The apostolical liturgy revived a sermon preached at the assizes held at Chelmsford in the county of Essex, March 18, 1660 / by Nath. Hardy. Hardy, Nathaniel, 1618-1670. 1661 Approx. 81 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A45541 Wing H708 ESTC R27167 09681747 ocm 09681747 43980 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45541) Transcribed from: (Early English Books Online ; image set 43980) Images scanned from microfilm: (Early English books, 1641-1700 ; 1333:3) The apostolical liturgy revived a sermon preached at the assizes held at Chelmsford in the county of Essex, March 18, 1660 / by Nath. Hardy. Hardy, Nathaniel, 1618-1670. [2], 36 p. Printed by A.M. for Joseph Cranford, London : 1661. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- Timothy, 1st, II, 1-2 -- Sermons. Sermons, English -- 17th century. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE Apostolical Liturgy REVIVED . A SERMON PREACHED At the Assizes held at Chelmsford in the County of Essex , March 18. 1660. By Nath. Hardy , D. D. D. R. and Vicar of St. Martins in the fields . PSAL. 72. 15. And he shall live , and to him shall be given of the gold of Sheba ; prayer also shall be made for him continually , and daily shall he be praised . Theoph. ad Luc. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . London , Printed by A. M. for Joseph Cranford , at the sign of the Castle and Lion in St. Pauls Church-yard , 1661. To the Right Worshipfull Sir ROBERT ABDY , Knight and Baronet , and High Sheriff of the County of Essex . IT hath been the Lot of this following Discourse ( as well as its Author ) to passe through good and ill Report . Your Self with many other worthy Gentlemen of the County , so candidly accepted it , as to desire its publication , and yet some ignorant or malevolent Auditors have fastened upon it , the heavy charge of Superstition , whether justly , or caulesly , let the impartial Reader Judge . The truth is , when I reflect upon the persons offended , I have reason to believe , that not the Popery , but the Loyaltie of the Sermon ; not so much that part of the Discourse about praying for the dead , as that which perswadeth prayer for , and subjection to the King and his Government , both Civil and Ecclesiastical was the Crime ; and if so , what they account my fault , I shall ever esteem my duty and my glory . In the mean time , I cannot but congratulate you , worthy Sir , those honours which our gracious Soveraign hath confer'd upon you , particularly , in that having so plentifull a choice of Able Gentry , he cul'd you out ( as it were ) to lead the Van in that high Office wherewith you are invested , which how you have hitherto managed , I need not tell the world . The fame of your Noble Entertainments , numerous Attendants , and especially your impartial deportment , hath already filled City and Country : and I may justly affirm , your place hath not so much honoured you , as you the place . Go on ( Good Sir ) to do worthily , and be famous in Essex , and by serving faithfully your God , your King , your Country , to gain to your Self greater honour , not only in this , but the world to come , which shall be the constant prayer of , Your affectionate Friend , Nath. Hardy . THE APOSTOLICAL LITURGY REVIVED . 1 Tim. Chap. 2. Vers. 1 , 2. 1. I exhort therefore that first of all supplications , prayers , intercessions , and giving of thanks be made for all men . 2. For Kings , and for all that are in Authority , that we may lead a quiet and peaceable life in all godliness and honesty . IT is not long ( Beloved ) since this with other parcels of Canonicall Scripture , was by our insolent Usurpers adjudged Apocryphall , and the open performance of the duty of this Text , would have been condemned by their obsequious Judges as Treasonable . We have seen , we have seen unquiet and troublous times , wicked and evil dayes , wherein the pretence of godliness banished all honesty ; and in truth neither godliness , nor honesty were to be found , wherein there was no King in Israel , nor any lawfull Authority over us , nor was it lawfull publickely to pray that there might : but what was denied in publick , was , I doubt not , performed in private by all , loyall Subjects and good Christians ; and I trust the cold of their prohibition from without by a kind of Antiperistasis , made our inward devotion so much the hotter . And loe , that God who hath heard our secret prayers , hath returned an open answer , giving us great cause of thanksgiving for restoring our King as of old , our Judges as at the first , and our Counsellors as at the beginning ; and therefore what Scripture can I present you with more sutable than this , I exhort therefore that first of all , &c. The first word of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I exhort , may well give a denomination to the whole ; it is an Exhortation , in which are four parts considerable . The manner of propounding it , which is with gentleness , and yet fervency in those words , I exhort therefore that first of all . The matter or duty perswaded , which is set down with fulness and variety in those , That supplications , prayers , and intercessions , with giving of thanks be made . The objects for whom we are to perform this duty , represented both universally and eminently in those , For all men , for Kings , and all that are in Authority . The ends wherefore this duty is in particular to be performed for Kings and all in Authority , specified both concisely and distinctly in those , That we may lead a quiet and peaceable life in all godliness and honesty . 1. The manner of propounding is that which first occurreth , and shall briefly be discussed , I exhort therefore that first of all . The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore is most usually a Particle of Illation , inferring one thing from ; but here it is only a transition passing from one thing to another : and therefore I shall not need to enquire after any dependance of these words , upon what precedeth in the former Chapter . The word which we render , Exhort , properly signifieth to call upon another , and is often used in Polybius , to express a Commanders encouraging his Souldiers to the Battell . Thus St Paul the Apostle being a Leader in the Church militant , animateth Christians to fight , but with no other weapons than those of their prayers . Suidas observeth that the word signifieth not only Hortor , but Oro , to exhort , but to entreat . And accordingly it is often elsewhere translated I beseech , and here in the vulgar Latin by Obsecro . So desirous is this Apostle that this duty of prayer should be observed , that he prayeth for the performance of it . Indeed elsewhere in the first Verse of the fifth Chapter , his word is I charge ; and in the eighth Verse of this Chapter , I will ; and those phrases seem most sutable to an Apostle . But the truth is , both wayes of expression are very congruous , and have their peculiar Emphasis . I charge , and I will , are words that justifie his Authority ; I exhort or beseech testifie his humility , those serve to set home upon the conscience , and these to win upon the affections , finally both arise from the zeal of his spirit , and argue a great deal of vehemency . Upon this account it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all is annexed , which standing between I exhort on the one side , and that supplications , &c. be made , on the other , may be refer'd to either ; nor is it much material to which , since it will amount to one and the same sense . This is that to which I first of all exhort , or this is that which I exhort first of all to be done . The Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth order , and that either