Mr. STEPHENS's SERMON Preach'd Before the HONOURABLE House of Commons, January 30th. 1699/1700.

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THE Honourable Auditory before whom the fol­lowing Sermon was Preached, having expressed their mislike, I never designed to have had it Printed: But since it is stolen uncorrectly into the World, with­out my Privity, I hope it will not be imputed as a Crime, that I amend the Errata of the Press.

Will. Stephens.

A SERMON PREACH'D Before the HONOURABLE House of Commons, January the 30th. 1699/1700. Being an Anniversary SERMON for the DAY.

By WILLIAM STEPHENS, B. D. Rector of Sutton in Surry.

Corrected by the Author.

LONDON: Printed: And are to be Sold by A. Baldwin, at the Oxford-Arms in Warwick-Lane, 1700.

THE EDITOR TO THE PREACHER.

SIR,

SINCE the Printer inform'd me, that he will make a Second Impression of your Sermon, I thought it might be fit to offer you some Satisfaction for Printing it with­out your Consent. For although I was told, that you were obstinate in refusing to Print it, yet I thought it might be useful to the Publick, and no ways disserviceable to You to Publish it.

Wherefore, having gotten a Copy, I gave it to a Printer, only with this Charge, that he should make the Impression as Cheap as he could, for as I observ'd, that the Preach­ing of it made you some Enemies, so I concluded that the Printing of it might Gain You some Friends; because the Misrepresentations which were given Abroad concerning it would vanish away.

And as to the Reflection which was made upon You by a Supposititious Clergyman, I Appeal my Ld. A. Bp. of Canterbury, if he did not receive Satisfaction from a Worthy Member of Parliament, being a Man of unspotted Reputation, that what was objected against You by the Re­flecter as to your flying from a suspected Prosecution, was wholly False and Scandalous.

SIR, I wish you well, and am
Yours, &c.
TITUS III. 1.

Put them in mind to be subject to Principalities and Powers, to obey Magistrates; and to be ready to every good Work.

TO understand the Reason of this, and such-like Admo­nitions, which frequently occur in the Apostle's Wri­tings, Two Things may be premised:

I. That about the Time of our Saviour Christ, there arose one Judas of Galilee (who is mention'd Acts 5.37.) preaching Se­ditrous Doctrines to the People, and teaching, (as St. Jerom in his Comment on my Text observes,) That they ought to own no Sovereign Prince, but God alone: And if they pay'd their Tithes to the Priest, they were discharg'd from paying Tribute to the Emperor. And upon this Account it was (as St. Jerom be­lieved) that the Pharisees ask'd our Saviour that captious Que­stion, Is it lawful to give Tribute to Caesar, or no? Matth. 22.17. Now to this Account Anastasius Nicenus adds, That the Followers of this Judas were very numerous, and called by the Name of Gallileans, and commonly looked upon as Men ill affected to the Roman Government: Particularly, because, when they offered Sacrifice, they refused to make Supplication for the Emperor and People of Rome; upon which Account it is thought that Pilate, the Roman Deputy of Judea, came upon them whilst they were sa­crificing, and putting them to the sword; mingled their blood with the blood of the sacrifices; as you may read, Luke 13.1.

And from hence it was, that our Saviour Christ and his Dis­ciples were suspected of favouring Seditious Doctrines, because they came out of Galilee, as is observed by St. Chrisostom, in his 23d. Homile on the Romans, wherein he saith, That great Re­ports were spread abroad, as if the Disciples were a Factious, Se­ditious People, and designing against the Government. It must also be confessed, that many of the Jews, who were converted to the Christian Faith, were not sufficiently respectful to the higher Powers which God's Providence had set over them: For which Mr. Calvin gives this Reason, Since the Powers that were then in Being opposed themselves to our Saviour Christ, they thought them unworthy of Respect and Honour.

Now what hath been said concerning the Gallilean Persuasion, shews the Reason why the Apostles do so frequently in their Letters direct the Christian Churches to Loyalty, or a due Submission to Magistrates.

  • 1. To clear themselves from the false and scandalous Impu­tation of having imbib'd the Doctrine of Judas the Gallilean. And,
  • 2. To undeceive all those that had been perverted by that seditious Doctrine.

