The duty of people to pray for and praise their rulers. A sermon at the lecture in Hingham, August 12. 1730. On occasion of the arrival of His Excellency Jonathan Belcher, Esq; to his government. / By Ebenezer Gay. ; Published at the desire of the hearers.

The duty of people to pray for and praise their rulers. A sermon at the lecture in Hingham, August 12. 1730. On occasion of the arrival of His Excellency Jonathan Belcher, Esq; to his government. / By Ebenezer Gay. ; Published at the desire of the hearers.

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A SERMON At the Lecture in Hingham, &c.

Prop I. That Prayer should continually be made for the Ruler of a People.

Prop. II. That daily should the Ruler of a People be praised.

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Mr. Gay's SERMON Upon Occasion of Governor BELCHER's Arrival.

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The Duty of People to pray for and praise their Rulers. A SERMON At the Lecture in Hingham, August 12. 1730. On Occasion of the Arrival of His EXCELLENCY Jonathan Belcher, Esq To His Government.

By Ebenezer Gay.

Published at the Desire of the Hearers.

BOSTON, N. E. Printed by Thomas Fleet in Pudding-Lane, near the Town-House, 1730.

A SERMON At the Lecture in Hingham, &c.

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PSAL. LXXII. 15. the latter part of the Verse.

Prayer also shall be made for him continually, and daily shall he be praised.

KING David, having appointed Solomon his Son to succeed him in the Throne of Israel, express'd his Concern that he might be a wise and just Ruler, by praying for him, as in the first Verse of this Psalm, Give the King thy Judgments, O God, and thy Righteousness unto the King's Son. The King's Son is styl'd the King, because he was anointed, and did sit on the Throne of the Kingdom, his aged Father yet living. This Prayer of David for his Successor was acceptable to God, who immediately gave him assurance that it should [Page]be granted, by enabling him to foresee and foretel the Glories of Solomon's Reign; tho' it must be observ'd and acknowledg'd, that the Prophecy thereof recorded, does ultimately refer to the Kingdom of a greater than Solomon, the blessed Messiah, of whom Solomon in all his Glory was an illustrious Type.

In this remarkable Prediction (which amply and elegantly describes a happy Government, such as we are this Day rejoycing in) we may take Notice,

1. Of the Equity of Solomon's Government: He shall judge thy People with Righteousness, and thy Poor with Judgment. This his good Father pray'd that he might do, and this the Spirit of Prophecy. said that he would do; and that he accordingly did so, appears from the sacred History of his Reign. He soon gave proof of the Wisdom of God that was in him to do Judgment. The Queen of Sheba discern'd and pronounc'd, that it was because the Lord loved Israel, that he made him King, to do Judgment and Justice. The Throne is established by Righteousness, and the King adorned therewith. Job 29.14. I put on Righteousness, and it clothed me: my Judgment was as a Robe and a Diadem.

2. The Peaceableness of his Government; The Mountains shall bring peace to the People, [Page]and the little Hills by Righteousness—In his days shall be abundance of peace. It is said, that the Mountains and Hills shall bring Peace, either only because Judea was a mountainous and hilly Country; or because Peace should so abound, as that even those places should be safe and quiet, where wild Beasts and Robbers were wont to lurk, that they might do Mischief. Happy is the Government, under which Men lead a quiet and peaceable Life.

3. The Mercifulness of his Government towards the poor and oppressed, and the severity of it toward the insolent Oppressors. He shall judge the poor of the People, he shall save the Children of the needy, and shall break in pieces the Oppressor.—He shall deliver the needy when he crieth: the poor also, and him that hath no helper—he shall redeem their Soul from deceit and violence: and precious shall their Blood be in his sight.—Whereas many Princes did not value the Lives of their poor Subjects, he would make a precious Account of the Blood of the meanest and most despised among his People, and defend them against those who thirsted for it, or revenge it on any that should shed it. As good Magistrates are Fathers to their Country in general, so particularly to the poor, that are most helpless and exposed.

[Page] 4. The Piety of his Government: that Religion should flourish under it: They shall fear thee (i. e. God) as long as the Sun and Moon endure, throughout all Generations. The building of the Temple, and establishing God's Worship therein, did promote Religion in Solomon's time, which was continued, tho' not without Interruption, in the time of his Successors, the Kings of Judah, and afterwards until Christ, in and by whom this Prediction and Promise was most fully accomplished * The advancement of pure and undefiled Religion is the great End and highest Honour of Civil Government.

