A SERMON Preached before the RIGHT HONOURABLE THE Lord Chief Justice TREBY.   

A SERMON Preached before the RIGHT HONOURABLE THE Lord Chief Justice TREBY, AT THE ASSIZES Held at Horsham in the County of SUSSEX, on the 23d Day of March, 1696/7.  
By PETER HEALD, A. M. And Prebendary in the Cathedral Church of CHICHESTER.  
LONDON,  
Printed for Elizabeth Janeway Bookseller in Chichester; and are to be Sold by Eben. Tracy at the Three Bibles on London-bridge. 1697.   

TO THE RIGHT WORSHIPFUL RICHARD FARINGTON, Esq High-Sheriff, And One of His Majesty's Deputy-Lieutenants and Justices of the Peace, for the County of Sussex.  
SIR,  
THis Sermon Preached before so Learned and Excellent a Judge, as all Just Men, (who have the Honour to know him) must own my Lord Chief Justice TREBY to be, I now Publish, as you very well know, Sir, at the Request of many Worthy Gentlemen, for whom I shall always preserve an unfeigned Esteem, as for many other Virtues, so particularly for their Generous Love to their Country in Dangerous, Trying Times. I have no Apology to make for the Discourse itself, but that I think it Loyal and Orthodox, and I am sure is well intended, which I hope will atone for the many Imperfections of it. I thought fittest upon that Public Occasion, to press the Duty of Subjection and Obedience to Our Gracious King WILLIAM, which all the Clergy in Subscribing their Address to His Majesty Obliged themselves to do; and in that I only made more Public, what upon many Particular Opportunities, I have according to my Poor Capacity endeavoured to persuade People to, ever since His Majesty's Happy Accession to the Throne, which I have found by Experience some Persons have not been well pleased at. I know the Enemies to the Government will not like this Discourse, but I shall regard their Censures as little as they do their Duty, so long as I have the Approbation of Wiser and Better Men, who are Friends to the Government, to which I here publicly Profess myself a Friend, and at the same time, Sir, with all due Respect and Gratitude for your many Favours,  
Your Most Humble, Obedient Servant, Peter Heald.   

A SERMON Preached before the RIGHT HONOURABLE THE Lord Chief Justice TREBY.  Titus III. 1. 
Put them in mind to be Subject to Principalities and Powers, to Obey Magistrates.  
THE Apostle in this Epistle gives Instructions to Titus, what Doctrines he should principally insist upon in Preaching to the People of Crete, amongst whom, there were some Unruly, 
1.10.  Men that were Wilful and Obstinate in their own way, who would not submit to Peace and Order. Others were Vain Talkers and Deceivers, who vented their own Idle Fancies, with such Sly Insinuations, that they Corrupted others into the Belief of them. By their False but Plausible Pretences, they Seduced whole Families into their Pernicious Opinions, 
Ver. 11.  when their Real Design was their own Advantage. Others were Notorious Liars, such as would affirm a Falsehood with the same Confidence as an Honest Man would assert a Truth, or to give it a more Advantageous Grace, paint it over with a Counterfeit Modesty, a Studied Gravity, and Affected Seriousness. Others were Contentious and Troublesome, who regarded more the Malice and Cunning of their Words and Actions, than the Justice and Morality of them, were perpetually busy in sowing the Seeds of Discord, possessing Men with Unjust Prejudices, and hatching some Mischief or other against their more Innocent and Quieter Neighbours. Some were Factious and Seditious, always complaining against the Government, and what they did in Obedience to it seemed to be against their Wills, with Wrath or Grudging, or some evident Mark of Ill-will and Discontent. Which Unditiful Carriage made them justly looked upon as Enemies to the Government, whereby they brought a Scandal upon the Christian Religion, and sometimes Persecution upon the Best Christians. By reason of their Pernicious Ways, 
2 Pet. 2.2.  the Way of Truth was evil-spoken of.  
Now to take off the Dishonour, which these Men's Ill Practices had brought upon Christianity, and to save the good Christians from Suffering by their Provocations and Immoralities, the Apostle thought it necessary. their Mouths should be stopped, 
Tit. 1.11.  that they should be rebuked sharply, 
Ver. 13.  and with all Authority, that they might either be Reform, or Disabled from doing any more Mischief. And there was good Reason for it, for they were indeed Hypocrites, who Practised upon the Weak and the Credulous, by pretending they knew more of God and his Religion than other Men, but yet their Actions were contrary to true Piety, for altho' in Words they professed that they knew God, 
1.16.  in Works they denied him, being abominable and disobedient.  