II. The Second Thing I would premise, is, That about the Time when St. Paul wrote this Epistle, the People of Crete (which was Titus his Diocess) were unruly and mutinous. Grotius says, That they were always a factious People; and for that Reason St. Paul wrote to Titus, their Bishop, to put them in mind to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good Work.

  • I. I shall take Occasion from hence, First, To make a just Comment upon the Text.
  • [Page 9]II. To set forth the Reasons and Grounds upon which the Apostles founded their Doctrine of Obedience to Ci­vil Magistrates. And,
  • III. To apply these Reasons in Conjunction with the Occasion of this Day's Humiliation. And,

I. First, It may be observ'd, That St. Paul does not di­rect Titus to teach the Doctrine of Civil Obedience as a new Thing, but only to refresh their Memories therewith, to put them in mind, &c. For Men cannot be supposed ig­norant of the absolute Necessity of Government, to the Defence and Support of Society; which were, in effect, to suppose, that 'twere better to lead the Lives of Beasts than Men, and that the World were willing to lie under the continual Calamity of War and Opression, fill'd only with a Rout of Fools and Madmen. 'Twere to suppose every single Person willing to expose himself to the un­controll'd World, and bid defiance to the unbounded Power, Rage, and Malice of Mankind. We cannot but see our selves link'd together by Common Wants into Pub­lick Societies, and that these Societies cannot subsist, unless they are upheld by the Power of Government, whose Wisdom and Justice must appear by a due Administrati­on of good Laws: And from hence we cannot but see a Necessity of Principalities and Powers, of Superior and In­ferior Magistrates, without whom Laws can be neither made nor executed. From whence 'tis very visible, that Subjection to a good Government is as much our Interest as it is our Duty. This was evident to the Pythagorean Sect of old, who would not suffer the Blood of any [Page 10] Creature to be shed for their use, but yet allow'd the Sword of the Magistrate to cut off Malefactors.

The following Words in my Text, are, Principalities and Powers. Now the Word in the Original signifying something which is Prime and Principal, must denote the Supreme Establish'd Power, from whence Inferior Autho­rities are derived, and is the same with the higher Powers mentioned Rom. 13.1. But because St. Paul speaks of Principalities and Powers in the Plural Number, 'tis likely that he alludes to the Distinction (which was so com­mon among the Romans) of the greater and lesser Pow­ers, the former of which, during the Commonwealth, were the Consuls, Pretors, and Censors; all which Pow­ers, in St. Paul's Time, were vested in the Emperor, and made up the Imperial Dignity. The lesser Powers were all those derived from hence, and were subordinate here­unto. And this Distinction was so nicely observ'd among the Romans, that Julius Caesar punish'd a Tribune, because he suffered himself to be stiled one of the higher Pow­ers. Sueton.

But in the Text it must be observ'd, that our Obedience becomes due, not only to the Supreme, but Inferior Au­thorities; for the Cretans, to whom Titus preached the Gospel, were part of a Roman Province, governed by in­ferior Officers, deputed from Rome, who were the Ma­gistrates they were exhorted to obey. For tho the supe­rior and inferior Powers differ greatly, if compared a­mong themselves; yet, with respect to the Subjects Obe­dience, they are to be regarded alike; so that we cannot wilfully disobey the Inferior, without affronting the So­vereign [Page 11] Authority. If then the Cretans would obey the Emperor, it must be by Submission to the Ordinances and Officers which he had appointed to their Island; and if they behaved themselves suitably to these Magistrates, they dis­charged their Duty to the Imperial Power which depu­ted them.

We see that a large Family cannot be governed by the Personal Presence of the Master, much less can an Empire; so that there will be need to call in to the Prince's Assistance, such Persons into whom he may diffuse some measure of his Political Soul, and thereby unite them as Members to his own Body-Politick; whereupon they are to be treated as the Hands, Arms and Eyes of Majesty: And hence Titus admonished them, not only to be subject to Principalities and Powers, but to obey Magistrates.

II. The Second Thing I proposed to speak to, were the Reasons upon which the Apostles grounded their Doctrine of Civil Obedience; which are Two:

The one is given by St. Paul, who teaches, That, Every Soul should be subject to the higher Powers, because The Magistrate is the Minister of God to us for good, Rom. 13.1, 4.

