Mr. Stephens' SERMON Preached Before the HONOURABLE House of Commons, January 30th. 1699/1700.   

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THE Honourable Auditory before whom the following Sermon was Preached, having expressed their mislike, I never designed to have had it Printed: But since it is stolen uncorrectly into the World, without my Privity, I hope it will not be imputed as a Crime, that I amend the Errata of the Press.  
Will. Stephens.   

A SERMON PREACHED Before the HONOURABLE House of Commons, January the 30th. 1699/1700. Being an Anniversary SERMON for the DAY.  
By WILLIAM STEPHENS, B. D. Rector of Sutton in Surry.  
Corrected by the Author.  
LONDON: Printed: And are to be Sold by A. Baldwin, at the Oxford-Arms in Warwick-Lane, 1700.   

THE EDITOR TO THE PREACHER.  
SIR,  
SINCE the Printer informed me, that he will make a Second Impression of your Sermon, I thought it might be fit to offer you some Satisfaction for Printing it without your Consent. For although I was told, that you were obstinate in refusing to Print it, yet I thought it might be useful to the Public, and no ways disserviceable to You to Publish it.  
Wherefore, having gotten a Copy, I gave it to a Printer, only with this Charge, that he should make the Impression as Cheap as he could, for as I observed, that the Preaching of it made you some Enemies, so I concluded that the Printing of it might Gain You some Friends; because the Misrepresentations which were given Abroad concerning it would vanish away.  
And as to the Reflection which was made upon You by a Supposititious Clergyman, I Appeal my Ld. A. Bp. of Canterbury, if he did not receive Satisfaction from a Worthy Member of Parliament, being a Man of unspotted Reputation, that what was objected against You by the Reflecter as to your flying from a suspected Prosecution, was wholly False and Scandalous.  
SIR, I wish you well, and am Yours, etc.   
TITUS III. 1. 
Put them in mind to be subject to Principalities and Powers, to obey Magistrates; and to be ready to every good Work.  
TO understand the Reason of this, and suchlike Admonitions, which frequently occur in the Apostle's Writings, Two Things may be premised:  
I. That about the Time of our Saviour Christ, there arose one Judas of Galilee (who is mentioned Acts 5.37.) preaching Seditrous Doctrines to the People, and teaching, (as St. Jerom in his Comment on my Text observes,) That they ought to own no Sovereign Prince, but God alone: And if they paid their Tithes to the Priest, they were discharged from paying Tribute to the Emperor. And upon this Account it was (as St. Jerom believed) that the Pharisees asked our Saviour that captious Question, Is it lawful to give Tribute to Caesar, or no? Matth. 22.17. Now to this Account Anastasius Nicenus adds, That the Followers of this Judas were very numerous, and called by the Name of galileans, and commonly looked upon as Men ill affected to the Roman Government: Particularly, because, when they offered Sacrifice, they refused to make Supplication for the Emperor and People of Rome; upon which Account it is thought that Pilate, the Roman Deputy of Judea, came upon them whilst they were sacrificing, and putting them to the sword; mingled their blood with the blood of the sacrifices; as you may read, Luke 13.1.  
And from hence it was, that our Saviour Christ and his Disciples were suspected of favouring Seditious Doctrines, because they came out of Galilee, as is observed by St. Chrisostom, in his 23d. Homile on the Romans, wherein he saith, That great Reports were spread abroad, as if the Disciples were a Factious, Seditious People, and designing against the Government. It must also be confessed, that many of the Jews, who were converted to the Christian Faith, were not sufficiently respectful to the higher Powers which God's Providence had set over them: For which Mr. Calvin gives this Reason, Since the Powers that were then in Being opposed themselves to our Saviour Christ, they thought them unworthy of Respect and Honour.  
Now what hath been said concerning the galilean Persuasion, shows the Reason why the Apostles do so frequently in their Letters direct the Christian Churches to Loyalty, or a due Submission to Magistrates.  

