon that with an evil eye, which in it self is matter and ground of thankfulness. Let persons that are guilty of this neglect, from what principle soever they act, know, that they have little sense of the mercies which they enjoy. Were Gods goodness to us in [Page 57] our Governours eyed, and the blessings which by them we receive laid to heart, and seriously considered of, they would work another frame of spirit in you. Such as these are small friends to our English Zion, the Na­tion is much beholding to them, is it not? how can it be thought they should spend their estates, shed their blood, hazard their lives for the Nation, who will not be at the cost of a few prayers for its prosperity: I might also tell them, that they will have little thanks for their forbearance at the last, and that if the Nation miscarry, its ruine may be laid at their doors. If the wrath of God breaks in upon us like a sea and drowns all, it was because you came not up to stand in the gap: If God departs from England, and carries his Gospel, and spiritual and temporal Mercies along with him, we may thank you, and such as you are; he would have stayed, if he had been but more desi­red. But I shall wave those things, and pro­ceed to an Vse of Exhortation. And,

Let me prevail with you to set you upon this work: Vse. Oh pray for your Governors, and in a more special maner for him, whom God hath made Chief over you, and by his pro­vidence called to the supream place of Ma­gistracy in the Nation. God hath been plea­sed of late to make a sad breach among us, taking away from us our former Pilot, the late Renowned Protector, who, when he had fought the Nations Battels, carried us tho­row [Page 58] the wilderness, preserved us from the rage and fury of our enemies, and brought us within sight of the promised Land, gave up the ghost, laid down his leading-staff and his life together, with whose fall the Na­tion was shaken; his death covered all the faces of sober and considerate persons with paleness, and their hearts with sadness, as if Peace, and Prosperity, Reformation, the Gospel, all lay drawing on, and would be buried in the same grave with him. But, blessed be God, Divine Grace vouchsafed to cast an eye toward us, and to visit us in our low estate; there is another Pilot pla­ced in his room; while he directs the course, let us fill the sayls with our praying breath. Moses, it is true, is dead, but we have a Ioshua succeeding him, let us pray, that what the other happily begun, this may more happily finish, and bring the accomplishment of all your right-bred hopes: and what they said to Ioshua, let us say unto his Highness, According as we hearkened unto Moses in all things, so will we hearken unto thee, onely the Lord thy God be with thee as he was with Moses, Iosh. 1.17. My Brethren, let us leave disputing, and quarreling, and com­plaining, and finding fault, our work lies elswhere: these proceedings will but roil our own spirits, and prejudice the Nations welfare. In times of publick danger, and so in times of publick distempers and disorder, prayer is of an excellent use: it is in season [Page 59] at all times; men ought always to pray, and not to faint, but it is most especially in sea­son in such times. Is any man afflicted? let him pray: Is the Nation afflicted? let all pray. If the Ship is like to be broken with a tempest, then let every one of the heathe­nish Mariners cry unto his God: We are called out unto this work this day, our Go­vernors have now put an opportunity into our hands to such a purpose, they do invite us to the work, they desire and beg it at our hands. Let us not loose the price that is in our hands, let us not fool away, nor idle a­way, nor wrangle away praying opportuni­ties. Let us not be deaf to the cry of Eng­lands Necessities, nor to the call of Eng­lands Rulers, but let us up and be doing, and the Lord will be with us. You that never prayed before, pray now, you have been strangers to the work, and careless of the Nation long enough already. You that have prayed formerly, continue your acquaintance with that work still, and double your forces now. Blessed be God, something hath been already done this day among us here, and we are not alone; there is a sacrifice almost upon every Altar; throughout the Nation there are those that be putting to their hel­ping hand, and are tugging for mercy, let us joyn with them, and pull hard; God is not yet gone, oh pray that he would not de­part out of our Coasts: We are not yet past hope, pray that God would give us to see the [Page 60] desire of our hearts: Our disease is not in­curable, though it may puzzle the wisest men, yet it cannot non-plus the infinitely wise God; oh pray that God would be our Physitian, and undertake for us. Our Prince riseth gloriously, pray that he might not set in a cloud: Our hopes concerning him are great, pray that they may not be blasted. Who knows what we may do, if we would but do what we can; grant that there is but a peradventure, yet let that prevail. The Nation may be lost, but let not that dishear­ten you, for it may be saved, and let that en­courage you. Ionah preacht, yet forty days and Nineveh shall be overthrown, here was great ground of fear; that judgement be­ing denounced by the Prophet upon the commandment of the Lord, but, saith the King, let man and beast be covered with sackcloth, and cry mightily unto God, &c. but why so? the sentence is gone out, hath the Lord said it, and shall he not do it? nay, but who can tell if God will turn and re­pent, and turn away from his fierce anger, that we perish not. Thus here: Our sins are very many, our breaches very great, God is highly provoked, the clouds over our heads are thick, yet who can tell, but that mercy m [...]y triumph in the Nations welfare? who can tell, but God may have thoughts of good and pe [...]ce concerning us? A drowning man will catch hold of any thing for the sa­ving of his life, could we see but a spirit of [Page 61] prayer poured out among us, I would not question but that God would open the bot­tles of his mercy, and rain down upon us a blessing in abundance. I will here lay downe something by way of direction, and then by way of Motive and so conclude. By way of direction take onely these two things. Pray Fervently and Constantly.

