I Exhort therefore firſt of all—And I be-beſeech you Brethren to ſuffer the word of Exhortation: So the ſame bleſſed Apoſtle that exhorts us here, addreſſes himſelf to his Brethren of the Houſe of Iſrael, Heb. 13. 22. No queſtion this in my Text is an Exhortation to the greateſt of all Duties, which the Divine Writer thinks ſo neceſſary to recommend at the higheſt rate, I exhort therefore firſt of all. Indeed here are two of our moſt important Duties joyn'd together, or as it were interwoven, and we are exhorted to them both;

Firſt, To the due performance of the publick Worſhip and Service of God, for which there is all this Proviſion, that Supplications, Prayers, Interceſſions, and giving of Thanks be made for all Men;

Secondly, Theſe Offices of the Church are moſt particularly directed to ſecure the Honour and Obedience due to the Civil Magiſtrate, whether ſupreme or ſubordinate, for Kings and for all that are in Authority;

Thirdly, The uſe of theſe good means is referr'd to theſe two great Ends, the firſt of which moſt concerns our Temporal welfare, that we may lead a quiet and peaceable life; the ſecond reaches even our Eternal Condition, that we may lead a quiet and peaceable life in all Godlineſs and Honeſty.

1. And firſt we are exhorted to the care of Gods publick Worſhip and Service, on which we are now attending, to which the Apoſtle preſſes us elſewhere that we ſhould all of us be either Preachers, or at leaſt not hearers only but doers of this word of Exhortation, not forſaking the aſſembling of our ſelves together as the manner of ſome is, but exhorting one another. For I muſt obſerve to you, that St. Paul is not writing inſtructions here to his beloved Son and Diſciple Timothy for his private Devotions, but from his way of ſpeaking, (not barely, I exhort thee to pray; but I exhort firſt of all that Prayers be made, that is, be prepared, appointed, eſtabliſht,) 'tis probable that he is dictating as the great Apoſtle of the Gentiles, and as Paul the Aged, directing this Apoſtolical young Man to whom this Charge is committed, that he might know how he ought to behave himſelf in the Houſe of God, which is the Church of the Living God. For Timothy whom he beſought to abide ſtill at Epheſus was this Church's Angel. Therefore St. Paul enjoyns him what was convenient for ordering the pure Worſhip of God in Spirit and in Truth, for ſettling it in the Church where the Holy Ghoſt had made him a Biſhop. And it may farther appear what kind of publick Worſhip is preſcrib'd to this Church of Epheſus, from what was practis'd in the moſt flouriſhing Churches in the firſt and the beſt Ages; the greateſt Lights of the Ancient Church undoubtedly left behind them the plaineſt Commentaries on my Text, in the pious Offices they compos'd for Divine Worſhip. True indeed what they left ſo well devis'd and deſign'd, has been corrupted ſince with Letanies to Saints and Angels, and many falſe Doctrines are crept into their Devotions in the Church of Rome, which would be practical Errors in us, and turn our very Prayers into Sin, if we ſhould joyn throughout with them in Theirs: though to ſpeak truth, they do not all pretend ſo much as to joyn themſelves in what the Prieſt is in a manner whiſpering to himſelf in an unknown tongue, they neither hear, nor underſtand it. But I beg leave to ſay in behalf of the Church of England, when our Iſrael came out of Egypt, and our Houſe of Jacob from among the People of a ſtrange language, though we borrowed ſome Jewels of them, I mean ſome part of their Antient Prayers, and brought them away; yet we have ſo accurately filed them, ſo carefully poliſht and freed them from the ruſt they had once contracted; thoſe that poſſeſt them heretofore, do hardly know them again; nor will they own them now, being rather dazled than delighted with their preſent luſtre: ſo that we are in no danger of ſuch a Proceſs in Law, as 'tis ſaid the Egyptians commenc'd againſt the Iſraelites to recover their Jewels again many hundred Years after, ſince they had proof enough in whoſe hands they were from the Book of Exodus. But our Book of Divine Service is no ſuch perilous Evidence in our caſe: our wiſe and pious Reformers receiv'd indeed, and retain'd ſome part of a Liturgy, (let none think ill of the Word, for 'tis a Scripture-word for the Worſhip of God in ſeveral places of Scripture, they retain'd I ſay ſome part of a Liturgy) that was us'd before the Reformation, but us'd before Popery too; for what they ſo retain'd, was moſt of it out of the Scripture, out of the Epiſtles and Goſpels, and the Book of Pſalms. And ſo we may ſay they receiv'd and tranſlated the Bible it ſelf, which was before in the ſame hands, but in a manner uſeleſs to the People, ſince neither That was allow'd them in our Mother Tongue. Nay, to ſpeak truly, we can hardly be ſaid to have retain'd any Prayers of theirs; rather we have reſtor'd the Pure and the Primitive Devotions, and rejected ſuch as were truly and properly theirs, that were liable to any juſt Exceptions: we have kept to thoſe of the Old Catholick ſtamp, and laid by the New, the Catholick falſly ſo called: we have try'd and purify'd ours ſeven times in the fire, they roſe as it were from the Aſhes of thoſe Renowned Proteſtants who compil'd them, thoſe excellent Men that ſuffer'd a glorious Martyrdom for being Proteſtants: they were the Men that ſeparated the precious from the vile, and that is the admirable temper which God approves, Jerem. 15. 19. if thou take forth the precious from the vile thou ſhalt be as my mouth, and I may add the next words to determine the Caſe between our truly Apoſtolick Church of England, and thoſe of Rome, Let them return to thee, but return not thou unto them.