And to let the World see, that Christianity was Calumniated, when represented as an Enemy to Civil Government; for the Best Christians were the Best Friends of it, the most Peaceable, Quiet and Obedient, and Taught so to be by the Principles of their Religion, he enjoins Titus the Metropolitan of Crete, to put the Christians under his Care and Charge, in mind to be Subject to Principalities and Powers, to Obey Magistrates.  
'Tis employed, they knew this to be their Duty before, but to ground them the more firmly in it, engage them the more strictly to the practice of it, and thereby to baffle the Objections of their Enemies, St. Paul thought it necessary, that they should be put in mind of this considerable part of the Christian Religion, that none might plead Ignorance or Forgetfulness, or be able to make any Pretence to Excuse the Non-performance of it.  
Now, in Compliance with this Apostolical Precept, which gives a Commission to all Ministers, to inculcate the same Doctrine for the same good Purposes, I entreat your Patience and Attention, while I put you in mind of these Three Things.  
I. Of the Necessity of Government.  
II. Of the Necessity of Governors.  
III. Of our Duty of Subjection and Obedience to them.  
The two first being employed, and the last plainly contained in the words of the Text.  
I. The Necessity of Government is Confirmed by the Practice of all Nations, the Barbarous and the Infidel, as well as the Civilised and the Christian, have all used the same Means of Common Safety. Several indeed under different Forms of Government, but all have consented in the Necessity of some. Herein all Countries of different Climates, and contrary Tempers, Dispositions and Complexions jointly agree.  
Whence we may conclude, Government as Natural as Self-preservation, and the same God, that planted the one in the Minds of Men, appointed the other, who supposes Humane Laws to make Property, before the Eighth Commandment is capable of being broken.  
Now Government is made Necessary, because of the Errors of Men, which proceed from Ignorance and Vice.  
1. From Ignorance. Although Men lest complain of want of Knowledge, of any one thing, yet 'tis certain, the want of it has made many to be the Authors of great Confusion and Disorder in the World. Ignorance is the Blindness of the Understanding, and none are more in danger to mistake their way, than they who walk in the dark. And then if a Zeal be joined with Ignorance, as commonly it is, than it is a Zeal without Knowledge indeed, i. e. an Ignorant Zeal, or a Zealous Ignorance, which has driven Men on to commit the greatest Sins, under the pretence of doing well. This irritated the Jews to Hate and Despise, to Slander and Blaspheme, to Accuse and Crucify our Blessed Saviour; for through Ignorance they did it, 
Acts 3.17.  as did also their Rulers. This enraged them to Kill his Disciples, 
Joh. 16.3.  and yet misled them to think they did God Service in doing so. This made St. Paul, before his Conversion, to be exceedingly Mad against Good Men, to Persecute them even to the Death, and yet to think he did well in it. But when he better understood himself, he confessed he did these ill things ignorantly in Unbelief. 
1 Tim. 1.13.  This has kindled the Flames of many Cruel Persecutions, and caused many Uncharitable Divisions in the Christian Church. This has raised many dreadful Convulsions in the State, and by Riots, Tumults and Insurrections, has Threatened, and sometimes Effected the Ruin of Flourishing Kingdoms.  
We have heard that Forty Men have been enraged to make War against a Mighty Nation, in full Peace, in the midst of its Principal City: And we have no Security, but an Ignorant, Furious, Enthusiastic Zeal, may animate greater Numbers, to attempt the like, or worse Mischiefs.  
It is reasonable indeed that Ignorant People should be Modest, willing to hearken to good Instructions, and ready to follow the Directions of their Superiors: But on the contrary, a Zealous Ignorance, which is usually accompanied with Opinionativeness and Bigotry, Partiality and Self-conceit, Pride and Prejudice, makes Men Bold above measure, and Self-willed above the Power of Conviction; and 'tis almost certain, that those, who are acted by it, are very bad Men, and know it not, and do many ill things, and fancy they do well. Although the Rule of their Duty is plain and obvious, yet there is such a false Byass, such an obscurity in their Understanding, that they see it not. And as Error in Judgement produces Mischief in Practice, they think themselves Obliged to do Evil. Now there is no Cure for such an Ignorance as this, like Laws and Punishments, for many who have not Wisdom enough to know their Duty, have Wit enough to fear the Punishment for the Transgression of it.  