of time or dignity , and both may be admitted here . In the former notion our Apostle intimateth à Jove principium , that prayer should be the beginning of every day , in the morning as soon as we open our eyes , we should lift them up to Heaven ; of every weighty action , before our hands are stretched forth to businesse , we should elevate them to God. Indeed it should be both the Alpha and Omega , the first and the last , the beginning and the ending of every day of our life , and of every important businesse of the day . In the later notion this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first of all , is much like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else where above all , taking the shield of faith , and St. Peters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before all things have fervent charity , and presseth this duty as rem maximè necessariam , a thing most needfull and usefull ; though other duties must not be left undone , yet this ought chiefly to be done ; and therefore most earnestly to be urged . Gods Ministers must not only propound , but enforce divine truths upon their hearers , not onely strike in the nail , but drive it to the head , declare what is to be done , but exhort to the doing of it . And as they must not shun to acquaint the people with whatsoever is their duty , so they must insist most earnestly upon that which is of greatest concernment ; for so doth our Apostle here , Exhort first of all . That supplications , prayers , and intercession , with giving of thanks be made , which is the second part of the Text , the matter and duty it self , which I shall handle both in a general latitude , and in a particular reference . 1. That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some Expositors divided from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and conjoyned with this which followeth , as if the sense were , I exhort first , by all men supplications , &c. be made . There are some services which all men may not do : It is not for every man to bear the sword , or dispense the Word , but only for the Magistrate and Minister . There are some duties which every man cannot do , every man cannot build Hospitals and Churches , confute errours and heresies , onely the rich and the wise ; but this is that duty which all can , may and ought to practice . What this duty is we find expressed in four words , which yet may be reduced to two heads , namely , Petitio & Gratiarum Actio ; Petition , which is enlarged in three words , Supplications , prayers and intercession , and ( which is comprized in one word ) giving of thanks . 1. Petition is the first branch of this duty , which consists in supplications , prayers and intercessions , and these three words may very well be construed either as various or synonymous . 1. Look upon them as various in their sense , and they set forth those three parts , whereof our petitions to God must consist . 1. Supplication is that whereby we deprecate evil , whether of iniquity or calamity , the remission of the one , the prevention and remotion of the other , in this respect after St. Paul had reckoned up several pieces of the Christians armour , he closeth with this as being of singular use to defend us against all sort of evils which we either feel or fear . 2. Prayer is that by which we implore those good things whereof we stand in need , and more especially those which concern our eternal welfare ; upon this account prayer is not only our armour to preserve , but onr store-house to provide for us , or rather the key which openeth the store-house of Heaven whence every good and perfect gift cometh . 3. Intercession is that whereby we perform both these acts of petition in the behalf of others ; faith is appropriative , but prayer is communicative , that as an hand clasped , this as an hand open , and therefore whereas it is I believe it is our father . True it is , Nulli sapit , qui non sibi sapit , he that seldom prayeth for himself will hardly pray for others ; and as our charity , so our piety must begin at home , but it must not end there , we must love others , and pray for others as well as our selves , our own need engageth us to be petitioners for our selves , and brotherly love obligeth us to be advocates for others . Indeed meritorious mediation is Christs peculiar , but charitative intercession is our duty , it is his bloud which must plead for us all , but yet in his name we must pray one for another . 2. Look upon these three words as synonymous , and then we may with Calvin conceive , that these multiplied expressions to the same purpose , as also the putting them in the plural number are designed to minde us of the frequent performance of this duty , that it must not be done once , but often , daily ; and as St. Paul exhorteth the Thessalonians , continually . But rather with the learned Cameron , it will be expedient to take notice , that one and the same thing may be signified by several words without any vain tautelogie , whenas either the one is proper , and the other figurative , or the one obscure , and the other clear , or when there is a diversity , though not in the thing it self , yet in the manner of signification , and so it is here , every one of these words representing the same duty under a different notion according to the several derivations , and proper significations of the words . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Suidas , and being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indigeo , sets forth prayer , as it is an acknowledgement of our necessities , whereby as the sick man acquaints the Physician with his distemper , and the beggar layeth open his sores , we spread our wants and complaints before God. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 votum signifieth prayer , as it is the pouring out of the heart , panting of the soul , and breathing forth of our wishes . By prayer we make known , as our defects , so our requests , nor is it onely a manifestation of our wants , but a testification of our desires . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adsum ; represents prayer , as it is that whereby we ascend Gods presence and entertain communion with him . Meditation is a soliloquy with our selvs , prayer is a colloquy with God ; by this we climb to Heaven , whilest we are yet on earth , in respect of this David saith , When I awake I am still with thee ; and it is defined by Damascene to be the lifting up of the mind to God , and by St. Paul to be an access with boldnesse to the throne of grace . So that in these three words are expressed three properties of a right prayer , to wit , Humility , Zeal and Faith ; Humility in the confession of our wants , Zeal in the fervency of our desires , and Faith in the confidence of our approaches to God. Prayer is not an ostentation of our vertues with the Pharisee , but a discovery of our need with the Prodigal , not the invention of a witty brain , or the elocution of a fluent tongue , but the ebulliton of a devout soul ; Finally , though in prayer we must stand afar off with the Publican in the apprehension of our own unworthinesse , yet we must also draw near to , and follow hard after God with David by a believing application of his mercy . 