1. To clear themselves from the false and scandalous Imputation of having imbibed the Doctrine of Judas the galilean. And,  
2. To undeceive all those that had been perverted by that seditious Doctrine.   
II. The Second Thing I would premise, is, That about the Time when St. Paul wrote this Epistle, the People of Crete (which was Titus his Diocese) were unruly and mutinous. Grotius says, That they were always a factious People; and for that Reason St. Paul wrote to Titus, their Bishop, to put them in mind to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good Work.  

I. I shall take Occasion from hence, First, To make a just Comment upon the Text.  
II. To set forth the Reasons and Grounds upon which the Apostles founded their Doctrine of Obedience to Civil Magistrates. And,  
III To apply these Reasons in Conjunction with the Occasion of this Day's Humiliation. And,   
I. First, It may be observed, That St. Paul does not direct Titus to teach the Doctrine of Civil Obedience as a new Thing, but only to refresh their Memories therewith, to put them in mind, etc. For Men cannot be supposed ignorant of the absolute Necessity of Government, to the Defence and Support of Society; which were, in effect, to suppose, that 'twere better to lead the Lives of Beasts than Men, and that the World were willing to lie under the continual Calamity of War and Opression, filled only with a Rout of Fools and Madmen. 'Twere to suppose every single Person willing to expose himself to the uncontrolled World, and bid defiance to the unbounded Power, Rage, and Malice of Mankind. We cannot but see ourselves linked together by Common Wants into Public Societies, and that these Societies cannot subsist, unless they are upheld by the Power of Government, whose Wisdom and Justice must appear by a due Administration of good Laws: And from hence we cannot but see a Necessity of Principalities and Powers, of Superior and Inferior Magistrates, without whom Laws can be neither made nor executed. From whence 'tis very visible, that Subjection to a good Government is as much our Interest as it is our Duty. This was evident to the Pythagorean Sect of old, who would not suffer the Blood of any Creature to be shed for their use, but yet allowed the Sword of the Magistrate to cut off Malefactors.  
The following Words in my Text, are, Principalities and Powers. Now the Word in the Original signifying something which is Prime and Principal, must denote the Supreme Established Power, from whence Inferior Authorities are derived, and is the same with the higher Powers mentioned Rom. 13.1. But because St. Paul speaks of Principalities and Powers in the Plural Number, 'tis likely that he alludes to the Distinction (which was so common among the Romans) of the greater and lesser Powers, the former of which, during the Commonwealth, were the Consuls, Praetors, and Censors; all which Powers, in St. Paul's Time, were vested in the Emperor, and made up the Imperial Dignity. The lesser Powers were all those derived from hence, and were subordinate hereunto. And this Distinction was so nicely observed among the Romans, that Julius Caesar punished a Tribune, because he suffered himself to be styled one of the higher Powers. Sueton.  
But in the Text it must be observed, that our Obedience becomes due, not only to the Supreme, but Inferior Authorities; for the Cretans, to whom Titus preached the Gospel, were part of a Roman Province, governed by inferior Officers, deputed from Rome, who were the Magistrates they were exhorted to obey. For though the superior and inferior Powers differ greatly, if compared among themselves; yet, with respect to the Subjects Obedience, they are to be regarded alike; so that we cannot wilfully disobey the Inferior, without affronting the Sovereign Authority. If then the Cretans would obey the Emperor, it must be by Submission to the Ordinances and Officers which he had appointed to their Island; and if they behaved themselves suitably to these Magistrates, they discharged their Duty to the Imperial Power which deputed them.  
We see that a large Family cannot be governed by the Personal Presence of the Master, much less can an Empire; so that there will be need to call in to the Prince's Assistance, such Persons into whom he may diffuse some measure of his Political Soul, and thereby unite them as Members to his own Body-Politick; whereupon they are to be treated as the Hands, Arms and Eyes of Majesty: And hence Titus admonished them, not only to be subject to Principalities and Powers, but to obey Magistrates.  
II. The Second Thing I proposed to speak to, were the Reasons upon which the Apostles grounded their Doctrine of Civil Obedience; which are Two:  
The one is given by St. Paul, who teaches, That, Every Soul should be subject to the higher Powers, because The Magistrate is the Minister of God to us for good, Rom. 13.1, 4.  
