doth most principally earnestly desire that the tongue will preferre to the first place in the outward expression for our Saviour saith that d Math. 12 34. out of the abundance of the heart the mouth speaketh And surely if our hearts did most of all in sincerity e Mat. 5 6. hunger and thirst after righteousnes and our affections were not set on things below but on thinges in f Col. 3 1 2. heaven ouâ— prayers and petitions would in the first place tend to that purpose according to that perfect platforme which Christ hath g Mat. 6 9. c. taught us wherein he hath set the petitions which imediatly concerne God and his glory before those which doe morâ— nerely concerne our selves And for my part I dare not in any case have a thoughâ— to question the perfection of that formâ— of prayer either in substance or circumstance though yet I doe not intend to put a bond upon the Spirits of the Saints without the observation whereof their prayers can be no way acceptable But I feare least our preferring in our forme of prayers the praying for the forgivenes of sin and Gods grace and blessing to be poured downe upon us in particuler before the seeking of the sanctifying of his name the doeing of his will and coming of his Kingdome doe not proceed out of a self-love and greater desire we have of our owne salvation than of Gods glory simply Therfore in simplicity if we take these wordes to be the Apostles exhortation which is the agreement of most interpreters and the best gramaticall construction of the word exhort as appeareth by the use thereof in other places then I can not but conceave his intent to be not only to note the dignity of these dutyes but also the very order of performance that they should be done in the first place and before all other thinges And indeed the Apostles who had as little need to pray as any being not prone to erre in their doctrines doe place it first in order of their ministeriall administrations viz h Act. 6 4. prayer and ministery of the word and if we consider well the worthines and difficulty of this dutie it shall not only have the preferment in our thoughts but also in our practice Wherfore I conclude hence that it is an approved laudable practise which the Churches of the Saints have learned and doe use and good it is that they should continue the reverent observation thereof namely that before they enter into the administration of the word of God they make prayers supplications inrercessions and giving of thankes to God For indeed it is by prayer that we procure helpe and assistance to administer heare and understand the word Prayer and thankesgiving should therefore be the first and last the beginning and end the opening and shutting up of every Christian assembly Begin there with that we may have help to performe the worke we are taking in hand End therewith that we may have that accepted and blessed that hath bin done And if such be the carriage of Gods people in their coming togither before God then may they confidently expect to have him that walketh in the i Revel 2 1. midst of the seven golden candlesticks and hath the seven starres in his right hand to be with them for he hath said k Math. 18 20. where two or three are met togither in my name there am I in the midst of them and the Apostle exhorteth saying whither ye eat or drinke or whatsoever ye doe doe all to the glory of God 1 Cor. 10 31. and againe whatsoever ye doe in word or deed doe all in the name of the Lord Iesus giving thanks to God and the father by him Colos 3 17. Here the church of God may by the way further take notice of a point worthy of consideration namely that if prayers and thankesgiving be such principall necessary and worthy dutyes to be performed in their publike assemblies then they ought to take care when they elect any to minister the word unto them that they be such as are endued with the Spirit of supplication also and that in no lesse a measure than with the Spirit of prophesie and that becaus these are the chiefest and principall duties and indeed when men have well and effectually performed this duty a good half of the worke is done and there is no doubt that seing prayer and ministrie of the word are the most ordinary and frequent administrations of this kind of church-officers that whom the Lord hath fitted for the one is also endued with ability to performe the other And therfore hereby may be seen the ignorance of those people that have admitted those to be thrust upon them as curates of their soules who though they have made shift now and then to tickle them with an homilie or it may be to pronounce a long studyed for sermon yet have bin no way able to poure out upon all occasions prayers and thankesgiving to God otherwise than out of a booke or a stinted forme which they have with much a doe collected togither and learned without booke which they have used as a common hackney in their devotion If we take these words as spoken to Timothy that he should exhort c. then we must understand that these wordes first of all doe commend unto him the dignitie and necessity of these dutyes and it will serve to informe us that the doctrines concerning prayer and thankesgiving are such as should be upon all occasions taught in the Church and the people of God be earnestly exhorted to the practise of them and that as principall and espetiall duties to be by them performed Yea and if we mynd the Apostle's omitting to set downe any particuler persons whom he doth exhort though it be before in the entrance intymated that he intendeth principally the Church of Ephesus yet naming none he sheweth that neither Timothy the Euangelist to whom he writeth this epistle nor the Church in generall nor any parâ—iculer member thereof high or lowe rich or poore learned or unlearned but were obliged to and had need to be exercised â—n these manifestations of their faith and â—ove as thinges well pleasing to God and profitable to themselves Therfore I â—ope that none will thinke this an unworthy thing that I have now taken in hand which is in these times of trouble wherein iniquity doth abound and the â—ove of many doth waxe cold and there are not only two but many yea a great â—omber who like Hymeneus and Alexander have put away faith and a good conscience and concerning faith have made Shipwrack to stirre up l 2 Pet. 3 1. the pure â—yndes of God's people to the diligent and carefull performance of supplication and prayers unto God which is the surest and powerfullest meanes which can be used by us for the obtayning of an happie issue of all these distractions for saith the Psalmist
m Psal 107. then they cry unto the Lord in their trouble and he delivereth them out of their distresses the rather becaus the present occasion of our assembling doth call upon us for such meditations for we are met togither this day to seeke the face of the Lord in the behalf of our selves and the people among whom we sojourne and with whom the Lord hath made us partakers of many great deliverances from the handes of their and our enemyes and with whom we are still in danger of them their feare is our feare their distresse ours their deliverance and preservation ours and amongst them those that are in authority being the chiefe pilots under God who doe guide the helme or rudder of this our common wealth Those that goe before us iâ— fighting the battailes of the Country abroad and keeping peace at home by their well ordered governement if they bâ— cut off our ship is like to be exposed tâ— great danger if not shipwrack wherfore we have great reason to pray if for all men then espetially for them To which purpose tend these wordes of the Apostle which I have thought also to suite well with our present occasion saying I exhort therfore that first of all supplications prayers intercessions and giving of thanks be made for all men for