sinne in preheminence and eminent places he cannot be at peace while ungodlinesse and unholynesse is at peace and reconciled to Authority his peace is a broken peace his life a dying life Then peace indeed is sweet if not imbittered through ungodlinesse an unholy peace is ill and therefore he desires a quiet holy life a power protecting persons and goods a power advanceing holinesse and truth such a Magistrate he prayes for he prayes that every Magistrate might be such Heb. 12.14 Follow after peace and holyness c. and he would not have these two separated which God hath joyned together Protection from open enemies and Seditious risings encouragements to Piety and holy practices deliverances from aspersion and cruelty the least of the blessings is the last yet a very precious and an acceptable mercy If peace if holinesse yet if we could not enjoy our owne we were still unhappy if a peaceable if seemingly an holy Magistrate yet if not honest he would be a burthen to us though if we were really assured of the two first the last would undoubtedly follow honesty being the least part of a Christian the streame of his holy heart and that wherein a Hypocrite and ignorant person might equall him yet sure it is a Magistrate that sets a sure guard over his Subjects for a quiet and holy life will judge righteously and though Morality be a common vertue yet it s the desire and endeavour of the Christian Subject being the outward illustrating forme and credit to holinesse and truths profession and gives a sweet relish to and is the happy solemnization of outward peace Examine therefore the true frame of thy spiriâ— and thy earnest desires when thou prayest for the Magistrate is it really for the happy uniting of these three Peace Godlyness and Honesty dost thou set thy eye upon that promise made to the Church and put it into petitions Psalm 85.10 Mercy and Truth are met together c. if this be thy temper its according to the Apostles rule 2. This presents unto us the necessity of Magistrates in what need the Servants of God the Church of God stand of them since by the Apostles order and command they must be so seriously and earnestly prayed for for had not the Servants of Christ such to defend them they above all others should have the least quietnesse or honest dealing could not they suck the milke of righteousnesse and peace out of the brests of Magistrates the brests of Mammon and all the world besides would yeild them nothing but poison Nay amongst themselves their peace would soure into confusions Truth would be laid under Errors Profanenesse out-justling holynesse Ordinances made common and defiled instead of Honesty injurious and uncivill dealings had we not Magistrates many times to step in to heale Church-breaches as well as the Common-wealths What great paines that good Emperor Constantine tooke for the peace of the Church and removing differences occasioned by some erroneous persons he writs letters frequently to severall men of ability and to their Counsells he fights with his Armies against their Adversaries he comes in his own person to the generall Assemblies there woes beseeches them to peace as if he had as particular a charge as any of them he was a true Nurcing Father fed them with rich favours and hushed the wranglings of godly men he gave them the brests of the world Riches Honour Wealth and Peace to such to live on nay as if that was not deare enough he gives his blood for them and indures those miseries to conferre on them and preserve with them the contrary blessings And not onely in this respect have the people of God a Magistrate but in other respects to regulate their conversations they have corruptions as well as others which may breake out into as notorious acts as in the wicked somtimes they may fall out about the world estates c. fall into great civill differences many times these need not onely a brother to motion but a Magistrate to command peace and absolutely to determine the cases amongst them whence else are those exhortations 1 Thes 4.6 That no man goe beyond c. a caution 1 Pet. 4.15 But let none of you c. that a check Jam. 4.1 From whence come warres and fighting c. a good man hath the same roote-sin and the same temptations that same tinder and the same presented to it as ungodly men have that they may happen to fall into the same evill and condemnation with others therefore Gods people had need to pray for good and wise Magistrates that may play the part of a skilfull Phisitian to know how to search and judge of the sinnes of Persons in the nature of them and how to apply his remedie and in what degree and measure What a sad time was it in Israel when they wanted a Prophet in the Church a Judge and Governour in the Common-wealth Brave times might some unbounded Spirits say but see Judg. 17.6 In those dayes there was no King in Israel c. That is no Government for as yet they never had any King in their most happy and flourishing estate but every man did that which was good c. What a sad Nation should we have if every man might doe so if every party unjustly head themselves and every person follow his own way every man be his own Judge Law-maker Executioner Councellor and Interpreter Finde me a Nation without men of licentious spirits and irregular principles and could you finde a Common-wealth of Saints yet even then there might be need of a Magistrate both for the Politicall order and beauty of the Common-wealth and for the prevention of evills that may arise and the preservation of such happinesss which may be lost it being no lesse difficult and honourable to preserve