The Second Reason is given by St. Peter, viz. Because all Governments and Governors do arise from our own Consent, Submit yourselves (saith the Apostle) to every ordinance of man, for the Lord's sake, whether it be to the King as supreme, etc. Where note, That the King is called the Ordinance, or Creature of Man, because the Sovereign Power itself is vested in Men, according to Humane Compact: And from hence our Subjection is urged by the Apostle St. Peter, in his 1 saint Epist. 2 d Chapter, Verse 13.  
1. To begin with St. Paul's Argument, who calls Magistracy a Divine Ordinance, because of the excellent Use of it, whereby good Magistrates resemble the Divine Power, Wisdom and Goodness, in securing to all Men their Rights and Properties; in preserving the Peace, Health and Safety of Societies, both with respect to Body and Soul. But to be more particular.  
1. The Preservation of Property was the first benefit for which Magistracy was designed. Now Property is originally attained by the Labour of either Body or Mind; for supposing the Earth to have been common to its First Inhabitants, it will follow that whoever took the Pains to cultivate any part of it, and lay up necessary Stores for his use, had by this his Industry made himself the true Proprietor thereof. And could we suppose this New Proprietor to be as well guarded, as that Man we read of in the Gospel, who was well Armed, and kept his Palace and Goods in Peace, yet it may likewise be supposed, (as it there follows) that if a stronger than he shall come upon him, he will take from him all his Armour wherein he trusted, and divide his Spoils. And this uncertain condition of Property shows the reason of men's uniting into Societies, and setting up Forms of Government, which is for Mutual Defence and Preservation of Property: And that, not only for the benefit of the present Possessors, but of Future Generations. So that, what becomes a Man's own, either by Labour, Gift or Purchase, may with Safety be enjoyed by himself, and also conveied down to his Posterity.  
2. Life and Limbs are ours by the Gift of God. And these Properties are liable to be invaded and destroyed: Tho' they cannot (like other Goods) be transferred to the use of the Spoiler. And since there is so much Variance and Malice, Pride and Strife among Mankind, what ill offices may not one Man apprehend from another? But when destructive Malice, a Fiend of Hell, shall transform itself into an Angel of Light, and persuade Men that they are then inspired with the Spirit of God, when they are possessed by the Apollyon, the great Enemy and Destroyer of Mankind, when under the Pretence of Religion itself, Men shall exert their sharpest Malice, not only against the Possessions and Liberties, but against the Lives of one another; how great need is there of the Magistrates interposing Power to disarm them of their Spiritual as well as Carnal Weapons of Warfare, to take away the Ball of Contention from among them, and the power of evildoing from all Contending Parties? And,  
3. In this the Magistrate is God's Minister to us for good, not only with respect to the Preservation of our Liberties and Lives from Destruction, but of our Souls from Sin; for whilst this Just Liberty, this Natural Right of worshipping God, according to that Knowledge He hath given us, is supported by Law, no Man is forced into hypocritical Compliances, contrary to the Direction of his Conscience, but every one may worship the One True God in singleness of Heart; whereas on the other hand, if in Matters of Religion, Force be suffered to take the Place of Reason, all Religions will be alike, and (as Colours in the Dark) undistinguishable.  
And although the Magistrate can bestow no Divine Grace upon the Souls of Men, yet whilst by punishing Vice, Immoral Practices are restrained, he prevents the overflowing of Sin in a Land. And if ceasing to do Evil, be one step towards learning to do well, whilst the Civil Powers restrain us from Immoralities, they turn us out of the Broad way of Perdition into the Paths of Righteousness and Peace.  
From hence then it appears, That they who are wanting in their Submission and Assistance to the Civil Ministry of God, are false to their own Interest, as well as that of their Posterity. Whereas on the other hand, he who is ready to every good work which may support this Divine Ministry to us for good, will be sure, in the Performance of his Duty, to find his Account.  