But now let no Man imagin that the ſame forms, if compos'd with ſufficient variety, may not be us'd for all men, whom here we are bound to pray for, or that they may not be conſtantly uſed by all men of the ſame National Church; and the more conſtantly us'd, ſo much the more devoutly with daily increaſing fervors, if all men would bring along with them a due intention of mind, and would practiſe the method of retiring within themſelves by a good preparative Meditation: And conſider, I beſeech you, as to that objection of ſtinting or confining the Spirit, any mans Prayer for others, offer'd I mean in behalf of a whole Congregation, be it to the Speaker never ſo unpremeditated, is as much a form to the hearer if he goes along with it as if it were premeditated; nor ought ſett Prayers to be call'd a ſtinting of the Spirit, when David a Man after Gods own heart, has left us almoſt as many Forms of Devotion as he left Pſalms behind him. Form thy Spirit by the affection of the Pſalm, ſays St. Auſtin, that is, frame and enlarge thy Conc. 3. in Pſal. 30. Soul to follow the ſame Holy Spirit that pour'd it forth. Alas! what's our Spirit in Compariſon of Chriſt's Spirit, for he had the ſpirit without meaſure, and yet at two ſeveral times he repeated and recommended the ſame Prayer, that is, the Lord's Prayer, and in Matt. 26. 44. He pray'd the third time ſaying the ſame Words: And if it be ſaid, that a Form of Prayer can never expreſs the needs and neceſſities of all men who are here to be prayed for; 'tis anſwered, that no more indeed can all the moſt tedious Extemporary Effuſions be ſo particular. But yet a devout mind in the ſwiftneſs of thought, can eaſily apply, and ſufficiently extend the Lord's Prayer, or a Pſalm to particular Occaſions, as a certain Father of the Deſart inſtructs his Diſciples how every one of them might become a kind of Pſalmiſt; That we may enjoy this Treaſure (ſaith he) it is neceſſary that we ſay the Pſalms with the ſame Spirit with which they were compos'd, and accommodate them unto our ſelves in the ſame manner, as if every one of us had compos'd them, or as if the Pſalmiſt had directed them purpoſely for our uſes. Loving when he loves, fearing when he fears, hoping when he hopes, praiſing God when he praiſes, weeping for our own and others ſins when he weeps, begging what we want with the like Spirit, wherein his Petitions are fram'd, loving our Enemies when he ſhews love to his, praying for ours when he prays for his, &c. To proceed then, our Apoſtle preſcribes in the firſt place Supplications, which are Letanies or Deprecations, for imploring Mercy and Protection againſt evils to come; next Prayers to procure the good things we ſtand in need of; then Interceſſions, as the Apoſtle, Heb. 7. 25. moſt properly calls ſuch Petitions of any kind as are made for others, ſeeing he ever liveth to make Interceſſions for us: and laſtly, giving of Thanks the moſt excellent act of the Soul, and the moſt delightful, for 'tis a joyful and a pleaſant thing to be thankful. Theſe ſeveral kinds of Prayers were to be made for all men, with a Charity as diffuſive as the Love of God to the World, with a good will as univerſal as the Providence of his Goodneſs. But I muſt not dwell on any of theſe Common Places; I proceed to that which is more particularly deſign'd and recommended by St. Paul to Timothy, that ſuch Devotions as theſe ſhould be offered up to God, as for all men, ſo eſpecially, for Kings and for all in Authority, &c.