then to acquire such blessings As he must cast out so he must keepe out that evill-doer and there is required no lesse wisdome and watchfulnesse in a Magistrate to make and maintaine a fence so strong as to keep out such persons that may insnare these happy Priviledges as to extirpate and suppresse them being rooted amongst his No marvill the Apostle requires us to pray for them in all manner of prayers which they themselves stands in such great need of the more thou observest the Common-wealth and the more thou enquirest out the reasons hereof the more wilt thou be convinced of the necessity of this Duty CHAP. XII NOw touching the Magistrate himselfe all lies not on the Subject himselfe when Servants and Children and Wives are exhorted to love reverence obedience c. It intimates a Relative duty owing from the Master the Father the Husband as it is in all relations there are mutuall conditions that both of them are bound unto Onely in generall let the Magistrate make this use of this Christian practice It s a proper Duty of a Subject to pray for his Magistrate 1. Here you have the
use of that of his Author Lips praesat prolit liâ—r ego nec labi errare non posse solum fateor sed debere it behoved him though not became him to erre it was good for him that he was afflicted it was good for thee that he offended It concerns him therefore Christian reader who hath been enlightened in the Kingdom of Christ and hath been partaker of the sufferings of that Kingdom in these late sad times to acquaint thee with the occasion of his writing and the reason of the manner of his writing The occasion of it is to discharge his duty in reference to thy safety which he desires to do with the freer minde and fuller affection in as much of those various censures the author expects to be cast on him being once of another judgement not that in any respect he would labour to reproach or censure any dissenting brother but in the Spirit of meekness and tender compassions beseech him from what is written and by his example to return into a sound and quiet minde its Gods mercy to beat thee on other mens backs and to hold their light to thy feet whereto as to the hand of God the author not only willingly submits but is thankfull that he is a servant of thine and therefore he that blushed at the Commission glorys in the discovery of his infirmities Such was his evil as to ever look and slight Government in the hands of persons that might miscarry in the obtaining or managing of their power for Government still remains an Ordinance of God and requires due and lawfull obedience as thou mayst read at large in the treatise It was the infirmity if David to fret and be peevishly affected to see persons ungodly in judgement or practice to flourish in an uninterrupted peace wealth honour it becomes such whose judgments varie from them yet not able undoubtedly to search forth the wayes of Gods judgements quietly to waite Hab. 2. God will speak to stand still and be still if they mean to see his salvation and sure it is that a soft and lingring hope with a firm faith opens to the fruition of promises St. Hierom. Speaking to that of Ier. 29.11 I think toward you thoughts of peace therefore pray for peace ut deus captivitat is fineÌ„ patientiaÌ„ praesentium laborum seu spem futurorum That I the Lord might give ending to your captivity and in the mean time patience under your present bondages and hopes for future happinesses God prepares for mercies by such gracious dispositions and thou sees that he that makes the most hast is ofts the furthest of and hence it followes that this impatient and boiling passion puts a man upon an inconsiderate compliance and confederacy with ungodly persons to oppose that Government they so maligne of whose ungodliness the uncessant series of providences most eminently exercised against them might much convince thee and cautionate thee as it should have done the author that thou associate not with them least the same judgement watch over thee as it hath done them this was the failing of Jehoshaphat 2 Chron. 18. and 19. cap. whom God suffered to joyn with and assest the wicked Ahab an hater of the faithfull a man given by himself to sin and given by the Lord to judgement for which afterwards he was sharply reproved and then had like to have faln under the same curse by his unadvised conjunction And according to the nature of these the Authors sinfull practices did God prepare and proportion his troubles as for the materiall part of his afflictions they were not so great in themselves as in the fence of them which could not contain such weight such bitterness and pinching straightnesse but it must arise from the stopping of the dayly confluence and supply of strength from the Lord. And hence often times became his heart straightened and shut up towards God in his greatest necessities and hence flowed in tumultuous confusions that when he would gather his soul the closest to God to refresh himself but a little he could not and what he received then was thorow great intermissions and this way of afflistion is not usuall with God to multiply his servants troubles but that the practices much displeased him it s far better and safer for a Christians sins to be searched out by the word then by afflictions that the conscience should be more kindly and sweetly awakened by the voice of Christ then by the lightenings and thunders of his irefull corrections among all these waves of God besides his domesticall sufferings the author was much tost yet sunk not and if sunk he hath left thee Chrishian reader this