Let us then take a View of our Goods and Chattels, Houses and Lands, Wives and Children; let us consider the Blessings of Health, Safety and Liberty: Let us think how to preserve our Lives from Destruction, our Souls from Sin: Whether we Eat or Drink, or Sleep or Wake, or whatever we do with Comfort or Safety, we hereby discover our Continual Obligation to the good Magistrates Care over us, whereby we are put in mind to be subject, etc.  
2. The other Reason of Submission given by St. Peter, is, Because all Governments and Governors arise from the People's Consent. They are the Ordinances and Appointments of Men, the Creatures of Humane Compact. For we do not find That God did appoint any Form of Political Government for a Pattern to be followed by any Society now in Being upon the Earth. We see no such Rule in the Book of Nature; Nor do we read in Scripture of any particular Polity prescribed to all, or any People, now embodied in the World. We read there, That all Governments and Governors are appointed by God's Providence, By me Kings Reign, etc. But we find no Particular Administration, no Particular Family, or Single Person, now in Being, ordained to Government by Divine Precept: But each Magistrate and Magistracy is left to the Ordinance and Appointment of those Men who have joined themselves together in Society.  
The great Variety we see in Civil Government, shows, That they are all the Effects of Humane Contrivance, and suited to the Several Interests of the Respective Societies: Thus the Ancient Charter of the Neighbouring City, Containing all those useful and necessary Powers, by which so great a Body is governed, Was it not the wise Contrivance of their Ancestors? And did it not receive its Establishment from the Principalities and Powers of the Realm? And the Great Charter of the Realm itself is no more than the wise Ordinance of our Forefathers? And the Dates of its Royal Confirmations are still remaining among us. And as several smaller Societies have their Free Customs distinct from one another; so in different Nations there are various Lodgments, even of the Sovereign Power, which appear to be the Effects of : because in every rational Government, something may be observed which is peculiar and distinguishing.  
Furthermore, Have we not seen the forms of Government even in the same Nations changed from what they formerly had been? As in Sweden, France, and Denmark. And have not our eyes beheld of late Years, the Legal Form of the English Monarchy degenerated into Tyranny, and again recovered, through God's Blessing, together with the Courage and Conduct of the Man of his own Right Hand, who by restoring our Ancient Liberties, justly recommended himself to the Imperial Crown of this Realm by the Free Consent of the People?  
Nor was it otherwise of old, when Moses was by Meekness and Miracle recommended of God to be the Father of his Country. For though by a Divine Power he wrought out Israel's Deliverance from Egypt by Conducting them into the Wilderness, yet there was no Form of Government established among the Tribes till Jethro made a Visit to his Son in Law Moses, to whose Counsel it was owing that a sound Polity was set up in the Land of Israel. For instead of the whole burden of the Government lying upon Moses, which Jethro told him was not good, he directs him to provide out of all the People, able men, such as fear God, Men of truth, hating Covetousness, and place such over them to be Rulers over Thousands, Rulers of Hundreds, Rulers of Fifties and Rulers of Ten, And let them Judge the People at all seasons. And it shall be (saith Jethro) that every great matter they shall bring unto thee, but every small matter they shall judge: Exod. 18, 17, 21, 22. Thus the burden of the Civil Government should sit easy upon the Governors, and the People should receive a quick dispatch of their Affairs.  
Moses (as you read) follows this advice, and joins himself with the Tribes of Israel in the choice of Persons fit for this Administration, as will appear by comparing the 25th verse of the forecited Chapter with the first Chapter of Deut. In the former verse we read that Moses chose able Men out of Israel and made them Heads over the People. But the latter place shows that the People's Consent was had in the election of these Officers. For so Moses Repeats the Circumstances of that Action, Deut. 1.9. etc. And I spoke unto you at that time saying, I am not able to bare you myself alone, etc. take ye therefore wise Men and understanding, and known among your Tribes, and I will make them Rulers over you. From hence it appears. 

1. That the Old Constitution of Israel's Government, was the Contrivance of Jethro an Heathen, and the Magistrates who were in the Administration were chosen by the Joint Consent of Moses, and the People. And,  
2. That no one Person, though never so able, so Wise, and Valiant as Moses, is sufficient to Govern a Nation without the Advice and joint Assistance of Inferior Magistrates. Much less such a Man who hath no pretence to the Spirit and Character of this Divine Legislator.    
