THE present unusual and gloomy appearance of the place ^* in which I now stand, may seem the natural presage of a discourse re­plete with gloomy ideas, with lamentation and mourning. But yet methinks this is a season adapted to awaken various, and even contrary passions in our breasts; a season wherein we almost unavoida­bly mingle some of the tears of joy with those of sorrow; and wherein wholly to indulge, or wholly to repress either of them, would hardly be innocent; at least not very congruous. On one hand we justly mourn the death of an excellent king, whom every good British subject was habituated to consider rather under the amiable and endearing character of a father, than the more awful one of a sovereign. And where is the heart so hard, so unfeeling, so devoid of all sentiment, as to remain untouch'd, unaffected, at the death of such a king, the common father of his peo­ple? What bosom does not heave? What eye is not ready to overflow, on so melancholy an occasion?

[Page 8]BUT, on the other hand, have we not cause for gratitude, that heaven spared him to us so long? and for joy, that his royal grandson and successor is peaceably ascended the throne? And this at such a mature age, and adorned with so many royal quali­ties, as give us the reasonable prospect of sitting under his shadow with great delight; and, in a Word, of enjoying under his reign the continuance of all those numerous blessings, which we so long enjoyed under the auspicious reign of his late majesty. The same object has often both a bright and a dark side; and, by being turned round, gives relief, or even pleasure, to the pained eye of the spectator. As our felicity is never pure and unallayed in this evil world; so neither is our sorrow ever, or hardly ever, unmixed; but usually attended with some circum­stances, which, being duly considered, may administer comfort to us. This is our present case: That so­vereign hand which gave the wound to our hearts by the death of his late majesty, has almost healed it the same hour, and turned our mourning into joy; or if not into joy, has at least ministred the best con­solation that the nature of the case would admit of. For the loss of a good king cannot be any way so effectually made up, or remedied, as by another, wor­thy to succeed him, reigning in his stead; especially one descended, from him, and in whom he may be considered as, in some sort, still living and reigning. Such is the consolation that gracious heaven affords to us, and to three kingdoms, at this season of our common mourning. And both reason and religion as much require that we gracefully receive the con­solation offered, as that we humbly lay to heart that event of providence, by which we came to need it.

[Page 9]IT becomes us as men, and especially as christi­ans, on this occasion to look up to the sovereign ruler of the universe, who "removeth kings and setteth up kings", as seemeth good in his sight. Him we are to consider as the author of those revoltuions, and other great changes, which take place from age to age in the kingdoms of this world; and should make a religious improvement of the present dispen­sations of his providence towards us. It is with a view at assisting you in so important a duty, that I have chosen the words just now read, for the subject of my discourse at this time—"The most High ruleth in the kingdom of men." The words occur three several times in this fourth chapter of Daniel; which consists of a manifesto, or solemn declaration, which Nebuchadnezzar the great king of Babylon published "to all people, nations and languages"; and which the prophet, for the honor of God's name, thought proper, it seems, to preserve intire with his own writings, to be transmitted to future gene­rations. Nebuchadnezzar is spoken of in scripture as one of the greatest monarchs that ever lived in the world. "Thou, O king", said Daniel to him, "art a king of kings; for the God of heaven hath given thee a kingdom, power, and strength and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven hath he delivered into thy hand ^†". Prophane history speaks of him conformably to this account ^‖. He [Page 10]was as proud and impious as he was great. And God seems to have raised him up as he did Pharaoh, that he might "shew his power in him, and that his name might be declared throughout all the earth". It seems that he was for a time much alarmed, and even convinced, by the miraculous deliverance of the three pious Jews from the fiery furnace, whom he had ordered to be cast into it for not worshipping the golden image which he had set up; and he made a decree, that no one should speak against the God whom these men worshipped.^* But his heart, like Pharaoh's, resumed its former hardness; and was so lifted up with pride, that God resolved to humble him in a very signal manner. And the main design of his manifesto, contained in this IVth Chapter of Daniel, is to declare to all the world the wonderful means by which God did this; by which he con­vinced him of his supreme dominion, his power and providence, and the wisdom and justice of all his deal­ings with the children of men. So that this may be called the proclamation whereby that mighty, and once impious monarch, recognized God's universal dominion, as the King of kings and Lord of lords. "I thought it good"," says he, "to shew the signs and wonders that the high God hath wrought towards me. For how great are his signs? and how mighty are his wonders? His kingdom is an everlasting king­dom", &c. He then proceeds particularly to relate what had happened to him; the astonishing signs by which God humbled his proud heart, and made him confess, that he indeed "ruleth in the kingdom of men, and giveth it to whomsoever he will." What these signs and wonders were, I now forbear particu­larly to mention, lest my discourse should be drawn out to too great a length. But in general, he had [Page 11]a remarkable dream, or vision, wherein, under the similitude of cutting down a mighty tree, was, accord­ing to the prophet's interpretation, prefigured his own fall from his greatness, and his being driven from men. And when the king said, "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honor of my majesty? While the word was in the kings mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken, The kingdom is departed from thee," &c. And "the same hour was the thing fulfilled upon Ne­buchadnezzar." Of which event we find the prophet afterwards giving the following account to his son Belshazzar—"All people, nations and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive, and whom he would he set up, and whom he would he put down. But when his heart was lifted up, and his mind har­dened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men—till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will ^†."

THUS wonderfully was this great king brought down, till at the end of the days appointed, he lift up his eyes to heaven, and his understanding re­turned unto him. And he concludes his proclamation in the strong and emphatical terms following, which discover an heart very deeply imprest with what had befallen him for his former pride, tyranny and impiety —"Now I Nebuchadnezzar", says he, "praise, and extol, and honor the king of heaven, all whose works are truth, and his ways judgment; and those that walk in pride he is able to abase".

[Page 12]But to return; The words of the text may be considered as an intire, independent sentence, tho' they indeed make but a part of one, as they stand in the several places where they occur in this chapter. In this light it is proposed to consider them; and they will, I suppose, be a proper introduction to some reflexions on the present occasion, as they assert God's supreme dominion in and over the kingdoms of men.