treatise as the top-mast of a minde more troubled then his person to teach thee to avoid those dangerous passages of life into which thy weaker and lesse skilfull brother hath faln and herein be advertised That though no afflictions arise but from a just cause within us yet thou takest heed least thou appear eminently instrumentall therein that so they may attend more glorious tryall then thy correction And while God is chastising take heed then of sinfull deviations and prevarications least then thou thicken the cloud over the face of God by the light of whose presence thou must then be guided and supported unlesse ineuitably thou perishest in them And as thou shouldest not suffer as an evil doer so take heed thou fallest not into the same snaâ—e with evil doers walk woâ—thily before them but have no fellowship with them walk not in their way sit not in their councels Have reverent thoughts of them that are in authority whether their power be originall or derived whatsoever their power be and whosoever hath the administration thereof observ God in in as he is in all things and more apparen ly in such whereby it may b sanctified unto thee thou mayst glorifie God in it love the Governors pray for them â—â—â—dy their peace and be able to appeale to thy â—eaâ—t for approvement of the sincerity of thy desires hereiâ— such a disposition is no lesse hoâ—orablâ— then comfortable Lay down the spirituall â—eapoâ—s of a sinfull warfare as pride covetousnesse revenge c. Sweet fins but cannot be fed without the ruin or disquiet of thy brother it s a most vain thing for two parties to strive for superivity to raise factions to devide and accasion a strife hereunto when both have deserued well better it is to suffer injury by an equall then by striving to injure both which as Saint James saith arises from and nourishes our lusts only Themistocles the Governor of Athens as Aelian seeing two cocks fight most earnestly for life and death said they fight neither for houshold goods their country parents children nor friends sed ne alter ab altero superetur that one might not be above another and thus it is with many men though otherwise be their pretences Ambition Self-interest Maliciousnesse are never good as
causes directors or ends nay it s safe honest our duty sometimes where it may stand with a good conscience to let fall the right of one side rather then to endanger the safty and right of all and herein Christian reader thou seest the occasion to stretch out it self as much to thee as to the author it s for thy sake and for those ends he writes this small treatise for thee which the God of peace make usefull to thee As to the manner of his writing it s somewhat Systoricall and that is most apt for discourse magnis exemplis edocti we love to tread in others steps especially in doubtfull and difficult times we see as of old the whole nation modeling themselves in habit manner language and Religion into the form of their superiors that if we should go to the most of people and ask them as Christ did the Pharisees whose image and superscription is this that is on your conversation profession c. It might easily be returned it s the image of our Ruler and the superscription of his Ordinance and hence it is we are so subject to mutations but it ought not to be so with Christians their maners lives ought alwayes to be the same because they have the same rule and way to walk by an incorruptible word an eternall truth and everlasting law that has been in all ages the same that Christ the King made and lived by of whom the Primitive Church was a severe and close follower I have set down those that are the most noble examples and worthy patternes of such as saw Christ in the flesh and multitudes of Christians who were their disciples also that so thou mayst see their fashion of old what was the practice and manners of ancient Christians living under Kings Governors and all kinds of government and changes of government even such as first laid the foundation of the church first labourers in the vineyard of Christ and watered it with their blood and all the blood shed so abundantly fell like oil upon the ground softly and quietly those are them worthy of our imitation as Heb. 2.12.1 Wherefore seeing we also are compassed c. Quid praeclarius saith his author quam ipsa christianae Ecclesiae quasi incunabula pervidere in quibus producta à christo ejus verbo ab Apostolis nutrita suisque progressionibus usa pedetentim crevit venit que ad summum quid pulchrius quam illa tempora intueri in quibus Hegesyppus Ecclesiam castam incorruptam virginem memorat Assuredly Christian reader thou wouldst desire these times to be like them when the Church was in ber purity and the spouse of Christ unde filed herein is presented somewhat of them to thee for if the author mistake take not the utmost example survives not â—â— years or much more after Christ whose funeralls and ascention the Church was yet freshly celebrating and the Christians in those times we read exactly following this Apostolical Canon Let supplications prayers c. Then whom we ought to follow none with greater ambition and emulation And it s his desire that Magistrates like the highest boughs of the goodliest trees might be the most fruitfull and bowing themselves down with the abundance thereof might let fall their ripe fruits into the subjects lap who does so plentifully water them with their prayers and tears that the Lord according to our desires would rain down peace and righteousnesse thorow the Magistrate which we may gratefully receive and conscientiously employ and