The Second Reason is given by St. Peter, viz. Because all Governments and Governours do arise from our own Consent, Submit your selves (saith the Apostle) to every ordinance of man, for the Lord's sake, whether it be to the King as supreme, &c. Where note, That the King is [Page 12] called the Ordinance, or Creature of Man, because the Sovereign Power it self is vested in Men, according to Humane Compact: And from hence our Subjection is urg'd by the Apostle St. Peter, in his 1st Epist. 2d Chapter, Verse 13.

1. To begin with St. Paul's Argument, who calls Magi­stracy a Divine Ordinance, because of the excellent Use of it, whereby good Magistrates resemble the Divine Power, Wisdom and Goodness, in securing to all Men their Rights and Properties; in preserving the Peace, Health and Safety of Societies, both with respect to Body and Soul. But to be more particular.

1. The Preservation of Property was the first benefit for which Magistracy was designed. Now Property is origi­nally attained by the Labour of either Body or Mind; for supposing the Earth to have been common to its First Inhabitants, it will follow that whoever took the Pains to cultivate any part of it, and lay up necessary Stores for his use, had by this his Industry made himself the true Proprietor thereof. And could we suppose this New Proprietor to be as well guarded, as that Man we read of in the Gospel, who was well Armed, and kept his Pallace and Goods in Peace, yet it may likewise be supposed, (as it there follows) that if a stronger than he shall come upon him, he will take from him all his Ar­mour wherein he trusted, and divide his Spoils. And this uncertain condition of Property shews the reason of Mens uniting into Societies, and setting up Forms of Government, which is for Mutual Defence and Preser­vation of Property: And that, not only for the bene­fit [Page 13] of the present Possessors, but of Future Generati­ons. So that, what becomes a Man's own, either by Labour, Gift or Purchace, may with Safety be enjoy­ed by himself, and also conveied down to his Poste­rity.

2. Life and Limbs are ours by the Gift of God. And these Properties are liable to be invaded and de­stroyed: Tho' they cannot (like other Goods) be trans­ferr'd to the use of the Spoiler. And since there is so much Variance and Malice, Pride and Strife among Man­kind, what ill offices may not one Man apprehend from another? But when destructive Malice, a Fiend of Hell, shall transform it self into an Angel of Light, and per­swade Men that they are then inspired with the Spirit of God, when they are possessed by the Apollyon, the great Enemy and Destroyer of Mankind, when under the Pre­tence of Religion it self, Men shall exert their sharpest Malice, not only against the Possessions and Liberties, but against the Lives of one another; how great need is there of the Magistrates interposing Power to disarm them of their Spiritual as well as Carnal Weapons of Warfare, to take away the Ball of Contention from a­mong them, and the power of evil-doing from all Con­tending Parties? And,

3. In this the Magistrate is God's Minister to us for good, not only with respect to the Preservation of our Liberties and Lives from Destruction, but of our Souls from Sin; for whilst this Just Liberty, this Natural Right of worshipping God, according to that Knowledge He hath given us, is supported by Law, no Man is forced [Page 14] into hypocritical Compliances, contrary to the Directi­on of his Conscience, but every one may worship the One True God in singleness of Heart; whereas on the other hand, if in Matters of Religion, Force be suffered to take the Place of Reason, all Religions will be alike, and (as Colours in the Dark) undistinguishable.

And altho the Magistrate can bestow no Divine Grace upon the Souls of Men, yet whilst by punishing Vice, Immoral Practices are restrained, he prevents the over­flowing of Sin in a Land. And if ceasing to do Evil, be one step towards learning to do well, whilst the Civil Powers restrain us from Immoralities, they turn us out of the Broad way of Perdition into the Paths of Righte­ousness and Peace.

From hence then it appears, That they who are wanting in their Submission and Assistance to the Civil Ministry of God, are false to their own Interest, as well as that of their Posterity. Whereas on the other hand, he who is ready to every good work which may support this Divine Mini­stry to us for good, will be sure, in the Performance of his Duty, to find his Account.

