A sermon preached at the Temple-Church, May 29. 1692 printed at the desire of the Bench-Table of the honourable Society of the Inner-Temple / by William Sherlock ... Sherlock, William, 1641?-1707. 1692 Approx. 31 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A59882 Wing S3353 ESTC R15520 12255785 ocm 12255785 57444 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. A59882) Transcribed from: (Early English Books Online ; image set 57444) Images scanned from microfilm: (Early English books, 1641-1700 ; 899:2) A sermon preached at the Temple-Church, May 29. 1692 printed at the desire of the Bench-Table of the honourable Society of the Inner-Temple / by William Sherlock ... Sherlock, William, 1641?-1707. [4], 7-32 p. Printed for Will. Rogers ..., London : 1692. Reproduction of original in Huntington 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 Sermons, English -- 17th century. Kings and rulers. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-02 John Latta Sampled and proofread 2004-02 John Latta Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Imprimatur , Ra. Barker , Reverendissimo in Christo Patri ac Dom. Domino , Iohanni Archiep. Cant. à Sacris Domesticis . Ex AEdibus Lambith . June 10. 1692. A SERMON Preached at the TEMPLE-CHURCH , MAY 29. 1692. And Printed at the Desire of the BENCH-TABLE OF THE HONOURABLE SOCIETY OF THE INNER-TEMPLE . By WILLIAM SHERLOCK , D.D. Dean of St. Paul's , Master of the Temple , and Chaplain in Ordinary to Their MAJESTIES . LONDON : Printed for Will. Rogers , at the Sun over-against St. Dunstan's Church in Fleetstreet . MDCXCII . To the WORSHIPFUL The MASTERS of the Bench OF THE HONOURABLE SOCIETY OF THE INNER-TEMPLE . My Honoured Friends , TO justify my Publication of this Sermon , which the Reader will easily perceive was not intended by me for the Press , I must acquaint the World , that it is done in perfect Obedience to your Commands . Your great Loyalty and Zeal for Their Majesties Government , gave you too good an Opinion of it when you heard it from the Pulpit ; and if it should not answer your Expectations from the Press , yet I hope you will own it as a Testimony of my due Submission to your Iudgments , and of those just Respects , which your many and repeated Favours daily challenge from , Gentlemen , Your much obliged and humble Servant , WILL. SHERLOCK . 1 TIM . II. 1 , 2. I exhort therefore , that first of all , supplications , prayers , intercessions , and giving of thanks be made for all men : For Kings , and for all that are in authority , that we may lead a quiet and peaceable life in all godliness and honesty . ST . Paul wrote this Epistle to Timothy , to instruct him in the discharge of his Episcopal Office and Power , to which he had ordained him : And the first thing he gives him in charge ( whereby we may guess what weight he laid on it ) is this in my Text , I exhort therefore , That first of all , or I first of all exhort , that supplications , prayers , intercessions , and giving of thanks , be made for all men . To affix a proper and distinct signification on these words , Supplications , Prayers , Intercessions , and giving of thanks , which are recommended as the distinct parts of Prayer , Learned men tell us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render Supplications , signifies Prayer to avert evils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Prayers for the obtaining some good ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are properly Intercessions or Prayers for other men ; but this is too general a notion of it , since in this place the Apostle applies Supplications and Prayers , as well as Intercessions , to praying for other men , even for all men : And therefore the proper notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to intercede for a sinner , for the pardon of his sin , and to reconcile him again to God , whom he hath offended , as the word is most commonly used . Giving of Thanks is blessing God for good things already received ; which the same Apostle makes essential to an acceptable and effectual Prayer . 4. Phil. 6. Be careful for nothing , but in every thing by prayer and supplication , with thanksgiving , let your requests be made known unto God. Thus we pray for our selves , That God would deliver us from evil , that he would do us good , that he would forgive our sins ; and we thank him for the Blessings , and all the good things we already enjoy ; and thus we must do for others , even for all men ; tho the Apostle has not so much regard here to our private Prayers , as to the Publick Offices of Religion , those Publick Prayers which are made in the Publick Assemblies by the Bishop and Ministers , and the whole Congregation of Christians : For this advice which St. Paul gives Timothy in these Epistles , concerns the Publick Worship , and Government and Discipline of the Church ; we must in our private Devotions pray not only for our selves , but for all mankind ; but Publick Prayers , the united Desires and Petitions of the Church , offered up by the Ministers of Christ , whose office it is to Bless and to