improve to the Common good Who is thine in the Lord. J. R. THE Christian Subject OR A Treatise directing Christians to a Conversation sutable to their Calling And Resolving those common Objections Of Heresy Vsurpation Tyranny Breach of Covenant 1 Tim. 2.1 2. I exhort therfore that first of all supplications prayers intercessions and giving of thanks bee made for all men for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty for this is good and acceptable in the sight c. CHAP. I. PAUL writes these two Epistles to Timothy whom he oft salutes with the appellation of Son and this first Epistle hee writes to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own son as if he was naturally begotten by him but such cannot bee the meaning nor meerly an adopted son whose affections mutually ran forth one to another and especially in their afflictions when their affectionate assistances and services were so great as if they were betwixt father and son But he is a son in a spirituall sence and Paul was so his father not in that common sence begotten by him in the second birth of Regeneration wherein hee stiles himselfe father frequently in other of his Epistles and wherein he was a fruitfull parent fiting the house of God with a numerous of-spring of gracious children but I say in this sence hee was not his father it being more then conjecturall that Timothy was a true Beleever before hee knew Paul and that those gracious principles and first seeds of grace were early sown in him by the carefull education instruction of his pious parents as it appears by those passages of Paul in these Epistles wherein he in-mindes him of those hopefull presages of him from his ripening infancy 1 Epist 1.18 This Charge I commit c. and in the 2 Epist 1.5 when I call to remembrance c. and 3.15 and that from a child c. But he was a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the preaching of the Gospel and Doctrin of Faith though a Brother and fellow Labourer in the work of the Ministry with Paul yet a Son too in the Ministerial Office whom first he begot and set apart unto that Calling as 2 Epist 1.6 Wherefore I put thee in remembrance c. and having so begotten him he accordingly educates him sets him his particular charge where and over whom he was to exercise his gifts and for which he would call him to account and being so disposed of he sends unto him as his sonne these Epistles not only to testify his paternal affection but his care also that hee might not want sufficient directions and encouragements to strengthen and enable him how he should worthily deport himselfe in that place like a son of Pauls and a Father in the Church whose example fatherly precepts here are laid before him and in this respect and relation Paul writes unto him as the generall scope of the Epistles evidences to us And in particular First He proposes some things by way of caution concerning some False-teachers or some that would be Teachers who having found out some new and curious Doctrin at once would be the Inventers and Patrons of it as also concerning backsliders from the true Faith and concerning sore-ridden hearers that could no longer endure sound Doctrine and of high witted boasting and verball professors that practised and professed themselves
ruled over the Iewes Grecians and under whom were begun many Churches of Christ Wee see how oft the Government of the Romans changed six times from the Originall So the Grecians changed much after the death of Alexander some had Kings some were Aristocratians others Democratians as at Athens Peloponesus Lacedemon c. and even in Greece there were many flourishing Churches of God and they were planted early and were to pray for such as had the administration of Government be they what they would here as no Kings are excepted so no Authorities no Governments For the further clearing of this in the resolving of certaine doubts and queries is afterwards undertaken Thirdly the end of this Duty in reference to this life to that estate wherein wee live under them That wee might lead a quiet c. from whom we sue for these blessings 1 Peace that is first set down because it is the common ingredient that makes sweet all things strengthens and increases them it is the ground work of all other happinesse this is externall peace and quietnesse wee pray for and therein against all forraign Invasions and intestine Commotions against all Oppressions and unjust Taxations whereby the peace of the subject is broken or an occasion and ground laid for its breach 2 Godlinesse a peacable life lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all godlinesse all kindes of it in the publick profession of it and in the private practise of it but as the word carries it and the scope of the Apostle writing to a Minister it intends for publick Worship in the countenancing of Religion by Authority in Ministers and People in reference to their ordinary communion in Ordinances which could not be procured without the supreme Magistrate pray then for this that with your power you may have the truth and way of Christ protected you not forced to Idolatry c. else your peace would bee unpleasant 3 Honesty that is in common commerce and fellowship with others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the age might not be so licentious wherein we live as to abuse them that are Religious in their Callings Families Name and Persons that there be not a toleration of lewd persons but that the Governors may bee such whose Lawes may afford them honest dealing with men even Hethens that themselves their wives and