Let us then take a View of our Goods and Chattels, Houses and Lands, Wives and Children; let us consider the Blessings of Health, Safety and Liberty: Let us think how to preserve our Lives from Destruction, our Souls from Sin: Whether we Eat or Drink, or Sleep or Wake, or whatever we do with Comfort or Safety, we hereby discover our Continual Obligation to the good Magistrates Care over us, wherby we are put in mind to be subject, &c.

2. The other Reason of Submission given by St. Peter, is, Because all Governments and Governours arise from the Peoples Consent. They are the Ordinances and Appoint­ments of Men, the Creatures of Humane Compact. For we do not find That God did appoint any Form of Politi­cal Government for a Pattern to be follow'd by any Socie­ty now in Being upon the Earth. We see no such Rule in the Book of Nature; Nor do we read in Scripture of any particular Polity prescribed to all, or any People, now imbodied in the World. We read there, That all Go­vernments and Governours are appointed by God's Pro­vidence, By me Kings Reign, &c. But we find no Par­ticular Administration, no Particular Family, or Single Person, now in Being, ordained to Government by Divine Precept: But each Magistrate and Magistracy is left to the Ordinance and Appointment of those Men who have joined themselves together in Society.

The great Variety we see in Civil Government, shews, That they are all the Effects of Humane Contrivance, and suit­ed to the Several Interests of the Respective Societies: Thus the Ancient Charter of the Neighbouring City, Contain­ing all those useful and necessary Powers, by which so great a Body is governed, Was it not the wise Contrivance of their Ancestors? And did it not receive its Establishment from the Principalities and Powers of the Realm? And the Great Charter of the Realm it self is no more than the wise Ordinance of our Fore-fathers? And the Dates of its Royal Confirmations are still remaining among us. And as several smaller Societies have their Free Customs distinct from one another; so in different Nations there are various Lodgments, even of the Sovereign Power, which appear to [Page 16] be the Effects of Free-will: because in every rational Go­vernment, something may be observed which is peculiar and distinguishing.

Furthermore, Have we not seen the forms of Govern­ment even in the same Nations changed from what they formerly had been? As in Sweden, France, and Denmark. And have not our eyes beheld of late Years, the Legal Form of the English Monarchy degenerated into Tyranny, and again recovered, through God's Blessing, together with the Courage and Conduct of the Man of his own Right Hand, who by restoring our Ancient Liberties, justly recom­mended himself to the Imperial Crown of this Realm by the Free Consent of the People?

Nor was it otherwise of old, when Moses was by Meek­ness and Miracle recommended of God to be the Father of his Country. For tho by a Divine Power he wrought out Israel's Deliverance from Egypt by Conducting them into the Wilderness, yet there was no Form of Government established among the Tribes till Jethro made a Visit to his Son in Law Moses, to whose Counsel it was owing that a sound Polity was set up in the Land of Israel. For instead of the whole burden of the Government lying upon Moses, which Jethro told him was not good, he directs him to provide out of all the People, able men, such as fear God, Men of truth, hating Covetousness, and place such over them to be Rulers over Thousands, Rulers of Hundreds, Rulers of Fifties and Rulers of Tens, And let them Judge the Peo­ple at all seasons. And it shall be (saith Jethro) that every great matter they shall bring unto thee, but every small matter they shall judge: Exod. 18, 17, 21, 22. Thus the burden [Page 17] of the Civil Government should sit easie upon the Gover­nors, and the People should receive a quick dispatch of their Affairs.

Moses (as you read) follows this advice, and joyns himself with the Tribes of Israel in the choice of Persons fit for this Administration, as will appear by comparing the 25th verse of the forecited Chapter with the first Chap­ter of Deut. In the former verse we read that Moses chose able Men out of Israel and made them Heads over the People. But the latter place shews that the Peoples Consent was had in the election of these Officers. For so Moses Re­peats the Circumstances of that Action, Deut. 1.9. &c. And I spake unto you at that time saying, I am not able to bare you my self alone, &c. take ye therefore wise Men and un­derstanding, and known among your Tribes, and I will make them Rulers over you. From hence it appears.

  • 1. That the Old Constitution of Israel's Government, was the Contrivance of Jethro an Heathen, and the Magi­strates who were in the Administration were chosen by the Joint Consent of Moses, and the People. And,
  • 2. That no one Person, tho never so able, so Wise, and Valiant as Moses, is sufficient to Govern a Nation without the Advice and joint Assistance of Inferiour Magistrates. Much less such a Man who hath no pretence to the Spirit and Character of this Divine Legislator.