Pray for the people , are most effectual and prevailing . Before I proceed to what I principally intend , viz. Our Prayers for Kings , and all that are in Authority , it will be useful to show you , on what great Reasons this Duty is founded , of praying for all men , as well as for our selves ; and that both with respect to our selves , to other men , and to God. First , With respect to our selves . Now 1. This is the noblest exercise of the most Divine Charity ; this is truly to love all men as our selves ; when we are touched with a sense of their wants , as well as of our own , and do heartily beg all those Blessings for them of God , which we do for our selves ; when we are so far from envying their happiness , that we rejoice in it , and bless God for it , as we do for our own : Our Charity cannot be perfect without this ; for our power of doing good extends but to a few instances , and can reach but a very few persons ; and if our Charity be no larger than our power , it is a very worthless thing : But a Divine Charity wishes well to the whole Creation , and therefore recommends all mankind to the care and protection of that Almighty Goodness which governs the world . This is the highest Perfection both of the Man and the Christian ; this is the true Spirit of Prayer , to offer up our Prayers to the God of Love , in the Spirit of Love and Charity . 2 dly . This obliges us to the exercise of many Christian Graces and Vertues ; if we pray God to forgive our enemies , to be sure we must forgive them our selves ; we must exercise great Patience , and Meekness , and Forbearance towards them ; if we pray God to relieve the poor , to restore the sick , to reform the vicious , to enlighten those who are in error and darkness , and to reduce wandring sheep into his fold , to deliver the oppressed , to support and comfort those who suffer for Righteousness sake , each of these Petitions involve a Duty in them ; for what we pray God to do , we must do our selves , as far as it is in our power ; and therefore our Prayers for other men oblige us to do good to them , both to their souls and bodies ; and he who does heartily pray for other men , will do them all the good he can : The same Charity which inspires his Prayers , will govern his actions ; for it is a prophane Contempt and Mockery of God to ask him to do that which we will not do our selves . 3 dly . Our Prayers for our selves are most acceptable to God , when we pray for other men also ; as they must needs be , because they are offered up in the spirit of universal Charity , which alone , through the Merits of our Saviour Christ , makes our Prayers , our Alms , and all the good we do , acceptable to God : No Prayer can be lost , which is put up in Faith and Charity : If our Prayers do no good to those particular men for whom we pray , if they be not fit or worthy to receive the Mercies we pray for , yet our prayers , our peace , our blessing , shall return into our own bosoms , 10. Matt. 13. Secondly , It is very apparent of what use these Prayers are to the world . For many times the Prayers of good men avert those Judgments which hang over a wicked Nation , and procure publick Blessings for them : Those who never pray for themselves , may reap the benefit of other mens Prayers ; and the Prayers of those , who do pray for themselves , will be more effectual , when they are backed and reinforced by the united Prayers of the whole Church for them . It is a mighty comfort to every good Christian to think , that he shares in the Prayers of the whole Christian Church ; especially when he is under a cloud himself , and either cannot pray himself , or prays with great disturbance of thoughts , with great diffidence and distrust , and despondency of spirit ; at such times especially all men are very desirous , that other good Christians would pray with them , and for them ; and such men may comfort themselves , that how unfit soever they are to pray themselves , they have the Prayers , not only of their Friends and immediate Pastors , who personally know them , but of all good Christians all the World over , who offer up their Prayers for themselves , and for all Mankind , especially for all the Members of Christ's Mystical Body ; which is a priviledge to be valued next to the Intercession of Christ for us all , and should mightily reconcile us to a duty , which is so universally beneficial : for praying for other men intitles us to their Prayers for us ; and though we are not particularly named in their Prayers , God knows to whom they belong , and will apply them himself . Thirdly , And there is great reason , why God should command , and encourage , and reward our Prayers for each other : Not only 1. Because it is the exercise of the most Divine Charity , and the Instrument of many Christian Virtues , as you have already heard , which you will grant a sufficient reason why God should encourage it . But 2 dly , Because it is the most becoming Address we can make to God , and that which also makes the most glorious and lovely representation of him ; that he is the Prince and the Father of all