2. You have seen the first part of the duty , namely Petition , but we must not stay here ; to our supplications , prayers and intercessions we must adde giving of thanks . They are joyned together by our Apostle in precept , not only here , but elsewhere , and we must not sever them in our practise . Davids Psalms consists of Hallelujahs as well as Hosannas ; we must not only have the tongue of men in begging , but of Angels in praising : we are never so full here , but there is something wanting , and therefore we have need to pray ; nor are we ever so necessitous , but there is something we enjoy , and therefore have reason of thanks ; and then is our devotion compleat , when these two meet together ; according to that of St Chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let every prayer be attended with thanksgiving . It is observed of those Lepers in the Gospel , Ut acciperent importuni , donec acceperint inquieti , cum acceperint ingrati ; They were importunate that they might , unquiet till they did , but unthankfull when they had received health and cure from Christ. Oh far be this temper from us ; let us be as forward in acknowledging what we receive , as in imploring what we desire . Indeed thanksgiving is Efficacissimum orandi genus , a most effectuall kind of prayer , but ingratitude stops the current of divine mercy : since Indignus de dandis qui ingratus de datis , he is unworthy of what he craveth , who is unthankfull for what he hath : whereas Gods benefits ( like that River whereof Solinus speaketh , which so long as men are singing , continueth flowing ) are so much the more plentifully encreased , by how much they are gratefully acknowledged . Nor would that gloss of Theophylact be passed by , who observing what followeth , would have us take notice that we ought to give thanks for benefits conferred upon others , by which means we are firmly knit together in brotherly love ; for he that is thanfull for his neighbours prosperity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot but have a love towards his person ; and if thanksgiving ought to be rendered in respect of others , much more in regard of our selves . 2. Besides this generall notion , there is a particular reference of this duty to the publick service of God , which appeareth so much the more rationall , when we consider that this Epistle is directed to Timothy , who was invested with Episcopall Authority by St. Paul , and therefore ought to take care that common supplications , prayers , & intercessions , with giving of thanks be made in the publick Assemblies . To this purpose is that gloss of Beza upon those words which follow , I will that men pray every where ; Omnem locum intellige sacris caetibus destinatum ; understand every where , to be all such places as are appointed for holy Assemblies . And more fully that of Aretius , who saith that as St Panl had given Timothy order in the former Chapter , to take care that sound doctrine were preached to the people , so here that the publick prayers be done decently and religiously ; to which end he prescribeth severall rules in the preceding part of this Chapter , and in these two Verses more particularly insinuateth for whom they should put up their joynt prayers , and ( to give you his own words ) Ut certam habeant formulam ; that they should have a certain form of prayer , consisting of these severall parts which are here enumerated . Nor is it without great reason , since where men are left to their extemporary effusions , these severall sorts of devotion are either some of them omitted , or else confusedly mentioned . In pursuance of this Apostolicall Exhortation , it is that the Christian Church hath still had her Liturgy , and that replenished with this variety . St Austin hath observed and distinguished these four kinds of devotion in the Eucharisticall administration , where speaking of these words he saith , Eligo in his verbis hoc intelligere , quod omnis vel paenè omnis frequentat Ecclesia , &c. I choose to understand in these words , that which all or almost all the Church frequenteth , that we conceive those to be called supplications , which we make at celebrating the mysteries before that which is on the Lords Table begins to be blessed : prayer , when it is blessed , and sanctified , and broken to be distributed : intercession , or request , when the people are blessed ; which done , all concludeth with thanksgiving . If we take a view of our own Liturgy , we shall find these severall forms , in that comprehensive Letany , in that excellent Office of the Communion , yea almost in every part of the service , of which ( having this occasion to mention it ) I shall be bold to say , though it is not so exact , as not to need any alteration or addition ; yet there is nothing in it , which may not admit of a candid construction ; nor is there any publick form in any other Church whatsoever which excels it , ( I had almost said ) which is equall to it . And though I dislike not a review for the satisfaction of the scrupulous , ( if any thing in reason might , or themselves knew what would satisfie them ) yet I hope and pray , that our Timothies may in due time have the exercise of their power so far restored to them , that in all Churches with one lip and language , this Apostolicall precept may be observed , Supplications , prayers , intercessions , with giving of thankes may be made . And that For all men , for Kings , and all that are in Authority , which is the third part of the Text ; the objects for whom we are to make intercession , which is proposed , 1. Universally , in those words , For all men . For men : we are not to pray on the one hand for Angels ; the good Angels are in gratiâ confirma i , so confirmed in innocency , that they need not our prayers : and the bad are in malitia obstinati , so setled in their wickedness , that our prayers cannot benefit them . Nor yet on the other for the irrationall and inanimate creatures , but only in reference to men , so far as they are serviceable for , and beneficiall to mankind ; upon which account we both give thanks and pray for seasonable weather , the fruits of the earth , and the like . For men it is , and that for all men , which we must make intercessions . To give you the just and full latitude of this All. 1. I shall first consider the distinction of all men into the quick and the dead . 1. Those who are dead are to be ranked only into two sorts , the wicked , and the righteous , whose bodies lie mingled in the grave , but their souls go , those to Hell torments , and these to Abrahams bosome . 1. As for those who die in their sins , their state after death is such as can admit of no alteration , and therefore it is in vain to make any supplication . Sanguis Christi non descendit adinferos , saith St Bernard : not Christs bloud , much less can our prayers prevail for the damned . As for those who die in the Lord , and sleep in Jesus . 1. That they being themselves at rest , desire the same bliss for us who are here militant , hath been alwayes received as a truth . That of St Cyprian is very apposite to this purpose , Magnus illic nos charorum numerus expectat , copiosa turba desiderat jam de suá immortalitate secura , & adhuc de nostrâ salute solicita ; The great number and multitude of our dear friends in Heaven expect us , being already secure of their own immortality , and solicitous for our salvation ; and surely what they are so desirous of , they pray for . Indeed they do not pray for us in particular , because they cannot come to a knowledge of our severall wants ; if they could no doubt they would ; and if we had any way of imparting our condition to them , we might as well desire their prayers , as we do here the prayers of each other . But that they do know that there are still Saints upon the earth , ( since otherwise the world would be at an end , and their bodies raised ; ) and that whilest there are such on earth , their condition will be militant , encountring with temptations and persecutions ; and that knowing they cannot but have a sympathy with , and charity towards the militant Saints ; and that charity puts them upon prayers to God for them , are such strong probabilities , that cannot be weighed down by any thing that can be said to the contrary : yea it seemeth strange to me , why any ( except those Hereticks who affirm the soul to sleep with the body ) should not imagine , that the souls of good men are imployed as in praising God for themselves , and the rest of the triumphant , so in praying for that part of the Church which is militant : and if so , why may not we desire of God , that by the imitation of the Saints departed , we may be worthy to receive the benefit of those prayers , which they as a part of the Catholick Church offer to God in our behalf ; according to that passage in the late form , for the thirtieth of January , so much , and yet so causlesly decried as Popish by the enemies of our Church . 