2. From Vice. Many, who know their Duty well enough, have not a Will to do it. Murderers, Thiefs, Robbers upon the Highway, and other Criminals of the first Magnitude, dread Courts of Justice, being able to read their own Doom, when brought before Upright Judges and Honest Juries.  
And other Malefactors, overruled perhaps by Self-love, or Fear, or greater Cunning, who decline these Desperate Courses, and choose to practise their Villainous Projects in as Morally a wicked, but as they think a safer way, by Fraud and Falsehood, Injustice and Oppression, Forgery and Perjury, they all know the Shame and Punishment due to their Crimes, as appears by their Denials, and the Shifting, Deceitful Arts they use for the Concealment of them. And yet Bad Men will be guilty of these Crimes, by the Instigation of the Devil, and the prevailing Vices of their Corrupt Nature. Their Wills are stronger than their Reason, and their Irregular Passions so much more powerful than their Consciences, that they will do such things, as in their Judgement, in their Sober Intervals, they Blame and Condemn themselves for. And if so great Crimes be committed in a Christian Country, under a Regular Government, notwithstanding so many Suffering Examples, and the standing Terrors of the Law, against the Desperately Violent, and Cunningly Dishonest part of Mankind, what could we expect but the Abomination of Desolation in every Corner of the Country, were Criminals suffered to Riot, at the Expense of other Men's Lives and Fortunes, with Impunity?  
Although we all have this Security, that none can do us Injury, without venturing the Damnation of their own Souls, yet so great is the Wickedness of some Men, as makes Temporal Laws necessary, to affect them with the Fear of more present, more dreadful Punishments, than they think the Eternal Torments of Hell to be.  
II. As there is a Necessity of Government, so there is the same Necessity of Governors, for by Principalities and Powers, are signified the Persons, who have the Power of Governing, and the Word Magistrates, which is not expressed in the Original, is added in our Translation, probably by way of Explanation of the former.  
1. There is a Necessity of Supreme Governors, to Exercise Acts of Sovereignty, viz. to make Laws for the Public Good and Order of a Nation; to moderate the Rigorous Execution of them, when 'tis likely to prove more Prejudicial than Beneficial to the Public; in this sense, that is doubtless a good Maxim Salus populi suprema lex eslo; and to Repeal them, when upon change of Circumstances, and unforeseen Inconveniences, which no Humane Wisdom can provide against, the Public Benefit requires it: To have the Power of making War, whether Defensive or Offensive, for Reparation of National Wrongs, and to Secure their Dominions from the Dangerous Greatness of False and Faithelss Neighbours: And to make Peace upon the Offer or Acceptance of Just and Honourable Terms; to Send and Receive Ambassadors; for the Securing a Good Understanding with Foreign Princes and States, and a Mutual Intercourse of good Offices with their Subjects; to Appoint the Value, Weight and Stamp of the Coin, to supply the Occasions of Trade and Commerce; to Confer Honours, as Rewards for, and Encouragements of Generous Minds to, Worthy Actions, and Noble Erterprises; to Receive the Last Appeal, that the Course of Justice may not run infinitely a Circle, from one Superior to another without End; and to Appoint Ministers of State, Great Officers, Judges and Magistrates, such as St. Peter tells us, are Sent or Commissioned by the King for the Punishment of Evil-doers, and the Praise of them that do well.  
2. There is a Necessity of Subordinate Governors and Magistrates, to Administer Justice in their Respective Places and Stations, according to Jethroes Advice to Moses, 
Exod. 18.21, 22.  for the Ease of the Prince, in bearing part of the Burden with him, and for the Benefit of the People, that they may not want Right to be done to them upon their several Occasions of it. For it is as impossible a Task for Princes to Administer Justice to their People, as to Fight their Battles, without their Hands and Helpe. And it is greatly to the People's Benefit, and to Supply their Necessities, that there are Subordinate Magistrates, in several Parts of the Kingdom, Appointed by the Authority and Fatherly Care of the Prince, from whom, as the Head, all the Advantages of Government are conveyed to them, as Members of the Body Politic. And in truth, the People, that they may not be like Sheep without a Shepherd, exposed to Ravenous Wolves, and other Beasts of Prey, stand more in need of a Prince to Rule and Govern them, than a Prince does of the Honour with the Trouble of it.  