It has been thought by some, that a great Conqueror might form a Civil Government in a conquer'd Nation, without the Consent of the People by the sole Power of [Page 18] own Will. And suppose it were so, then that Govern­ment, would be an Humane Ordinance, because the Con­queror is but a Man. But I deny it to be possible for a­ny Conqueror, tho never so great, to make himself a King over any People without their Consent. For to let pass what our Histories tell us of the Capitulations which fol­low'd the respective Conquest of the Saxons, Danes, and Normans, before they erected any Form of Government in this Land. Let us suppose that a Great General, with a powerful Foreign Army, should so far over run a Nation that the People thereof could not be able to make any con­siderable Resistance; in such a Case the Relations of Lord and Slave are actually introduc'd by the Conquest. The Conquerors are Lords and the Natives Slaves: But then this State is a State of War still, but no Political or Civil Constitution. The Absolute Lord and his Slave are as yet, upon no civil Terms with one another, no Obligations have as yet passed between them, but they are both left to their own Wills; and if the Lord may take away the Life of his Slave, the Slave is under no Obligation of dealing otherwise with his Lord. So that if this Great General intends to rule in Peace over the Conquer'd People he will find himself constrained to enter into some Terms of Com­pact with them, upon which they are willing to accept him for the Head of their Government, and Oblige them­selves to obey him. But put the Case that a Nation, to avoid present Destruction, would Consent to make them­selves Legal Slaves, this can no more oblige them than an honest Man is bound to keep Promise with a barbarous Highway-man; for iniquity cannot be establish'd by a Law, much less can it bind Posterity, of whose Lives and Li­berties they had no Right to dispose. And Consequent­ly, [Page 19] they may justly restore themselves to a State of Free­dom when ever they are able.

And if a mighty Conqueror cannot attain a Civil Power over a Conquer'd People without their Consent, how shall he obtain it over his own Conquering Nation, without their free Concurrence? Did this Victorious People leave their Native Country, with all the Liberties they injoy'd there­in, to follow their Chief into a Foreign Land, wherein they hoped to find a better Settlement for themselves and Posterity; would they indure all the Hardships of War, and by their Sweat and Blood purchase an intire Con­quest that they might be reduced to the miserable Con­dition of the Conquer'd People? that is, to become Slaves to their General. I allow, that this Chief may by the help of his own People, make himself own'd by the Con­quer'd upon advantageous Terms. But by what invisible power shall he gain to be (I will not say absolute Master but even) the Civil Head over his new settled Colony? It can be nothing else but their own free Consent which can Invest him with a Political Headship over them. And then, how great Reason have they to Pay a due Submis­sion to that Ordinance which themselves have made, and to submit to Principalities and Powers which were their own Appointment, and for their own Benefit?

III. Having thus set forth the Apostolical Grounds of Civil Obedience, I crave leave to make some improvement of them: First By way of General Application, for to in­sist on the dismal Effects of this Days Tragedy (with which you have been Annually acquainted all your Lives) would be superfluous Labour. And therefore I shall rather in­deavour [Page 20] to offer some Cautions which may probably prevent the like Mischiefs for the future. But,

1st. The Apostolical Reasons of Obedience being duly consider'd, may serve to allay the Fears and Jealousies of some Good Men, who have conceived, That a National Government hath not so sure a Foundation as is necessary, if it be only bottom'd upon Humane Compact: Because Mens Minds being subject to frequent Alterations, all Go­vernments will, as they think, be very unsteady.

And it must be acknowledged, That in all dubious Mat­ters, wherein the Judgment cannot come to a Determina­tion, the Minds of Men will be unsettled. So likewise in smaller matters, scarce worthy of serious Deliberation, Men will act differently. Nay, in Matters of Moment, some Men may suffer themselves to be Carry'd away by unaccountable Capricio's: But yet none of these things can any ways endanger a Constitution settled upon the Foundations before mentioned.