Firſt then our ſolemn Prayers muſt be made for Kings, a cuſtomary Duty paid to the Kings of the Earth, and to the Royal Lineage by the Jewiſh Church under the Old Teſtament, and here confirmed by this Apoſtle under the New: And how even Heathen Emperours valued the Prayers of the Church, is evident from the famous Decrees of Cyrus and Darius thoſe Great Kings, Ezra 6. 10. where their deſign of rebuilding the Temple, and reſtoring of publick Worſhip is avow'd to be this, that they may offer Sacrifices of ſweet Savour to the God of Heaven, and pray for the Life of the King and of his Sons. So Artaxerxes another mighty Monarch, but a Pagan ſtill, had the ſame veneration for theſe Divine Offices, the ſame ſollicitude that Interceſſions ſhould be made to God for him and his Poſterity, not without dreadful Apprehenſions of a judgment worthy of God, if his ſolemn and decent ſervice were neglected, Ezra 7. 23. Whatſoever is commanded by the God of Heaven, let it be diligently done for the houſe of the God of Heaven: for why ſhould there be wrath againſt the King and his Sons? But then this Duty of praying for our Governours, is ſo well eſtabliſht by the Apoſtle's expreſs direction here, and by the conſtant practice of the moſt Apoſtolical times, as makes it a moſt indiſpenſable Office in the Chriſtian Church; and methinks 'tis very obſervable how St. Paul here has fenc'd and guarded this Duty of ours, ſo as to leave no room for any to evade it; as if he had foreſeen there would be a ſort of Men (and they liv'd within our Memories, Men) who inſtead of praying for their King, would learn to pray againſt him: But then if all Kings according to the rule in my Text, ought to be prayed for, they who ſuppos'd their King was not to be prayed for any longer, no wonder if they advanc'd to the next immediate Conſequence, to make him no King at all: nor is it ſtrange if thoſe in the Neighbour Kingdom, who of late had the hardineſs openly to excommunicate his Majeſty, and many others in Authority under him, delivering them over to Satan inſtead of praying for them as their Governours, forthwith proceeded to refuſe them all manner of Allegiance and Obedience; but now allowing ſuch Men all their moſt unjuſt prejudices againſt the perſons of their Governours; yet does St. Paul in this place oblige both them and us, to make Interceſſions for Kings as Kings, for all in Authority as lawful Magiſtrates, whether juſt men or no, he binds them to whom he writes to pray for the converſion of wicked unconverted Heathen Potentates: for it follows immediately upon my Text, For this, that is, this praying for all Men, for Kings and all in Authority, this is good and acceptable in the ſight of God and our Saviour, who will have all men to be ſav'd and come to the knowledge of the Truth; where the Duty of praying for the Converſion and Salvation of thoſe at the Helm of State, who all were arrant Pagans, is repeated and reinforc'd. Again in the 8th verſe, St. Paul is pleaſed to rivet this Injunction, I will therefore that men pray every where lifting up holy hands without wrath or doubting; methinks the Apoſtle forbids the Chriſtians here, to be either cenſorious or ſcrupulous, as if their Prayers for the worſt of Heathens, whether publick or private perſons ſhould not be accepted, as he hath told them before, that this is good and acceptable; and in my Text he expreſſes himſelf in ſuch terms, as may beſt ſecure his precept of praying for Kings from the moſt perverſe diſputings; as if he had taken it for granted, that ſome might in time arrive at that height of uncharitable Inſolence, as to determine of Chriſtian Princes, that they were in that caſe wherein St. John ſeems to diſpenſe with St. Pauls precept here of praying for all men; there is a Sin unto Death, ſaith St. John, I do not ſay ye ſhall pray for it: but St. Paul in my Text has provided even againſt this ſuppoſition, though the Charity that hopeth all things were overcome, ſo that the Spiritual welfare of a Nero, or ſome other cruel Pagan and moſt malicious Perſecutor of the Chriſtian Faith were not only doubted, but in a manner deſpair'd of; yet ſuch a temper is found (as no wonder if the Apoſtle has bounded and limited theſe great things exactly) ſuch proviſion is made, that as their Prince he was to be pray'd for ſtill, That they might lead a quiet and peaceable life. Thus it was in the caſe of that impious wretch Licinius, Colleague and Partner of the Empire with the Glorious Conſtantine, that ſame Licinius who became a bloody Tyrant, a Raviſher of Chriſtian Virgins, a Murderer of holy Biſhops, a moſt violent Perſecutor of the Church; when he firſt broke out upon the Chriſtians, the firſt thing he did, ſaith Euſebius, was to turn all the Chriſtians Eccleſ. Hiſt. lib. 10. cap. 8. out of his family, ſo (as much as in Him lay) miſerably ſtripping and depriving himſelf of the help of their Prayers, which they according to the inſtitution of our Fathers us'd to pour forth to God for him and for all men; no doubt it refers to my Text, and to this Apoſtolical Conſtitution; and the ſame Euſebius ſpeaking of this wicked Licinius now grown to the height of impiety, He pulled down divers Churches, ſaith that Hiſtorian, and ſhut up others, that none of thoſe who us'd to frequent them might aſſemble there, and perform Divine Service to the moſt high God; for he was of opinion, ſaith he, that they made no Prayers for him there, being induc'd to that opinion as being conſcious to himſelf of his own crimes; which implies ſufficiently that they did make Prayers for him ſtill, though he thought the contrary.