It has been thought by some, that a great Conqueror might form a Civil Government in a conquered Nation, without the Consent of the People by the sole Power of own Will. And suppose it were so, than that Government, would be an Humane Ordinance, because the Conqueror is but a Man. But I deny it to be possible for any Conqueror, though never so great, to make himself a King over any People without their Consent. For to let pass what our Histories tell us of the Capitulations which followed the respective Conquest of the Saxons, Danes, and Normans, before they erected any Form of Government in this Land. Let us suppose that a Great General, with a powerful Foreign Army, should so far over run a Nation that the People thereof could not be able to make any considerable Resistance; in such a Case the Relations of Lord and Slave are actually introduced by the Conquest. The Conquerors are Lords and the Natives Slaves: But then this State is a State of War still, but no Political or Civil Constitution. The Absolute Lord and his Slave are as yet, upon no civil Terms with one another, no Obligations have as yet passed between them, but they are both left to their own Wills; and if the Lord may take away the Life of his Slave, the Slave is under no Obligation of dealing otherwise with his Lord. So that if this Great General intends to rule in Peace over the Conquered People he will find himself constrained to enter into some Terms of Compact with them, upon which they are willing to accept him for the Head of their Government, and Oblige themselves to obey him. But put the Case that a Nation, to avoid present Destruction, would Consent to make themselves Legal Slaves, this can no more oblige them than an honest Man is bound to keep Promise with a barbarous Highwayman; for iniquity cannot be established by a Law, much less can it bind Posterity, of whose Lives and Liberties they had no Right to dispose. And Consequently, they may justly restore themselves to a State of Freedom when ever they are able.  
And if a mighty Conqueror cannot attain a Civil Power over a Conquered People without their Consent, how shall he obtain it over his own Conquering Nation, without their free Concurrence? Did this Victorious People leave their Native Country, with all the Liberties they enjoyed therein, to follow their Chief into a Foreign Land, wherein they hoped to find a better Settlement for themselves and Posterity; would they endure all the Hardships of War, and by their Sweat and Blood purchase an entire Conquest that they might be reduced to the miserable Condition of the Conquered People? that is, to become Slaves to their General. I allow, that this Chief may by the help of his own People, make himself owned by the Conquered upon advantageous Terms. But by what invisible power shall he gain to be (I will not say absolute Master but even) the Civil Head over his new settled Colony? It can be nothing else but their own free Consent which can Invest him with a Political Headship over them. And then, how great Reason have they to Pay a due Submission to that Ordinance which themselves have made, and to submit to Principalities and Powers which were their own Appointment, and for their own Benefit?  
III. Having thus set forth the Apostolical Grounds of Civil Obedience, I crave leave to make some improvement of them: First By way of General Application, for to insist on the dismal Effects of this Days Tragedy (with which you have been Annually acquainted all your Lives) would be superfluous Labour. And therefore I shall rather endeavour to offer some Cautions which may probably prevent the like Mischiefs for the future. But,  
1st. The Apostolical Reasons of Obedience being duly considered, may serve to allay the Fears and Jealousies of some Good Men, who have conceived, That a National Government hath not so sure a Foundation as is necessary, if it be only bottomed upon Humane Compact: Because men's Minds being subject to frequent Alterations, all Governments will, as they think, be very unsteady.  
And it must be acknowledged, That in all dubious Matters, wherein the Judgement cannot come to a Determination, the Minds of Men will be unsettled. So likewise in smaller matters, scarce worthy of serious Deliberation, Men will act differently. Nay, in Matters of Moment, some Men may suffer themselves to be Carried away by unaccountable Capriccios: But yet none of these things can any ways endanger a Constitution settled upon the Foundations before mentioned.  