FOR the illustration of this subject, it is to be ob­served first in general,

I. THAT all nations, all kingdoms, are in the hand of God, who has an original right, and absolute pow­er over them. He hath made of one blood all na­tions for to dwell upon the face of the earth; and has the intire disposal of them. The absolute sove­reignty of God over all nations, is represented in very strong and sublime language by Nebuchadnezzar in this chapter, after his reason returned to him. "His kingdom", saith he, "is from generation to generation: And all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the ar­my of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?" The prophet Isaiah expresseth himself upon this subject in language not less emphatical. "Behold, the nations are as a drop of the bucket", saith he, "and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing — all nations before him are as nothing, and they are counted to him as less than nothing and va­nity". And a little after in the same chapter—"It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spread­eth [Page 13]them out as a tent to dwell in; that bringeth the princes to nothing: He maketh the judges of the earth as vanity". [Chap. XL.]

NOW, God's ruling in the kingdom of men, ex­presseth in general that supreme power, that uncon­troulable dominion, which he exerciseth over all na­tions from one generation to another: Not only his right and power, but his actual government over them. For his ruling in the kingdom of men, implies his continual agency and providence therein, and his reigning over them as a sovereign Lord; not merely his power and authority to do so. And accordingly, whatever befals states and kingdoms; their rise, en­largement and prosperity, their fall, their declension, and the various calamities that happen to them, are in scripture attributed to God's over-ruling providence, as the accomplishment of his sovereign pleasure con­cerning them. And that these things are justly as­cribed to him, is evident from many considerations; particularly from his having enabled his prophets to foretel, many ages before-hand, the changes and re­volutions which should take place among the nations of the earth: Which predictions have been punctu­ally verified by the event.

THUS the ancient prophecies respecting the Jews, the Egyptians, the Babylonians, the Ninevites, the Trojans, and many other nations, have long since had a most exact and surprising accomplishment; as any one, acquainted with the prophecies, and with what has since actually befallen those nations, must ac­knowledge ^†. And in this book of Daniel's prophe­cies, [Page 14]was foretold, with an astonishing precision, tho' in figurative language, what should come to pass in the four great successive monarchies, or empires of the world; the Assyrian or Babylonian, the Medo-Persian, the Macedonian and the Roman; in, or during, the latter of which, the God of heaven was to set up a kingdom of a peculiar kind, which should never have an end, or be left to other people: "And the king­dom, and the dominion, and the greatness of the kingdom under the whole heaven, shall [at length] be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom; and all dominions shall serve and obey him"^*. Nor is the present state of the Jews, or indeed the ge­neral state of the christian world at this day, any thing less than a demonstration of the truth of pro­phecy: which is, at the same time, a kind of visible demonstration of the truth and reality of God's rul­ing in the kingdom of men. For, certainly none but he, who hath the fates and fortunes of all nations in his own hand, and the most absolute disposal of them, could possibly enable men so particularly and exactly to foretel what should befal them in remote ages, as the prophets have actually done. And the accom­plishment of so many prophecies already, as it is an undeniable proof that the world is governed by di­vine providence, so it gives us an assurance, that those predictions in these sacred books, which still remain unfulfilled, shall also have their accomplishment at the appointed time; when "the mystery of God shall be finished, as he hath declared to his servants the prophets". But,

II. GOD's ruling in the kingdom of men, may express more particularly and directly that authority and sovereign power, which he exerciseth from age [Page 15]to age over the kings and potentates of the earth; and which truly denominate him the King of kings and Lord of lords. That being may well be said to rule in the kingdom of men, on whom all earthly kings are entirely dependent; who raiseth one to a throne, and casteth down another; who gives to all kings their authority, and limits them in the exercise there­of; who gives them whatever qualifications they have for ruling; who also gives to their lives and reigns, either a shorter or longer term, as he pleaseth; who makes their reign either a blessing to the kingdoms which they govern, or the contrary; and who will finally judge even them in righteousness. With the greatest truth and propriety may he be said to rule and govern in the kingdom of men, who exerciseth such a dominion over the monarchs of the world. And to enlarge a little here cannot, I suppose, be thought improper on the present occasion.

1. GOD ruleth in the kingdom of men, as all earthly kings derive their power and authority ori­ginally from him; or as they reign by his permission and providence, and as his ministers. This is in effect asserted in the words immediately following the text— "and giveth it" [i.e. the kingdom] "to whomsoever he will", in the exercise of that sove­reign dominion which he hath over all. In confor­mity whereto, the prophet addresseth himself thus to Belshazzar, the son and successor of Nebuchadnezzar. "O thou king, the most high God gave Nebuch­adnezzar thy father a kingdom, and majesty, and glory. and honor ^†." And the apostle Paul asserts in a more general way, and without any exception, that "there is no power but of God"; that "the powers that be are ordained of God"; and that kings, and indeed other inferior rulers, are "God's ministers", ap­pointed [Page 16]to govern the world under him, the Lord of all; and to carry on the designs of his providence therein. So that human government, being duly ad­ministred, is in effect the government of God. For which reason we are admonished to be subject "to every ordinance of man for the Lord's sake, whether it be to the king as supreme, or unto governors as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well ^*."