Mankind ; who made , and who governs , and who preserves , and provides for all his Creatures ; which is as great and honourable a thought as we can have of God ; and indeed this teaches us how to pray to God , and what to expect from him . That we must not flatter our selves that he will be fond and partial to us ; for all men are his Creatures , the Soul of the Father , and the Soul of the Son , are both his ; and therefore as we may expect from God the kindness of a Gracious and Merciful Creator , and through our Lord Jesus Christ , the kindness of a Father ; so we must expect , that he will deal equally by all : That he will make no other difference , but what our personal Qualities and Virtues make : And therefore we must not presume to ask any thing of God , which is to the injury , or prejudice , or lessening of our Brother , to gratify our Pride , or Revenge , or some other evil Passions ; for we pray to a common Father , who will adjust the Interests of Mankind , and have a due regard to the happiness of all . And 3 dly , This gives credit and reputation to Religion in the World ; that true Piety and Virtue makes the Prayers of good men effectual , not only for themselves , but for others ; that the better men are , the more power they have with God , which makes them a kind of Patron Saints , and tutelar Angels to the places where they live ; this is a mighty honour to be the Friends and Favourites of God , to be able to fetch down Blessings from Heaven by our Prayers : This makes Religion and Virtue truly venerable in the sight of all men ; and it becomes the Wisdom of God to dispence his Blessings in such a manner , as may conciliate Esteem and Reverence to true Religion in the World. It is time now to pass from this general Command of praying for all men , to that particular direction to pray for Kings , and for all that are in Authority . But before I shew you , what great reason there is to pray for Kings , it will be necessary to inquire , what Kings we must pray for . For though St. Paul makes no difference , there are some who do : Some there are among our selves , who withdraw from our Communion , because we pray in our publick Offices for Their present Majesties King WILLIAM , and Queen MARY , whom God long preserve . There is not a more express Command for any thing in Scripture , than there is for praying for Kings , and for all that are in Authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a state of Eminence and Superiority above others . And if Their present Majesties be so , as it is visible to all the World that they are , then they are included in this Apostolical Precept , to pray for Kings , and all in Authority . Upon what Pretences some among us reject so plain a Duty , is sufficiently known : They say , by Kings , the Apostle means only Lawful and Rightful Kings ; that is , such Kings as are advanced to the Throne by an antecedent Legal Right , according to the Laws and Constitutions of the Countries and Kingdoms which they govern . And therefore in an Hereditary Kingdom no man is , or can be King , and no man must be prayed for as King , but He who has the Hereditary Right , as being the next lineal Heir . This Right , they say , is in the late King Iames , not in Their present Majesties ; and therefore notwithstanding Their being in possession of the Throne , we must not own Them , nor pray for Them as King and Queen . I do not intend , nor is it fitting , to dispute Their Majesties Right , which is no matter of Scruple to me : Nor would it become me , before Two such learned Societies of Law , to say what the Laws of the Land require in such Cases . And therefore to keep to my own Profession , I shall only desire these Persons to tell me , where there is any such distinction as this in Scripture ? viz. That we must not pray for all Kings , but only for legal Kings , who had an antecedent legal Right ; for in any other sense , those are legal Kings , who are invested with the Regal Authority , with all the Legal Rites of investiture . The Command is in general , to pray for Kings , and for all that are in Authority ; and if we may excuse our selves from so plain a Duty by distinctions of our own inventing , there are few Duties in Religion , but what we may deliver ourselves from by such arbitrary Distinctions . As for instance , There is an express Command in Scripture , Thou shalt worship the Lord thy God , and him onely shalt thou serve . Which one would think were a very express Prohibition of the Worship of Saints or Angels , or any other Being besides God. But the Papists easily avoid this by the help of a Distinction , which the Scripture is unacquainted with : They say , we must worship God only with the Worship of Latria , but we may worship Saints and Angels with the Worship of Dulia , tho' the Scripture appropriates all Religious Worship to God. Thus as our Saviour tells the Pharisees , God commanded saying , Honour thy Father and thy Mother , and he that curseth Father or Mother , let him die the death : But ye say , Whosoever shall say to his Father or Mother , it is a gift by whatsoever thou maist be profited by me , and honour not his Father nor his Mother , he shall be free ; thus have you made the commandment of God of none effect by your tradition , 15 Matth. 