It seems some People thought otherwise among the Old Persians, and therefore the wiser sort, to Convince the rest of their Mistake, for the space of Five Days after the Death of one of their Kings, permitted the People to live Lawless, that after the Experience of the Slaughters, Rapines and Outrages, committed in that short Interval, they might learn to hold their Kings in more high Esteem, and be made sensible of the necessity by the want of them.  
But how much better is it for Men, to learn Wisdom by others Experience, than feel the Miseries of a Trial by their own?  
III. I proceed now in the Third place, to put you in mind of the Duty of Subjection and Obedience to Governors, which is to be expressed in several Instances, 
1 Pet. 2.17.  as for Example; by Honouring their Persons, not only by paying outward Respects when we are in their Presence, 
Rom. 13.7, 8.  but with an inward Love and Reverence; by Speaking well of them, with Veneration and Esteem, that we be not of the number of those Sons of Belial, 
Judas 6, 7.  who despise Dominions, and speak evil of Dignities; by Observing their Laws, and doing their Just Commands with Cheerfulness, that we be not like them, whom the Apostle calls, Presumptuous and Self-willed, who either refused to Obey the Laws of their Governors, or else did it grudgingly, with great unwillingness; by an humble Submission to their Reproofs, Corrections and Punishments, with Meekness and Patience; by Paying Tribute and Legal Taxes, Ordinary and Extraordinary, for so we are Taught to render to all their Deuce, 
Rom. 13.7  Tribute to whom Tribute is due; by Praying for them in Truth and Sincerity, Abhorring to Profane the Worship of God with such a Vile Hypocrisy, as to Pray for them with our Lips, when our Hearts are far from them; and lastly, by not resisting their Authority, because they that resist, 
Rom. 13, 2  resist the Ordinance of God, and shall receive to themselves Damnation.  
And all Christians are obliged to observe these Instances of their Duty, in their respective Stations, according to their Abilities and Opportunities, of what Condition or Order soever they be, whether High or Low, whether Secular or Spiritual Persons, both Hearers and Teachers, for they, who are to put others in mind of their Duty of Obedience, they especially ought to practice it themselves.  
And our Duty in all these Particulars, I hope will be the better observed, if we consider, 

1. Our Obligations to the Government.  
2. Our Advantages by it.  
3. The Gratitude that is due to it.    
1. Let us remember our Obligations to the Government, i. e. to be Subject and Obedient to our Governors. And St. Paul urges the Duty of Subjection and Obedience by a Reason, which will effectually operate upon the Mind of every good Man, because the Powers that are, 
Rom. 13.1  are ordained of God: As his Vicegerents, as his Ministers, they are Invested with his Authority and Rule by his Commission, are Set over us by his Appointment, and Advanced by his Providence, which Overrules all Second Causes (when sometimes very unlikely for such a purpose) into a subserviency to promote to Empire such Persons, whom he first Approves.  
So that by this Doctrine, it is as much our Duty to Obey our Governors, as to Obey the Ordinance of God. And therefore the Apostie goes on to teach his Christian Romans, 
Ver. 5.  That they must needs be subject, not only for Wrath, but also for Conscience sake.  
St. Peter also upon the same Principles, teaches the same Doctrine of Obedience to the Supreme Governor in the first place, and in the second to all that Act by his Authority; 
1 Pet. 2.13.  Submit yourselves to every Ordinance of Man for the Lord's sake, whether it be to the King as Supreme, or unto Governors as unto them, that are sent by him. And in the Text we are taught to Obey Principalities, and Powers, and Magistrates, not only the Supreme, but the Subordinate, that none may think themselves Innocent, by pretending to Obey the one, while they disobey the other, for our Obedience is required to both, 
Ver. 15.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the Lord's sake; and because it is the Will of God, and no good Man will oppose the Will of God to follow his own. He calls Obedience Emphatically well-doing in Opposition to Disobedience, which is evil-doing. Thus these Two Great Apostles press the Duty of Obedience upon the Consciences of Christians by the strongest Arguments, with the greatest Earnestness; and these Reasons will take hold of good Consciences and ingenuous Minds, and God increase the number of them.  