2. That there ought to be giving of thanks for them who depart hence in the Lord , in that they are delivered from the miseries of this sinfull life , enjoy so glorious a victory over sin and Satan , and have left such vertuous examples to us that survive , is a doctrine which cannot justly be gainsayed . We are bound to bless God for the temporall , much more for the eternall welfare of others . We ought to be followers of , and therefore to be thankfull for the good patterns which the dead have ( as well as the living do ) set before us . We profess to believe a Communion of Saints ; that communion is not only of the Saints in Heaven with each other , and so of the Saints on earth ; but between the Saints in Heaven and earth , the operation whereof is on their part prayers and supplications for us , and on our part a reverentiall respect to , pious imitation of , and thanksgiving for them . 3. Lastly , As to prayers for the dead , I assert , 1. This doctrine , That there is a third sort of persons , who are neither in heavenly bliss , nor hell torments , but in the pains of Purgatory , out of which they are delivered by our prayers , is a novel figment of the Church of Rome , and hath no footsteps either in Scripture or antiquity . 2. That it is a very ancient practice of the Church , to pray for the souls of the blessed , is not to be denied , nor yet do I see how it can be in all respects justified . 3. That inasmuch as the Saints departed are not yet compleatly happy , nor shall be till the end of the world , we may do that for them , which I doubt not but they do for themselves , pray to God to send them a joyfull resurrection , and an happy consummation of their bliss both in body and soul. And this is a truth so evident , that I see not how any can with colour of reason oppose it . 2. But though this all men according to the forementioned conclusion may be thus far enlarged , yet I conceive that here St Paul intends only the living , for all whom we ought without all controversie to make intercession . The just extent whereof will best appear by the distinction of all men into friends and foes ; good and bad . For all men ; that is , for enemies as well as friends : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is St. Chrysostomes counsell upon this Text , Let us learn to pray as Christians ; and how is that , but as he afterwards teacheth to pray for our enemies ? Hear how St. Stephen prayed not only not against , but for his persecutors , Lord lay not this sin to their charge . Nay hear how Christ himself prayed for his crucifiers , Father forgive them ; and as it was his practice , so it is his precept , Bless them that curse you , and pray for them that despitefully use you . The truth is , as that same Father excellently , He that blesseth his enemy , blesseth himself ; he that curseth him , curseth himself ; and he that prayeth for him , prayeth more for himself , than him . 2. For all men ; that is , for unbelievers as well as believers . So much is intimated , in that he bids them pray for Kings , which at that time were Infidels . Supplicat ubique Ecclesia non solum pro sanctis & in Christojam regenitis , sed pro omnibus infidelibus , & inimicis crucis Christi , idolorum cultoribus , &c. The Church ( saith Prosper ) every where prayeth not only for the faithfull and regenerate , but for Infidels and Idolaters , for the enemies of the cross of Christ , and the worst of sinners ; De quocunque pessimè in hac vita constituto non utique desperatur , saith St Austin , Nec pro illo imprudenter or atur , de quo non desperatur . We are not altogether to despair of any , though never so vile ; and for him we may pray , of whom we are not to despair . Indeed St Paul elsewhere seemeth to limit the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praying with all manner of prayer for all Saints . Our blessed Saviour saith , I pray not for the world ; there are some sort of petitions peculiar to the Saints , which Christ maketh not for the world ; and there are petitions which we may and ought to make not only for all Saints , but all men : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so runs the Ecclesiasticall Constitution . Let the Deacon pray for the whole Church , and for the whole world . As we must do good especially to , so we must pray chiefly for the houshold of faith ; but we must do good to , and pray for all ; even they who are without the pale of the Church , must be within the reach of our prayers . Publica est nobis & communis oratio ( saith St Cyprian ) & quando oramus , non pro uno sed pro toto populo oramus . We have publick common prayers , and when we pray , we pray not for one , but the whole people , because all the people are one . Thus as our prayers must be for their depth , cordiall , from the bottome of our hearts ; for their height , celestiall , chiefly for the things of a better life ; and for their length , continuall , to the end of our dayes ; so they must be for their breadth , universall , for all men . But withall 2. Eminently , for Kings , and for all that are in authority ; where besides the explicite Doctrine , there are severall truths implicitely couched , which would not be passed by : and for the better handling of these words , I shall proceed by these steps . 1. All that are in authority supposeth a distinction of Superiors and Inferiors . That there should be some Regnis praediti , invested with dominion ; and others Regnantibus subditi , obliged to subjection , is not saith St. Austin , without divine providence : nay saith St. Chrysostome , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a work of divine wisdome so to order it . Look as the earth is made up of hills and valleys , mountains and dales ; so among the Inhabitants of the earth , God hath appointed , that there should be some above and some below . In the naturall body there are severall members , and some of them in the upper , some in the lower part ; so it is and ought to be both in the Civill and Ecclesiasticall body . A Consideration which not only serveth to justifie Superiority against the Levelling Party in Church and State ; but also minds those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placed on high , to remember that being set upon an hill , they are more obvious , and ought to be the more exemplary to others ; and therefore that as they exceed them in greatness , they would excell them in goodness ; and as they are above , so they would go before them in the paths of vertue and piety . 2. Kings and all that are in authority implyeth that not only authority in general , but Monarchy in particular is agreeable to the will of God ; it is the voice of wisdom , not only non sine me , not without my permission , but per me , by me , that is , my ordination Kings raign ; and had not Monarchy been approved by God , St. Paul would not have exhorted Christians to make prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for but against Kings . Yea when I consider . 