kings and for all that are in authority c. The somme and substance of which wordes is to exhort us to prayer and thankesgiving as we have heard before In the laying downe of which two duties the Apostle useth foure severall wordes as if they were so many severall duties to be performed as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplications which some translate obsecrations or deprecations that is prayers against evill or for deliverance from evills Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers which are by some translated orations petitions that is craving or desiring some good thing to be bestowed on us 3ly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interâ—essions which some take to meane complaints we make of those that hurt us but then it should be rather rendered interâ—ellations others take intercessions in this place to be for the turning of the hearts of our persecutors but most agree in this that they doe signifie the requests or desires which we make unto God one for another whither of the first or second kind which seemeth to be the clearest interpretation of this word seing it is used Rom. 8 34. Heb. 7 25. where the text giveth the direct simple meaning of it Others make this distinction that by the first word is meant all kind of prayers in generall the second when some certaine thing is desired and by the third is signified prayers made for others All togither then thus humble and earnest seekings unto God for any blessing spirituall or temporall for our selves or others or deliverance from any danger to trouble I shall not dare to trace the pathes of curious speculations about the etymologie of these wordes and the distinction of prayers into severall kinds and sortes required in this place but rather take the Apostles scope and purpose to be in these different expressions both to set downe a perfect generall rule which should containe in it all particulers that thereouâ— might be no starting hole for any uncharitable mynd to warrant the omission of any kind of prayer for the persons herein after mentioned and also to presse us earnestly to the performance of this duty The which freedome and fulnesse of speech the Apostle useth in other places when he saith Ephes 6 18. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying alwaies with all o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplication and watching therunto with all perseverance and supplication for all Saints and Philip. 4 6. Be carefull for no thing but in every thing by prayer and supplication with thankesgiving let your request be made knowen unto God And this I inclyne unto the rather for that in the hebrew text of the old testament I find severall wordes used by the holy Ghost for these thinges yet he doth not intend any curious or necessary distinction but a more earnest and plentifull expression the more to set out the excellency and perfection of his owne scripture For I find the word Thepilah in 2 Cron. 6 29. translated prayers which word hath its derivation of Paalal to judge appease or deâ—ermine causes for which appeales are made See Psal 106 30. Sometime to conclude by thought and imagination upon some ground induceing the mynd thereunto as Gen. 48 11. I had not thought to see c. yet the holy Ghost doth not thereby make any strict distinction for in 1 Sam. 2 25. If one maÌ„ syn against an other the Gods shall q Pilelo judge him but if a man sin against God who r Iithepalel-lo shall intreat for him there it may be rendered intercede or mediate So like wise in 2 Cron. 30 18. But Hezekiah prayed for them that is interceded for them c. And in Jsa 1 15. when you make many Å¿ Thepilah prayers I will not heare there it is not taken distinctly for any one kind or sort of prayers but generally all of what kind soever So also I find Thechinoh which cometh of Chaanan with signifieth to doe a thing gratis Jud. 21 22. Pro. 26 25. is used to set forth the free grace meere good will of God Exod. 33 19. in 2 Cron. 6 29. and 1 King 8 33. translated Supplications so also in Hest 4 8. Job 8 5. Psal 30 8. and 142 1. Jsa 45 14. 1 King 8 59. and intreatyes Pro. 18 23. Job 19 17 which is an earnest seeking of the face but by 1 King 8 30 I find that the holy Ghost intendeth no curious distinction by this from the first phrase for there it is said thus And heare thou the supplications of thy servant thy people Israel which they shall t Iithepale-lu pray in this place where both the words are indifferenlty used for they are said to pray their supplications And in 2 Cron. 33 13. it is said of Manasseh the king of Judah that in his affliction he humbled himself greatly before the God of his fathers And prayed unto him he was intreated of him heard his supplication c. where both the former words are also indifferently used for his prayer is called supplication So also in the 1 King 9 3. the Lord said unto Solomon I have heard thy prayer and thy supplication which thou hast made c. in Heb. which v Hithechananethah thou hast supplicated where he is said to have supplicated his prayer as well as his supplication The like maybe said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 53 12. which is translated will make intercession See Jer. 36 25. Isa 36 25. Isa 59 16. it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly as the learned note to meet or run
his elect of alâ— sorts and conditions to the end that they might beleeve in him and beleeving might have life through his name anâ— n Acts. 15 1â— known unto God are all his workes from thâ— beginning of the world Now prayer is an espetiall meanes whereby the word of this salvation is made o 2 Thes 3 1. to passe and take effect upon all and unto all whom God hath predestinated unto the p Ephes 1 5. adoption of children by Iesus Christ unto himselfe according to the good pleasure of his will So that this to wit the testifying of Jesus Christ unto all may be another argument to move us to pray for all Or if we would have the division Division shorter and such as we may more easily comprehend then thus we have it First the duties exhorted to viz prayer and thankesgiving Secondly for whom these duties are to be performed not for our selves allone but for all men of what estates or conditions soever and if for all then espetially for kings and those in authority becaus of the profit and peace which may come thereby to our selves that we may lead a quiet and peaceable life in all godlinesse and honesty Thirdly The argument to move us to the free and â—eady performance of those dutyes for all men viz becaus it is good and acceptable in the sight of God c. as if the Apostle should say whatsoever is good and acceptable in the sight of God that wâ— ought to be carefull to doe and performe â— But to pray for all men is good and acceptable in the sight of God how ever it goâ— w th us whither they persecute us or givâ— us libertie I Exhort therfore that first of all supplications prayers Intercessions and giving of thankes be made for all men Before we come to the handling of thâ— dutyes here mentioned it shal be worth our labour to mynd the occasion of thâ— Apostle's putting Timothy in mynd oâ— these duties and the manner how he commendeth them to him wherein he is aâ— example or patterne to Timothy how he shall commend this to the church oâ— God The occasion is conteyned in the illative particle therfore I exhort therfore â— which calleth upon us to looke back upoâ— the matter or substance of the foregoeing chapter espetiallie that which is seâ— downe in the verses imediatly goeing before this exhortation Wherein thâ— Apostle remembereth Timothy of thâ— dangerous condition of such as n 1 Tim. 1 4. 5. 