As for those Men, who impiously despise these Arguments, there are others, which likely may work upon their Self-love, so far as to restrain their Practice, tho' they do not Reform their Minds, and they are, fears of Punishments. With them that want Religion and Goodness to engage them to their Duty, the fear of Justice may prevail, to keep them within the Bounds of it. They that have not the Grace to Obey for Conscience sake, may in Prudence have so much Innocence at least in outward Appearance, as not to provoke the Wrath of their Governors. Rulers are not a Terror to good Works, 
Rom. 13.3, 4.  but to the evil. Will you not then be afraid of the Power? If ye do that which is evil, be afraid, for he beareth not the Sword in vain. He is the Minister of God, a Revenger to execute Wrath upon them that do evil. 
1 Pet. 3.13.  Who is he that will harm you, if ye be followers of that which is good? Against Modesty, Meekness, Temperance, Peaceableness, there is no Law. No Government ever made Laws against such Virtues as are necessary to the support of it, 
1 Tim. 1.9.  The Law is not made for a Righteous Man, but for the , and for Sinners, for Thiefs and Murderers, for the Lawless and Disobedient. Against such Evil doers, every Wise Government provides Penalties proportionable to their Crimes; whether by Pecuniary Mulcts, or Corporal Punishments; 
Ezra 7.26.  or by Confiscation of Goods, Imprisonment, Banishment, or Death. But all Temporal Punishments in this World, are but little in Comparison of Eternal Damnation, which St. Paul tells us, the Disobedient Resisters of Authority shall receive in the next, which is certainly the Merit, whatever the Event may be of so great a Wickedness.  
Besides the Doctrine of the Scriptures, which will effectually engage the Obedience of good Christians, we are under the Obligation of an Oath of Allegiance and Fidelity, the Greatest Security, that can be given against Perfidiousness, and the best Assurance of our sincere Intention to perform that Duty, which indeed the Laws of Nature, and the Rules of Civil Society require of us; and they who have taken the Oath to His Present Majesty, and yet are Enemies to the Government, I suppose, expect not to be reputed Men of Integrity, because they themselves thereby declare how much indeed they desire, yet how little they deserve to be Trusted.  
But if we regard the Honour of our Holy Religion, which by the Providence of God is most likely to prosper, by the sincere Obedience of the Professors of it, and to suffer Reproach with many Inconveniences by the Seditious Practices of the Disobedient, as Christianity at first did, by the Factious Behaviour of some pretended Christians, who made their Religion a Cloak for their Maliciousness.  
If we have any Love to our Native Country, and they are Unnaturally Barbarous, who have not, and may learn to Correct their Impiety of the Ancient Pagan Romans, who would have stigmatised such as Diseases of the Community, and proscribed them as unworthy to Preathe in the common Air of their Country, who had Rejoiced at any Mischief or Misfortune that had befallen it.  
If we have any Value for our Laws and Liberties, which were so Dear to our Wise Ancestors, that sooner than part with them, they would have parted with their Lives. And may they never want Due Honours to be paid to their Memories, for their , Generous Care of their Posterity, nor we the Virtue to deserve as well of ours.  
If we have any Sense of the Restless Designs of our Common Enemies, who by open Force, and secret Fraud, by making, fomenting, inflaming Divisions among us, setting on one part of the Nation to provoke, disable, destroy another by turns, thereby to wear off the Scandal and Odium of their Cruelties, by our upbraiding one another with our own, by all possible, ensnaring, intriguing Policies, have endeavoured to Rob us of these Blessings; and if we are willing still to be deceived, would make us do their Work for them, and Barbarously become Instruments of our own Ruin. But should we so far oblige our Enemies (who have been too much, and for many Years obliged already) we should be thought deservedly to suffer all Scorn and Misery, with the Just, tho' severe Censures of Posterity, without Pity from any Mortal.  