4 , 5. Thus it is in our present Case ; the Apostle commands us to pray for Kings , and for all that are in authority : No , say these Men , not unless they be Legal Kings , tho' they have all the Ensigns of Majesty , and are invested with the Regal Authority and Power , with all the Legal and Customary Rites and Solemnites of Investiture , and are acknowledged and recognized for King and Queen by the Estates of the Realm . And thus this Command is of no effect neither ; for it seems it is a matter of Wit , or Law , or Philosophy , to know who is King ; whereas St. Paul supposed that it was a plain matter of sense ; that he who administred the Government with a Regal Authority , and was owned and submitted to by the Nation , was the King for whom we must pray . There is reason to conclude , that St. Paul speaks of such Kings , if we will allow , that he spoke the Language of the Age wherein he lived ; for in that Age , and in all the Ages of the World ever since , those were called Kings , and had the Preheminency of Power and Authority , who by the Consent and Submission of the People administred the Government with a Regal and Soveraign Authority , whether they had any Anticedent Right or Title to the Government or not . I will not now dispute this matter , but would only desire these Persons to consider , whether they are as certain that by All Powers , 13 Rom. 1. the Apostle onely means all such Powers as had an antecedent legal Right and Title to Power , as they are , that he expresly teaches , That all power is of GOD ? Whether they are as certain , that it is unlawful to pray for Kings , who are legally invested with the Royal Power , though as they imagine , without any antecedent legal Right to the Crown , as they are , that the Apostle commands us to pray for Kings , and for all that are in authority ? Whether they are as certain , that it is their Duty to adhere to a supposed Right against the publick Judgment of the Nation , in opposition to their Present Majesties , ( who fill the Throne by the Consent and Authority of the Estates of the Realm ) though to the great Disturbance of Government , and to the most apparent Ruine ( could they prevail ) of the true Religion , the Lives and Fortunes of their Fellow-subjects , and the Liberties of their Native Country , as they are , that it is our Duty to pray for Kings ? In a word , whether they are as certain , that the Roman Powers at that time were Legal and Rightful Powers , by such an Antecedent Legal Right as they now insist on , as they are , that St. Paul commanded the Christians to be subject to those Powers , and to pray for them ? These are very proper Questions about the degrees of Evidence and Certainty : For if the Rule be plain and certain , and the Exceptions from this Rule uncertain ; if the Rule have a Divine Authority , and the Exceptions have nothing to support them but some uncertain Reasonings , such Reasonings as contradict the general Sence and Practise of Mankind in all Revolutions ; I think wise and good Men ought to chuse the safer side , and to suspect their own Reasonings , since the Scripture has made no such Exceptions ( no not in a time of the most violent Usurpations , when if ever there was the greatest reason to have made them , ) and the generality of Mankind , and even the most sober and considering Men reject them , as having no solid foundation in Reason and Nature . Having premis'd this , I proceed now to consider the Manifold Obligations , which lie upon us to pray for Kings . First , Because Kings are the great Instruments of the Divine Providence in the World , they are those great Wheels which move and alter the whole Scene of humane Affairs ; every Irregularity in their Motions is soon felt , and causes very fatal Convulsions in the State ; their Mistakes are like the Eclipses of the Sun , but more portentous and ominous than they , their Smiles or Frowns are like the kind or malign Influences of the Heavens , which revive drooping Nature , or threaten an universal Ruine , Quicquid delirant Reges , the People suffer by the Indiscretions and ill Government of a Prince , but a wise , and just , and religious King is the greatest Blessing in the World , and therefore we have as much Reason to Pray for the King , as we have to pray that God would make his Sun to shine , or the Rain to descend on the Earth . Secondly , Though Kings act with a Sovereign Power , yet they are intirely under God's Government , The king's heart is in the hand of the Lord , as the rivers of water , he turneth it whithersoever he will , 21 Prov. 1. makes his Will and Affections run in this or that Channel , as will best serve the ends of his Providence and Government . The most absolute Prince is under secret and invisible Restraints ; God can a thousand ways change his Purposes and divert him from what he intended to something else , which he little thought of ; and indeed it is very fitting that those who