6. c. give heeâ— to fables c. of such as swarved froâ— faith charity and a good conscience turninâ— aside after vaine jangling and disputations about the law c. and of the mercie of God shewed to himselfe in particuler in accounting him faithfull and putting him into his service who before was a blasphemer c. And having concluded the occasion of his writing this epistle with o Vers 17. thankesgiving to God he proceedeth to give Timothy his generall charge wherein he sheweth to what end he writeth this charge unto him namely that he by the peophesies which were before of him might warre a good warfore holding faith and a good conscience the which he should have the more care of for that he knew of some already that had made shipwrak of faith of whom were Hymeneus and Alexander From which generall charge the Apostle proceedeth to this first and principall duty to be observed by the Church of which Timothy was to have care So that in the former chapter the Apostle seemeth to make a generall enterance into this epistle wherein he prepareth Timothy to receave his direction and commandements and now he begineth to handle the particuler thinges whereof he was to have a Care as a faithfull minister of Jesus Christ Of which the first and principall duty which he was to performe and to see performed or to exhort others unto was to prayer c. The two generall and more ordinary dutyes of the ministers of the gospell are described Act. 6 4. to be prayer and the ministrie of the word These are the thinges whereunto they are to give themselves as the Apostles in that place resolved to doe for their parts for indeed all thinges are p 1 Tim. 4 5. sanctifyed by the word of God prayer The performance of these duties of piety prayer and thankesgiving are espetiall meanes to confirme and keep us in the true and sincere worship of God to nourish and increase in us faith and a good conscience which some had put away as the Apostle complaineth in the imediatly foregoeing verses wherfore it is not in vaine but to good purpose that the Apostle begineth first with this duty saying I exhort therfore that first of all supplications prayers intercessions and giving of thanks be made for all men As concerning the manner of the Apostle his laying downe these dutyes it is not in any dominereing and commanding way with threatenings and loftie termes or gesture as the manner of Lordly prelates is to behave themselves towards their clerkes not as if the Apostle were Timothy's q 1 Tim. 1 2. father in the Lord not as if Paul were an Apostle which was a chiefe office and Timothy but an Euangelist which was more inferiour but as if they were equals fellow servants as indeed the Apostle doth account the meanest ministers of Christ that served with him in the worke of the Lord Philem. Vers 1. 2. 1 Thess 3 2. Col. 4 7. 11. Coloss 1 7. Philip. 2 25. and 4 3. 2 Cor. 8 23. for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I exhort beseech pray and perswade or by the reasons and arguments preceding and following I move counsill and stirre you up as the word is diversly rendered by our translators In Rom. 15 30. I beseech you bretheren by our Lord Jesus Christ and by the love of the Spirit that you help togither with me in your prayers c. Rom. 12 1. I beseech you therfore brethren by the mercies of God c. 2 Cor. 6 1. we beseech â—ou also c. 1 Tim. 6 2. These things â—each and exhort Tit. 2 6. Exhort â—oung men to be sober mynded c. See â—lso 1 Thess 5 11. 14. that is by sound and wholsome reasons and arguments in doctrine perswade and move them Wherfore we shall find that the Apostle seldome or never useth this word exhort in his owne person to others but he either prefixeth or affixeth reasons to move theÌ„ to the doeing of that which he commendeth to them And John the Baptist is said when he preached to be * Luc. 3 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorting the Apostle calleth his owne doctrine * 1 Thes 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation Whence we may learne what are the weapons that faithfull Bishops and overseers of the soules of God's people must use to provoke prick forward the flock committed to their charge in the doeing of good
last point which I shal be able at this time to handle as the end wherfore Christians are bound to pray for those in authority or the good fruit which we may by God's blessing reape if we be not sparing in sowing the powerfull seed of our prayers for them In which clause as there is plainly set downe a suffitient argument to enduce us to pray for Kings c So there seemeth to be included what is the duty of magistrates in the common wealth or where to God hath ordained them and what he requireth of them viz to see to the maintainance of 1 peace and quietnes 2. godlines and 3ly honestie Peace is the profit and increase of the Duty of princes common wealth whereas warre is the overthrow and ruine of it as may be seen in great kingdomes and Countries which have bin utterly wasted and depopulated by having the seat of warre within their borders So that there is great reason that those in supream authority should have a care to preserve peace for in so doeing they preserve their owne and the Country's riches and safety Happie therfore and renowned among men is that King or supreame magistrate who beareth not only in his Chrest but also in his breast this divine Mottoe Blessed are Math. 5 9. the peacemakers but sad thoughts can not but be of those princes who like unnaturall and hard hearted parents shall not only with dry cheeks behold their children their subjects sheathing their swords in each others bowels but also countenance and defend the ringleaders and abettors of such bloodie enterprizes Surely such if such there be are farre from being sons of peace Should not the shedding of their owne blood touch them and make them withdraw their hand yea doubtles otherwise they bewray themselves to be unfit to governe for he that ruleth over men must be just 2 Sam. 23 3. but how farr such demeanour is from Justice a tender capacitie may soone determine Civile peace is also the tranquillity of the Churches of the Saints who in the dayes of rest and quiet doe flourish as a green baytree in the garden of God spread abroad over nations and kingdomes but in the daies of trouble and persecution is driven into the wildernes to hide herself from the rage of the wicked where yet the Lord nourisheth her maketh her to yeild her savour like the Camemal which the more it is troden upon and depressed the sweeter smell it sendeth forth In the daies of peace and quietnes the people of God sit under their vines and figtrees eating and drinking and making melodie in their hearts unto God flocking like doves to their windowes like Eagles to the carkase in multitudes to the celebration of God's ordinances Whereas the times of trouble and persecution make them to sit downe in mourning and hang by their harpes as not able to * Psal 137. sing the song of Sion but remembring the Lord a farre off as one that turneth his back upon them which maketh them to sigh and groan and to cloth themselves in sackcloth and to have ashes for their meat and mingle their wine with weeping Their meetings togither then if at all are in feare and sorrowe stil looking for their enemy to come upon them to make a prey of their lives Let then every true Christian-like heart never cease praying for Kings and those in authority that under them we may live a peaceable and quiet life Godlinesse is the pillar of the common wealth for where that is cherished upheld and maintayned by the higher powers that kingdom is doubtlesse stable and firme and so shall continue For there is neither treacherie or rebellion at home or open invasion from abroad that shall anie way distract that prince who maketh the Lord his hope and serveth him continually nor hurt that people that walke in his feare Wherfore it is a principall thing which God requireth in princes that they be men c Exod. 18 21. 