If we would avoid the Reproach of being an inconstant, fickle, ungrateful People, who in time of Danger wish for a Deliverance, and when we have it, know not how to Value it, but are ready to wish for our Danger again, and too many to give their Help, to bring it back again upon us, tho' with greater Violence, if not certain Destruction to our Religion, Laws, Liberties, and all that is Dear to us.  
If there be any Love, if there be any Fear, if we have any Regard to things of the greatest Concernment to us, let us not Undervalue our Blessings, which will be best preserved, nor Court our Slavery, which is most likely to be prevented, by Unity among ourselves, in a hearty Obedience to our Governors. And I hope these Considerations will be looked upon by all Sober Men, who are Protestants, as so many Obligations and Motives to it.  
II. Let us call to mind the Advantages we receive by the Government, which are more, and in many respects greater than other Nations Enjoy.  
We are Guarded in our Civil Rights by many favourable Laws, which give us Relief against all Injuries, either of Force or Falshood.  
We are Protected in our Liberties, which is a great Encouragement to Labour and Improvements, when we consider that what is descended to us from our Ancestors, or gotten by our Honest Industry, we are secured in the Legal Possession and Disposal of, against all Arbitrary Attempts, or Injurious Pretensions. And above all, we have an Excellent Religion, the true Worship of God Established among us, and nothing is wanting that is helpful to forward the Salvation of our Souls, unless it be (that which is in our power to amend) the Conformity of our Practice to the Rules of our Profession.  
And these Temporal and Spiritual Blessings, we have Enjoyed for several Years, since our last great Danger of losing them, and have reason to hope for the Continuance of them, since our Gracious King has no Secret Engagements, or Sinister Designs, no Ends to serve, but those Glorious Ones, of Promoting the Public Good of these Kingdoms, Preserving the Protestant Religion at Home and Abroad, and Recovering the Just Liberties of the Suffering part of Europe. So that methinks it will be our own Fault, Negligence, Carelessness, or something worse, if we receive not many, lasting, future Blessings, as well as the present, by his Auspicious Reign.  
But some are apt to set the Decay and Loss of Trade, and the great Taxes, which lie heavy upon them, against this Account.  
In time of War there are Common Accidents, which will unavoidably happen to some People's Loss, in one Nation as well as another, and therefore are not to be reckoned only on one side.  
'Tis not reasonable to expect the same Conveniences in all Respects, as in Times of Peace, any more than to desire that bitter, tho' wholesome Medicines, should be as Pleasant as a Recovered State of Health.  
And if Taxes are great, the Necessity is great also. They are indeed sensibly the heavier by the Hellish Arts of Wicked Men, who for several Years have been Maliciously breaking our Strength at Home, in Clipping and Debasing the Coin, and thereby have done more Injury to our Nation, than the Successive Thiefs and Robbers of many Ages. But this we hope will be Repaired by the Wisdom of our Governors, and that in the Issue we shall be all Recompensed for what we suffer by it, by more Prosperous Events.  
We are Engaged in War against an Enemy, whose Greatness we have long dreaded, like a direful Comet of Malignant Influence, portending some great Calamity, and if it had been begun sooner, it would doubtless have been shorter, and will be so still, if we are as Unanimous and Hearty in the Cause, as our King is Brave and Valiant in the Defence of it. The Success that cannot be obtained against a Powerful Enemy on a sudden, may be procured in time, by Courage, and Patience, and Perseverance, which Virtues, we had much better use with a doubled Resolution, than Relapse into our former Distractions, or submit ourselves to Slavery, and be exposed to the Mercy of French Dragoons, which can have no more Friends in England, than there are Enemies to our Religion and Laws. It is the nature of weak and impotent Minds, when under any uneasiness, presently upon any Terms to desire to get rid of it, without considering the Dangerous Consequences of their unadvised Impatience, whether they will not put them into Ten times a worse Condition, and irrecoverably so, than they are at present in.  
We find in Scripture the People were called upon in time of Difficulty and Danger, 
2 Sam. 10.12.  to be of good Courage, and to play the Men, as the Apostle exhorts the Corinthians, 
1 Cor. 16.13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quit yourselves like Men, and be strong. And the Heathens in their Addresses to their People to behave themselves Valiantly, used to bid them remember they were Men; implying, that if they did but consider they were Men, they would then do worthily and honourably, as became the Dignity of their Name, and the Excellency of their Nature.  