children might comfortably enjoy and make use of their own Lastly the argument to provoke us hereunto is from the acceptation of the Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. This. What not that peace afforded to you through the Magistrates care though that be acceptable but this Duty conscionably performed by you for the Magistrate This is comly beautiful as the word is used in the sight of God Mark in whose sight God our Saviour Iesus Christ he that died for you and hath called you with an holy Call unto this Estate he that hath made you members of his body and takes notice of you in all conditions especially under such Kings emminent Persons that would make you sufferers for your profession hee delights to see you at such times so graciously affectionated as to pray for them hee sees you then with an eye of acceptation and approbation as well as of discrimination what greater engagement can bee laid upon a heart prizing the love of God desirous to walk worthily before him and even in such times to have this testimony in him that hee pleases God And mark v. 4. that rationall ground Paul layes to prove that such prayers are acceptable because they are according to the will of God for they labour to draw out the mind and will of God to act for souls yet in darknesse and unbelieving Our Saviour would have all saved that is some of all Estates some Kings and Governors some of the highest Authority as well as other subjects His blood is ransom sufficient to redeem the most considerable slave Satan hath and he is able by the evidence of Gospel to evince the strongest reasonings of flesh and blood Why may not this man prove a Paul this Trajan prove a Ioseph why may not some of these All be here where I live and under whose shaddow I in peace lie down However whether they belong to the Election of God yet the duty is acceptable it selfe and it was done not only in reference to the command revealed but to the execution of the secret will of God to such which might extend to these particular men in this present Authority over him and if it did and these persons became true believers they should be sure to obtain the generall and main ends of their desires liberty to lead a peaceable and quiet life c. Thus you have the Text laid open by way of exposition before you that part of it whereof we intend to make further use is more briefly considered in present the conclusions here properly issuing are laid down in the next Chapter CHAP. IV. HEre is directly set forth a Christian-Subjects Duty and by proper consequence a Christian-Magistrates Duty 1 the Subject-Christians Duty is to pray for the supream Magistrate in order to Peace Religion and Civility 2 the Ruling-Christians Duty is as apparent for what wee ought to seek of God to be conveyed to us by the Magistrate as the next most fit means we may expect as their duty to labour to the utmost to confer on us Christians viz. to Govern in Peace to promote and protect Godlinesse professed by them to guard their Persons Estates from the injurious dealings of leud Persons that are the notorious enemies of Peace and Holinesse that so through their watchfulnesse and care the subject might be delivered from such feares and troubles as are incident to them through a loose and tyrannicall Government First then let us look into our own duty which is to seek of God for spirituall and temperall blessings to be poured forth upon the supream Magistrate what ever he be and of all under him or them acting in the same Government that Peace may be establisht Godlinesse advanced Honesty maintaind To discusse this plainly we shall draw it forth into these propositions 1. That the disposition and inward frame of a Christian should be for a Peaceable Godly and Honest life 2. That the people of God under any Government whatsoever may be deprived thereof 3. That prayer is a probable meanes to recover a broken Peace Religion and Liberty 4. That under all Governments whatsoever this should be the practice of a true Christian-Subject to pray for them As to the first that the inward temper and disposition of a Christian should be Peaceable Godly and Honest his inward thoughts and affections so qualified The heart is the fountain of desires out of the abundance of it we speak therefore that we pray for according to the Apostles precept should be sincerely affected and delighted in by the soul if it could be obtained by prayer The things sought for are Peace
God in such promises such then shall not be ashamed they shall not waite in vaine their expectation shall not faile them whereby they should repent themselves of that way they have walked in nor the wicked take occasion to reproach them saying where is their God We meet with another passage in Peter who moveing the Christians to patience in trouble to a true persuance of Peace closes the exhortation with this argument For the eyes of the Lord are upon the righteous and his eares are open unto their prayers c 1 Pet. 3.12 as if the Apostle should inminde us of Gods special observation of Christians deportment in such times of tryall that it be such that their prayers may find acceptance with him who stands ready to receive them nay if we had no greater assurance of their certain availement then in the text it was sufficient encouragement to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratus so proâ—aâ—us dignus admitti commendabilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a lovely and acceptable thing thus to pray for them that are in Au hority the face of a soul is comely in Gods eyes thus complectioned and