GOD does not indeed, by any immediate act of his own, place a crown upon the head, and put a scep­ter in the hand of him, whom he has ordained to reign, and seat him upon a royal throne. He leaves nations (ordinarily, I mean) to the free exercise of their liberty and discretion, under the general law of reason, to chuse their own forms of government, and to model them as best suits them respectively. Some nations neither have, nor are required to have, any kings at all. Some crowns are, properly speaking, elective, by the fundamental laws of the kingdom. In other kingdoms the crown is hereditary, either with certain limitations and exceptions, or without any, according to the various constitutions of different king­doms; which constitutions themselves are not, however, absolutely immutable. In all which respects it may truly be said, that nations are left to the exercise of their natural discretion and liberty. But still religion, and even reason, teaches us to acknowledge the hand and providence of God in the exaltation of any par­ticular person to a throne. In elective kingdoms the thoughts and counsels of the electors are, tho' imper­ceptibly, so over-ruled, that the choice falls at last upon him, whom God had ordained to reign; and thus, without knowing his purpose, they fulfil his [Page 17]sovereign pleasure. And where the crown is here­ditary according to the constitution, God in his pro­vidence often interrupts and defeats the succession, either by the death of the presumptive heir, or by other means; and sometimes the crown devolves at last to one, so remote from it by blood, that he was very unlikely ever to wear it, according to hu­man rules of judging; or it is perhaps transferred to another race. These things are common, and well known; by which God shews his own sovereignty in the kingdom of men, and makes it manifest that he "gives it to whomsoever he will".

2. GOD ruleth in the kingdom of men, as all earthly kings derive from him whatever qualifications and abilities they have for reigning, as well as their authority. How great? how important, is the differ­ence between a wise and good, and a weak and bad king? The welfare of nations, under God, depends very much upon the talents and character of the kings, whom he exalteth to reign over them. Nor is it less evident that he bestows the various gifts and talents by which kings are distinguished from one another, than it is that they reign by his permission, and providential ordination. Wisdom, magnanimity, and other royal qualities, are the gift of God; of which none are possessed in any greater degree, than he saw fit to bestow them, in order to accomplish his own wise and holy purposes. And from some these qualities are withheld, with the same general design. For, according to the holy scriptures, important events are brought about in nations, and in the state of the world, as well by the folly and infatuation of some kings, as by the wisdom of others; all in conformity to the will and purposes of heaven. And this is one way, in which God manifests his own sovereignty in the kingdom of men.

[Page 18]3. GOD ruleth in the kingdom of men, by suc­ceeding the administration of kings, and by making them great public blessings, or the contrary, according to his own pleasure. Most commonly indeed, wise and good kings reign successfully, while weak and wicked ones prove rather a curse than a blessing. This is not, however, universally the case. It is ob­vious that the success or prosperity of an administra­tion, does not solely depend upon, nor is always in exact proportion to, the wisdom, justice, fortitude, and other princely virtues of him that sits upon the throne. The views and endeavours of the best kings are some­times frustrated; while those of far inferior ones are crowned with success, both in peace and war. It is God that giveth salvation unto kings, and thereby to kingdoms: He it is, that bringeth them down. And both these he does, in such ways, and by such means, as plainly evince his sovereignty in the kingdom of men; and shew to kings and kingdoms at once, their absolute dependence upon him for prosperity. How many great and common calamities are there, which befal nations from time to time, that the wisest and most powerful monarchs can neither prevent nor re­move? And how many public blessings are there, which kings have little, or perhaps no hand at all, in procuring? Riches, and honor, and power, and all national blessings, must be acknowledged to come ori­ginally from God, sometimes by the instrumentality of kings, and sometimes without it; and in his "hand it is to make great, and to give strength unto all".

4. GOD ruleth in the kingdom of men, as he gives to the reign of earthly kings either a shorter or longer term, as seemeth good in his sight. Mighty monarchs are sometimes "deposed from their kingly thrones" for their sins, as Nebuchadnezzar was. When his [Page 19]mind was hardened in pride, it was said unto him, "The kingdom is departed from thee"; and instantly, his glory was taken away, and he was "driven from men". Belshazzar his son did not profit by his example; and therefore met with a still more fatal overthrow. No sooner had the hand upon the wall written his doom, and Daniel interpreted it,—"God hath numbered thy kingdom, and finished it", &c. than he was slain; "and Darius the Median took the kingdom". How many other proud, arbitrary and tyrannical princes, who have thought themselves above all controul, have suddenly been brought down to the dust? either expelled their kingdoms, or come to an untimely end, and left their thrones to others? Nor is the sovereignty of God in the kingdom of men, less manifested in depriving earthly kings of their power and dominion, than in conferring them at first. In the language of the royal psalmist, "Promotion cometh neither from the east, nor from the west, not from the south. But God is the judge: he putteth down one, and setteth up another ^†."

BESIDES: It is appointed unto all men, and no less to kings, even great and good kings, than others, once to die; and to give an account of themselves to God. Their greatness exempts them neither from the com­mon mortality, nor from the righteous judgment of God, in whose hand their breath is. From some the great arbiter of life and death, soon taketh away their breath, even in early youth; so that they hardly know what it is to wear a crown, before they are commanded to resign it; and called to appear before the high tribunal of him that "regardeth not the persons of princes". Other kings are taken away in the midst of their years; and all their devices, pro­jections [Page 20]and designs, whether good or bad, are at once brought to nothing; sometimes to the joy, and some­times to the sorrow of their subjects; and not only of their own subjects, but of other nations. To other kings God is pleased to grant length of days, and a reign of many years; so that they are satisfied with life, and see many happy effects of their reign, be­fore their days are numbered and finished. Now, God manifesteth his sovereignty over the kings and poten­tates of the earth, by cutting short, or protracting their life and reign, in this manner: And hereby, in part, it appears, that he indeed ruleth in the kingdom of men.