5. The refreshing Influence of his Government, metaphorically set forth; He shall come down like Rain upon the mown Grass: as Showers that water the Earth. Whereas cruel Tyrants are like Storms of Wind and Hail, that destroy the Fruits of the Earth, Solomon's just and wise, kind and gentle Administration, would be like the Rain that distils on the Grass, and causeth it to spring again after it has been mowed; like the sweet Showers that water the Earth, and make all the Fruits of it to revive and look pleasant. In his days shall the righteous flourish. So when Job sat Chief, and dwelt as a King in the Army, [Page]and chose out the way of the People, they waited for him as for the Rain, and they opened their Mouths wide as for the latter Rain. Job 29.23. Good Government is like the Rain, comfortable and beneficial; the Fruits produced thereby are alike grateful and pleasant.

6. The large Extent and vast Riches of his Kingdom; He shall have dominion also from Sea to Sea, (from the red to the mediterranean Sea) and from the River (Euphrates) unto the ends of the Earth. The utmost bounds of the Land towards Egypt. Solomon reigned over all Kingdoms, from the River unto the Land of the Philistines, and unto the border of Egypt. 1 Kin. 4.21. They that dwell in the Wilderness shall bow before him: and his Enemies shall lick the dust, in token of humble subjection to him. The Kings of Tarshish and of the Isles shall bring Presents: the Kings of Sheba and Seba shall offer Gifts: Tea, all Kings shall fall down before him: all Nations shall serve him. This was hyperbolically spoken of Solomon, that all Kings shall fall down before him, and all Nations serve him: but it may be strictly applied to Christ, and shall be literally verified in him, the Prince of the Kings of the Earth, at whose Name every Knee under Heaven shall bow.— He shall live, i. e. long and prosperously, as Solomon did, and to him shall be given of the [Page]Gold of Sheba. This was done first to Solomon by the Queen of Sheba, 1 Kin. 10. and afterwards to Christ by the wise Men that came from the East to worship him as soon as he was born, Matt. 2.11.

7. The pious and dutiful Behaviour of the King's Subjects with respect to him, is spoken of in my Text, Prayer also shall be made for him continually, and daily shall he be praised. His People should constantly pray for him, which would make him and his Reign so great a Blessing to them; and every Day should they have occasion to praise him, to commend the Wisdom, Justice, and Goodness of his Government.

The Text consisteth of two parts, and so my Discourse upon it fitly may of these two Propositions, viz.

I. That Prayer should continually be made for the Ruler of a People.

II. That daily should he be praised.

Prop I. That Prayer should continually be made for the Ruler of a People.

To pray continually, is, according as the Phrase is used in Scripture, to give one's self to Prayer, to pray very frequently, in all [Page]fit Seasons, and with unsainting perseverance. And thus is the Ruler of a People to be prayed for by them. King Solomon's People did no more than was their Duty, when Prayer was made by them for him continually.

Our strict Obligation to, the great Importance, Reasonableness and Advantage of this religious and loyal Practice, may easily be demonstrated.

1. The Will of the universal Sovereign, almighty Law-giver and Judge, revealed in the Scriptures, hath made it the indispensable and unquestionable Duty of a People to pray continually for their Ruler, or Rulers under him. The declared Will of God is the Measure and Ground of our Duty, and should be the Reason and Motive of our Obedience. His Commandment is exceeding broad: It extends to all the Relations, civil, sacred, and domestic, which Men sustain, and enjoins and urgeth every Duty belonging thereunto. Among the Duties required in his Word, of a People toward a Magistrate, this is undeniably one, that they pray continually for him. We are commanded to pray for all Men, and consequently for those that rule over us. By what is said in our Text, the People of Israel were admonish'd of, and oblig'd to this their Duty toward Solomon, to make continual Prayer for him. The Words [Page]of the Apostle, 1 Tim. 2.1, 2, 3. plainly shew what the Will of God is concerning this Practice: I exhort therefore, saith he, that first of all Supplications, Prayers, Intercessions, and giving of Thanks be made for all Men: For Kings, and for all that are in Authority.— For this is good and acceptable in the sight of God our Saviour. It is good, being agreeable to the Will and Commandment of God; and acceptable in his sight, because enjoined by his Law. The Service which pleaseth him is prescribed by him. In vain do we worship him otherwise than according to his Appointment. It is therefore the good and acceptable Will of God, that we should pray, as for all Men, so particularly for those in Authority.