First, Because a Good Government is a Matter of so necessary Importance, that no Man in his Wits can doubt, whether he shall concur to its Support or not. And  
Secondly, The Compact by which all Governors are introduced, is evermore Solemn and Deliberate; and attended with the strongest Tie to the Sovereign Power by which 'tis possible for a man to ratify the Solemn Obligations he has Contracted. For such a Bond is, The Oath of the Lord; by which the Allegiance of the Subject is confirmed. And if a Deliberate Compact, freely entered into, upon the wisest and strongest Motives of Advantage, confirmed by Solemn Oaths and Promises, be not a sufficient Establishment, 'tis hard to say what is such. And notwithstanding some Men may suffer themselves to be carried away from a Useful and Necessary Establishment, by Reasonings contrary to the General Stream of a Nation, it cannot be presumed that the Number and Abilities of such Men will ever be sufficient to unhinge any tolerable Administration of a Government thus Established.  
Indeed, Nothing but an Absolute Necessity, and such as is visible in an extraordinary manner, will be effectual to work a Change in any Settled Constitution, such an One, as renders Mankind fully satisfied, without the least remaining Scruple, that the Government then in Being, is not the Ordinance of God to them for Good.  
2. From what hath been said it also appears, That no Man's Pretence to the Membership of any pure Apostolic Church, can excuse, much less warrant his Disaffection to that Government which God's Providence, and Man's Consent have set over a People for their Good.  
I speak this to take away that Scandal which some have endeavoured to fix upon the Church of England; as if she had laid any Obligation upon her Sons, in Opposition to the Present Constitution: Whereas the contrary Truth is Self-Evident. For does not our Church, in Her Sixth Article, receive all the Books of the New Testament, as they are commonly received, and account them Canonical? Is not my Text part of that Canon? And are not all our Bishops and Clergy thereby obliged, as much as Titus was, to put their Hearers in mind of their Subjection to Principalities and Powers? Or can we pretend to be Members of an Apostolical Church, if we carry ourselves unseemly towards such a Government, whose Administration directly tends to our Common Good, and was also our own Ordinance and Appointment, which are the Apostolical Reasons of Civil Obedience?  
I speak not this, as if by Virtue of the Ministerial Function we could pretend to prescribe Forms of Civil Government to Nations, to determine the Regalia of Princes, or the subordinate Powers of inferior Magistrates. The Book of God does not furnish us with Abilities for this Work, much less require it of us. It injoins us to make Peace among our Neighbours, by endeavouring to incline men's Minds to a peaceable Temper; but it does not enable us to judge the least Point of Legal Right which is in Controversy between them; much less does it teach us to determine the Rights, Titles or Powers of Princes and Magistrates; but yet it injoins us to put men in mind to be ready to every good work, which may contribute to support a Good Government.  
Thirdly, From the Doctrine already set forth, in Conjunction with the Misfortunes of that Sovereign Prince which are this Day called to Remembrance, ariseth matter of Caution to Two sorts of People.  
First, To all those who have the Honour to share the Public Administration, that they make it their Equal Care that the Government which at present we enjoy, may be always the Ministry of God to us for good. For such an Administration applies the Text in the most sensible manner, convincing every one that he ought to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good work.  
It is well known, That the Character of a Good Prince is raised so high in the Holy Scripture, that such are called Gods upon Earth; to admonish them of that continual overflowing Kindness, that universal Beneficence, that tender Care and Concern for their People's Welfare, which their High Office requires. And from the Scriptures we are also informed, That the kind Providences of God are immediately conveied to Men by his holy Angels, who are therefore called Ministering Spirits, Hebrews 1.14. and are most especially employed in Works of Deliverance. By their Means Lot was delivered out of Sodom, Isaac from the Arm that was stretched forth to make him a Sacrifice, Israel was conducted through the Wilderness to Canaan, Elijah delivered from Famine, and at last carried from Earth to Heaven. By their Means Daniel was delivered from the Lions, and the Three Israelites from the fiery Furnace. These were the Heralds who first Published the Redemption of the World by our Saviour Jesus Christ, who likewise delivered Peter from his Chains, Paul and Silas from their Imprisonment. Whereby a Pattern is set up to the Ministry of a Great and Good Prince; who are hereby directed to Cultivate and Adorn that Deliverance which their Great Master hath wrought out for his People.  