It may, not improperly, be added here, that a great deal depends upon the time, and particular cir­cumstances, wherein kings are taken out of this world. There are, with respect to their subjects at least, I might say with respect to themselves also, both fa­vourable and unfavourable conjunctures for them to die in. As the case may be circumstanced, the death of a king, tho' of no very eminent qualities and ver­tues, may be of fatal consequence to a kingdom: As, for example, when the succession is left doubtful, different persons laying claim to it, and each of them supported by powerful factions. In this case, how often have nations been thrown into confusion, and involved in all the calamities of a civil war? Or, tho' the succession is uncontroverted, yet if the heir be not arrived at an age proper for governing a king­dom, the death of a king in these circumstances is a great calamity: For "Wo to thee, O Land," says Solomon, "when thy king is a child." God some­times chastizeth nations by removing their kings at such unfavourable conjunctures as these, and others that might easily be mentioned. And tho' the death [Page 21]of good kings will always be sincerely lamented by good and dutiful subjects; yet it must be owned that, in certain circumstances, the death even of such kings can hardly be looked upon as a frown of divine pro­vidence, in any other sense than that, in which the common mortality of mankind is so. As, for exam­ple, if they die when they are far advanced in years; when they are almost past bearing the weight of go­vernment; when their kingdoms are in flourishing circumstances; when the succesion is undisputed; or there are no parties or factions powerful enough to create public troubles and commotions; when the suc­cessor is of mature age for wielding a sceptre, and is endowed with such princely virtues, as naturally in­spire the hopes of great happiness under his reign: When all these circumstances take place, they great­ly alleviate that sorrow which all good subjects must in some degree feel, on the death of a good king. And God's sovereignty in the kingdoms of men plain­ly appears by the particular time and conjuncture, wherein he removeth kings out of this world: For, that these circumstances, whether favourable or other­wise, together with the duration of each monarch's life, and the length of his reign, are all fixed, all de­termined by the most High, no man who believes a providence, can consistently doubt.

UPON the whole (for I must not enlarge): God does not only shew himself sovereign in the kingdom of men, by the persons whom he exalteth to earthly thrones, by the various qualifications which he be­stows upon them, by prospering or not prospering their reign, by sometimes casting them down from their thrones before their lives are come to a period, and by the particular time and circumstances wherein they are respectively taken out of this world by death: [Page 22]He does not hereby only shew his sovereign pow­er in and over the kingdom of men, but he also manifests hereby his favor and goodness towards na­tions, or his righteous displeasure. He executeth loving-kindness, judgment and righteousness in the earth, by the dispensations of his providence towards kings and kingdoms. The welfare of nations im­mediately depends, in a great measure, upon the kings whom God placeth over them. It is said of Israel, with reference to Saul, that God "gave them a king in his anger" After a while, he brought about a revolution in that kingdom, and gave them David in his kindness, a man after his own heart, who was a great blessing to the nation. And when David died in a good old age, after a prosperous reign, and when he had in a manner subdued all their enemies, his son Solomon succeeded him in the throne, whom the queen of Sheba addressed in the equally pious and courtly terms following: ‘Blessed be the Lord thy God which delighted in thee to set thee upon his throne, to be king for the Lord thy God. Because thy God loved Israel, to establish them forever, therefore made he thee king over them to do judgment and justice.’

IT being evident then, from what has been said, that God ruleth in the kingdom of men, giving it to whom­soever he will; and also, that his favor and righteous displeasure are manifested towards different nations; or towards the same nations at different times, by the "manner of the kings that reign over them", and by the time and circumstances of their removal out of this world: These things being evident. I say, what still remains, is, that we apply this subject to our­selves, and to the present occasion, by making some reflexions on the reign and death of his late majesty, [Page 23]and on the accession of George III. to the imperial throne of Great-Britain.

AND it will not, as is humbly conceived, be im­proper here, in the first place, to take a cursory view of the providential means, by which the British crown devolved to the illustrious house of Hanover, and con­sequently to his late, and his present majesty. For such a retrospect on the events of divine providence, at the same time that it will be a farther illustration of God's ruling in the kingdom of men, and giving it to whomsoever he will, may also serve to establish us in the principles of true British liberty, and of loy­alty to his present majesty, as founded in, and result­ing from, those principles. Nor will you, I am per­suaded, think I go beyond my proper sphere, if, upon such an occasion I inculcate loyalty, and obedience to the established government; and this upon the very principles on which that government is founded, in opposition to those of despotism and tyranny.

LET me remind you then, that after the death ^† of queen Elizabeth, (the glory of whose reign, other­wise truly great, was obscur'd and tarnished by re­ligious persecution) it pleased God, doubtless for the sins of the nation, to raise four princes successively to the throne, whose reigns were all inglorious, and some of them infamous to the last degree; princes of great pride and vanity, of arbitrary notions and practices, of little wisdom, policy or discretion, and still less truth, sincerity and honor; princes who were always the dupes of our ancient, enterprising and dangerous enemies, of jesuits, popish ministers or po­pish wives; princes whose reigns disgraced the nation abroad, and were sore visitations of divine providence upon it.

[Page 24]THE last of these four kings whom the most High gave us in his anger, James II, ^* was an open, professed and bigotted roman-catholic; who stuck at no measures in order to introduce the religion of Rome, to despoil the British nations of their ancient liberties, and to entail upon them the two-fold curse of popery and slavery; which have indeed a close connexion one with the other. The king daily made prodigious strides towards a despotic power; to establish which on the ruins of the British constitution, was his manifest aim. And he doubtless promised himself success in this execra­ble design, by reflecting on that series of events in and after the reign of his father, from which he ought to have drawn other conclusions. That unhappy prince, king Charles I. by favouring the papists contrary to law, and many flagrant violations of the constitution, had involved the nation in a civil war; a war entered into on one side, in defence of public liberty, on the other, in the support of tyranny; and which did not end but with the ruin, both of the constitution, and of the infatuated prince who had been the blameable cause of it. King James seem'd to take it for granted, that the nation would never again, at least not so soon, have recourse to arms, or resistance, in defence of its rights and liberties; but rather submit to the most cruel tyranny, than attempt to rid itself of it by those means which, however necessary, had been attended with such dismal consequences: Especially as the doc­trine of passive obedience and non-resistance had, ever since the restoration, ^† been the established doctrine, which no one could contradict with impunity. It had, however, been a more just, as well as more safe inference, that the brave people who had lately made [Page 25]such efforts in defence of their liberties, would not now tamely submit to arbitrary sway; but again have re­course to some extraordinary means of self-defence, if driven to extremities, whatever doctrines they might profess to believe. But— Quem Deus vult perdere, priùs dementat— Those whom God designs to de­stroy, he first infatuates; so that they resolutely per­sist in such measures, as must needs terminate in their ruin. The king was deaf to all the remonstrances of reason and justice, of policy and interest; and would suffer no check in his mad career to destruction. Nor was there, perhaps, ever another king, to whom the words of the prophet to Belshazzar, were more appli­cable than to this prince, whom neither the fate of his unhappy father, nor any thing else, could keep from destroying himself— ‘O thou king, the most high God gave Nebuchadnezzar thy father a kingdom— But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him. And he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses—And thou his son, O Belshazzar, hast not humbled thine heart, THOUGH THOU KNEW­EST ALL THIS! But hast lifted up thy self,’ ^* &c.