2. In regard to the publick Good, Prayer should continually be made for the Ruler of a People. The State of a People is commonly prosperous or adverse, according as their Rulers are good or bad. The safety of the Common-Wealth very much depends on the Skill and Faithfulness of those who sit at Helm, and steer its Affairs. As Rulers were ordained for this End, so they are in the highest Capacity to advance the publick Weal; and they have also the greatest Power and Opportunities to obstruct the same. The Peace and Prosperity, the Glory and Happiness, which a just and religious Government [Page]brings to a People, the Spirit of the Lord declares by the Mouth of David, 2 Sam. 23. 3, 4. The God of Israel said, the Rock of Israel spake to me. He that ruleth over Men must be just, ruling in the fear of God: And he shall be as the light of the Morning, when the Sun riseth, even a Morning without Clouds; as the tender Grass springing out of the Earth by clear shining after Rain.

Rulers are the light of a People, and as when the Sun shineth brightly, there is a pleasant Day over the face of the Earth, so when they shine with Wisdom, Justice, Meekness and the like, and shed abroad the reviving Rays and benign Influences of good Government, there is a chearful Day of Prosperity enjoyed; truly their Light is sweet. But if they are over clouded with Ignorance and Vice, there is commonly much Darkness upon a People, and a melancholly state of things to be seen. If they know not, neither will understand, but walk on in Darkness, unrighteous and mischievous Courses, all the Foundations of the Earth are out of Course: And if the Foundations be destroyed, what can the righteous do?— Religion flourisheth or decayeth in a Kingdom or Country, according as Rulers shew themselves affected thereto in their Conversations. Their Examples are usually more influential on the Morals of People, than their Laws. And therefore, since Righteousness [Page]exalteth a Nation, and Sin is the Reproach and Ruin of a People, it is of unspeakable Consequence to them, that their Rulers be Men fearing God, walking before them as their Guides in all paths of Vertue. The Piety of Rulers deriveth many Blessings on a People, and their Wickedness involves them in Misery, and pulls down the sorest Judgments on a Land, as the History of the Kings of Israel and Judah sheweth, and the Experience of all Ages may attest. God often deals with a People as their Rulers do good or evil in his sight. David was an eminent Saint, a. Man after God's own Heart, and remarkable Prosperity did attend his Reign: Yea, the Land of Judah far'd the better for that good King after he was dead. "How often did God profess for his Servant David's sake to preserve Judah from Destruction?"

When the King of Assyria, in Hezekiah's time, was coming with a mighty Host against Jerusalem, God said, I will defend this City to save it, for mine own sake, and far my Servant David's sake, Isa. 37.35. On the other hand, the Instances of God's Vengance on a People for the Sins of their Rulers are many. Because Manasseh King of Judah did wickedly above all that the Amorites did, therefore the Lord stretched over Jerusalem the Line of Samaria, and the Plunament of the House of Ahab. Among all the Iniquities which drew down such heavy Judgments upon the Land of [Page] Judah, the Sins of Manasseh are reckon'd the chief, the most provoking Cause. His Country felt the ill Effects of his Wickedness after his Death, notwithstanding his Humiliation and Repentance. When Josiah wrought such a notable Reformation, it is said, Notwithstanding the Lord turned not from the fierceness of his Wrath, wherewith his anger was kindled against Judah, because of all the Provocations that Manasseh had provoked him withal. 2 Kin. 23.26 God avenged Saul's perfidious Cruelty toward the Gibeonites with a triennial Famine after his decease, 2 Sam. 21.1. There was a Famine in the Days of David three Years, Year after Year: And David enquired of the Lord, and the Lord answered, it is for Saul, and for his bloody House, because he slew the Gibeonites. Not only the gross Iniquities of vicious Rulers, but also the Faults and Miscarriages of those that are pious, are the Cause, or at least the Occasion of God's inflicting Judgments on their People. When good King David, in fit of Pride, numbred his People, 'tis expresly said, 1 Chr. 21.7. God was displeased with this thing, therefore he smote Israel. So God visited the Pride and Ingratitude of Hezekiah upon his Subjects, 2 Chr. 32.25. Hezekiah rendred not again according to the Benefit done unto him, for his Heart was lifted up: therefore there was Wrath upon him, and upon Judah and Jerusalem. God's Way is equal in this proceeding, [Page]tho' Men are apt to be stumbled at it: Yea, David himself seems to speak as if He thought, it otherwise, 1 Chr. 21.17. David said unto God, Is it not I that commanded the People to be numbred? even I it is that have finned and done evil indeed; but as for these Sheep, what have they done? let thine Hand, I pray thee, O Lord my God, be on me, and on my Father's House, but not on thy People, that they should be plagued. Rulers are political Fathers of their People, and God righteously visits the Iniquities of Fathers upon Children, unto the third and fourth Generation. Ex. 20.5. Not that God arbitrarily inflicts undeserved Punishment on any: He never punisheth a People more than their own Iniquities deserve: But he might exercise more Patience toward them; His Anger would not break out so soon, nor burn so fiercely, were it not for the Provocations of these their Fathers. The holy God, that he might engage People to do all that in them lieth, to prevent the Corruption of Rulers, and the more deter Rulers from Sin, doth in the Course of his Providence visit the Iniquities of Rulers upon People.