22. fearing God and the sweet singer of Israel saith that they must d 2 Sam. 23 3. rule in the feare of God I can not here omit something that I have lately read written by one * Iosua de la Cave of our times in an Epistle to the states of Holland and West-Frisia to this effect e Vbi religio est locum habent bonae leges ac bona disciplina ex quibus fortunati felicesque eventus in expeditionibus praecipuâ— bellicis nascuntur sieut â— contra etiam sublata religione corruere rempublicam oportet quoniaâ— sublata Dei timore sequitur impietas ruins Imperiorum where religion is good lawes and good discipline have place by which come prosperous and happie events espetially in warlike expeditions as on the contrary religion being taken away the common wealth must faile becaus when the feare of God is taken away ungodlines followeth and the ruine of Empires And againe * Duo fundamenta tâ— tius bonae societatis sunt religio Iustitia ubi câ—ptum ab illis declinari pro modulo minuitur felicitas Reipublicae subditos rebellare in se sentit ordinario Iure qui Deo rebellis est Religion and Justice are the two only props of a good society when once men begin to declyne from them the happines also of the common wealth doth diminish he ordinarily feeleth the rebellion of his subjects against him that is himself a rebell against God And afterwards ‡ Cum pura manet religio tum bene ordinata stat politia a Deo conservata incolumis when Religion remayneth pure then the civile state is well ordered is kept in safety by God Now princes may be said to maintaine godlines first by abolishing and rooting out of their kingdome as much as in them is all false wayes invented and feigned religions all Idols and superstitious vanities But if they be on the other hand seekers to root out godlines and the feare of God from among them by persecuting the Saints forbiding preaching suffering Idol-service tollerating the blaspheming of the name of God and breach of his sabaths they shall never be able to hold up their heads when the King of Kings shall call them to an accompt Secondly by upholding and maintayning the true Christian religion defending the Churches of Christ from the abusing hands and tongues of wicked persecutors But if they themselves be persecutors of the godly restrayning them of their liberty of publike service of God inflicting fines amercements imprisonments and other corporall punishments upon men that make conscience of the way of Gods service the true religion what will they say when God shall visite their iniquity with a rod their sin with scourges This is the principall charge and duty of princes if they did but know their duty namely to further the honour of God and his worship and service First becaus it is from him they have their office charge
the power thereof and therfore we are bidden to turne away from them I should rather exhort such to repent and be converted that their sins may be blotted out when the times of refreshment shall come from the presence of the Lord Acts. 3 19. and then they may come with boldnesse to the throne of grace and be sure to find grace to help in time of need Heb. 4 16. for they must be purged even as gold and silver before they can offer to the Lord an offering in righteousnesse Mal. 3 3. But my purpose in manifesting this discourse is partly to put the Church of God in mynd as in duty and by calling I am bound what is the best and most safest meanes to be used by them in these troublous times to helpe to allay the distractions of our native Countrie and that such a meanes as whereby they though absent from them yet may helpe them that more effectually than if they should run home and fight for them to wit by their earnest prayers teares and strong cryes unto God which prevaile powerfully when sword and speare can doe no good and partly as hath bin before touched to give the world and all juditious readers to understand if they will understand anie thing that those faithfull Christians which goe commonly though falsely under the name of Brownists are not so corrupt in doctrine and manners as hath bin since the session of this present Parliament of England divers times intimated against them by persons of no meane quality whose wordes by reason of their place dignity doe call for credit when they affirme any thing inword or writing and that not only such as assist the King but also some that seeme to plead for the Parliament as if Brownists as they terme them were the only and chief foisterers and fomentors of these dissentions and the only masterlesse and unruly persons in the common wealth and such as can not endure Kingly governement or authority over them And this I have attempted not for the credit of the persons of the professors for they can have no greater credit and honour upon earth than to be falsely accused for the name of Christ Math. 5 11. 12. but for the truth's sake that such as desire or inclyne to the embraceing thereof may receive no stumbling block or offence by these aspersions but maie f Iam. 1 21. with meeknesse receave the ingraffed word which is able to save their soules and that they who have already receaved it may not so faint in their myndes that they should by these reprochfull slaunders be turned aside from the good way whereunto the Lord hath called them but have something to answere those that shall thus accuse them and by their perseverance in well doeing put to silence the ignorance of foolish men and g Gal. 6 9. never be weary of well doeing knowing that in due time they shall reape if they faint not In these verses therfore and so forward The scope unto the end of the 7th vers of this chapter the Apostle exhorteth to the carefull and diligent performance of publike prayers wherein he teacheth that we are not only to be myndfull of our selves but ought to remember all men in our prayers to God and espetially Kings and all other magistrates of whom there might have bin then great occasion to doubt whither they should be prayed for or seing they were such bitter enemyes to the Church of God But for them espetially the Apostle proveth that Christians ought to pray by an argument drawen from the profitable effect which should might come thereby to themselves viz that they by their prayers seeking procureing the safety preservatiō of Kings and magistrates their equall just administratiō of their office might live a peaceable quiet life in all godlines honesty And for all men both kinges people by an argument drawen from a certaine assured effect which cā not but follow upon our faithfull fervēt prayers in this kind viz that therein we should please God How ever it goeth with us in respect of the King and people though he continue◠to be a tyrant against us regard not th◠benefit which might come to him and hi◠land by the prayers of the faithfull and they doe continue still in their ignoran◠refusing of the knowledge of God ye◠our praying for them shall returne into our owne bosomes it shall not come home empty for 1 this is good that i◠a greable to the will of God profitable and benefitiall unto our selves 2ly acceptable in the sight of God our Saviour A thing wherein he is much delighted as w th the sweet incense and h Psa 14 1 2 evening sacrifice The which goodnes and acceptablenes of prayer the Apostle proveth by another argument taken from the end whereunto God would have all men to attaine which is salvation Wherein we may apprehend the Apostle's argument to be to this effect He that willeth or is well pleased with the end the same willeth also and is well pleased with the use of the lawfull meanes for attayning to that end But God willeth all men that is all sortes of men aswell Kings and other magistrates as people to be i 2 Pet. 3 9. saved Therfore God willeth and it is a thing good and acceptable in his sight that prayers and supplications