IN this critical conjuncture, it pleased him who ru­leth in the kingdom of men, not only to open the eyes of all the friends to public liberty and the protes­tant religion, to see the common danger which threat­ned them, but also to unite their hearts and counsels in an extraordinary manner to guard against it. Party-distinctions, which had hitherto run very high, were now laid aside. The illustrious prince of Orange, the king's son-in-law, who was known to be at once a lo­ver [Page 26]of liberty, a true protestant and an hero, was secretly applied to for his advice and assistance, which he gene­rously resolved to afford, to the utmost of his ability. He accordingly, after mature deliberation, and by con­cert with the leading and better part of the lords and commons of England, arrived there with a very con­siderable armament^†; but relying chiefly on the known good-will and affection of the people in general, whom a sense of their common danger had united. It was not long after his arrival, that king James, conscious he had justly forfeited, and intirely lost, the affecti­ons of all his subjects, except the romancatholic party; seeing himself forsaken, and people of all ranks flock­ing to the standard of the prince; calling to remem­brance, doubtless, the tragedy of the 30th of Janu­ary 1648; and not being ambitious, it seems, to share with his father the glory of martyrdom;^* thought pro­per to provide for his safety by a precipitate flight into France: Which court had before graciously offer'd him her assistance in his design to enslave the British nations. ^† Then it was, that the glorious REVOLUTION took place: For the throne being declared vacant by two grand conventions of the lords and commons, by means of the abdication, i. e. the running away of [Page 27]king James, the prince and princess of Orange were elected, and invited into it; and soon proclaimed king and queen, to the great joy of all the true friends to liberty. The administration was, however, to be solely in the hands of the king, during his life. In bringing about which happy revolution, even many of those, both clergy and laity, heartily joined, who had before been loud and clamorous in asserting the senseless, brutish principles of passive obedience and non-resist­ance, in consequence of the supposed divine, indefeas­able right of kings by inheritance: Opinions now ex­ploded by all men of sense. ^‡

THIS was a new and memorable aera in the English history. The declaration of rights presented and read to William and Mary, when they were invited into the throne, ascertained the rights of the subject, and reduced the prerogative, which had been extended be­yond all bounds in many preceeding reigns, to its an­tient limits. It was declared by the two conventions before-mentioned, that the kings of England held the crown by virtue of an "original contract," in oppo­sition to the notions of an indefeaseable hereditary right: And this was the basis on which the govern­ment was settled. Provision was now made by many [Page 28]parliamentary acts, for securing the public liberty, and the future peace and prosperity of the nation. To which ends, amongst other things, the succession to the crown was limited to the protestant line of the royal family, and all romancatholics, however nearly relat­ed to it by blood, declared forever incapable of reign­ing in England. The like was done in North-Britain, at that time a distinct kingdom.

KING William and Queen Mary being dead with­out leaving issue, the princess Ann, a protestant, and a daughter of the then lately out-lawed king James, ascended the throne in conformity to the parliamen­tary settlement of the succession. In her reign the union between North and South-Britain, which king William had zealously recommended before, was hap­pily accomplished. An union, which the author of nature had pointed out between two nations on the same island; both lovers of liberty, both brave and warlike, both generally protestant; mutually standing in need of one another's assistance against their com­mon enemies; and whose situation, and martial spirit, whenever they were at variance, had render'd them sore scourges to each other. Queen Ann, tho' a Stewart, reigned not without reputation and glory, till one or two of the last years of her life, when she had fallen into the hands of bad ministers and counsellors. Her son, the duke of Gloucester, who was otherwise to have succeeded her, died the year before she came to the throne. ^‡ So that the elector of Hanover was now the presumptive heir to the crown. But the queen was suspected, and not with­out some good reasons, of a design to set aside, if [Page 29]possible, the protestant succession in that illustrious house, in favour of her [doubtful] brother, the che­valier de St. George; who, whether he were or were not, the son of the then late king James, was yet ex­cluded from the throne by law, as a romancatholic. Some, indeed, deny that the queen had any such in­tention; and that, with as much confidence as others assert it. But be that as it may, upon her death ^§, the elector of Hanover (George I.) was immediately, and without opposition, proclaimed king of Great-Britain, in conformity to the parliamentary settlement of the succession, confirmed by repeated acts in both the preceeding reigns. He was a protestant, nearly relat­ed to the crown by blood; at least nearer than any other protestant prince, or princess, then living ^†. And he reigned with wisdom, justice and clemency, tho' not without some disturbances, and one open re­bellion, raised in favour of the pretender. He died in the 13th year of his reign, leaving behind him the character of one of the wisest, justest, and most magnanimous princes of his age. And on the death of this truly great and good king, the British crown devolved, by the right of succession as limited by parliament, to his late majesty king George II. ^‡

BY this brief deduction you see, on one hand, the repeated efforts of tyranny, and on the other, the glorious struggles for liberty, of which Britain was the scene for many years. You see how God ruleth in the kingdom of men, and giveth it to whom­soever he will. You see how mercifully he delivered the British nations from one popish and arbitrary king [Page 30]at the revolution; and how he preserved it once and again from another; I mean the pretender, whom many persons were desirous of introducing, to the prejudice of the protestant succession. You see how God has been the guardian of our liberties, civil and sacred. You see that British subjects have the happi­ness of living under a legal and limited monarchy; and, what are some of the fundamental principles, on which the present government is established. In fine, you see by what right the princes of the house of Hanover have ascended the British throne; not a chimerical and imaginary, but a solid, legal and parliamentary one: The best and most indisputable right, that any king can possibly reign by, unless God himself should, by a voice from heaven, proclaim him king, or require us, by a prophet, to pay our alle­giance to him as such.