1. What Pliny observeth , that in omni rerum conditarum genere unum quiddam eminere cernimus , in all sorts of Creatures one hath the preheminence ; among the Planets the Sun , Trees the Oak , Beasts the Lion , Birds the Eagle , and the like . 2. What St. Ambrose saith of Kings , that they are dei imaginem babentes , such as in a peculiar manner represent God himself , for which reason his name is imparted to them , and 3. that one of the offices which Christ himself undertaketh is Regal : yet further , 4. when I take notice what a special providence there must be in it ; that such multitudes of persons as are in every Kingdom should willingly subject themselves to , and stand in awe of one person . And 5. add to this , when I observe a kind of Monarchy among Bees and Cranes , unreasonable Creatures ; and that among Heathens , no Government so usual as Regal , as if the light of nature directed them to it : Yea lastly , when I read that promise to Abraham , that Kings should come out of his loyns , to the Christian Church , that Kings should be her nursing Fathers , and that it is set down as a signal favour confer'd by God upon Israel , that it did prosper into a Kingdom : I shall not fear to assert , that of all Authority , Regal , is that which is most consonant to the Divine Will. 3. It is not , all in Authority , and Kings ; but Kings , and all in Authority , whereby is implyed the subordination of others in authority under Kings ; which will more plainly appear , if you compare this of St. Paul with that of St. Peter : To the King as supream , or to Governours , as them which are sent by him : The King in his Kingdom is sole deo minor , only inferior to him , whose stile is King of Kings , and Lord of Lords ; and as he deriveth his power immediately from God , so all other Authority is derived from him . It was Moses who chose able men out of all the people , and made them heads over the people , Rulers of thousands , and hundreds , and fifties , and tens : It was Jehoshaphat who set Judges in the Land through the fenced Cities , City by City . The Statues of Kings were of old placed by fountains , to intimate , that they are the fountains of honour : the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports , that Kings are the basis and foundation of the people , and all other Magistrates are pillars reared and supported by that foundation . In our own Land , those who serve in Parliament are elected and called by the Kings Writ : Judges sit by the Kings Commission ; even Constables act in the Kings name , all owning that authority , which they have , to be originally from the King , in whom the Supream power doth undoubtedly reside . 4. Lastly , That which is expresly required is , that intercessions be made for Kings , and all that are in authority , Mos hic egregius ( ut & multa alia laudabila ) venit à Judaeis : This as many other laudable practises cometh from the Jews ( saith the Learned Grotius ) whose custom was , as you read in Ezra , to pray for the life of the King. It is here enjoyned by the Apostle to Christians , and was accordingly practised . Tertullian saith of those in his time , Sine monitore quia de pectore oramus pro imperatoribus , We need no Monitor , our loyal hearts prompt us to pray for our Emperours . There are two sorts of persons , who of all men stand most in need of our prayers , namely Magistrates and Ministers ; the King and the Bishop , the Prince and the Priests , no wonder , if else-where , St. Paul requireth praying for all Saints , and for me , and here for all men , for Kings and all that are in authority . Indeed on the one hand it is a great weight and burden which lyeth upon the shoulders of Kings and all that are in authority ; though earthly glory be but an empty shadow , yet in this sense we may make use of St. Pauls phrase , concerning that which is heavenly ; it is a weight of glory , and quò sublimior gloria cò major cura , the higher the glory , the greater the weight which lyeth upon them : great reason there is , that the people should help them to bear it with their prayers ; it is but gratitude , since they watch for us , that we should pray for them ; and since they take upon them the care of our welfare , we should put up our requests to God for theirs . Besides , on the other hand , Kings and all in authority are exposed to manifold dangers in respect of themselves as well as cares in regard of us ; in perils they are by false friends , fawning flatterers , and in perils they are by secret enemies , rebellious conspirators ; in danger by them who say in the language of the people to Herod , The voice of God , and not of man , and in danger by those who say , We have no King , because we feared not the Lord , what should a King do to us ? and being in so great hazards , they need the prayers of their people to guard them . Upon these Considerations , there is good cause why Kings and all in authority should be much in prayer for themselves , like that good King Charls the fifth , of whom it is said , Soepius cum Deo quam cum hominibus loquebatur , He did more frequently converse with God by prayer , than with men by discourse ; and why their subjects also should be earnest with God in their behalf , by which means even Kings are in some sort engaged to their meanest , as well as their greatest subjects , who by their zealous prayers for , bring down blessings upon them . These prayers must be made for Kings and all in authority , as well bad as good . The truth is as Saint Austin observeth , Qui Mario Imperium dederit , ipse etiam Caio , qui Augusto , ipse & Neroni , qui Vespasiano & Domitiano . He that gave authority to Marius , Augustus , and Vespasian , who were mercifull , gave it also to Caius , Nero , and Domitian , who were cruel Emperors ; and therefore we must testifie our subjection to , by our devotion for the one , as well as the other . If Kings be good , they deserve our prayers so much the more because of their singular care over us ; and if they be bad , then so much the more need there is we should pray for them , by how much they are backward to pray for themselves . I end this with this short Item , we are obliged in many duties to Kings and all in Authority , we are bound to pay to them those tributes and customs which by the Laws belong to them ; we are bound to fight for them when required : If my kingdom were of this world , then would my servants fight for me ; but surely , it is very little we will do if not so much as to pray for them ; and therefore pray , and again I say , Pray for Kings , and all in Authority , and so much the rather , because it is our own concerne as well as theirs ; for so it followeth . 4. That we may lead a quiet and peaceable life in all godliness and honesty : which is the last part to be discoursed . For the more Methodical handling whereof I shall consider these words in themselves , and in their connexion . 1. Consider the words in themselves , they present us with the parts of a Christian conversation , wherein it consists in godliness and honesty , and with a singular help to the performance of them peace and quietness . 1. If you would know , what it is to lead a Christian life , and wherein it consists , the Text answers , in godliness and honesty . 1. The principal requisite to a good conversation is godliness , which what it is , will appear by the Etymologie of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benè ; so that to be godly is to worship God aright . 1. The material part of godliness is the worship of God ; for though it taketh in imitation , yet it primarily consists in adoration ; by imitation we acknowledge his excellency , but it is by adoration we proclaim his Deity ; and therefore , though every godly man endeavours to follow Gods pattern , yet the proper act of godliness is to worship his name . 