be made for them that they may come to the knowledge of his truth so be saved Vers 4. Now that God doth will the salvation of all sortes of men he confirmeth by a double reason Vers 5. and 6. first becaus there is but one God of all sorts of men that is becaus one and the same God hath chosen his people in out of every order and condition of men whom he hath ordained to be objects of his favour There is not one God of the King and an other◠of the subject not one of the rich an◠another of the poore not one of the k Rom. 3 29. Jew◠and another of the gentile but he only that justifieth both Jew and gentile i◠able to save both king and people it i◠the l Rom. 10 12 same Lord over all that is rich unto al◠that call upon him and he alone knoweth who are his 2 Tim. 2 19. Secondly becaus there is but one mediator between God and man the man Christ Jesus who hath given and offered up him selfe to the father as the price of redemption for all those whom the father hath given him out of every kindred and nation and kingdome and people out o◠every sexe condition Amongst whom he putteth no difference but alike dye◠for them all for there is m Col. 3 11. neither gree◠nor Jew circumcission nor uncircumcission Barbarian Scythian bond nor free ◠but Christ is all and in all and all are one in him whom the Lord will have to be testifyed in due time to
dutyes and to resist and oppose such as doe withstand the truth they must not be carnall and fleshly weapons of processes citations injunctions threatenings imprisonings take him pursivant a dowtie argument to come out of a preacher's mouth such as have bin used by some who have called themselveâ— Bishops but may be termed bad-ships oâ— late yeares in their ecclesiasticall tyranicall courtes and consistories but they must be mighty through God pulling downe the strong holdes of Satan r 2 Cor. 10 4. 5. casting downe imaginations and everie high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ they must not be the customes of the Church nor the lawes of the magistrate much lesse of a fewe corrupt men in lane sleeves and foursquared caps that must be their sheild and buckler but it must be by Å¿ Tit. 1 9. sound doctrine that they must both exhort the one and gainsay the other which must be produced out of that well spring of learning the holy Scripture which is given by t 2 Tim. 3 16. 17. in spiration of God and is only and suffitiently profitable for doctrine for reproofe for correction for instruction in righteousnes that the man of God may be perfect throughly furnished unto all good works For whosoever v Isa 8 20. speaketh not according to the word which is written in the law and in the testimony it is becaus there is no light in him and whatsoever he be though an Angell from heaven that shall seeke to drawe us by any other doctrine or arguments than what are learned thence we may not hold him a minister of Christ but an instrument of Satan x 2 Cor. 11 15. transformed into the likenesse of a minister of righteousnes that he may deceave the better and such an one is pronounced to be y Gal. 1 â— accursed Erasmus noteth that Ambrose an antient Annota in locum fortasse legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writer rendereth this word Exhortare in the imparative mood and second person as if the Apostle would have Timothy exhort others viz the Church of Ephesus Howsoever we take it it still serveth to shew what meeknes and care the ministers of the gospel should use in directing the church of God in performance of her duty Meeknesse in that it must not be with terror and masterlynes but with soft and gentle admonitions and exhortations Care in that it must not be only in soft and still words but those wordes must be sound and forceable wordes which must carry with them their force of argument For it is not enough to speak unto the church but it must be to purpose with understanding using such arguments and reasons as may convince the conscience and perswade the heart as the y 1 Pet. 4 11. oracles of God to obedience and take away all doubt and scruple which may any wise hinder from the doeing of the duty or beleeving the doctrine For to lay one stone upon an other is not to build that is but to heap up stones but to fit the stone for his proper place and to fasten it in with morter that is the worke of building So they that edifie the Church must not doe it by heaping up wordes and speeches the z Prov. 10 19. multitude whereof doth darken a Iâ—b 38 2. counsill and therein iniquity can not be wanting pressing to this or that at randome as it were and confusedly but the exhortation being layd upon a good foundation some solid and sound doctrine or thesis of truth must be fitted to it's proper place and then be beaten in with the hammer or trowell of God's law semented or fastened in its place by suffitient arguments drawen from the profit and benefit which shall accrew to them in the doeing of such or such a service and the losse and damage which cometh by the neglect thereof and illustrated by examples and lively similitudes whereby the same may be the more pleasing and delightfull to the eye of the mynd And this is to speake a word to edification and exhortation The like b 1 Cor. 14 3. may be said also of comfort which is by wholsome and sound wordes and arguments drawen from the causes and ends of affliction the grace and mercy of God and the comfortable promises thereof which he hath made unto us in his word to incourage those that are in affliction and calamity to lift up their heades and to have chearfull Spirits waiting patiently upon the Lord who shall give a good issue to all their adversities Whereof we have an exact president commended to us by the Apostle Heb. 12. vers 1. c. vers 5. vers 12. to the end Wherfore our newe English translation and the old latine render this same word in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 5 11. Comfort your selves togither which our old translation in English and the newer translations in latine expresse thus Exhort one an other Which if we approve of both may give us to learne that true comforting is by sound and godly exhortations which must be framed as before We may further observe in the manner of the Apostle's laying downe this exhortation the season time or order of performing these dutyes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first of all or before all thinges Some will have the genitive case of all to be referred to supplications prayers c as if the Apostle did require the prayers of all the church to be made Which I take rather to be a niceity in the interpretation an humor which many men are troubled with who would faine vent some conceits which others dream not of than to have any appearance from the text seing the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made cometh betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications whereas if the genitive case had agreed with supplications c it should have bin set either imediatly before or after it and the other Yet notwithstanding this wrested interpretatioÌ„ be not approved of I take the Apostles meaning to be that all the church should performe those dutyes as hath bin declared in the generall scope Others will have these wordes first of all to be understood according to Christ's precept first seeke the Kingdome of heaven c. Math. 6 33 not so much to respect the order of time as the dignity of the thing to be performed Which understanding either of the wordes of Christ or of the Apostle I can not take to be the most currant or strictest though in some sort I should grant that God doth not so much esteem the first performance of a thing in respect of the outward order or circumstance of time as that it should have the first and principall seat in our affections and desires of our hearts yet I can not withall but mynd that what the heart