BUT some may possibly expect, that I should say something more particularly concerning his late ma­jesty. And indeed, tho' I cannot pretend to give his just character, yet it would be hardly decent to pass over his many royal virtues in silence; or to bury so good and venerable a king, without recollecting some of those things, which ought to make us honour his memory.

HIS late majesty was unquestionably endow'd with a brillant genius; with a great share of natural pe­netration and sagacity Nor was that genius unculti­vated by learning; such learning especially as be­comes a king. He is said to have been extremely well versed in history, particularly that of Europe; and to have had a very thorough understanding of the po­litical interests and connexions of all the kingdoms and states therein. Without which it would indeed [Page 31]have been impossible for him to maintain his character as the chief bulwark of its liberties, and of the pro­testant religion, as he actually was. As he came into England at about thirty two years of age, and lived there about twelve years before he came to the throne, he had, during that period, an opportunity to acquaint himself, not only with the British constitution, but with the peculiar temper and genius of the people. Nor could he fail to reap great advantage from the institutions, the political maxims, and the example of so wise a king, as his royal father. And he was, like him, what may be properly called, a constitutional king: One who well knew both the extent of his own prerogative, and the rights of the people; one who made the laws the rule of his government, and whom even malice can hardly accuse of either doing, or attempting to do, an arbitrary, illegal thing, during his whole reign. And it should be remember'd here, that the British constitution and laws are so wise, so excellent, that he who uniformly makes them the rule of his administration, must of consequence be a good king; at least he cannot easily be supposed to be a bad one.

AND merely not to have been a bad king, is per­haps grater praise than is due to far the most of those, who have reigned from the days of Nimrod to the present time. But to stop here, would be very in­jurious to the character and memory of his late majesty. He appeared, throughout his reign, to have the true interest and honour of Great-Britain at heart; know­ing that kings, especially British kings, are made for the people, and not people for kings. Notwithstand­ing some [to us] unhappy, but yet necessary and un­avoidable connexions, we have reason to think that his majesty's uniform and great aim was, to promote [Page 32]the good of his kingdoms. He was indeed indefa­tigable in his endeavours to this end; and, in the language of the apostle, "attended continually on this very thing". He was an encourager of learning, of manufactures and commerce; the two latter of which, I suppose, never flourished so much in Great-Britan, as under his auspicious reign.

HIS majesty was at once a prince of great justice and great clemency. The former was evident from his care to have the laws duly executed, without re­spect of persons; and his not allowing the meanest of his subjects to be oppressed, so far as it was in the power of a British king to prevent it. Nor were private property, the life and rights of the subject, ever more secure perhaps, than under his administra­tion. His majesty's clemency appeared in many in­stances; but in none more conspicuously, than in his conduct towards those who were engaged in the black rebellion of 1745. Very few examples were made of royal justice, after that horrid rebellion was at a period. But how many traitors, even obliged, and therefore ungrateful ones, were made examples of the royal grace! His majesty had a greatness of mind, which made him chuse rather to reclaim his rebelli­ous subjects by his lenity, than to rid himself of them by a justifiable severity. And there is reason to think, that this truly god-like method of proceeding had a great and happy effect; and was the means, not only of reconciling, but strongly attaching to his per­son and government, many people who had been un­reasonably disaffected thereto before.

HIS majesty, like his royal father, was a prince of an heroic and martial spirit: A lover, indeed, of peace; but one who would not suffer himself or his subjects [Page 33]to be injured without taking up the sword, when that measure became necessary. He was a king, not only of great spirit and resolution, and the most undaunted fortitude; but one who well knew how to command armies in the field, when there was occasion for it: Of which he gave some not inglorious proofs.

HIS majesty was a prince, even by the confession of his enemies, many of them at least, of great sincerity and truth, of strict probity and honor, in all his public transactions, both towards his own subjects and towards foreign states and kingdom. He was far above that deceit, artifice, and low-cunning, for which most of the Stewart race were so eminent, the royal martyr him­self not excepted. In short, his whole reign was a confutation of that infamous Machiavellian maxim, "Qui nescit dissimulare, nescit regnare"—He that knows not how to dissemble, is ignorant of the art of reigning.

IT was intimated above, that his majesty was a true protestant. As such he was a friend to toleration, and religious liberty; which cannot indeed be violated without violating the natural rights of mankind. His majesty did not affect, as defender of the faith, to make his own private judgment and conscience a rule to his subjects, or to tyrannize over their consciences. Nor did he, as head of the church by law established in En­gland, endeavour to destroy the church equally esta­blished by law in Scotland; or desire to distress any of his good protestant subjects, who might, in some respects, dissent from them both. Some inconvenien­cies and hardships, I mean legal ones, these latter might indeed be subjected to; which there is ground to think, a prince of so great equity and goodness, was so far from being pleased with, that he would have been [Page 34]glad to see them wholly removed. Happy had it been for the British nations, if all his predecessors in the throne had been of such generous and catholic prin­ciples—The true church of Christ needs not to have her faith defended by any other weapons, than those of sober reason and argument, unless it be against those who attack it with carnal ones. Indeed wicked men and hypocrites can hardly ever think their church se­cure, unless some other sword besides that of the spi­rit, is drawn in her defence. Tho' she have kings for her nursing-fathers, and queens for her nursing-mothers; tho' she be rocked in a princely cradle, and sweetly charm'd to her repose with royal lullabies; yet so perverse are some of her children, that they can take no rest, unless others, out of her pale, are put upon the rack, or otherwise harrassed with penal laws—But, blessed be God, all our royal defenders of the faith, since James II, have been content to be nursing-fathers to the church, by preserving the pub­lic peace, toleration, and liberty of conscience: The happy effects whereof have been very apparent in ma­ny respects. And considering the known justice and moderation of the royal house of Hanover, and also of other eminent and distinguished personages in church and state, we need not wholly despair of seeing the time, when all good protestants, and loyal subjects, shall have their share in the honors and emoluments of the state, without being subjected to any narrow-spi­rited, and injurious tests.