But Secondly, we are not only to pray for Kings, but for all in Authority under them, in which how the Ancient Church behav'd her ſelf, let one of the Fathers inform us, We pray, ſaith he, for all Emperours, for their long life, for the peace of their Empire, for the ſafety of the Royal Family, for valiant Souldiers under them, for a faithful Senate, an honeſt Commonalty, a quiet World, and whatſoever elſe ought to be the ſubject of our Prayers, as he is a man whom we pray for, or as he is Caeſar. But is it enough that we pray for Kings and for all in Authority? ſome have been praying for them after a faſhion, that have at the ſame time been fighting againſt them. We muſt all pray to this end, and with this deſign, that we may lead a quiet and peaceable life, which is my Third particular.

Now if the Church of Chriſt be ſo indiſpenſably bound to Pray for Peace, and if our lives ought to be anſwerable to our Prayers (ſince praying for Peace is but mocking of God without keeping the King's Peace too) then let not any pretend to be good Chriſtians, and ſound members of Chriſt's Church, unleſs they be alſo good Subjects: Let none lay any claim to Godlineſs nor yet to Honeſty, whoſe heart is not ſet to lead a quiet and peaceable Life; let all Eccleſiaſtical Power that exalts it ſelf above the Civil for its Deſtruction inſtead of its Edification, be lookt upon as a mere Antichriſtian Impoſture. My aim is, firſt againſt the Power of Depoſing Kings, that has been often claim'd by the Biſhop of Rome, maintain'd by his flattering Orators; nay, by the Great Cardinal Perron himſelf, in a very auguſt and ſolemn Aſſembly at Paris; a power frequently practis'd and exercis'd to the great ſhame and ruin of Chriſtian Kingdoms: Theſe ſeem to pervert the place that is almoſt parallel to my Text, 1 Pet. 2. 13. Submit your ſelves to every Ordinance of Man for the Lords ſake; whether it be to the King as Supreme, or unto Governours as unto thoſe that are ſent by him, &c. One would think they read the words of St. Peter thus; Submit your ſelves to me or to my ſucceſſor as ſupreme, and unto Kings as to Governours ſent by him.

But is there not a many-headed Party of Sectaries yet ſtill uſurping that honourable Name of Proteſtants, as guilty of owning the like Principles and of acting accordingly? Have not Three Kingdoms but lately felt it in the Death of our Holy King by wicked hands; in the fall and bloodſhed of many a Hero in Authority under him, in the loſs of our Peace and quietneſs, in the decay of all Godlineſs and Honeſty?

Theſe have attempted to ſet one part of my Text againſt the other, whereas we are call'd upon here to pray for Kings and all in Authority; theſe have introduc't a diſtinction of taking Arms by the King's Authority againſt his Perſon: But as there is light and heat where the body of the Sun is not, for we enjoy light and heat upon Earth when the Sun is in Heaven, and yet to be ſure where the body of the Sun is there is alſo light and heat in the higheſt degree, that is, in the fountain of them both: So 'tis true the King's Authority may be where his Perſon is not; but yet 'tis certain, whereſoever his Perſon is, there is alſo his greateſt Authority: So that to take up Arms by his Authority, yet againſt his Perſon, is indeed to fight by his Authority, yet againſt his Authority; which is moſt full of contradiction: And where his Perſon is not, yet if none act and if nothing be acted but by his Commiſſion and according to his Laws, that is ſtill by his Authority, 'tis the ſame thing, the King is preſent there. God imparts to them whom he calls Gods, as it it were a Ray of his own Attribute, to be by their Influence, in a maner omnipreſent within ſuch a diſtrict and compaſs of their own Dominions, Political Virtue goes out of them into others when they ſhall think fit to have it ſo.