2. The formal part of godliness is to worship him aright , which is : 1. When it is performed according to the right Rule , to wit , the word of God , wherein the substantials of Worship are particularly and expresly prescribed , whilest the circumstantials are included in those general precepts of Order , Decency and Reverence . 2. When it is directed to a right end , namely the glory and honour of God , which as it is finis operis , the end of the worship ; so it ought to be finis operantis , the ultimate end of every worshipper . 2. The next ornament of a Christian conversation is honesty . If we consult the derivation of the Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall finde it to be from the same verb with the former , and is fitly rendered veneration or reverence ; and as that refers to God , so this may be refer'd to Kings and all in Authority . I cannot but sometimes wonder at the folly of the Quakers , as in many others , so in this particular of denying external expressions of Reverence toward their Superiors , because it is written , Thou shalt worship the Lord thy God , and him only shalt thou serve ; not considering , that it is also written , Fear God and the King ; fear God , honour the King ; render to all men their due , fear to whom fear , honour to whom honour , which cannot be render'd but by an outward testification in our speeches both to , and of , and our behaviour towards them ; Nor yet distinguishing between Religious and a Civil Worship ; the former whereof , is Gods peculiar , but the latter due to Kings , and all in Authority . Besides this strict notion of the word it is often used , and may very well be enlarged to signifie , gravitatem & honestatem morum , a grave and honest behaviour towards all men , with whom we converse , and so includeth omne officii genus , all kinde of duty which belongeth to mutual society . Both these godliness and honesty , as elswhere righteousness and holiness are fitly joyned together , since the one containeth the Duties of the first Table , and the other of the second , and so both render the conversation compleat . But alas where or in whom almost do these two meet ? Some there are ( I trust not many ) who , like that unjust Judge in the Parable who neither feared God nor regarded man , abandon both godliness and honesty , letting loose the reins to all manner both of impiety and iniquity . But more , far more there are whose Conversations are deficient in one , or the other of these . How many Christians are there who are no more then meer civil honest men , to whom it may be truly said in the language of our Saviour , what do you more then Heathens ? I can tell you of a grave Cato , just Aristides , chaste Lucretia , many honest Pagans : think you that the conversation of a Christian must not exceed theirs , and what is it but godliness which maketh the difference ? Again how many Christians are there , who seem ( for it is no more ) to be godly , and so call themselves , and would have others account them , yet their practises have been manifestly unjust , unmercifull , and their works dishonest ; Oh that it might not be told in Gath , and published in the streets of Ashkelon , that in this Christian Kingdom there hath been a Generation of holy oppressors , zealous Church robbers , pious Traitors , Religious Rebels , and godly Regicides : but where , oh where is the Generation of them who lift up both their hands to Gods Commandments in the exercise of godliness and honesty ? Brethren , let no man deceive you , honesty without godliness is but Philosophical , and godliness without honesty Pharisaical ; let it therefore be our care to approve our selves to God by Piety , and to men by honesty ; nor must we leave out the extensive particle All , which is here annexed , but make conscience of doing every part of our duty both in reference to God and Man ; that godliness is no godliness which abhorreth Idols , and yet committeth Sacriledge ; that honesty is no honesty which detests intemperance , and dispenseth with deceit ; there must be no baulks in our spiritual husbandry ; the work of Christianity must not be done by halfs : Then shall I not be ashamed ( saith David ) when I have respect to all thy Commandments , which we cannot do , unless we have a care to lead our life in all godliness and honesty . 2. The singular help to both these is peace and quietness ; and by the mention of this the Apostle intimateth . 1. That the desire and endeavour of all Christians ought to be , that they may lead a quiet and peaceable life . By which two words , may very well be understood that twofold peace , namely , foreign and domestick ; when there is no invasion from abroad , then a Kingdom is like a calm Sea , no blustring winds from without to enrage it : when there is no insurrection at home , then it is like a still earth , no winds got into the bowels to shake it ; the former is peace in our borders , and the latter is peace within our walls ; both great blessings where God confers them , and both all good Christians seek after . It was St. Pauls precept to the Romans , If it be possible , as much as lyeth in you , live peaceably with all men : and our Saviour to his disciples , Have peace one with another ; we must not be wanting in our endeavours to live a quiet life with all the world , however to live a peaceable life among our selves . 2. The end why we should desire to lead a quiet and peaceable life , ought to be in reference to godliness and honesty , not so much that we may get wealth and riches , much less that we may live in mirth and jollity , idleness and luxury , but that we may exercise godliness and honesty ; with which agreeth that of the Song of Zachary , that being delivered out of the hands of our enemies , we may serve him without fear , in righteousness and holiness , all the days of our lives . 3. That peaceable and quiet living is an especial means to advance godliness and honesty . It is a known saying , Inter arma silent leges , in times of War the Laws are silent , no honesty ; ey and Religion is neglected , no godliness neither ; our own sad experience can tell us what sacriledge and prophaness , what oaths and blasphemies , what plunders and violences , unjust sequestrations and imprisonments , War hath produced . It was not without cause that St. James said , The fruit of righteousness is sown in peace of them that make peace : and the Author to the Hebrews exhorts to follow peace with all men , and holiness ; where peace is placed before holiness , not as if peace were the principal , but because it is a preparative ; for though holiness be more excellent than peace , yet it is peace which maketh way for holiness . 4. Lastly , we must desire such a peaceable and quiet life as may consist with godliness and honesty , quae fidei non adversatur & cum vitae probitate conjunctae , which is consistent with a sound faith and a pure conversation ; it is a very ill bargain to purchase peace with the loss of piety ; and if peace cannot be had but upon such terms , that God , Caesar and the Church must lose their due , it is not to be embraced but rejected . 2. Having viewed the words in themselves , I shall consider them in a double relation to what precedeth . 