BUT not to digress. It may be said upon the whole, that the maxims of his late majesty's government were wise, noble and truly heroic. And as his views were in general pure, generous and sublime; so it pleased God to give him a prosperous reign. During his reign, there have indeed been some domestic troubles, as [Page 35]well as foreign wars; to prevent which, is not always in the power of the wisest and best kings. Nor can it be denied without blindness, or extreme prejudice, that some great and threatning evils, have been grow­ing in the nation ever since the revolution. Of which, however, those only ought to bear the blame, who were the criminal causes of them. And even not­withstanding these evils, it may be truly said, that all these reigns have been happy, attended with national prosperity and glory; particularly that of his late majesty. He ever exerted himself wisely and vigo­rously, and, by the blessing of God, successfully, to promote the public good. The rebellion had a sea­sonable stop put to it; and the prudent measures since used, have in some measure allayed old animosities, and united parties. There has not, perhaps, been greater harmony in the nation since the days of queen Elizabeth, if then, than during some of the last years of his majesty's reign. During which time, his ma­jesty's counsels and arms have also been remarkably prospered, not only for the defence of his own domi­nions, but also for reducing the pride and power of France. Neither of the four quarters of the world is destitute of glorious proofs hereof. Nor is it easy to mention any period, wherein the national honor and prosperity were greater, than at the time of his majesty's decease: Even tho' he left his subjects en­gaged in a war, which we could have wished him to terminate with a glory and success, equal to that with which it had been carried on for some years before. This would have compleated both his and our worldly felicity; and might have rendered the reign of king George II. the most glorious period in the British annals: Yea, it may, perhaps, still be so, notwith­standing this circumstance is wanting to compleat the felicity of it.

[Page 36]GOD, indeed, blessed his majesty with a long life and reign, tho' not so long as his good subjects desired. He was, I suppose, the oldest reigning prince in Eu­rope, at the time of his decease: And, for many ages past, no king of England had attained to his years ^†. Had God regarded the fond wishes of his loyal subjects, he might indeed have been immortal: For the time would probably never have come, when they would have parted with him without any reluctance. But the most High, who ruleth in the kingdom of men, hath seen meet to call him out of this world. And altho' we cannot resign so good a king, our common father, without a degree of sorrow; yet we have doubtless far more reason to bless God for sparing him to us so long, than we have to murmur or complain at his taking him away from us at last. And while we ex­press such an ingenuous grief as becomes dutiful and obliged subjects on this occasion, there are, as was intimated before, many circumstances to console us under the loss, and make us acquiesce in this dispensation of divine providence.

IT may truly be said of his late majesty, as it was of king David, that he "died in a good old age, full of days, riches and honor"^*. He died as it were in the arms of victory; triumphing over his enemies, foreign and domestic; over the former by his arms, and over the latter by his goodness and clemency. He left the nation in as prosperous circumstances, as could well be imagined in a time of war. He had not only lived longer, but done more good, and therefore acquired more glory, than most kings, even good ones, had done before him. Nor, which is a most material circumstance, did he die till he saw his royal grandson and heir, trained up under his own [Page 37]eye, and that of a princess of very distinguish'd merit, arrived at such a maturity of life and judgment, as qualified him for taking the government immediately into his own hands.

HOW much better has God been to us in this re­spect, than our fears sometime since? not to say, than our deserts, which it were unnecessary to add. It is now almost ten years since God, in his holy providence, put us into tears and mourning, and a­wakened our serious apprehensions, by the untimely death of his royal highness Frederic, prince of Wales, the then heir apparent, and father to his present ma­jesty. The late king was even then old and gray-headed, and was also said at that time to be infirm. The next heir to the throne, he who, by the grace of God, now sits upon it, was but about twelve years of age. So that we had great reason to fear, one of the woes would befal us, which Solomon speaks of; that of having a child, or scarce more than a child, to reign over us. His late majesty, in his great wis­dom and goodness, took all possible care and pains to guard against the inconveniences and hazards of this, if it should please God to take him away during the minority, and tender age, of his royal grandson. But, to our great joy, it has pleased the most High to lengthen out his important life, till he beheld the heir of his kingdoms and dominions of full age, and indeed more than full age, to govern them: And it is some time since our just apprehensions above mentioned, were laid aside. Thus graci­ously hath he, who ruleth in the kingdom of men, provided for our welfare. And as his pre­sent majesty is the first king of Great-Britain, born therein, i. e. the first born in the island of Britain, since the kingdoms of England and Scotland were united, God grant he may prove a great and equal [Page 38]blessing to both: And that the subjects of both, being now united in one kingdom as well as under one king, may have no suspicions, no jealousies, no contentions among themselves, unless it is a conten­tion, who shall shew at once the greatest loyalty to his majesty, and the sincerest love to British liberty, as founded in, as established and secured by, the British laws: Which ought indeed to be more sacred with Britons, than the interest of any particular person or family whatsoever. In saying which, I trust, I say nothing unbecoming a good subject, in contra­distinction to a slave.