First, pray fervently. You must fire the 1 Sacrifice, if you would have it ascend as high as heaven. He will never hit the marke, who doth not draw the arrow up to the head. Therfore call forth all your powers, muster up all your forces, all your praying graces, all your praying affections, and go to the throne of grace as strong as you can. It is the effectuall fervent prayer of a righteous man that availeth much. If the Child do onely wrangle a little, it may ly still in the cradle, and be neglected, but if once it cri­eth fiercely, and cannot otherwise be paci­fied, then will the Mother draw her Breast. See that what you desire be good, and that your end in desiring it be right, and then cry mightily. Luther said, Vtinam sem­per eodem ardore orare possem; would to God I could alwaies pray with the same Earnest­ness, and Fervency, for then I should alwaies have this answer, Fiat quod velis. Be it unto thee even as thou wilt. They that would return Hon [...]urably, must set out Vali­antly; wrestling with God is the onely way to prevaile like Princes; oh therefore be ear­nest: [Page 62] There are many to hinder, and if you would obtain, you must be importunate. Englands sins do abound, and they are as so many middle walls between Gods ear and your Prayers, you must cry aloud if you would be heard. They lie as so many rubs in the way of mercy, lay out all your strength for the removing of them. When a Peoples transgressions are many, and their prayers are cold, reason will tell us, that their ex­pectations must neds be low, no sacrifice will be accepted but the male in the Flock. If you offer to God the Blind, and the Lame, cold, dead, formal prayers, they are so far from being a sweet-smelling savour, as that they are like the Cutting of a Dogs neck, or offering swines flesh, an abomi­nation to the Lord. Let all, saith the King of Nineveh, cry, yea cry mightily unto God. We can never thinke, that God should be prevailed with by those prayers, with which we our selves are not at all affected. The Church complains in the 64 Isa. 7. There is none that calleth upon thy Name, that stirreth up himself to take hold of thee. No wonder. If God doth not rise to our help, if we do not stir up our selves to take hold of him, dull and sleepy prayers are never like to awaken Gods arm. But then

2 Secondly, pray constantly, prayer is the work not of an houre, but of a life; not onely of a fasting day, but of every day. It is not enough to send out one messenger to Hea­ven, [Page 63] but we must speed away one after ano­ther. If a petition be sent to Court, and none to follow it, it will come to nothing, the thing will not be granted: he that faints in prayer, will fail of mercy. When an Ar­my beleagures a Town, they do not give over at the first or second repulse, nor leave it unless a surrender be presently made, but there they lie week after week, and storm it time after time, and never give over till they are Masters of it. Thus when we be­siege the Throne of Grace with our prayers, we must not be discouraged, though we do not presently obtain, nor be put out of heart with the first or second refusal, but continue the work, and renew our requests. Shrink not back like cowards in war, but stand your ground: Prayer must be redou­bled and reinforced, like those arrows of de­liverance, 2 Kings 13.19. Smite five or six times, and though you seem to strike a rock, yet give not over until the waters gush out: 1 Kings : 18 43, 44. go up to the top of the hill, and though you see nothing, yet go again and again, a cloud will appear at last. The woman of Canaan prayed on, though often denied, and reproached too. Iacob kept his hold, when his thigh was lamed, and would not let the angel go until he had blessed him, he would sooner die then be denied. God expects we should wait upon him, and it is good ma­ners in us so to do. Indeed God doth some­times prevent his peoples prayers, and an­swers [Page 64] before they call, sometimes he meets them; and while they are upon the way he falls upon their necks, and kisseth them, but at other times he defers the grant, and sends them away without that which they come for; he will hear often from them, before they shall hear once from him; but it doth not become them at such a time to be so short breathed, as to cast the duty off: No, multiply your requests till God doth mag­nifie his goodness. You have, it may be, prayed many times against such and such burthens, and yet you groan under them; against such distempers, and yet you do not see the healing of them; against such abuses, and yet they are not removed; but what of all that? will you therefore give over, and pray no more? seek God no more? what would this be but to loose all your labor, and wilfully to throw away all your former pray­ers, and truly they are too good to loose. Give the Lord no rest until he give in unto you an answer of peace. The Merchant doth not lay aside his Calling, because he hath made a bad Voyage; etiam post naufragium t [...]tantur maria, though he hath suffered shipwrack he will try again. God hid his face from the house of Iacob, yet would Isaiah look for him, and wait upon him. Those Mercies are fullest and fairest, and taste sweetest, which are longest looked for. So much may suffice for Direction, take these following Motives.