From all which it is evident, that the publick Good calls for Prayer to be made continually for the Rulers of a People; that they may be wise as Angels of God, impartially just, and truly religous, inclin'd to all Vertue, and restrain'd from all Sin. In praying for [Page]those in Authority, we pray for the peace of Jerusalem, the prosperity of the Church and State: We exercise and express Love to our Country, and a due Concern for the publick Welfare. If by Prayer we obtain God's Blessing upon Rulers, we procure his Favour to the Land, and take the shortest and most effectual Way of furthering the publick Good. We are exhorted to pray for Kings and all in Authority, on this Account, for this End, that we may lead a quiet and peaceable Life in all Godliness and Honesty. Would a People live, and enjoy Quietness and Prosperity? Would they have any Honesty or Godliness found amongst them? then let them pray for all in Authority. They shew themselves true Friends to the publick Interest, who pray continually for the Rulers of a People: and thus it may be advanced by those who cannot in any other way be Serviceable thereunto. As without praying for our selves, we can have no ground to expect personal Favours; so without praying for Rulers we cannot reasonably hope for publick Blessings. We ought to pray for all Men; and we do so, and for all kind of Blessings in their behalf, when we pray for Kings, and all that are in Authority.

3. The Law of Gratitude obligeth People continually to pray for their Rulers. They that exercise Authority upon Men are called [Page] Benefactors, Luk. 22.25. and if Magistrates duly exercise the Power they have over others, they highly merit this Title from them, for they do a great deal of Good. They are stiled Gods, not only in respect of their Dignity, but because they resemble him in their extensive Beneficence. They are the Pillars of the Common-Wealth, the main Supporters of it, without which the Fabrick would unavoidably sink.— They are the Shields of the Earth, defending a People from their Enemies. They are the Shepherds of Israel, that with tenderness and Compassion feed the People according to the Integrity of their Hearts, and guide them according to the Skilfulness of their Hands. To them under God People are indebted for the Protection of their Lives and Liberties, Names and Estates, for the Preservation of good Order and happy Peace, for the Security and Comfort they have in all their Enjoyments. Rulers are God's Ministers for good to a People, attending continually on this very thing. Rom. 12.— They are vigilant and solicitous for the temporal Interest and spirititual Benefit of their People: studious in contriving, and industrious in prosecuting Measures for the advantage of the Publick. They take much Care and Pains to dispense Judgment, to encourage Virtue, and suppress Vice. Such Rulers are call'd Lam. 4.20. the Breath of a People's Nostrils, and under their Shadow they [Page]enjoy Safety, eat the Fruits of their Labour, "possess the Comforts and Conveniencies of Life, with security from Rapine, from Contention, from Solicitude, from continual fears of Wrong and Outrage."

People are greatly obliged to such Benefactors, and are in Gratitude bound to pray for them, that God would reward them with the choicest Blessings: think upon them for good, accoding to all the good which they do to his People. It is true, that unjust and oppressive Rulers do a great deal of Mischief. Prov: 28.15. As a roaring Lion, and a ranging Bear, so is a wicked Ruler over the poor People. Instead of feeding them as a Shepherd, he terrifies and devours them, like a roaring Lion and hungry Bear. Yet if Rulers are bad, People receive some Good from their Government, at least in comparison of the Mischiefs they would suffer from Anarchy, or a total want of Government. And so far as any Rulers are beneficial to a People, they should acknowledge the same, and desire and pray for their Good and Happiness, which they best do by praying heartily for their Reformation. Let the King live, or God save the King, was an ancient Form of Prayer, which good Men have used even for bad Princes.