First, Because a Good Government is a Matter of so ne­cessary Importance, that no Man in his Wits can doubt, whether he shall concur to its Support or not. And

Secondly, The Compact by which all Governours are intro­duced, is evermore Solemn and Deliberate; and attended with the strongest Tye to the Sovereign Power by which 'tis possible for a man to ratifie the Solemn Obligations he has Contracted. For such a Bond is, The Oath of the Lord; by which the Allegiance of the Subject is confirmed. And if a Deliberate Compact, freely enter'd into, upon [Page 21] the wisest and strongest Motives of Advantage, confirm­ed by Solemn Oaths and Promises, be not a sufficient Establishment, 'tis hard to say what is such. And not­withstanding some Men may suffer themselves to be car­ried away from a Useful and Necessary Establishment, by Reasonings contrary to the General Stream of a Na­tion, it cannot be presum'd that the Number and Abilities of such Men will ever be sufficient to unhinge any to­lerable Administration of a Government thus Established.

Indeed, Nothing but an Absolute Necessity, and such as is visible in an extraordinary manner, will be effectual to work a Change in any Settled Constitution, such an One, as renders Mankind fully satisfied, without the least remaining Scruple, that the Government then in Being, is not the Ordinance of God to them for Good.

2. From what hath been said it also appears, That no Man's Pretence to the Membership of any pure Apostolick Church, can excuse, much less warrant his Disaffection to that Government which God's Providence, and Man's Con­sent have set over a People for their Good.

I speak this to take away that Scandal which some have endeavoured to fix upon the Church of England; as if she had laid any Obligation upon her Sons, in Opposition to the Present Constitution: Whereas the contrary Truth is Self-Evident. For does not our Church, in Her Sixth Article, receive all the Books of the New Testament, as they are commonly receiv'd, and account them Canoni­cal? Is not my Text part of that Canon? And are not all our Bishops and Clergy thereby obliged, as much as [Page 22] Titus was, to put their Hearers in mind of their Subje­ction to Principalities and Powers? Or can we pretend to be Members of an Apostolical Church, if we carry our selves unseemly towards such a Government, whose Ad­ministration directly tends to our Common Good, and was also our own Ordinance and Appointment, which are the Apostolical Reasons of Civil Obedience?

I speak not this, as if by Vertue of the Ministerial Function we could pretend to prescribe Forms of Civil Government to Nations, to determine the Regalia of Princes, or the subordinate Powers of inferiour Magi­strates. The Book of God does not furnish us with Abi­lities for this Work, much less require it of us. It injoins us to make Peace among our Neighbours, by indeavour­ing to incline Mens Minds to a peaceable Temper; but it does not inable us to judge the least Point of Legal Right which is in Controversie between them; much less does it teach us to determine the Rights, Titles or Pow­ers of Princes and Magistrates; but yet it injoins us to put men in mind to be ready to every good work, which may contribute to support a Good Government.

Thirdly, From the Doctrine already set forth, in Con­junction with the Misfortunes of that Sovereign Prince which are this Day called to Remembrance, ariseth mat­ter of Caution to Two sorts of People.

First, To all those who have the Honour to share the Publick Administration, that they make it their Equal Care that the Government which at present we enjoy, may be always the Ministry of God to us for good. For such [Page 23] an Administration applies the Text in the most sensible manner, convincing every one that he ought to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good work.

It is well known, That the Character of a Good Prince is raised so high in the Holy Scripture, that such are called Gods upon Earth; to admonish them of that continual over­flowing Kindness, that universal Beneficence, that tender Care and Concern for their Peoples Welfare, which their High Office requires. And from the Scriptures we are also informed, That the kind Providences of God are immedi­ately conveied to Men by his holy Angels, who are there­fore called Ministring Spirits, Hebrews 1.14. and are most especially employed in Works of Deliverance. By their Means Lot was delivered out of Sodom, Isaac from the Arm that was stretched forth to make him a Sacrifice, Israel was conducted through the Wilderness to Canaan, Elijah de­livered from Famine, and at last carried from Earth to Heaven. By their Means Daniel was delivered from the Lions, and the Three Israelites from the fiery Furnace. These were the Heralds who first Published the Redemp­tion of the World by our Saviour Jesus Christ, who like­wise delivered Peter from his Chains, Paul and Silas from their Imprisonment. Whereby a Pattern is set up to the Ministry of a Great and Good Prince; who are hereby di­rected to Cultivate and Adorn that Deliverance which their Great Master hath wrought out for his People.