ACCORDING to the latest advices from Britain, which came to town the last evening, it seems that a very speedy peace is not now much expected, at least, that it is not to be depended upon. We have indeed his majesty's declaration to the court on the day of the late king's death, wherein, I think, this is im­plied: A declaration conceived in such terms, as tend to raise our expectations of great felicity under his reign. You will doubtless hear with pleasure part of a sentence or two, extracted from it, as it has not been made public amongst us—After speaking of the great loss which he and the nation had sustained in the sudden death of the king, his majesty proceeds thus: ‘But animated by the tenderest affections for this MY NATIVE COUNTRY, and depending on the advice, the experience and abilities of your lord­ships, on the support and assistance of every honest man, I enter with chearfulness into this arduous situation; and shall make it the business of my life to promote in every thing the glory and in­terest of these kingdoms’— A declaration truly worthy a young British monarch; which we ought to consider, not as words of course, but as proceed­ing [Page 39]from the royal heart of him that made it. ^* May that God, who hath the hearts of all kings, as well as of their subjects, in his hand, confirm his majesty in these noble sentiments, these truly royal purposes; and attach the hearts of all good men to his person, government and family. May he cloath his enemies with shame, while the crown flourishes on his head; and while three kingdoms with their dependencies, happy under his auspicious reign, shall with one voice say, ‘Long live king George III; and die at least as old, as prosperous, as venerable, as much be­loved, as much honoured, as George II!’—All this we sincerely hope for; and more than this we could not, perhaps, very modestly desire —

THOUGH we ought always to remember our late sovereign with the greatest veneration, our allegiance must now be, or rather is already, transferred to his royal grandson and heir; in whom, in some sense, he still survives & reigns. These Northern American colo­nies have indeed ever distinguished themselves by their loyalty, and their zeal for the protestant succession in the house of Hanover. We had accordingly a great share in the affections of his late majesty; the happy fruits of whose royal care, and indefatigable endea­vours for our security and welfare, we now reap in [Page 40]some measure, and are likely to reap in still greater abundance in future times. His royal highness, the late prince Frederic, had also a great concern for the prosperity of the colonies, as he well knew both their loyalty, and their importance to Great-Britain. And had he lived to ascend the throne, we should doubtless have had in him such another friend and protector, as we have lost in his late majesty. We have no reason to doubt, but that his present majesty will have the same gracious regard for us; and, perhaps, perfect that deliverance so happily begun, and carried on so far, for his American subjects, within these few years past. May God give us favour in his eyes, as he did in the eyes, both of his royal grand­father and father, that our great loss in them may be made up in him! This we have reason humbly to hope, if we persevere in our accustomed loyalty; and still conduct ourselves as dutiful subjects. And if our late, ever-honoured king, could now speak to us, I am perswaded he would admonish us to shew our regard to his memory, not so much by fruitlesly lament­ing his death, as by a dutiful and loyal behaviour to­wards his successor; as the certain way to secure his royal favour, and, by the blessing of heaven, to pro­long, or even to increase, our tranquility and happiness. I almost imagine I hear him speaking to Us, in common with all our fellow-subjects, in such terms as these— ‘Alas! my children, why do you thus in vain la­ment my departure from you? Was not man born to die? I was long happy in your affection, and dutiful regard to me. You were also long happy under my government, tho' less so than I sincerely desired to make you. The relation of king and sub­ject no longer subsists between us. But death, which has dissolved that relation, has not been able to diminish my love to you, and concern for your [Page 41]happiness. I cannot indeed now promote it my­self: But, behold THAT ROYAL YOUTH, whom you lately hail'd to the British throne! —Let all faction cease; be loyal; be public-spirited. And in him, as you have another George, expect also another friend to your liberties; another guardian of your laws; another father; another victor over your ene­mies, with extended empire, and increasing glory!’—

BUT let me now close this discourse with some very short reflections of a practical nature—How transi­ent is all worldly greatness and glory! Whose death is it, my brethren, that we have been meditating upon? Is it not that of a king? a great and prosperous king? one, whose fortune, whose riches and honor, might at once excite the envy of most other monarchs, and leave them in despair of ever attaining thereto. But, alas! what is worldly felicity, wordly glory? a sud­den gleam; a meteor darting along the sky, which is no sooner beheld, than it falls, and disappears forever— "Vanity of vanities, all is vanity."—

IF kings, if great and good kings, such as the sove­reign of the world has dignified with the title of godsy must so soon "die like men," certainly we common mortals should not either flatter ourselves with the hope of immortality here, or place our supreme felicity in this world. Can any of us hope ever to arrive at such worldly prosperity and greatness, as our late sovereign enjoyed? Not, certainly, if we are in our right senses. But would even that satisfy us? Not, unless we were more than mad.— Alas! it is only a low ambition, a sordid spirit, that could take up contented with such a portion, such an happiness, without looking beyond the grave: For "man being in honor, abideth not"—

[Page 42]WE are, moreover, admonished by this dispensation of providence, to place our chief hope and confidence, not in man, not even in mighty kings, and potentates, but in the most high God, who ruleth in the kingdom of men, and hath the breath of all kings in his own hand — "Put not your trust in princes, says the royal psalmist, nor in the son of man in whom there is no help. His breath goeth forth; he returneth to his earth: in that very day his thoughts perish. Happy [then] is he that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea, and all that therein is; which keepeth mercy forever."—The Lord shall live and reign for­ever: And the obedient subjects of his kingdom shall be ever secure, ever happy, in his favour and protec­tion, tho' the kingdoms of this world are moved and overturned, or both earth heaven were dissolved!

TO conclude then: Let us all be admonished to put our trust in the great, the eternal God; and, in the way of well-doing, to commit the keeping of our bo­dies and souls to him, as unto a faithful creator. Let us both fear God, and honor the king; which duties the apostle joins together. Let us endeavour to lead quiet and peaceable lives in all godliness and honesty; "as free, and not using our liberty for a cloke of maliciousness, but as the servants of God;" and, by patient continuance in well-doing, seek for glory, ho­nor and immortality. Let us be faithful and diligent in discharging the duties of our several stations in life; knowing that we are soon to pass off the stage of this world, and to give an account of ourselves to God the judge of all. And let me remind you, that in the judgment of the great day, it will be of far less impor­tance, who has been a king, or mighty monarch, and who a person of low degree, than it will be, who has [Page 43]been a truly upright and good, and who a dishonest and wicked man. For when the sea, death and hell [hades] shall deliver up the dead that were in them, and the small and great shall stand together before God, they shall be ‘judged every man according to their works.’

WHEREFORE now unto him, the king eternal, im­mortal, invisible, who hath prepared his throne in the heavens, and whose kingdom ruleth over all; unto him be glory for ever and ever, AMEN.