upon one to fall upon one Gen. 32 1. Judg. 8 21. Isa 53 6. the Lord hath laid on him c. Heb. the Lord hath caused our sins to run upon him like a swift streame or flood runing from an hill into an hole or pit in the bottome if I may believe my author and by a metaphor to run or step in betweene to intercede to step forth either with the body or wordes to mediate or make intercession according to which it is used in Jer. 27 18. let them run or make intercession to the Lord c. Gen. 23 8. but according to the propriety of the word it may signifie any addressing of our selves unto the Lord as it is used Job 21 15. if we pray unto him there it can not be properly intercession Wherfore to confirme and ratifie this exposition we shall find in Jer. 7 16. divers wordes indifferently used to one and the same purpose Pray not thou for this people neither lift up v Rinah of Ranan to cry out for sorrovv or joy cry not x Thepilah prayer for them neither make y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercession to me c. By all which termes the Lord intendeth no other but to stay Jeremy from becoming an intercessor for the people But enough of this The three wordes hitherto spoken of tend only to the setting forth of the first duty here exhorted unto the second duty is commended to us in the 4th phrase onlie which is giving of thankes that is a thankfull acknowledgement unto God Almightie who is the giver of every good and perfect giving for the delivering of men from evill or for anie blessing bestowed on them It is a thankfull retribution or rendering againe unto God of laâ—d and praise both with heart and voice for his benefits bestowed upon us oâ— others It is called in Scripture the z Psal 116 13. cup of Salvation and the a Hos 14 2. calves of our lips which b Heb. 13 15. in and through Christ Jesus our mediator and Redeemer being offered upon that golden altare are more acceptable unto God than all c Psa 50 8. 14. burnt offerings and sacrifices Prayer and thankesgiving is either private when a man poureth out his soule in secret unto God Math. 6 5. 1. Tim. 2 8. or publike in the Congregation of the Saints with the church and people of God They are not here restrayned to either of the two in particuler though the Apostle doth principally intend the publike performance of them as hath bin before touched therfore it followeth that both kindes are included in this exhortation Whence ariseth this observation Doctrine Necessity of prayer and thanks viz That prayer and thankesgiving to God are dutyes necessary to be performed at all times and by all degrees of persons in the Church of Christ They are here the first and principall dutyes exhorted to by the Apostle As for prayer wich is the first here mentioned God hath Reasons commanded us to call upon him Psal 50 15. and in the performance of this duty is he in a principall manner worshipped by his Saints which is the substance of the first table of his law Our Saviour Christ and his Apostles have commended it as a duty to be performed by us and that at all times and seasons Math. 7 7. Luk. 18 1. Math. 26 41. Ephes 6 18. 1 Thes 5 17. 1 Pet. 4 7. And who is there that would not make much of the performance of a duty enjoyned by such worthy patrones If our earthly prince command us by his Herald of armes or proclamation to performe some great service we would use all meanes to set about it least we should by our neglect fall into danger howe much more necessary and expedient that we should carefully observe to doe this duty which is commanded us by the d Rev. 19 16. King of Kings and Lord of Lords by him who is the e Nom. 27 16. God of the Spirits of all flesh in whom we f Acts. 17 28. live move and have our being who is the g Iam. 1 17. father of lights from whome cometh every good and perfect giving who can give us richly all h 1 Tim. 6 17. thinges to enioy and hath promised to give us i 1 Iohn 5 14. whatsoever we ask according to his will Our manyfold wants and necessities doe call upon us with all earnestnesse yea require us to be myndfull of this duty We have an heavy yoke and unsupportable burthen lying upon us which without his mercy and compassion will presse us downe to Hell namely the guilt and pollution of originall sin that deformity and depravity of nature which we brought into the world with us from the loynes of our first parents for we were k Psal 51 5. borne in sin and conceaved in iniquitie and by l Eph. 2 3. nature we are the children of wrath as well as others by which we are become so defective and unprofitable that we are not m 2 Cor. 3 5. suffitient of our selves so much as to thinke a good thought much lesse to doe any good deed for though we have sometimes a desire or will to doe that which is good yet we can not finde how to n Rom. 7 18. performe the same when we would doe good evill is present with us And this yoke and burthen can be no wise taken off our necks or we any wayes eased of the same but of the aboundant grace of God in and through the merits of our Saviour Christ which wee then feele to have obtained when we have receaved the Spirit of o Zach. 12 10. grace and supplication by whose effectuall operation in our hearts we are imboldened and inabled with penitent hearts and full assurance of faith to goe unto his throne of grace and pray saying p Mat. 6 12. forgive us our sins as we forgive them that trespasse against us We are in continuall perrills and feares both from without and within our selves Our hearts are deceitfull and q Ier. 17 9. wicked above all thinges who can beare them our flesh is so weake it is no way able to resist yea it is rather ready and inclyning to r Iam. 1 14. tempt and draw us unto maniefold inconveniences Our adversary the Divell is alwayes busied as a Å¿ 1 Pet. 5 8. roaring lyon walking about with us whithersoever we goe or whatsoever we doe seeking all occasions and oppertunities to devoure us desirours to sift us as t Luk. 22 31. wheat is sifted with a sive to rob us of whatsoever good thing we have if it be possible and we are v 2 Cor. 2 11. not ignorant of his divises what a craftie deep and subtile polititian he is x Rev. 2 24. full of enterprizes and baites which he layeth to catch us as the y 〈…〉 l. 9 12. silly fish is caught in the net
aske grace to help in time of need Wherfore a learneâ— doctor calleth the just man's prayer i Oratio justi clavis est coeli ascendit precatio descendit Dei misericerdia Aug. ser de tom 226. thâ— key of heaven becaus it ascending up to God draweth downe his mercy upon us The reverent and faithfull performance of this duty is a note whereby wâ— may know the Saints of the most high whereby we shall approve our selves to our owne consciences in the sight of God 1 Cor. 1 2 whereas the wicked are branded for the not doeing of it Psal 14 4 Job 21 14. 15. The frequent performance is also very profitable 1. To procure favour anâ— mercy from God 2. To preserve it 3. To regaine any good lost and fourthly to turne away anie judgement plague or trouble whither generally oâ— the state wherein we live or of the church whereof we are members or particulerly of our selves for the Lord hath promised us helpe and deliverance herein if we will but call upon him for he saith k Psa 50 15. Call upon me in the time of trouble and I will deliver thee and thou shalt glorifie me Is the judgment or affliction already upon us be it a common calamity as the sword captivity plague famine or the like or particuler chastisement as sicknes banishment povertie distresse c See what pregnant proofes we have in Scripture of the validity of prayer in such cases When the King of Assyria had sent rayling l 2 Kings 19. Rabshekeh to revyle the people of God and good king Hesekiah and to threaten warre against them Hesekiah went into the house of the Lord and prayed unto him with earnest affection and the Lord did not only destroy in one night an hundred foureskore and five thousand of the King of Assyria's host but also shortly after the king himself was slaine that by his owne sons Wee have read what captivitie and bondage the children of Israel were in under Pharaoh King of Aegipt and his people yet the Lord heard the m Exod. 3 7. prayers of his people and of his servants Moses and Aaron and brought them out from thence with a strong hand and out stretched arme and so did he also afterwards deliver them from many other servitudes wherein they were Manasseh was for his idolatry taken prisoner by the host of the King of Asshur and they put him in fetters bound him with chaines and carryed him away captive into Babel and when he was there in tribulation n 2 Cron. 23 12. 