1. To that which immediately precedeth , Kings and all in authority , whereby is intimated , the great influence which they have upon the peoples happiness by procuring and promoting godliness and honesty with peace and quietness among them . There is a threefold power annexed to Magistracy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of making Laws , which belongs to the King as Supream ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of passing Judgement , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of inflicting punishments which are executed by all in authority from and under the King ; and all of these are , at least ought to be designed for this threefold end peace , piety and honesty . The Magistrate is called by St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an humane creature , or creation not in respect of the efficient cause ( that word Creation contradicts it which is Gods proper act ) but in regard of the final which is the benefit of man , non mihi , sed populo , was Trajans ; pro lege & grege , was Alphonsus his Motto ; and good Kings , though they receive not their Diadem from , yet have still looked upon themselves as intrusted with it for the people . More particularly : 1. By Kings and those in Authority , godliness ought to be propagated among the people . It was Gods command concerning the King , when he sitteth upon the Throne , that he should have a Copy of the Law to be with him , and read it : and at the Coronation of King Joash , the High Priest delivered him the Testimony ; and why this ? not only that they might know and do it themselves , but take care ( as much as lyeth in them ) that it might be known and observed by the people ; accordingly we finde the good Kings of Israel and Judah purging the Temple , pulling down Idols , causing the people to enter into a Covenant to seek the Lord ; nor were those Christian Emperors Constantine and Theodosius , less famous for their zeal in the things of Religion . 2. By Kings , and all in Authority , honesty is to be maintained , this being one special end wherefore Rulers are set up , that they may suppress Robbery and violence , with all manner of injustice and dishonesty . When there was no King in Israel ( saith the Scripture ) every man did what was right in his own eyes , and that right was wrong : It is Government which is the hedge to keep in those men , who like wilde beasts would trample upon their neighbours . 3. By Kings and all in authority , peace and quietness is preserved . The Poet saith of Augustus , Custode rerum Caesare non furor Civilis , aut vis eximit otium . By Caesars care the publick peace is kept inviolable ; and one of Seneca's characters of a great Prince is , that he is one , Sub quo justitia , pax , securitas dignitas florent ; under whom righteousness , peace , safety and honour flourish : Hence in the Coyns of Emperours was engraven , Securitas Publica ; and that of Nero , Pax orbis terrarum ; and that phrase among us , The peace of our Soveraign Lord the King. Where there is Magistracy , there is Order , and where there is order there is peace . It was a custom among the Persians , that when their King died there was an Anarchy for the space of five days , that by the many quarrels and Contentions in those few days the people might be convinced how advantagious Monarchy was to their peace and safety ; this is the happiness which a people have by good kings and Magistrates , that ( as it is said of Solomon ) in their days shall the mountains bring peace to the people , and the little hills righteousness . 2. To that which mediately precedeth , where we are exhorted to make Prayers for kings and all in authority ; upon this account , that we may lead a quiet and peaceable life in all godliness and honesty . According to this reference , these words admit of a double notion as intimating either the matter or the motive of our prayers for them . 1. If you ask , what it is we should pray to God for in reference to Kings and those in Authority ? the answer is , that we under their Government may lead a quiet and peaceable life , in all godlinesse and honesty : and truly considering ( what hath been already mentioned ) the great influence which Magistrates have upon godliness , honesty , and peace among the people , and that not only on the one hand to further and encourage , but on the other to discourage and hinder them ; this had need be one part of our prayer to God for them , that he would so encline their wills , as that they may improve their power for those happy advantages . 2. If you ask , why we should pray to God for kings , and all in authority ? The answer is , that we may lead a quiet and peaceable life in all godlinesse and honesty . Indeed as Theophilact well glosseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their safety is our tranquility , so that our intercessions , though they be for them objectively , yet they are for our selves terminatively ; and those vapours of good desires which ascend from us to Heaven in behalf of them , descend in golden showers of blessing upon our own heads . Indeed there might many arguments have been made use of to perswade this duty ; but surely none more prevailing than this , which is drawn ab utili from the benefit which hereby redounds to our selves . We ought to pray for kings and all in Authority , in respect of our Christian Religion , that it may be acquitted from that odious brand of disloyalty , in respect of themselves , it being one part of that duty which we owe to them . But if neither of these can sway with us , yet surely our own interest will oblige us . No wonder if our Apostle singleth this from the rest , and urgeth his exhortation , with this consideration , I exhort therefore first of all , supplications , prayers , intercessions and giving of thanks be made for all men ; for kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty . And now that your patience may not be too much tired , nor your weighty affairs too long retarded , I shall close up my Discourse in a few words of Exhortation . To you Right Honourable , and Right Worshipfull , let me commend the care of these two lovely Virgin Sisters , Godlinesse and Honesty , with their comely hand maiden , peace and quietness . Godliness is in Suidas his language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head of vertues , good reason the head should be safe , she is the Queen of graces , fit it is the Queen should be guarded . There are many good Laws made for the reverend using of Gods name , decent Celebration of his Worship ; frequent repairing to his house , due sanctifying of his Day , comfortable maintenance of his Ministers ; I trust you will , I desire you may improve the Authority with which God and the King hath invested you , that they may be put in execution . Honesty is societatis vinculum , the bond of all humane society and civil commerce ; great need it should be kept inviolable ; In all causes which come before you let right take place , and if men will not be honest imploy your power to make them so . Finally , pax optima rerum , Peace is the best of outward blessings , oh let the peace of the Country and Kingdom be pretious in your eyes ; consider you are Justices of the Peace , to whose custody this Jewel is committed , take heed it be not spoiled , and remember I beseech you that Stocks , and Whips , Pillories , and Ropes , the Prison , and the Gallows , are those engines upon which hangs the Garland of Peace . To you Gentlemen of the Grand Inquest , my earnest advice is , that you would show your selves friends to Godlinesse , favourites of honesty , and lovers of peace , by making strict and diligent inquiry after the offenders against any , or all these : not only common swearers , but Heretical blasphemers ; prophaners of the Lords day , but those who detain the Lords portion , Tithes from the Minister ; careless neglecters of the publique Assemblies , but Schismatical frequenters of private Conventicles ( what ever they pretend ) are enemies to godliness ; let both the one and the other be taken notice of . I shall not I suppose need to bid you find the Bills