disposed a prayer issuing from such an affection comes with great approbation into his presence here is then a certainety of good speede ere we go we desire in this a thing sutable to the minde of God which already he hath agreed on in himselfe and promised in his Word to grant us either to give us the Magistrate or to give us these blessings under his government for sure such qualifications as these of charity content patience c. which must be in a soul praying for an inimicitious Governour puts great beauty on the soul and power unto prayers not to make it selfe meritorious but haveing the character of his own prayers and will upon them Christ himself will own them take them out of our hands and present them to his Father in the behalfe of his oppressed members thus you may conceive the probability of this heavenly ordinance serving unto these ends CHAP. VII FEw there be that beleeve the wayes of God or have had a clear experience hereof but will grant this and are resolved in the use of other meanes and without the rational appearance of such meanes conscionably to apply themselves to this practice But here it will bee demanded whether indifferently for any Power Authority or Government under which we live ought we to pray for them in reference to such ends the ends are good but whether thorow any Magistracy we ought so to seek for their administracion is the question and so by consequence whether God may make this present Government serviceable hereunto and wee pray for them in reference thereto To this I answer affirmatively which I shall endeavour to prove 1 From the practice of particular servants of God and the Churches of God in all ages 2 From some plain demonstrative arguments 3 By resolving certain objections that may with-hold many conscientious Christians from the practice hereof That it hath been the practice of the servants of God and accordingly to them have the judgements of many or thodox Divines faln in to pray for those Governors and Rules under which they lived The testimonies of men eminent in the Faith and in reforming Churches are no infallible ground for my faith but where I see they accord with certain Scripturall examples they for the present are a guide to mee and resolve those doubts about which I might seem so anxious and desirous of decision We finde Abraham praying for Abimelech and all his family that were Hethens which hee did by Gods speciall direction and Abraham could do no lesse as a gratefull return of Abimelech his kindnesse to him and a discharge of his duty to God the case was thus Abimelech in his ignorant innocency took Sarah to be his Concubine from Abraham who would not own her to be his wife and so might in the wrong of himselfe have lost her who might as well have been secured from danger as she was from defilement had he trusted the Lord But Abimelech knowing her to be his wife makes restitution of that which he injuriously though ignorantly had taken here is justice Abraham prayes for him and that the wombs of his family might bee opened to bring forth encrease because Abimelech had not uncleanly touched that womb from which should spring a blessing to all Nations All this is done by Gods direction Abimelech gives Abraham his wife Abraham affords Abimelech his prayers and procures that blessing for him without which his Kingdom should hee have had no enemy would soon have been wasted And had not God commanded this it had been no lesse just in Abimelech to have restored her and no lesse equall in Abraham to have prayed for him First as having protection under him in his pilgrimage then kindnesse and justice from him though an Hethen it is more for a Hethen to do so for a beleever than for a beleever to pray so for him under whose power and Government hee lives especially for a beleeving Prophet His grand-child does no lesse for Pharaoh an Idolater Gen. 47.10 Iacob blessed Pharaoh not only for those civill favours that he and his sonnes had found in his eyes but as a subjects duty who was now come to live under his protection where that he might live in a blessed condicion it becomes him to pray for a blessed upon that Prince or Governor under whom and by whose meanes such blessings were to be received But some will say that these holy Patriarchs necessities compelled them to seek for protection and provision from them and therefore no lesse than all manner of civill subjection was due to them their voluntary and entreated act threw them into these Princes armes and humanity it selfe might draw down their prayers and good wishes upon these Princes heads True but this may clearly bee answered yet we will grant you so farre that such as seek for Magistrates protection and flie to them for safety in reason conscience are bound to obey and pray for them Yet let us diligently search the Scriptures a little further and we shall finde the Saints of God praying for such Princes and Magistrates to whom they were forced to yeeld subjection insomuch that they were slaves rather than subjects neither did they receive such goodnesse from them as might draw out their solemn prayers for them only the command of God which is thus directed to the people in generall Ier. 29.7 Seek the peace c. Seek that is by prayer and practice I know the time of their captivity was determined by the Lord and it was to no purpose to strive being against the Decree of God which laid stronger hands upon them than the Tyrants yet in the mean time they must seek endevour after peace which in that place should bee as fully enjoyed as if they had been at home their wals built up and