And the Consideration that we are English Men, now in a time of Danger and War, with a Strong and Subtle Enemy, should raise in us a Courage suitable to that Name, which has been so Famous in former Ages, and excite us to give it a new lustre, by Reviving the Virtues of our Forefathers, in giving all possible Testimonies of Fidelity and  to our Country. Then should we bear our part of the Necessary Charge for our Defence, not only with Content, but Cheerfulness, especially considering that upon a Just Computation, we are the Gainers by it; for besides the Deliverance from past Calamities, which ought not to be forgotten, and our hopes of future Safety and Prosperity, which are not to be despaired of, we have Peace and Quietness at Home, the free Exercise of our Religion, and other Advantages of Government; without the Alarms and Fears, without the Devastation and Spoil of approaching Armies; so that we have more to be Thankful for than to Complain of. God be Praised, the Blessings we enjoy, do much overbalance the Inconveniences we suffer, which are but as gentle Rods, in Comparison of the Scorpions of our Enemies.  
And yet can we be willing by our Murmuring, Discontents and Divisions, to strengthen the Hearts and Hands of our Enemies, and weaken our own? To give them Encouragement to continue the War with hopes of Success, and thereby Contribute to the prolonging the Public National Charge upon us, which we so earnestly wish to be eased of, by a Happy Peace?  
III. For all these Blessings, which we Enjoy, next to the Goodness of God, we Own Gratitude to our Governors, who are the Happy Instruments of Preserving them to us. They Attend Continually with great Labour and Difficulty for our Benefit, laying out their Time, Care and Pains, which we have the Fruits of, without our Trouble. Ought we not then to be Thankful to our Benefactors? Does it not become us to make them as easy as we can, that they may not be weary in doing good to us?  
Sharp and severe Sufferings would make the most stupid, the most insensible People grateful to their Deliverers: But 'tis our Happiness to have Reasons of being grateful upon easier Terms, to them, who prevent as well as remove our Misery.  
Upon the whole Matter, it is no less our Interest than our Duty, to express our Gratitude by our Faithful Obedience to the King, and to Subordinate Governors and Magistrates, who help to make the Burden more easy to him. And what Prince in the World better deserves the Burden of Government to be made easy to him? For his Benignity and Clemency to his People, for his Wisdom, and Valour, and Courage, and Mighty Interest in the World, all which he employs for our Safety: For the Unwearied Labours of his Life, the Hazardous Voyages, and Dangerous Expeditions he Undertakes for our Preservation.  
And what Government better Deserves to be Supported both in Church and State? Our Church being deservedly Owned to be the Glory of the Reformation, Teaching the Best Religion, Confirmed by the Laws of God, Established by those of the Land. The Civil Government so Famous all the World over, for Securing the Rights and Liberties of the Subject, as well as the Power of the Prince, as to be the Object of Envy to our Enemies. And certainly no People has more Obligations both of Duty and Interest, to Obey their Governors, and Support their Government.  
And now to conclude; let us not forget to give Thanks to God for all his Mercies to our Church and Nation, particularly for his having had Pity on us, when we were in great Trouble and Distress, by a Gracious Providence, in giving His Majesty so Happy a Success for our Seasonable Relief and Deliverance; for Preserving him from the many Dangers, to which he has since so often, and too much Exposed his Royal Person, and for Continuing to us, by him, the great Blessings of Government, the Safety of our Religion and Laws.  
And lastly, let us Pray for the Preservation, Health, and Long Life of our Gracious King, that no Weapon form against him may ever prosper; that God in Mercy to us would abate the Pride, assuage the Malice, and confound the Devices of all his Enemies, whilst on his Head the Crown doth flourish, and in order to it, that he would Bless his Councils, and Prosper his Affairs: That all, who are in Authority under him, may have Grace to Execute Justice, and Maintain Truth, and that we all may be conscientiously Subject and Obedient to them, as becomes good Christians, that thereby we may Enjoy the Blessing of leading quiet and peaceable Lives, in all Godliness and Honesty. Which God of his Infinite Mercy grant, to his Glory and our Comfort, for Jesus Christ his Sake, to whom with the Holy Ghost, be ascribed all Glory, Honour and Power for Evermore. Amen.  
FINIS.