against Cheats , Thieves , Vagabonds and Marderers , the enemies of honesty ; and I hope you will be carefull to finde out all riotous quarrellers , with their neighbours , and seditious raylers ( whither in pulpits or elsewhere ) against Civil and Ecclesiastical authority ; oh remember , it is impossible for the Judges to punish and reform , if the Grand Inquest do not present and complain . To be brief , Let honesty sit upon the tongues of the Learned in the Law , and then I am sure they will not dawb over a rotten wall , nor justifie any cause which is unjust ; let peace and quietness be their study , and then though it may be a greater profit to plead Causes at the Bar , they will esteem it a greater honour to take up ( especially petty ) differences among parties . To all who are Plaintiffs in any causes now depending , I wish a quiet and peaceable spirit , that they would hearken to terms of accomodation with their adversary , and not prosecute their neighbour for a trifle ; I would to God all witnesses , who are to give evidence in any Cause were so overawed with godliness , that they might not dare to take Gods name in vain , and by false testimony bring upon themselves the guilt , not only of lying , but perjury . And for you of the Petty Jury , in whose hands are both the estates and lives of men , I beseech you take heed what you do , and let godliness and honesty sway in all your verdicts . I should now end , but that I foresee there will ere long be another publique meeting of this County for the choice of such as shall have share in the Parliamentary Authority , and let it be a seasonable item , that those whom you choose have these Characters imprinted on them . Look that they be godly men , the word indeed hath been much abused , but the thing must not therefore be disregarded ; no , choose godly men , not of the new Cut , but of the old stamp , godly men of the former , not of the latter edition ; not such Godly men as pull down , but set up Churches , as decry , but countenance the Ministry , as run into corners , but attend the publique Ordinances . Look that they be honest men , not godly men only , but godly honest men , such as reverence their King , and live justly among their neighbours , such as are of untainted reputation for loyaltie and equity . Look that they be men not of turbulent factious , and seditious spirits , but such as are for peace in Church and State , such as make it their business to allay the flames , and heal the breaches which have been among us . And since I well know how much the Clergy may and ought to advance this threefold Interest of peace , piety and honesty ; Let me in the bowels of Jesus Christ beseech my Reverend Brethren , those especially who dissent from the Church of England , that laying aside needless debates about Ceremonies , they would study peace by submitting to the dictates of Authority , and in particular complying with his Majesties moderate desires of conforming in what they can , who hath graciously condescended to theirs , by indulging to them in what they cannot , that instead of inveighing against imaginary superstition , they and we may joyn together in decrying real prophaness ; yea , that we would all of us , both by our preaching and living , endeavour to advance the power of godliness and practise of honesty in the hearts and lives of the people . I have nothing more to add , but that which concerneth all of all sorts , Magistrates , Ministers , People , to exhort you : That In the first place there be humble and hearty thanksgiving rendred by us all to Almighty God : And that First of all for our King. That instead of a beggerly Oligarchy , Slavish Stratocracy , and bastardly Protectorship , we have restored to us our ancient fundamental Government of a renowned Monarchy . That we have not only a King , but such a King , our own , and our Lawful King , and that such a King , who is a declared Enemy of all prophaness and dishonesty , and who by all the ways of Forgiveness , Meeknesse , Moderation and Condescension , professeth nothing to be more desirable to him then the peace and quietness of his Subjects . That we have our King in such a peaceable and quiet way without any effusion of blood , or noise of Guns ( except upon the account of a joyfull reception ) and this notwithstanding they who had the power in their hands , were so full of resolved malice in their hearts against Kingly Government . Next for those who are in Authority under him , let there be thanksgiving first to God , and next to the King that he hath set in the Courts of Judicature , persons eminent as well for godliness and honesty , as for learning and ability ; that he hath intrusted the Sword of War , the Lieutenancy , and posse Comitatus , with persons of known worth and honour ; and the Sword of Justice with Gentlemen of best repute in the County . Together with our Thanksgiving , let us joyn our supplications , prayers and intercessions . For our King , according to St. Chrysostoms Liturgie that God would give him strength , victory , health , safety , length and tranquillity of days ; or if you will in Tertullians form , Long life , a secure Government , safe Court , valiant Army , faithfull Senate , good people , quiet world , and whatever he can desire as a King , or as a Man : Or once more in Lactantius his words , that God will keep him , who is the Keeper of all things in his Dominions , and inspire into him a Will which may always persevere in the love of God , to his felicity and our tranquillity : For all in Authority under him , in the words of our Church , that they may truly and indifferently administer Justice and Iudgement , to the punishment of vice , and to the maintenance of Gods true Religion and vertue . For Kings and all in Authority in the words of our Apostle , that we may lead a quiet and a peaceable life in all godliness and honesty . And oh thou that hearest prayers , bow thine ear and graciously hear from Heaven thy dwelling place , the supplications , prayers , intercessions , and thanksgivings which are made , either in publique or private , by good Christians , for all men , by loyal Subjects , for Kings and all in Authoritie under them , that we may lead quiet and peaceable lives in all Godliness and honesty , to the glory of thy Name , the honour of the King , and the welfare of the people , through Iesus Christ our Lord ; to whom , with the Father , and the Holy Ghost , be praise , honour , and glorie , now and for ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45541-e1090 Polyb. Suid. 1 Tim. 5. 21. 2. 8. Ephes. 6. 16. 1 Pet. 4. 8. Gen. 2. Calv. in loc . 1 Thess. 5. 19. Suid. Psal. 138. 8. Damasc. Paral . Ephes. 3. 12. Chrysost. in loc . Solon . Theoph. in loc . Vers. 8. Beza in loc . Aret. ibid. Aug. Ep. 59. ad Paul. Part. 3. Bern. in Cant. Serm. 75. Cypr. Serm. 7. de Mort. Chrysost. in loc . Act. 7. 60. Luk. 23. 34. Matth. 5. 44. Id. ibid. Prosper de vocat . Gent. Eph. 6. 16. Joh. 17. 9. Constit. 2. 51. Cypr. de Orat. dom . Aug. de civit . dei , cap. 1. Chrysost. in ep . ad Rom. c. 13. Prov. 8. 18. Plin. Nat hist. Ambrose in Rom. 13. Gen. 35. 11. Isaiah 49. 23. Ezekiel 16. 13 1 Pet. 2. 16 , 17. Exod. 18. 16. 2 Chron. 19. 5. Grot. in loc . Ezra 8. 18. Tertul. Apol. Eph. 6. 19. 2 Cor. 4. 16. Acts 12. 22. Hos. 10. 4. Aug. de civit . Dei. Iohn 8 36. Matth. 4. 10. Prov. 24. 21. 1 Pet. 2. 17. Rom. 13. 7. Luke 18. 4. Matth. 5 , 41. Psal. 147. 14. 122. 7. Rom. 12. 18. Mark 8. 50. Theoph ▪ in loc . Luke 1. 74 , 75. James . 3. 18. Hebr. 12. 14. Murlorat . in loc . 1 Pet. 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17. 18. 2 King. 11. 12. Judg. 17. 6. Horat. Senec. de bono pac . Psal. 14. 2 ▪ 3. Theoph. in loc . Chrysost. Litur . Tertul. Apol. Lactant.