First, By being the first Messengers and Promoters of those Methods which may for ever hereafter secure our Li­berties from danger of Relapse.

Secondly By a diligent avoiding of all those Methods by which the Glory of former Princes has been Eclipsed, and the Hearts of their People alienated from them.

The subordinate Ministry is the Visible Majesty of the King, whereby he is made known to his People, and more especially in time of Peace; For, tho during a War, the Per­sonal Courage and Conduct of a Great Prince is made very Publick, whilst his Person is Exposed to the View of Mul­titudes; yet when Peace shall restore him to a more Private State of Life, His Personal Endowments, tho never so Illu­strious in themselves, cannot become Visible to the Body of a People, any other way than by the constant Care and Con­duct, the Great Diligence and Publick Spirit of those to whom he hath committed the Trust of His People's Wel­fare: The want of this Necessary Concern for Publick Good, did, in some measure, assist in bringing on that Tragical Scene, which is this Day Commemorated. As 'tis common­ly seen, that Men in a Private Condition of Life are reduced to Great Miseries, by the Male-Administration of those to whom they had committed their private Trusts.

But when a Publick Ministry shall join together Hearts and Hands, only to promote the Publick Weal, without the least Design of warping the Princes Favour towards any one Party of Men, which like the Light of the Sun, and Breathings of the Air, is designed for Common Com­fort and Refreshment, no Jealousies, Fears or Disaffections can arise; 'twill then be impossible for the most wicked and malicious to disturb the Publick Peace, but the King's Throne will be established in righteousness, and the Voice of the Peo­ple will be, O King live for ever.

Secondly, A Second Caution affects all those who are concerned for the Body of the People, that they let slip no Opportunity wherein Publick Advantages are offered to them. The Supream Magistrate is the greatest Minister of God to us for good: But God himself is not wont to en­force His Kindness upon us; but expects our own Concur­rence for our own Behoof: And when a Gracious Prince shall make it appear, both by Words and Facts, that He cannot have any separate Interest from that of his Peo­ple; When He shews himself ready to every good work which is esteemed beneficial to His People, tho' his Com­pliance therewith may be Complicated with some Cir­cumstances of Self-Denial, 'twould be a Matter of sad Reflection, if the Publick Weal should not be improv'd by the Advantages which so Good and Gracious an Incli­nation administers unto us. An Unanimous Consent in any Matter of Publick Benefit will certainly procure it. To know what is good for us, is to attain it.

There is also One Rule which our Saviour Christ has left with us, tending to the Improvement of Knowledge, which when reduced to Practice, will suffer no man to be ignorant of what is good and fit to be done; 'tis only to carry a single Eye about us, according to what is said, Matth. 6.22. The light of the Body is the Eye, if therefore thine Eye be single, thy whole body shall be full of Light: If the Eye of a man be carried on singly (without any biasing Affection) towards either Publick or Private Good, he will certainly discover the Good which he looked for. But if in the Search after Publick Weal, any Pri­vate By-Ends be aimed at, if a Private Love to our Selves, [Page 26] or a Particular Resentment against any Persons or Parties, shall over-rule, if either the Admiration or Disesteem of others, shall incline Men to refuse Good Provisions, or embrace Suspicious Proposals, if any thing besides a sincere Desire to promote the Publick Weal, shall bear Sway in a Publick Council, 'tis no strange thing if Darkness shall be called Light, and Light Darkness

It may also be observed, That amongst the many Qua­lifications which have recommended our Holy Religion, no one has more forced its way among Serious and Con­sidering Men, than Its being so admirably adapted to the Happiness of Mankind, and the Good of Societies.

Unbelievers have denied its Miracles, and its Mysteries have been disputed and derided by Sceptical and Profane Men. But the greatest Opposers of the Christian Name, can neither Deny nor Dispute the Real Tendency of Meekness, Moderation, Punctual Justice, and Ʋniversal Good-Will, to make men live well one with another, do­ing to others as we would have them to do to us, and lov­ing our very enemies, leave no Room either for Private Oppression, or Publick Disturbance. The Spirit of this Religion will not suffer us to perpetuate Animosities, or carry on Suspicions too far: To think that Men who have once been in the wrong, can never be convinced, ne­ver repent of their Errors: 'Twill suffer no Suspici­ons to hinder from a due Consideration of any Propo­sals in behalf of Publick Good, from whatever Quarter they may come: Where the single Eye is thus directed in a Strait Line towards the Publick Weal, the Whole Body of such a Council will be full of Light, whereby they [Page 27] will certainly discover the things which belong to our Peace. These things can never be hid, when a Prince and Peo­ple are thus in Quest of them.