13. he prayed to the Lord his God and humbled himself greatly before the God of his fathers and God was intreated of him and heard his prayer and brought him againe to Jerusalem into his kingdome When the pestilence was inflicted so sore upon the people of Israel as that there dyed in three dayes seventie thousand persons King David raised an altar unto the Lord and offered o 2 Sam. 24. Last burnt offerings and peacâ— offerings and the Lord was appeased towards the land and the plague ceaseâ— from Israel p 2 King 20 3. 4. 5. Hesekiah when he waâ— sick he turned his back to the wall anâ— prayed and wept sore and he receaveâ— presently a message from the Lord by the mouth of Isaiah the prophet that his life should be prolonged and he should recover And the Apostle James assureth us that the q Iam. 5 15. prayer of faith shall save the sick Yea prayer is a speciall remedy for the sicknes of the soule which is the r Prov. 15 15. greatest sicknes that we can be afflicted withall in this life Is the judgment or affliction not yet fallen upon a people but threatened gainst them as it is against us at this day if we repent not let us know then that prayer if it be fervent is an espetiall meanes a soveraigne remedie to avert and turne away the same A proofe whereof we have in the people of Å¿ Ionah 3. Niniveh unto whom though the Lord sent his prophet with an expresse message to denounce his judgment against them for their sins telling them directly as if there had bin no recalling it yet fortie dayes and Niniveh shal be destroyed yet the people of Niniveh beleeving God and humbling themselves with fasting and crying mightily unto the Lord the text saith that the Lord heard them and repented him of the evill which he had threatened against them Iacob hereby prevailed with God when he was t Gen. 32 7. 9. 28. in feare of his brother Esau and so may we too if we pray with faith and waver not Which serveth both to reprove the too Vse too great neglect of this holy duty and to exhort and stirre us up to the diligent and zealous practise thereof It is one of the greatest charges wich lyeth upon the ministers of the gospell to teach men how to pray and to presse them to the doeing of it there being not a more infallible signe that a man is the child of God than this that he hath receaved the Spirit of grace whereby he is made able willing and ready to goe unto God as his father and with true faith and fervencie of spirit to poure out his complaints and supplications to him as his present occasion requireth Art thou then by distance of place imprisonment banishment necessary travaile or otherwise removed from the ordinarie hearing of the word of God taught and preached from fanctifying the Lord's day in doeing the publick duties of worship and service unto thy maker with the rest of thy bretheren the people of God and thyne heart doth as it were long and pant as the hart doth for v Psal 42 1. the brooks of water to appeare before God in those his publike ordinances and administrations be not discomforted but alwayes have recourse unto God in prayer x Dan. 6 10. three times a day with Daniel y Psal 119 164. seven times a day with David alwayes as our blessed z Luke 18 1. Savior teacheth and a 1 Thes 5 17. continually as the Apostle Paul instructeth us and above or before all thinges as we learne in the text Offer up this sacrifice to God morning and evening saying with the sweet singer of Israel b Psa 14 1 2. let my prayer ascend unto thee as incense and the lifting up of my hands as the evening sacrifice Let it be thy first and â—ast worke every day Make it even the key to open the daie and the lock to shut up the night that thou mayest rest in â—afety and thy sleep may be sweet and â—one may make thee affraid Let the â—erformance hereof goe before they reâ—eipt of thy daylie food and conclude â—he receipt thereof with giving God â—raise So shall the good creatures of God â—e sanctified to thee In a word whatâ—oever thou goest about or layest thine and unto though thou hast not time
or â—pportunity solemnely upon thy knees to utter a prayer in wordes yet learne of c Nehem. 2 4. Nehemiah to lift up thine heart unto God Art thou assaulted by Satan or his instruments and by him or them tempted to anie evill praie to God to give thee strength that thou be not led into d Mat. 6 13. temptation but mayst resist and over come and if thou receave it not at the first leave not off but pray with Paul e 2 Cor. 12 8. the second third time Hast thou yeilded and given way in any respect to the inticement of the flesh and art so farre overcome that thou hast don evill and sinned against thy God Despaire not yet but pray unto God to give thee repentance that thou mayst have assurance of the pardon of thy sins reconciliation to thy God Doest thou find in thy self upon examination of thy conscience that thou hast deserved God's judgments for thy sins and that they hang over thyne head ready to be powred downe upon thee pray unto God that he would take away thy sins that are the meritorious cause of those judgments if iâ— be his good pleasure to remove the judgment also from thee Hath God after â— long time of thy living in sin and wickednesse found thee out though thou thoughtest thy self sure enough deluding thy self in thine owne heart saying tush f Ezek. 8 12. God seeth not c and hath he layd his scourging hand upon thee to bring thee home to himself humble thy self under the mightie hand of God rip up thine heart examine thy inward parts consider thy life past confesse thy sins and pray earnestly for deliverance either by removall of the judgment or lessening it or to give thee strength and patience to beare and undergoe whatsoever he shall lay upon thee As for the duty of thankesgiving if we Thanksgiving performe not that we are in danger to lose the good which we have gotten neither can wee be sure to obtaine any other thing we are in need of Thankes is the sacrifice which God requireth of us and the end wherfore he bestoweth his blessinges upon us Psal 50 15. Therfore be thankfull Much more might be spoken of the necessity profit and use of prayer and to urge us to the frequent performance thereof but I thinke that there is no one subject or point of doctrine whereupon so much hath bin and is continually spoken and written as on this therfore all that I can speake will be but a casting of water into the sea and a long detayning you without suffitient cause There is none that have truly learned Christ but are continually so sencible thereof that they are able in their owne hearts to comment largely upon this principle Yet thus much I have spoken for the present necessity ayming not so much to instruct as to quicken and stirre up the mynds of the godly to a zealous delight in approaching neare unto God who is a liberall g Heb. 11 6. rewarder of those that seek him And as for giving of thankes I could well be contented to insist more largely upon that also the rather for the provoking of our selves who doe enjoy singular blessings in a strange land by the goodnes of our God who moveth the Magistrates and people of the same to shew favour to us notwithstanding our sins have incurred both his and their displeasure But something remayning in the text yet untouched unto which I hasten all that may be doth hinder me and it would aske much time to handle every point at large The next particuler in this exhortation worthy of our consideration is for whom the Apostle would have prayers and thankesgiving to be made and that is not for our selves only but also for others both those that are with us and farre from us whither freinds or foes Our Saviour Christ and his Apostles To pray and give thanks for others doe commend unto us in many places the loveing of our neighbor Math. 22 39. Joh. 15 12. 