4. The Need which the Ruler of a People stands in of continual Prayer to be made for him, enforceth the Duty under Consideration. [Page]It is a weighty and difficult Business which Magistrates are employed in: There is a heavy burden lying on them, who have the Government on their Shoulders: And tho' they are called Gods, yet are they by Nature Men of like Passions with others. And therefore they depend on God for Wisdom, and all necessary Qualifications for Government, and disireable Success in the management of it. They receive from him, not only Their Authority, but also their Ability to rule. Prov. 8.15. By me Kings reign, and Princes decree Justice: By me Princes rule, and Nobles, even all the Judges of the Earth. And they need the Prayers of all for them, that the Spirit of the Lord may rest upon them, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and the fear of the Lord; that they may be assisted and prospered in their Administrations. They have the Infirmities which are common to Men, and they are surrounded with peculiar Temptations. Principalities and Powers, wicked Spirits in high Places, the Rulers of the Darkness of this World bend their Malice and Force especially against them. 1 Chron. 21.1. Satan stood up against Israel, and provoked David to Number Israel. The Devil is restless in his Endeavours to seduce the Leaders of a People, that these may cause the People to err. They are exposed more than others to the Snares of this World, [Page]the Pleasures, Honours and Riches of it, which are very dangerous Temptations unto them to Luxury, Pride, Avarice and Oppression: So that they need extraordinary measures of Grace, restraining and sanctifying, and special Assistances from God, to be obtained by their own and People's Prayers. Such Rulers as have any sense of their dependence on God, their need of his Counsel to direct them, his Power to help them, and Mercy to pardon them, desire the Prayers of their People for them: And People violate the Law of Charity, if they do not conscientiously perform this good Office for them. Darius, the Persian Monarch, was willing to have an Interest in the Prayers of God's People in the Temple at Jerusalem, therefore he commanded his Officers to furnish the Jewish Elders with whatsoever they had need of, that (said he) they may offer Sacrifice unto the God of Heaven, and pray for the Life of the King, and of his Sons. Ezr. 6.10.

5. GOD is glorified in a special manner by continual Prayer made for the Ruler of a People.— We glorify God whenever, and for whom, and whatsoever we pray as we ought. But by praying for those in Authority, we give Glory to God in a way somewhat peculiar: We do special Honour to his great Name. For hereby we emphatically confess him to be the God of Gods, the Lord of Lords, [Page]and King of Kings; that he is higher than the highest on Earth; that Rulers are dependent on him, and stand in absolute need of his Counsel, Succour, and Blessing: that without him they can do nothing: that it is he that giveth Salvation to Kings, and to People by them: that the King's Heart is in the Hand of the Lord, as the Rivers of Water he turneth it whithersoever he will. We own and avow Him to be our supream Benefactor, from whom we receive all that Good which cometh to us thro' the Hands of the chief visible Ministers of his Providence. We declare that we put not our trust in Princes, nor in the Son of Man, in whom is no help: that we don't repose our Confidence in them, nor raise our Expectations from them, any otherwise than as they are his Agents and Instruments, which he is pleased to make use of for our Comfort and Happiness. That we don't look that they can be any farther a Blessing to us, than he shall see good to render them so. Psal. 20.9. Save, Lord, let the King hear us when we call. As if the People should say, ‘Save the King, Lord, preserve and bless him, that when we are distressed and cry to him for help, he may be inclined and enabled to help us. Or, Save us, Lord, and that by making our King instrumental for our Preservation, when we seek to him for help.’—Hence then as we regard the Honour of God, and wou'd bring a singular [Page]Glory to his Name, we shou'd pray, continually for the Government over us.

6. Continual Prayer made for the Ruler of a People tends to engage and influence them to discharge their whole Duty to him. Men having revolted from God, they are naturally averse from honouring of, and submitting to his Authority which Rulers are vested with, and are prone to carry irreverently, frowardly and stubbornly toward their lawful Magistrates: Having practically renounced Allegiance to the glorious King of all, they are unwilling to yield due Respect unto his Officers and Vice-gerents. Not being in subjection to the original Power of the Creator, they do not readily obey the derivative Power of earthly Governours.

Now what better and more effectual Means can People use to mortify that Corruption in them, which prompts them to undutiful Behaviour toward their Rulers, than to pray continually for them? The sincere practice of this Duty would have a mighty Influence into all the rest which they owe to such as are in Authority, and make them subject to the Powers that be ordained of God, and move them to render Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour. If we sincerely pray that Rulers may be faithful in the discharge of their Duty, we shall be seriously [Page]concern'd that we may be so in the performance of ours. If we earnestly pray for the success of their Administrations, we shall be forward to contribute what we are able thereunto. This would keep the Hearts of People well disposed toward their Rulers, and prevent or cure all Tho'ts and Desires of invading their Prerogatives, infringing their Rights, and impeding their Government. Prayer is the exercise of holy Love; and Exercise increaseth and confirmeth Habits; and Love is the fulfilling of the Law. If People are ill affected to their Rulers, Conscience will accuse them of Hypocrisy in praying for them: and so either their Prayers will be hindered by their evil Dispositions, or else these will be extinguished by their Prayers.

Thus it is a plain and important Duty, a reasonable Service, an excellent, commendable and useful Practice, which is spoken of in our Text, as that which should be observ'd with respect to a Civil Ruler, Prayer shall be made for him continually.

Prop. II. That daily should the Ruler of a People be praised.