God forbid therefore, That this Day of solemn Humi­liation should be made Ʋse of to flatter Princes with No­tions of Arbitrary Power, by drawing any Conclusions from the Ancient Government of Gods peculiar People, which may Colour over Modern Tyranny.

God forbid! That the Roman Imperial Power in the hands of Claudius or Nero, should be own'd as God's Ministry, under which the Apostles of Christ suffered Martyrdome. To entertain People with the Melanchol­ly Thoughts of Fetters and Chains, which when laid upon them by ill Princes, yet they must not indeavour to remove under Penalty of Eternal Damnation, tends only to exasperate Humane Nature, and make way for such another Day of Humiliation as that we are now Celebrating: Which, may Divine Goodness, for ever pre­vent! God forbid, that this day should be made use of to continue Heats and Animosities among us, which ought long since to have been buried in Oblivion. Es­pecially when the Tragical Scene of this Day, was not then the Act of the whole Nation, and few Spectators of it, scarce any Actors in it, are now remaining.

But since the Condition of the Greatest Men upon Earth is subject to such Fatal Catastrophe's, as that was which this Day brings to mind. I cannot but Lament the unhappy Fate of those Princes who are born in Pur­ple and bred in Luxury, incompass'd with Flatterers, [Page 28] and so intoxicated with the Gaudy Ornaments of Power, as to forget the End for which they were elevated, and made Gods upon Earth. They little consider that this Greatness is supported by the Inheritance of the Gentleman, the Hazard of the Merchant, and the Sweat of the Labour­er; who readily Contribute out of their small stock to support a Government they themselves have set up. Who are contented to part with their Natural Liberty to those who formerly (it may be) were their Equals, for their Common Good and Protection; which is the only End of Government. A due reflection hereon would make them first of all adore the Goodness of God whose Provi­dence hath so distinguished them, and also love and che­rish that Society of Men, who hath raised them to so high a Station, and submitted themselves and their Fortunes, in a great measure, to their Discretion. Then the World would see the best Men in the highest Places, Senates in Authority, Magistrates in Esteem, and the Temple of Ver­tue the only Passage to that of Honour. Ambition and Corruption will be out of Countenance, and the World will Triumph in an undisturbed Felicity. The Prince will be happy in the Reverence and Esteem of his People, and the People safe in the Generosity of the Prince.

All this and more we may expect from His Majesty's most Happy Reign, who was not (like others) nursed up in Flattery, but tasted early of the Cup of Affliction, that his Greatness might be owing to his own Courage, Ver­tue and Integrity, and not the Uncertain Gift of For­tune. Wise by Nature, improv'd by Early Adversity, and consummated by long Experience in all the Paths of [Page 29] Greatness; a Prince Lov'd and Obey'd by his own Subjects, Honour'd by his Allies, Dreaded by his Enemies, and will be Admired by late Posterity.

Nor do I here insist upon His Great Performances in the Art of War, in which other Princes have had their share, and are often themselves the wretched Trophy's, erected upon the Tears of miserable Men. But in his ear­ly Years, to restore his Native Country, and since that, the Liberties of Three most Potent Nations, are Glories Peculiar to Himself, and cannot be Equall'd by the Ex­ploits of the most Renowned Chiefs, either of the Assyri­an, Graecian, or Roman Monarchs. And to Consummate all the Felicity that can happen to Mortal-Man, it hath been a Particular Honour reserv'd by Providence for Him alone, that as where-ever He sate his Foot, Slavery fled before Him like a Phantome, so in His Dominions and under His Protection, are almost all the remains of Li­berty now known in the World.

Not that I speak this, or any thing else I have here said, for your Information, (for I know from what Ho­nourable Assembly I ought to receive Instruction) but as my Text directed me, for your Remembrance.

FINIS.

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