are so much above humane Restraints , should be managed by an unseen Hand : For if God does not govern those who govern the World , there is in a great measure an end of his Providence , for then the Fate of Kingdoms would be at the Will of Princes , and that has the greatest Influence of any thing else upon the Happiness or Misery of private and particular Men. Now if God can , if God does govern Princes , this makes it necessary to pray heartily to God for them , for there is the first Spring of Motion ; if we make God our Friend , he will bless , and direct , and counsel our Prince who acts under him , and in Subordination to his Counsels and Decrees . Thirdly , I need add no more to convince you how necessary it is to pray for Kings , but to shew you how much they need our Prayers , how much they need the Assistance and Direction of God to prevent those Inconveniences and Miscarriages , which all humane Governments are subject to . For 1. The Government of Kingdoms and Nations is a Work of great Difficulty , and that which requires somewhat more than humane Art and Skill ; it is no easie matter to deal with the various Lusts , and Interests , and Passions of Men , to maintain Peace at home and abroad , to adjust the Interests of Subjects and Neighbour-Princes , to make War and Peace , to advance the Trade of the Nation and to govern it when it is rich ; to be loved by Subjects without being thought easie and remiss which exposes to Contempt , and to be feared without being hated ; to know whom to trust , and whom to be aware of , to discern Mens Integrity and Abilities for Counsel , or for the Administration of Justice , for Civil or Military Employs , to know how to choose Favourites , and which is as hard a thing how to govern them ; when to resist the Fury and Torrent of the People , and when to comply without seeming to yield , and a thousand other emergent Difficulties there are , which require very prudent and yet extempore Remedies , where every false step proves very injurious either to Prince or People . These are the true Atlasses , who bear the Weight of the World upon their Shoulders , and if we find it so difficult to govern a Family , a Parish , a little Corporation , to attend to one or to very few things , of any moment and consequence , shall we not assist those by our Prayers who have so much a heavier Burden to bear , and which unless they carry it steady , we our selves shall be crushed with the Fall of it . 2. We must consider also , that without the Divine Assistance and Counsel , Princes are but like other Men , and liable to the same Mistakes , nay indeed they are more expos'd to Misinformations , and Misrepresentations , and such like Abuses , which have a very ill Influence upon Government , then other Men are : No Prince can so particularly inspect all the Affairs of his Kingdom , as a Man can his own Family and particular Estate , but they are forced to see and hear with other Mens Eyes and Ears , which too often prove very corrupt Mediums , and tincture the Object with their own private Passions : Court-Factions , and the cross Interests of aspiring Favourites , who carry on their private Intrigues without any regard to the Publick Good , or the Service of their Prince , but will Sacrifice all to undermine a Rival , and to gratifie their Ambition and Revenge , may sugest very ruinous Counsels to the dividing both the Hearts and the Interests of Prince and People , and Court Parasites , who are only Ecchoes to the Prince's Inclinations , and always advise what they think he would have advised ; betray him to those Mischiefs which might be prevented by faithful Counsellors : This is the Unhappy State of Kings , which nothing but the Divine Counsel and Providence can prevent : And is not this a very forcible Reason to pray for them ? Especially , 3 dly , when we consider , that Kings are exposed to more and greater Temptations then other Men ; they have the same Passions that other Men have , but not the same Restraints to curb them , they have nothing but the Fear of GOD , and the Considerations of Religion and another World , which we find too weak to govern the generality of Mankind , without some more sensible Motives : What a Temptation is Sovereign Power , when we see very few Men , who can use any degree of Power without abusing it ; a Power which will justifie what it does , and make it right , which will not be opposed nor contradicted , which governs the Opinions or the Tongues of Men ; which never wants Flatterers to admire whatever it does , which can stamp new Titles and Characters of Honour when it pleases , and at least change the Names and the external Value of Things , though the Nature of Things is somewhat stubborn : a Power which is apt to have very tender Resentments , and to be very severe in its Revenge , which gives free scope to all the irregular Appetites and Passions of Humane Nature . Such a Power , I say , as this , which is so easily abused , and which is almost an invincible Temptation to abuse it self ; and which can do so much Mischief when it is abused , is a sufficient reason to