[Page 65]First, You will do your duty; I hope this 1 hath been so fully cleared up by what hath been all along said, that there is none will question it; you have heard this is the will of God, that which he requires and approves, calls for from you, and accepts in you: It is that which you owe to them as they are Men, as they are Magistrates, and as they are instrumental causes or means of convey­ing many and choice Mercies to you. Now it becomes Christians to make conscience of duty, yea of every duty: Our obedience ought to be of equal length and breadth with the revealed will of God; we must not pick and choose, doing this, and leaving that undone, but every precept must pass cur­rant, which hath Gods name and authority instampt upon it: then are we Christs disci­ples indeed, when we do whatsoever he commands us, and then shall we not be a­shamed. It is sad to see how Professors do their work by halfs, some are very observant of first-Table-requiries, but neglect the se­cond; others strict in their walking up to the commands of the second Table, but slight those of the first. Some rob from man, that they may do sacrifice to God, others neglect Gods altar, and serve mens tables, both which are an abomination. Give unto Cesar the things that are Cesars, and unto God the things which be Gods: If you would have a perfect reward at last, look to [Page 66] it that you perform a perfect obedience now: besides, I am sure, duty is both safe and sweet, that way is hedged about with pro­tection, and paved with pleasantness, and in the walking thereof we may groundedly expect both security and comfort.

2 Secondly, this hath been the practise of the people of God in all Ages, yea, when they lived under heathenish and persecu­ting Princes, who designed their ruine, and thirsted for their blood, yet they did pour out their prayers for them. Thus Tertullian saith, Tertul. ad Scapu. Christianus nullius est hostis, nedum Im­peratoris, quem sciens a Deo suo constitui, ne­cesse est ut & ipsum diligat, &c. A Chri­stian is an enemy to no man, much less to the Emperour, but knowing him to be or­dained of God, it is necessary that he love, and reverence, and honor him, and desire his prosperity: And, saith he, Sacrificamus pro salute Imperatoris, sed Deo nostro & ip­sius, sed quomodo praecepit Deus pura prece. We offer up sacrifice for the Emperours health, but onely to him who is both his God and ours, and in that way which he hath commanded, by pure prayer. And so Athenagoras in his Apology for the Chri­stians hath these words, Nos pro Imperio ve­stro preces ad Deum fundimus, & ut filius in regno olim parenti succedat, ut Imperium ve­strum magis magisque semper augeatur, de­nique omnia ex animi sententia eveniant, ora­mus. [Page 67] i.e. We pour out our prayers to God for your Empire, and intreat of him that your Son may be your Successour in the Throne, and that your Territories may be more and more enlarged, and all things answer the desire of your hearts. Let us be followers of them, who by faith and pati­ence have inherited the promises. If they prayed for Heathen Princes who persecuted the Truth, how much more should we pray for Christian Princes who own the Truth, and smile upon its most strict professors? Let us shew our selves to be as good Chri­stians as they, by our being as good subject [...].