But ſome of the ſtiffeſt Defenders of our late See Doctor Hammond's pieces againſt Reſiſtance. See Bellarmin. de poteſtate Temporali Pontif. Rom. lib. 5. cap. 7. horrid Rebellion are agreed with the great Champion of the Papal Univerſal Monarchy, to offer another, and that a bolder diſtinction; and he tells us plainly that the Primitive Chriſtians wanted not Authority and Right to reſiſt upon occaſion, and to make head againſt the Civil Powers, but that they wanted ſtrength in thoſe firſt Ages: So that for ſeven hundred years after Chriſt this priviledge of the Church to aſſert Her Rights, though it came to reſiſting of the ſupreme Magiſtrate, was, it ſeems, wrapt up in ſilence. A fair preſcription of ſeven hundred years, and of the very firſt years of Chriſtianity too againſt ſuch a Priviledge! In the mean time what becomes of his great Canon of the Council of Trent, to interpret Scripture according to the Ancient Fathers? He that ſays St. Peter and St. Paul were not ſubject as other men to the higher Powers, for fear he ſhould be forc'd to acknowledge their Succeſſors are in like manner ſubject: I will not ask how he anſwers the plain words of Scripture, which he thinks to elude, Let every Soul be ſubject to the higher Powers; But I would ask how cloſe does he keep to the Church for ſeven hundred Years, and to the Fathers, who he pretends are his Guides? See but how well he agrees with St. Chryſoſtome upon the place, 〈 in non-Latin alphabet 〉 , though thou art an Apoſtle, ſays he, though thou art an Evangeliſt, though thou art a Prophet, whoſoever thou art, thou art ſubject to the Higher Powers. But will they ſay our Saviour himſelf wanted Power, or elſe he had exercis'd his Prerogative over Kings and Princes in the midſt of his Enemies? Did he want Power then, when he controul'd all evil Spirits, and caſt out Devils with the word of his Power? which is more than the greateſt Monarch upon Earth could do, more than King Saul could do to caſt out his own evil Spirit. Then, when he bid the Dead come forth, and preſently the Earth gave up her Dead. Did he want Power then when he commanded univerſal Nature? when even the Winds and Seas obey'd him? when he ſhew'd by his feeding ſo many thouſands with a few Loaves and Fiſhes, at how eaſie a rate he could have maintain'd and defray'd the moſt numerous Armies, whereupon they would have taken him by force to make him a King: But he no ſooner perceiv'd it, than he departed into a Mountain alone, chuſing to be an Anchorite, rather than wear a Crown and loſe his beloved Title, Iſai. 49. 7. a Servant of Rulers, yet whom Kings ſhould ſee and ariſe, Princes alſo ſhould worſhip. He that had more than twelve Legions of Angels at his call, if he would but have pray'd his Father to ſend them, one might wonder what hinder'd him from giving the word to one of them, that came to ſtrengthen him in his bloody ſweat, why did he not bid him ſtrike the Tyrant Herod, or thunder-ſtrike the Roman Governour Pilate, but that he confeſſes himſelf ſubject to him? That Pilate had power given him from above, that is, in right of his Maſters the Romans, now lawful Soveraigns of the Jews, who had ſurrendred their Vid. Joſephi Antiqu. Judaic. lib. 14. cap. 8. Empire to Pompey the Great, for the uſe of the Roman State, even the Power of Pilate as one in Authority under the Imperial Romans was ordain'd of God: Therefore you ſee our Saviour, not only paid the Tribute-money to Caeſar, but his Life-blood too; nay, he yielded himſelf to their Inferiour Officers, and menac'd the chief of his own, from whom this Power of Popes in oppoſition to Kings, is pretended to take its riſe; he threatned St. Peter, I ſay, with periſhing by the Sword, for drawing his Sword againſt thoſe common Souldiers the Governour had ſent to apprehend him. And was it only weakneſs that the Apoſtles forbore opening and executing their Commiſſion as Earthly Potentates? as if St. Paul could not as eaſily have ſtruck dead the Jewiſh High-Prieſt Ananias, that ſmote him on the Face, as St. Peter ſtruck another Ananias with his Wife Saphira. But that Husband and Wife were counterfeit lying Chriſtians, like theſe that we have to deal withal: they were no Kings, nor were they in Authority under them. Had they been ſuch, no doubt St. Peter was better taught by this time, than to have us'd them ſo roughly: For otherwiſe, could not St. Peter have inflicted ſome terrible diſeaſe, that ſhould have wrought immediately upon any Pagan Emperour? as immediately no queſtion as Elijah could tranſlate the Leproſy of Naaman to Gehazi. Where is the difference then between St. Peter and theſe Suceſſors of his, for point of Ability to maintain the Rights and Royalties of the Church, if this of ſubjecting Kings and Princes had been one of them? But St. Paul though he was outrag'd then by that Mock-High-Prieſt (for St. Paul underſtood ſufficiently that there was really no ſuch High-Prieſt upon Earth, ſince Chriſt was aſcended into Heaven) yet that being no time nor place to argue that point, the Apoſtle only pleads he did not reflect upon that; allowing, upon their ſuppoſition, that if he were High-Prieſt, or however, as he was a Magiſtrate, a Miniſter of Juſtice, he had done ill to revile him, and confirming it for a Chriſtian as well as a Jewiſh Law, for it is written thou ſhalt not ſpeak evil (much leſs then act Evil) againſt the Ruler of thy People: nay, he was ſo far from declining or diſputing the Heathen Emperours Juriſdiction over him, that he enters his ſolemn Proteſtation and Appeal, I ſtand at Caeſar's judgment Seat, by whom I ought to be judged. And if the Heathen Emperours were ſo priviledg'd from any deſign of Reſiſtance among the Chriſtians, have they now loſt their Prerogative by turning Chriſtians themſelves? That were but poor encouragement for the Royal Converts. But did not the Primitive Chriſtians pay equal and greater deference to Chriſtian Princes? or did the Ancient Biſhops of Rome keep the Commiſſion, St. Peter had left them, dormant for want of Forces? Let the Apologies written by the Primitive Saints decide this queſtion, Whether they were ſubject for Conſcience ſake or no? There they ſet forth how great a multitude of Chriſtians there were in Rome, how perfectly they had it in their Power, if they were not extremely averſe from ſuch Deviliſh Practices, to fire the City at any time about the Ears of their Oppreſſors, yet ſtill their Prayers and endeavours tended to this good end, That they might lead a quiet and peaceable life.