Men are bound to honour in their Hearts, and with their Lips, those whom God hath vested with his Authority, and advanced by his Providence to rule over them. 1 Pet. 2.17. [Page] Fear God; Honour the King: If we obey the first, we shall not despise the second of these divine Precepts. Magistrates are God's Representatives upon Earth, they bear his Character, and shine with some Rays of his Majesty; and ought therefore to be highly respected according to the dignity of their Station. Much Honour is put upon them by God, and much should be paid unto them by Men. They are the Heads of the Tribes, and more honourable than their Brethren. They are the Protectors of the civil and religious Liberties of a People, the Conservators of the publick Peace, and Revengers to execute Wrath upon those that disturb it; and should be esteemed greatly, and had in Reputation for their Work sake. They are the Fathers of their Country, and the fifth Commandment obligeth us to honour them * When Joseph was made Ruler over all the Land of Egypt, they cried before him, Abrech, tender Father, (which our Translators render, Bow the Knee, Gen. 41.43.) It is the Duty of People to express their Satisfaction in, and Thankfulness for, the wise, just and [Page]beneficial Administrations of their Rulers: and commend the Skill and Faithfulness which they discover in the management of arduous and important Affairs.

People should not easily conceive Prejudices, nor utter Complaints against those in Authority. It is written, Thou shalt not speak evil of the Ruler of thy People, Act. 23.5. It was the Sin of the licentious Hereticks in the primitive Days of Christianity, to revile the Gods; to speak evil of Rulers. We should be far from imitating of them; for this Sin is represented as very heinous, and the Punishment thereof as very heavy. 2 Pet. 2.10, 11, 12. —They despise Government, presumptuous are they, self willed: they are not afraid to speak evil of Dignities: whereas Angels, that are greater in Power and Might, bring not a railing Accusation against them before the Lord. But these as natural brute Beasts, made to be taken and destroyed, speak evil of the things that they understand not, and shall utterly perish in their own Corruption. See also Jude, ver. 8-10. It may be as commonly from Ignorance, as ill-Will, that Men speak evil of Dignities: They are wont to accuse, arraign and censure those Proceedings, which they are incompetent Judges of, not having Capacity or Opportunity to know the Reasons thereof. There are Arcana Imperii, the Mysteries of State, which every one cannot penetrate [Page]into. People should be willing to believe, that ordinarily their Rulers are able to discern more and farther than they, having greater Advantages therefor. They should be cautious lest they speak evil of those things which they understand not; and not presume that they know the way better than their Leaders. How often has the publick Good been furthered by those Determinations and Actions of Rulers, which many have clamoured against, as tending directly to the hurt and ruin of the Common-Wealth? People should be afraid to speak evil of good Rulers, Num. 12.10. Wherefore then were ye not afraid to speak against my Servant Moses? Neither should they be forward to speak evil even of wicked and oppressive Rulers; but should first penitently reflect on their own Sins, which provoked God to let such have dominion over them. Sometimes the vilest Men are exalted, Psal. 12.8. so Dan. 4.17. The most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will, and setteth up over it the basest of Men. He is provoked by the Sins of a wicked People to do so. We have this Account of Zedekiah's evil and unhappy Government, 2 King. 24.19, 20. He did that which was evil in the sight of the Lord, according to all that Jehoiakim had done; for thro' the Anger of the Lord it came to pass in Jerusalem and Judah, until he had cast them out from his Presence, that Zedekiah rebelled [Page]against the King of Babylon. "The People's 020 Sins were the true Cause why God gave them wicked Kings, whom he suffered to do wickedly, that they might bring the long-deserved and threatned Punishments upon themselves and their People" *

People should take to themselves their share of the blame of the Mis-Conduct and Mal-Administration of the Government over them, and not impute it all to their Rulers. Much of the Fault is their own. Their Sins incense God's righteous Displeasure, so that he withholds or withdraws his Spirit and Presence from their Rulers, and then thro' the prevalence of Temptations, the Influence of bad Counsel, and the power of their own Lusts and Passions, they are misled into those Courses, which are destructive to the Weal and Tranquillity of a People. It is said, 2 Sam. 24.1. The Anger of the Lord was kindled against Israel, and he moved David against them, to say, go number Israel and Judah. People should be more ready to judge themselves, than to inveigh against their Rulers, when it goes ill with them: should look upon themselves [Page]to be, in part, if not principally, the faulty Cause of the ill management of publick Affairs, and not lay all the blame thereof on their Rulers.