Thirdly, you may in this way promote 3 the Nations prosperity. By prayer Gover­nors may be made a blessing: It is true, we do not know what God may do, secret things belong to him, and we cannot look into his bosom, nor be acquainted with his counsel; but we know what prayer hath done, and how great and unexpected things have been brought to pass by it: there is a kinde of omnipotency in it, it hath helped at a dead lift: and when others have been found Physitians of no value, prayer hath wrought a cure. England hath many enemies, both at home and abroad, ever had since the first Reformation, and never more then at this day, yea, its own children are risen up a­gainst her, who are now seeking its ruine, and endeavor the under-mining of us: what [Page 68] they could not formerly do by force and power, that they would now do by wit and policy; but prayer can do more for us, then they can do against us. As it hath broken the bowe and the spear of the stout warrior ▪ so hath it turned the counsel of wise Ahi­tophel into foolishness; it can turn the va­liant man into a Coward, that he shall not finde his hands; and the wise man into an Ideot, that he shall have his brains to seek. Christians in their Assemblies, and Fami­lies, and Closets (if they will do but their duty) may fill their Rulers and Counsel­lors with wisdom, and strike rheir adversa­ries with blindeness, so that they shall not see their way, nor know how to bring their wicked and bloody devices to pass: I will assure you, let things be how they will, your adversaries never so high, your selves never so low, if you can but keep the Trade of Prayer going, the advantage is incompara­bly on your side. I will se [...] one believing praying Christian, against a thousand ene­mies because prayer engageth heaven, and brings in the help of Almighty power. And so, would you have your Magistrates good, pray for them, this may prevail not onely for temporal, but spiritual blessings also up­on them. The Kings heart is in Gods hand, he can turn it as rivers of water, would you have it set right, desire him to do it: God hath given in many a soul to the prayers of [Page 69] his people. Praying subjects are most likely to make prudent and pious Princes.

Fourthly, while you pray for your Magi­strates, 4 you pray for your own persons and families, in seeking their good, you promote your own. Let God but sanctifie, direct, go­vern, and protect them, you will finde the advantage of it. If you will but peruse the History of Israel, and diligently observe it, you shall finde, so long as they had good Kings that served God, and studied an ap­proving of themselves to him, it went well with the whole Nation, they had peace and plenty, victory over their enemies, and the blessings of God did abound among them. But if God forsake the Rulers of a Nation, withdraw from them his Spirit and Grace, give them up either to blindness or mad­ness, to follow their own counsels, and to fulfil their own lusts, you shall soon in your families and the Nation feel the smart, and taste the bitter fruits of it. When the Kings of Israel and Iudah were wicked, all went to ruine, the Nation lay bleeding, and the people were sometimes oppressed by their own Princes, at other times spoyled and led captives by their enemies. So that in pray­ing for them, you seek and further your own welfare.

Fifthly, you pray for Religion while you 5 pray for them. This should be very dear to us, and no cost nor pains should be thought [Page 70] too much for the maintaining and preser­ving thereof: and truly that cannot be safe, unless we have Religious Governors; they that are of the synagogue of Satan will not build, or repair, or maintain Gods temple. If you would not have a lawless liberty gran­ted to others, pray that your Governours may be strict themselves; if you would not have others infected and poisoned with er­rors, pray that your Governors may embrace the Truth, and be valiant for it. The Gene­rality of Christians are State-Christians, are not so deeply dyed, but they can change their colour, when they once see it out of fashion. It hath been all along seen, that the Religion of a Nation hath been according to the Governors of a Nation: if they be holy, then the true Religion thrives, and pro­spers, and flourisheth under their s [...]adow; but if they be corrupt, the door stands open to error, heresie, and indeed, what not? It is true, in the time of wicked Ahab, God told Elijah he had yet seven thousand knees that had not bowed to Baal, but the gene­rality were idolaters; and these that kept themselves pure, did also keep themselves so private, as that the good Prophet looked upon himself as the onely man left that did own God and his cause: We need go no further then our own Land for the proving of this. Let a godly King Edward come to the throne, and there shall be an happy Re­formation [Page 71] begun, the Nation shall become Protestant, superstition and idolatry shall seek corners and flie the Land; but if a wicked Queen Mary be advanced, she shall carry England back to Rome, or rather bring Rome into England, and Popery shall set up its Crest again. If there be no good blood at Court, there will be little found in the veins of the Nation.

Lastly, in this way you will bring your 6 selves peace. What ever should become of the Nation, how ever it should fare with Religion, what ever should happen to that Cause in which you have engaged, though all things should return to their former state, nay though you should be brought in­to a worse condition then ever you were in, yet this may stay and comfort your hearts, when you can say, O Lord thou knowest, I have not been wanting to my duty, there is many a prayer now upon the File in Hea­ven, which I have put up for England; there is many a tear now in thy bottle, which I have shed for England. This will be a cor­dial to you in a day of trouble, and at the hour of death, if you have done your duty, you may rejoyce, let God do with you and the Land what he pleaseth.