And this ſhould be our great labour in the ſight of all men, as well as our earneſt petition to Almighty God, that we may lead a quiet and peaceable Life; or which is all one, that we may enjoy a kind of lower Heaven upon Earth; for Heaven it ſelf is deſcrib'd to us a place of reſt and peace: I am ſure the contrary, that is, War, and the diſmal effects of it, are an emblem of Hell: For Hell is a ſcene of ſtrife and gnaſhing of teeth at one another. The ſword of the Lord does like Behemoth, that drinks up Rivers, but they are Rivers of Blood, when he bids it ariſe and go forth. His glittering Sword of War is ſeldom drawn without his flaming ſword of fire, that goes along with it, to lay fenced Cities in ruinous heaps. But though nothing is more extreamly oppoſite to the mild and loving ſpirit that Chriſtians are of, at leaſt that they ſhould be of, than calling for fire and ſword; though nothing diſturbs their Devotions more than the Battle of the Warrior, with confuſed noiſe and garments roll'd in Blood; yet there is ſomewhat elſe in War that makes a good Chriſtian tremble, and frights him more, that is, the inundation of Vice which commonly runs along in the ſame chanel with that of Blood. This conſideration terrified him that durſt encounter a Gyant, the torrents of Belial, the overflowings of ungodlineſs made me afraid, ſays that man of renown: And yet in the ſtate of War it was neceſſary for him to ſet open a kind of ſanctuary for all comers, all that would follow his ſtandard were welcome to him, the light and the vain fellows, as we read in his ſtory. He was fain to court and advance the Sons of Zerviah that were too hard for him, becauſe they were mighty men; though Joab the eldeſt of them was fluſht in the blood of ſeveral brave and good men, yet ſtill he muſt continue General of the Armies of the Living God. But on the other ſide, how invaluable is the bleſſing of Peace? How well does the ſame gracious King David compare the Unity of Brethren among themſelves to thoſe two precious things, the Dew that fell from Heaven, and the richeſt Oyl that the Earth afforded? Even Seneca the Heathen Philoſopher apprehended and acknowledg'd the neceſſity of his being a good Subject, if he would be a good Philoſopher, or a happy man; Errare Epiſt. 73. mihi videntur qui exiſtimant Philoſophiae fideliter deditos contumaces eſſe, &c. Sure (ſays he) they are miſtaken that think ſuch as give themſelves up entirely to the ſtudy of Philoſophy are proud and ſtubborn, diſobedient to Magiſtrates and Kings, or thoſe by whom the Commonwealth is govern'd; for on the contrary, none are more kindly obedient than they, becauſe they cannot receive greater advantages than from ſuch under whom they may enjoy a quiet retirement. Therefore (ſays he) thoſe to whom the publick ſafety muſt open the paſſage, before they can arrive at their end of living well, they muſt needs reverence the Authors of that good, as they would do their Fathers. Again ſays he of his good moral man, He loves thoſe by whoſe means he may do this in ſecurity—Under whoſe protection he may ſtudy uſeful knowledge—thus the benefit of this Peace which appertains to all, is more highly ſerviceable to ſuch as uſe this Peace well. He will therefore own himſelf indebted to thoſe men by whoſe adminiſtration and care an entire repoſe and the free diſpoſal of his own time is allow'd him.

Now if ſo much Love and Duty to All in Authority be ſo juſtly due from every Good Man that would follow after wiſdom, then how much more from every Good Chriſtian? but moſt of all from Us the Allow'd Profeſſors of the Chriſtian Philoſophy, I mean from Us of the Clergy? how mightily are we concern'd to Pray for peace and quietneſs? to Preach up this, not only for Godlineſs, for Honeſty ſake, but alſo becauſe the publick tranquillity does moſt particularly befriend and favour the privacy ſo neceſſary and delightful to our Profeſſion? we muſt needs reverence yours, and make ſupplications for you, and ſuch as you, who under the King are in Authority, the great conſervators of our Peace, that execute Juſtice and maintain Truth; the Oracles of the Law and Pillars of the Government, the ſhields of the Earth that belong to God.

But God himſelf is the fountain of all this honour and power, this peace and quietneſs, for the Lord God is a Sun and a ſhield, as the Pſalmiſt entitles him: a Sun to increaſe, to enliven, and add luſtre to all we enjoy; and a ſhield to guard and ſecure us in all aſſaults: But then remember upon what terms he is ſo, and upon what condition; it follows in the Pſalm, that the Lord will give grace and glory, and no good thing will he withhold; but it is only from them that live a godly life that he will not withhold it, or from them that walk uprightly. And ſo I proceed to my laſt particular, that we ought to pray for a quiet and a peaceable life, to this more excellent end, that we may lead it in all Godlineſs and Honeſty.