make us very earnest and importunate in our Prayers to GOD for Kings . But if ever there were reason to pray for Kings , certainly we have great reason to pray for the long Life and prosperous Reign of their present Majesties , whom GOD hath set over us . The Apostle directs us to pray for Kings , that under them we may live quiet and peaceable lives in all godliness and honesty . As for Godliness , this we must take care of , whatever our Prince be . No Prince can take our Religion from us , if we resolve to keep it ; but they may disturb our Quiet and Peaceable Enjoyment of it : which was the State of the Christian Church under Heathen and Persecuting Emperours , and the reason of this Command to Pray for the Peaceable Enjoyment and Profession of their Religion . This we enjoy with great Advantages under their Majesties Government , and therefore have great reason to pray for them , under whom we may if we please , live quiet and peaceable lives in all godliness and honesty . Thanks be to GOD , we are so far from any danger of being persecuted for our Religion , that nothing can more effectually recommend us to the Favour of our Princes , than the sincere Practise of Religion and Vertue . They set us an Example of it themselves , they like , commend , reward it , where they see it : Nay , we have a King who exposes his own Sacred Person to all the Fatigues and Hazards of War to secure to us our Peace at Home , and the quiet possession of our Religion ; to break the power of that great Oppressor , who Invades the Liberties of Europe , and Persecutes the Professours of the true Religion , wherever he has Interest or Power to do it . We have a King who has already rescued this Church and Kingdom , when their Condition appeared hopeless and desperate ; and certainly had been so , long before this , had not God made Him the glorious Instrument of our Deliverance . And shall we not pray for such a King , who is the very light of our eyes , and the breath of our nostrils ? To whom we owe our Laws and Liberties , and Religion , and on whose Preservation , and long and prosperous Reign , depends our greatest visible Hope and Prospect of a quiet and secure Enjoyment of them for the time to come . And as we must pray , so we must give God Thanks for King's too , and for all the Blessings we enjoy under their Government : This is one part of the Solemnity of this Day ; to bless God for the Restauration of the King and Royal Family , and our Ancient Government and Constitution both in Church and State , after the Miseries and Calamities of a Civil War , and the Oppression of our Fellow-Subjects ; and those who can remember those Days , must confess , that this was a very great Mercy . And though the Glory of this Day seemed to be Eclips'd and overcast in the Reign of the late unfortunate Prince , yet it breaks forth again with a new Lustre and Brightness in the Advancement of their present Majesties , from whose Government we may reasonably expect as great Blessings to this Church and Kingdom , as ever they yet enjoyed . Kings are God's Ministers , and advanced to the Throne by him , and a good King , is as great a Temporal Blessing , as God can bestow upon any Nation , and the very Advancement of their Majesties to the Throne , was it self a great and immediate Deliverance , as great as our Redemption from Popery and Arbitrary Power . And yet this is not all we are to bless God for ; but we are bound also to bless him for the almost miraculous Preservation of the King's Person , as well from Treachery and Violence , as from the Chances of War , and for the no less miraculous Successes of his Arms , especially the late wonderful Success at Sea , of which I hope future Ages will feel the blessed Effects : A Success in all the Circumstances of it so wonderful , that I know no Story that equals it , except we may compare it to the miraculous Overthrow of Pharaoh and all his Host in the Red Sea. And yet it is no less wonderful , that any English Protestants should invite the French to conquer them , to place a zealous Papist and an Arbitrary Prince upon the Throne again ; and that after all the Miracles of Providence whereby these Designs have been defeated , and as we have Reason to hope , for ever disappointed , there should be any Protestants , who think it their Interest , as long as ever they can forbear , not to believe it , and when they can disbelieve it no longer , think it a great Judgment and Calamity upon them to be delivered . But let Vs bless God , that he hath answered our Prayers , and saved us out of the Hands of our Enemies ; let us humbly beseech him to continue these Mercies to us , and the glorious Instruments of them ; to bless their Majesties Persons , Counsels and Arms , and to perfect this Deliverance at Sea by as surprizing Successes , which after such auspicious and promising Beginnings , we hope in God , may attend his Majesty's Person and Arms in Flanders : Which we beg Almighty God to grant through our Lord Jesus Christ ; To whom with the Father and the Holy Ghost , be all Honour , Glory and Power , now and for ever . Amen . FINIS .