Indeed Magistrates are not to be flatter'd in their Vices, nor praised for what they do amiss: They who are to reprove in the Gate, should not fear their Faces, nor spare their Sins: But People should not aggravate their Faults, nor rashly censure their Decrees and Acts, which they apprehend to be Errors in Government. They should more readily observe, and with more pleasure relate, what those in Authority do that is tending to the publick Welfare. They should be very thankful to them for all the Care and Pains they take in consulting and promoting their Good, in zealously defending their Rights, impartially dispensing of Judgment, encouraging of good Works, and correcting the evil. People should rejoyce in them as their Light, and speak of them as their great Benefactors: Should praise them in the Gate; rise up and call them blessed; and so encourage and comfort the Hearts, and strengthen the Hands of their Rulers, by shewing themselves easy under their Government.

Wise and pious Rulers, it is true, do not love the praise of Men, more than the praise of God: Nor seek honour of Men in comparison [Page]of the honour that cometh from God only. They are not pleased and puffed up with the extravagant Commendations that any bestow upon them; as Herod was, when the People gave a shout at his fine Oration, and said, It is the Voice of a God, and not of a Man, Act. 12.32. They have a greater Reward in view than that of popular Applause: They are solicitous to improve the Talents committed to them, so as that they may receive the life-breathing Euge from the Mouth of their great Master and Judge, Well done, good and faithful Servants, ye have been faithful over a few things: enter ye into the Joy of your Lord, Matt. 25.

But tho' good Rulers don't make the praise of Men their great Aim, or seek it as their Reward, yet they value an Interest in the Esteem and Affections of their People, which their praising of them declares; and it is an Encouragement and Comfort to them in all their Cares and Labours for the Publick, to fee People fatisfied with, and thankful for their Administrations. Prov. 27.21. As the fining Pot for Silver, and the Furnace for Gold; so is a Man to his Praise. If a Man be wise and good, he is by his praise made better, more thankful to God, more respectful to Men, more watchful against every thing that may blemish his Reputation, more diligent to improve himself, and do good to [Page]others, that he may answer the just Expectations of his Friends from him. Rulers are encouraged to lay out, themselves for the publick Good, when they are accepted of the multitude of their Brethren. Esth. 10.3. Mordecai the Jew was next unto King Ahasuerus, and great among the Jews, and accepted of the multitude of his Brethren, seeking the Wealth of his People, and speaking Peace to all his Seed.

And certainly much Praise is due unto good Rulers from an obliged People: It is a just Debt they owe to their Protectors and Benefactors. The prudent and tender Fathers of a Country should be acknowledged and blessed, as Job was when he sat Chief: Job 29.11, 12, 13. When the Ear heard me, then it blessed me; and when the Eye saw me, it gave witness to me. Because I delivered the Poor when he cried, and the Fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me. Daily should the good Ruler of a People be praised, they saying of him, or to him, as Tertullus unto Felix, Act. 24.2, 3. By thee we enjoy great quietness, and that worthy Deeds are done unto this Nation by thy Providence, we accept it always, and in all places with great thankfulness.

[Page] To conclude, Let us now be exhorted to the sincere Practice of the Duties recommended from this Text.

Among the Directions which the Apostle Paul gave to Timothy, and so to every Minister of Christ, for the regular and faithful discharge of his Office in the House of God, this was a principal one, That he should take care that Supplications, Prayers, Intercessions, and giving of Thanks be made for all Men; especially for Kings, and for all that are in Authority. 1. Tim. 4.

I thought it proper for me to attend this part of my Duty, as a Minister of the Gospel, at this time, when a universal Joy runs thro' this Province, at the safe and happy Arrival of His Excellency Governour BELCHER: hoping that a Discourse of this Nature would make the deeper Impression on your Hearts, now you are expressing so much of Duty and Affection toward him our welcome Ruler. It was once a Lamentation made over Jerusalem, Eze. 19.14. She hath no strong Rod to be a Scepter to rule! But blessed be God, this is not yet our Case: He hath raised up from among the Sons of New-England, and by the good hand of his Providence led into the highest Seat of Government [Page]here, One, who (we trust) will naturally care for our State, and industriously seek the Welfare of his People, rule us with Clemency and Justice, and be unto us with Clemency and Justice, and be unto us as the light of the Morning, when the Sun riseth after a darksome Night; as the tender Grass springing out of the Earth by clear shining after Rain.

Let Prayer be made for him continually, and daily let him be praised.