First, By being the first Messengers and Promoters of those Methods which may for ever hereafter secure our Liberties from danger of Relapse.  
Secondly By a diligent avoiding of all those Methods by which the Glory of former Princes has been Eclipsed, and the Hearts of their People alienated from them.  
The subordinate Ministry is the Visible Majesty of the King, whereby he is made known to his People, and more especially in time of Peace; For, though during a War, the Personal Courage and Conduct of a Great Prince is made very Public, whilst his Person is Exposed to the View of Multitudes; yet when Peace shall restore him to a more Private State of Life, His Personal Endowments, though never so Illustrious in themselves, cannot become Visible to the Body of a People, any other way than by the constant Care and Conduct, the Great Diligence and Public Spirit of those to whom he hath committed the Trust of His People's Welfare: The want of this Necessary Concern for Public Good, did, in some measure, assist in bringing on that Tragical Scene, which is this Day Commemorated. As 'tis commonly seen, that Men in a Private Condition of Life are reduced to Great Miseries, by the Maladministration of those to whom they had committed their private Trusts.  
But when a Public Ministry shall join together Hearts and Hands, only to promote the Public Weal, without the least Design of warping the Prince's Favour towards any one Party of Men, which like the Light of the Sun, and Breathe of the Air, is designed for Common Comfort and Refreshment, no Jealousies, Fears or Disaffections can arise; 'twill then be impossible for the most wicked and malicious to disturb the Public Peace, but the King's Throne will be established in righteousness, and the Voice of the People will be, O King live for ever.  
Secondly, A Second Caution affects all those who are concerned for the Body of the People, that they let slip no Opportunity wherein Public Advantages are offered to them. The Supreme Magistrate is the greatest Minister of God to us for good: But God himself is not wont to enforce His Kindness upon us; but expects our own Concurrence for our own Behoof: And when a Gracious Prince shall make it appear, both by Words and Facts, that He cannot have any separate Interest from that of his People; When He shows himself ready to every good work which is esteemed beneficial to His People, tho' his Compliance therewith may be Complicated with some Circumstances of Self-Denial, 'twould be a Matter of sad Reflection, if the Public Weal should not be improved by the Advantages which so Good and Gracious an Inclination administers unto us. An Unanimous Consent in any Matter of Public Benefit will certainly procure it. To know what is good for us, is to attain it.  
There is also One Rule which our Saviour Christ has left with us, tending to the Improvement of Knowledge, which when reduced to Practice, will suffer no man to be ignorant of what is good and fit to be done; 'tis only to carry a single Eye about us, according to what is said, Matth. 6.22. The light of the Body is the Eye, if therefore thine Eye be single, thy whole body shall be full of Light: If the Eye of a man be carried on singly (without any biasing Affection) towards either Public or Private Good, he will certainly discover the Good which he looked for. But if in the Search after Public Weal, any Private By-Ends be aimed at, if a Private Love to ourselves, or a Particular Resentment against any Persons or Parties, shall overrule, if either the Admiration or Disesteem of others, shall incline Men to refuse Good Provisions, or embrace Suspicious Proposals, if any thing besides a sincere Desire to promote the Public Weal, shall bear Sway in a Public Council, 'tis no strange thing if Darkness shall be called Light, and Light Darkness  
It may also be observed, That amongst the many Qualifications which have recommended our Holy Religion, no one has more forced its way among Serious and Considering Men, than Its being so admirably adapted to the Happiness of Mankind, and the Good of Societies.  
Unbelievers have denied its Miracles, and its Mysteries have been disputed and derided by Sceptical and Profane Men. But the greatest Opposers of the Christian Name, can neither Deny nor Dispute the Real Tendency of Meekness, Moderation, Punctual Justice, and Universal , to make men live well one with another, doing to others as we would have them to do to us, and loving our very enemies, leave no Room either for Private Oppression, or Public Disturbance. The Spirit of this Religion will not suffer us to perpetuate Animosities, or carry on Suspicions too far: To think that Men who have once been in the wrong, can never be convinced, never repent of their Errors: 'Twill suffer no Suspicions to hinder from a due Consideration of any Proposals in behalf of Public Good, from whatever Quarter they may come: Where the single Eye is thus directed in a Straight Line towards the Public Weal, the Whole Body of such a Council will be full of Light, whereby they will certainly discover the things which belong to our Peace. These things can never be hid, when a Prince and People are thus in Quest of them.  