For though there may be Godlineſs and Honeſty without Peace abroad, (I mean it of thoſe good men that labour for Peace with all men, but cannot obtain it) yet there can be no peace and quietneſs either abroad or at home without Godlineſs and Honeſty. 'Tis a caſe already judg'd by God himſelf, there is no peace, ſaith my God to the wicked. There may be ſome paſt feeling, as the Apoſtle deſcribes them: there may be others that may dwell careleſs after the manner of the Sidonians, that were quiet and ſecure, as though there were no Magiſtrate in the Land to put them to ſhame in any thing: there may be a kind of Lethargic Dream, or rather a Mortal Trance, ſuch, as they ſay, Witches are caſt into when the Devil abuſes their Phancies with a Scene of Feaſting and Revelling; but a laſting Peace within, muſt have a ſurer foundation, and that can be nothing but Piety, nothing but Purity and Chaſtity as ſome render the Text, nothing leſs than all Godlineſs and Honeſty. But then again, theſe are the natural preſervers of our outward as well as inward Tranquillity; for whence come Wars and Fightings among you? come they not from your Luſts? ſaith the Apoſtle. All foul diſorders in private Families, in great Cities, in States and Kingdoms, are either from rioting and drunkenneſs, from chambering and wantonneſs, or elſe from ſtrife and envy, ſo vile a Carnality that St. James calls it, the ſpirit that luſteth to envy.