There is great Cause of Thankfulness and Praise to Almighty God, whatever a murmuring Spirit in any may suggest to the contrary, for the Blessing we enjoy in our Civil Rulers.— That our KING is a nursing Father, and our QUEEN a nursing Mother, who have express'd their tender Care of, and Concern for us, their poor but dutiful Children, in these distant parts of their Dominion.— That we have such in immediate Authority over us, as are Men of Wisdom, Integrity, and Piety: Judges, in so good a measure, as at the first, and Counsellors as at the beginning: Officers who are Peace, and Exactors Righteousness. Solomon observes, Prov. 29.2. When the Righteous are in Authority, the People rejoyce: but when the wicked beareth rule, the People mourn.

O let us for Conscience sake study and perform our Duty to our Rulers!— Let us pray heartily and continually for them. This is not thought of and practised by many, as the importance of the Duty requires. Too many [Page]spend more of their Time and Breath in talking against them, censuring their Conduct, and venting Complaints against them, than they do in imploring God's Direction for them, and Blessing on them. Continual Prayer would be found the best Method People can use for the prevention or redress of Grievances, that arise from the Male-Administration of Government. This is indisputably a lawful Weapon with which they may defend themselves against tyrannical Powers. "I must observe (said a holy Minister of Christ, who liv'd in some of the unhappy Reigns in England *) that most Christians are so cold and formal in their Prayers for the Rulers of the World, and of the Church, that we have great Reason to impute the Unhappiness of Governours, very much to their neglect: Almost all Men (says he) are taken up so much with their own Concernments, that they put off the publick Concernments of the World, and of the Church and State, with a few customary heartless Words; and understand not the meaning of the three first Petitions of the Lord's Prayer, and the Reason of their precedency, or put them not up with that feeling, as they do the other three. If we could once observe, that the generality of Christians were more earnest and importunate with God, for the hallowing of his Name thro all the World, and the coming of his Kingdom,[Page]and the obeying of his Will in Earth, as it is in Heaven, and the Conversion of the Kings and Kingdoms of the World, than for any of their personal Concernments, I should take it for a better Prognostick of the Happiness of Kings and Kingdoms, than any that hath yet appeared in our Days".

O that this Duty might be better considered and observed by us than hitherto it has been!

Let our Rulers have our sincere Praises, as well as fervent Prayers. They are sent by God, for the praise of them that do well, 1 Pet. 2. 14. and we are ungrateful indeed to such Benefactors, if we don't make the small Returns of our Praise to them, and accept of their very worthy Deeds for the publick Weal, with great Thankfulness. And if we pray, as we ought, continually for those in Authority, we shall have more Occasion and Incentive daily to praise them, and to bless God for them.

I conclude the present Discourse with the Words that David the Son of Jesse did his Prophecy concerning Solomon's Government, which was a Type of Christ's, and also his Prayers, in the close of this Psalm [And you all join in the Doxology, Intercession, and double Amen] Blessed be the Lord God, the God of Israel, who only doth wondrous things. And blessed be his glorious Name for ever, and let the whole Earth be filled with his Glory. Amen, and Amen.

Notes

*

Pool.

↵

*

"The fisth Commandment is as the Hinge of the two Tables: many of the Ancients thought it was the last Commandment of the first Table, and the Moderns think it is the first Commandment of the last Table; for it commandeth our Duty to the noblest sort of Men, but not meerly as Men, but as the Officers of God."

↵

*

It is storied of a certain holy Man; that he expostulated on a time with God, why he had permitted Phocas, being so cruel a Man, to be Emperour? To whom a Voice answered, that if a worse Man could have been found, he should have been set over them, the Wickedness of the World requiring it.

↵

*

Mr. Baxter.

↵

Information about this book

Title statement

The duty of people to pray for and praise their rulers. A sermon at the lecture in Hingham, August 12. 1730. On occasion of the arrival of His Excellency Jonathan Belcher, Esq; to his government. / By Ebenezer Gay. ; Published at the desire of the hearers.

Gay, Ebenezer, 1696-1787.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-04.

ID [DLPS]

N02755

ID [TCP]

N02755

ID [STC]

Evans 3282

ID [NOTIS]

APX3498

ID [IMAGE-SET]

3282

ID [EVANS-CITATION]

99020267

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Early American Imprints, 1639-1800 ; no. 3282.

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(Evans-TCP ; no. N02755)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 3282)

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Source

— The duty of people to pray for and praise their rulers. A sermon at the lecture in Hingham, August 12. 1730. On occasion of the arrival of His Excellency Jonathan Belcher, Esq; to his government. / By Ebenezer Gay. ; Published at the desire of the hearers., Gay, Ebenezer, 1696-1787..

Extent

35, [1] p. ; 19 cm. (8vo)

Printed by Thomas Fleet in Pudding-Lane, near the town-house,,. Boston, N.E. :: 1730.. (Half-title: Mr. Gay's sermon upon occasion of Governer Belcher's arrival.)

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