God forbidden therefore, That this Day of solemn Humiliation should be made Use of to flatter Princes with Notions of Arbitrary Power, by drawing any Conclusions from the Ancient Government of God's peculiar People, which may Colour over Modern Tyranny.  
God forbidden! That the Roman Imperial Power in the hands of Claudius or Nero, should be owned as God's Ministry, under which the Apostles of Christ suffered Martyrdom. To entertain People with the Melancholy Thoughts of Fetters and Chains, which when laid upon them by ill Princes, yet they must not endeavour to remove under Penalty of Eternal Damnation, tends only to exasperate Humane Nature, and make way for such another Day of Humiliation as that we are now Celebrating: Which, may Divine Goodness, for ever prevent! God forbidden, that this day should be made use of to continue Heats and Animosities among us, which ought long since to have been buried in Oblivion. Especially when the Tragical Scene of this Day, was not then the Act of the whole Nation, and few Spectators of it, scarce any Actors in it, are now remaining.  
But since the Condition of the Greatest Men upon Earth is subject to such Fatal Catastrophe's, as that was which this Day brings to mind. I cannot but Lament the unhappy Fate of those Princes who are born in Purple and bred in Luxury, encompassed with Flatterers, and so intoxicated with the Gaudy Ornaments of Power, as to forget the End for which they were elevated, and made Gods upon Earth. They little consider that this Greatness is supported by the Inheritance of the Gentleman, the Hazard of the Merchant, and the Sweat of the Labourer; who readily Contribute out of their small stock to support a Government they themselves have set up. Who are contented to part with their Natural Liberty to those who formerly (it may be) were their Equals, for their Common Good and Protection; which is the only End of Government. A due reflection hereon would make them first of all adore the Goodness of God whose Providence hath so distinguished them, and also love and cherish that Society of Men, who hath raised them to so high a Station, and submitted themselves and their Fortunes, in a great measure, to their Discretion. Then the World would see the best Men in the highest Places, Senates in Authority, Magistrates in Esteem, and the Temple of Virtue the only Passage to that of Honour. Ambition and Corruption will be out of Countenance, and the World will Triumph in an undisturbed Felicity. The Prince will be happy in the Reverence and Esteem of his People, and the People safe in the Generosity of the Prince.  
All this and more we may expect from His Majesty's most Happy Reign, who was not (like others) nursed up in Flattery, but tasted early of the Cup of Affliction, that his Greatness might be owing to his own Courage, Virtue and Integrity, and not the Uncertain Gift of Fortune. Wise by Nature, improved by Early Adversity, and consummated by long Experience in all the Paths of Greatness; a Prince Loved and Obeyed by his own Subjects, Honoured by his Allies, Dreaded by his Enemies, and will be Admired by late Posterity.  
Nor do I here insist upon His Great Performances in the Art of War, in which other Princes have had their share, and are often themselves the wretched Trophy's, erected upon the Tears of miserable Men. But in his early Years, to restore his Native Country, and since that, the Liberties of Three most Potent Nations, are Glories Peculiar to Himself, and cannot be Equalled by the Exploits of the most Renowned Chiefs, either of the Assyrian, Grecian, or Roman Monarches. And to Consummate all the Felicity that can happen to Mortalman, it hath been a Particular Honour reserved by Providence for Him alone, that as wherever He sat his Foot, Slavery fled before Him like a Phantom, so in His Dominions and under His Protection, are almost all the remains of Liberty now known in the World.  
Not that I speak this, or any thing else I have here said, for your Information, (for I know from what Honourable Assembly I ought to receive Instruction) but as my Text directed me, for your Remembrance.  
FINIS.