But Secondly, there is a Supernatural Gonnexion between Peace and Godlineſs, Honeſty and Quietneſs. For though Peace in this World is (I have ſhew'd) one of the greateſt and richeſt gifts and graces that God himſelf beſtows upon Mankind, yet Godlineſs muſt be acknowledg'd a greater ſtill, and the Supreme good that God in this life affords us. Now if we refuſe the nobleſt portion and deſpiſe it, and it's everlaſting rewards; is there any reaſon that God ſhould continue his Grace of temporal Peace which we turn into wantonneſs? we are enjoyn'd to follow Peace and Holyneſs: they that dare Pray for the former without a firm purpoſe to purſue the latter, what do they ſay in effect to Almighty God? Only, in this be gracious unto thy Servants, give peace in our time, O Lord, that we may make the better proviſion for our Fleſh to fulfil the luſts thereof. Scatter thou for our ſakes the people that delight in War, and ſtop the very rumours of Wars, that we may fill our ſelves with coſtly Wines, and that no flower of the ſpring may paſs by us, that we may crown our ſelves with Roſes before they be withered, that none of us may go without his part of voluptuouſneſs, that we may leave tokens of our joyfulneſs in every place, for this is our portion, and our lot is this; that we may oppreſs the poor righteous man, that we may not ſpare the Widow, &c. This is a ſort of Prayer that even the Heathen Poet thought too impudent to be offer'd aloud to one of their own tame Idols, Quod niſi ſeductis nequeat committere Divis; He muſt take his God aſide (ſays he) that prays at ſuch a rate, for ſure he dares not let any man overhear him at ſuch Addreſſes. Such a Petitioner deſerves to be repulſt, as Jehu fiercely replied upon the Meſſengers whom Jehoram ſent one after another to ask, is it Peace? what haſt thou to do with Peace? or rather he might expect in return to ſo prophane a ſuit, that ſome good Angel ſhould do as Jehu did to that wicked Prince his Maſter (but not till God had depos'd him) when he askt for Peace, Peace ſtill (which he meant to uſe onely for a Pander to the Whoredoms and the Witchcrafts of his Mother) he was anſwered with a bitter ſcoff, and then with an arrow to his heart; for he muſt needs ſay in his heart there is no God, that implores the Bleſſings of Peace and Quietneſs, but never intends the Duties of Godlineſs and Honeſty. And ſure, we little value and eſteem either thoſe good things of this life that are the fruits of Peace, or even thoſe better things that concern our better part, that is, all Godlineſs, if we do not thus faithfully ask according to God's Will, that we may effectually obtain thoſe Glorious Chriſtian Priviledges; to uſe the words of Lactantius the Chriſtian Orator, Let us beſeech God Lactantius ad finem lib. 7. in our daily Prayers firſt of all, that he would defend thoſe whom he has made defenders of the State, that he would inſpire them with a will to continue ſtedfaſt in the Love of God. This is moſt beneficial to us all, to them in regard of their own Happineſs, to us in reſpect of our Peace and Quietneſs. Many, 'tis true, that have born the Sword and the Scepter, have done evil in the ſight of the Lord: the fault was none of theirs that pray'd for them, and their prayers have return'd into their own boſome. Yet even in thoſe Kings that have not been holy men, the Prophecy has been accompliſht in a lower degree, that Kings ſhould be nurſing Fathers to the Church of God. So the Prayers of the Church had their effect in part, when Adrian Severus and Antoninus ſate at the Helm, all three of them Heathen Emperours, yet far more equitable than their Predeceſſors, and favourable to the Chriſtians. But theſe Interceſſions of theirs were fully anſwered in the Royal Conſtantine, in the Great and Good Emperour Theodoſius, and in other Chriſtian-Romans that govern'd the World; ſo likewiſe in many other Pious Kings and Princes in all Lands. Contribute then your daily Prayers, add them to thoſe that are on the file already, for thoſe great Bleſſings we pray for in our Letany, where we beſeech God that it would pleaſe him to bleſs the Magiſtrates, theſe being the great means to preſerve Peace and Quietneſs, and the preſervation of theſe being ſo neceſſary to promote all Godlineſs and Honeſty. if the Apoſtle had bidden you do ſome great thing, would you not have done it to reap ſuch vaſt advantages? what, when he only exhorts that Supplications be made? what, when our Saviour has promis'd, ask and ye ſhall receive? I do not urge you all to lead ſuch a life of toyl as theſe that are in Authority are fain to do; that we may lead a quiet and a peaceable. I do not ask every one of you to ſtand between the living and the dead, like Phineas with a Cenſer in his hand, but only to let your Prayers aſcend as Incenſe. Nor is any ſuch hard ſervice demanded of you, as was once exacted of Moſes, to be all day long at your Prayers: He is called the choſen of God, becauſe he ſtood in the gap in all extremities, do you but lift up holy hands to God in Prayer, but do not think lightly of neglecting the daily publick Worſhip of God, in the Church's Divine Service, do not refuſe to join with one heart and with one voice in all the parts of it: We do not know the things that belong to our Peace; if we think it may be ſecur'd any other way ſo effectually as by perſwading all men, if it be poſſible, and prevailing with them to be of the one Communion with this National Church; Give me Socrat. Hiſt. Eccleſ. lib. 2. in Vitâ Coſtantii Edit. Valeſ. pag. 144. leave to relate a remarkable paſſage out of Eccleſiaſtical Hiſtory, to ſhew the miſchiefs thoſe men have fallen into that would not make themſelves part of the conſtitution, and of the ſetled Communion in the Church. The Arians under the Emperor Conſtantius, who greatly favour'd them, perſecuted as well the Novatians as the Orthodox Chriſtians, both parties being Enemies to Arianiſm; the Orthodox, hereupon mainly apply themſelves to bring the Novatians back to the Churches Communion; and the Hiſtorian tells us they were within a very little of being intirely united, if the Novatians ſtiffly adhering to their old Rule had not refus'd to joyn with them; therefore both parties were together perſecuted; at laſt the Arians prevail with the Emperor for his orders to ſend four Regiments of Souldiers into Paphlagonia, where they knew there was a multitude of Novatians to compell them, for fear of his Arms, to receive the Arian Confeſſion: But theſe Novatians, prickt on with eager Zeal for their Sect, arm'd themſelves with deſpair; many of them getting into a body, with long Scythes and Axes, and what ever came to hand, made head againſt the Emperors Forces. It came to a Battel, in which moſt of that party fell, and all the Imperial Forces, a few excepted, were; ſlain. Thus in the Righteous Judgment of God were theſe men permitted to give the leading foul example among Chriſtians, of waging War with their lawful Prince, after they had ſo long broken the Peace of the Church, and (however they weaken'd and expos'd themſelves, yet) obſtinately ſtood out and refus'd to joyn in her Prayers: For this (I think I may ſafely ſay) is the firſt inſtance of making any Reſiſtance againſt the Sovereign Powers by any that call'd themſelves Chriſtians. Such was the fatal progreſs of that Schiſm, thus deſperately they fell who departed once from the Church, and would not be perſwaded to return to it. Therefore as ever you would be found good Subjects to your Prince, good Citizens or good Men in any relation, yield this to the honour of God, and to the ſecurity of the Government to joyn in theſe beſt and moſt Sacred bonds, the Publick Supplications and Common-Prayers for all men, for the King and all in Authority. St. Paul's Exhortation was never more neceſſary than now, For Prayers to be made that we may lead a quiet and a peaceable life: 'Tis a generous principle, and beſides even ſelf-love would preſs it home upon you to make your own times (by your Godlineſs and Honeſty, for thoſe I have ſhew'd are the only means together with theſe Supplications and Prayers, to make the preſent Age) as quiet and as peaceable as you can. Imitate our Bleſſed Saviour in his Agony, now we are in a kind of Agony too, and pray more earneſtly, and wreſtle with God until he have mercy upon us. Three Siſter-Kingdoms ſeem to joyn in this one juſt Petition, O pray for the Peace of Jeruſalem: methinks the Church of Great Britain, in which we were born and Baptiz'd, is ready to fall upon her knees, and ſtretches out her hands as a ſuppliant to you, that this Apoſtolical Canon may never be out of date with you, that firſt of all Supplications, Prayers, &c.