1 Joh. 2 9. 10. 11. and by the parable of the good h Luc. 10 30. c. Samaritane he sheweth whom we are to repute our neighbor Now as our neighborhood extendeth not only to them that are neare but also farre off unto all men So the duty of love is manifest not in one or some but in all good thinges Therfore pray for all which are the very words of the Apostle I exhort therfore that first of all supplications prayers intercessions and giving of thanks be made for all men And this is to be done in no degree or manner lesse and weaker than for our selves but with the same fervencie love and earnestnesse esteeming their wants and necessities as our owne for we know not but they may be of the same body with us though for the present the condition of some may seem otherwise Wherfore we may not thinke it strange that we are commanded to pray for all men both good and bad godly and wicked The wickeder they seem to be so long as they are not past hope the more need they have of our prayers that if it be the will of God they may be amended that some change or reformation may be wrought in them This point is plainly proved by the precept and practise of our Saviour Christ who hath taught us to pray for our i Mat. 4 44. enemyes those that cruelly persecute us and if for them then no question but we should pray and give thanks for others But maie Object some say we find some restraint in scripture of praying for all men without exception Sometimes God hath forbidden it for some Jer. 11 14. 1 Joh. 5 16. Sometimes the Saints have bin so far from praying for persons that they have even prayed against them 2 Tim. 4 14. and the prophet David in many places of his psalmes And our Saviour excepteth some out of his prayers Joh. 17 9. To Ansvv which I answere that these are spetiall cases which must be excepted from this generall rule As first those in Jeremy their hearts were obdurate in their Idolatry and God had manifested to the prophet that he would without faile send his Iudgement upon them Wherfore he forewarneth his prophet not to pray for their deliverance whom he had purposed to destroy So if God doe by his spetiall word as he did the prophet forbid us to pray for such and such a people who shall dare to pray for them or what hope can he have to be heard The Lord hath commanded in his law that man shall not k Exod. 20 30. kill his neighbour and he that sheddeth mans blood by l Gen. 9 6. man shall his blood be shed but if God command m Gen. 22 2. Abraham to slay his son Isaac he must doe it and shall have praise for so doeing The second place is of such as have committed that great sin against the holy
oppressor that they may know their obedient and loving subjects from proud traiterous rebels for * Virgil Regûm est parcere subject is and debellare superbos it is the property of Kings to spare their subjects but to suppresse the proud and rebellious And as they are the ministers of God so their office power is the ordinance of God he hath appointed that there shal be Rom. 13 1. 2. governors rulers over the people in his power it is to set up and pull downe whom he pleaseth From whence it may he reasoned thus whatsoever function or administration is ordained and appointed of God whither it be for the good of the body or soul of man or both whosoever shal be lawfully called to the executing of any such charge are to be prayed for and thankes to be given to God for their good or the good which we receave by them But Kings and those that are put into lawfull place are so ordained and appointed of God therfore to be prayed for c in obedience to Gods ordinance and that it may be sanctifyed unto us Thirdly the burthen of all the civile state lyeth principally on their shoulders and their miscarriage tendeth to the damage and hurt of the whole body politick and so unto Christians as they are members of the Comon wealth as well as others as we may see by daylie experience On the other hand the safety preservation and good carriage of the King reacheth unto the whole common wealth What can be then lesse done for them than to commend them and their governement to God in our prayers saying * Ps 72 1. Give the King thy judgment ô Lord and thy righteousnes to the Kings son Fourthly they are appointed of God amongst other things for the maintaynance of his church and truth against the persecuting hands of malitious bloody enemyes therfore necessary it is yea the duty of every member of the Church to pray for them that the Lord would make them v Isa 49 23. nurssing fathers to his Israel For the x Pro. 21 1. hearts of Kings are in the handes of the Lord and as the rivers of water he turneth them whither soever it pleaseth him Fiftly how ever it come to passe whither they be friends or enemyes good or bad for us or against us yet in praying for them we please God and our prayers returne into our owne bosomes as hath bin before noted Which may serve for the just condemnation Vse of those that in stead of praying for Kinges princes and magistrates doe curse them that is speake evill of them Neither doe they beare that honour and reverence in their hearts to them which is meet Exod. 22 28. Eccl. 10 20. 2 Pet. 2 10. 11. Jude vers 8. And the equality and truth of this point may be a ground of exhortation to all that feare God to manifest their honour love and fidelity to their prince by praying for him What though he be not so wise and prudent in governing as he ought yet let not that put thee off from performance of thy duty which God hath required of thee He shall answere for his administration and thou for thy subjection and fidelity His negligence shall not excuse thee for thine What though he be an enemy to the truth and seeketh to destroy thy body and goods becaus thou canst not with good conscience obey his humane lawes which thou findest to be contrarie to God's law yet cease not to pray for him yea know that in such case thou hast greater reason to pray for him that God would turne his heart And what knowest thou but thy fervent prayers may prevaile so farr with God as to move him to inclyne his heart to shew favour to his people and to suffer the truth to flourish or at least to favour thee in thy particuler We have the comfortable experience here in this land of God's power in this kind witnes our feedome of the gospell which we here enjoy farre otherwise than ever any of our fathers could obtaine in our native Countrie the more is the pity the Lord lay it not to their charge and can not the same God worke the same in the hearts of other princes and magistrates doubtles his hand is not shorter in one place than another but for ought thou knowest it is becaus thou art slack and negligent in calling upon God to powre his Spirit upon thy prince and to give the Senators wisdome and inclyne their hearts to shew pitie to his heritage Besides is the King or the magistrate an enemy to thee take heed how therfore thou seekest to y Rom. 12 19. avenge thy self of him by withholding thy prayers from him for this is displeasing to him who hath commanded thee to z Math. 5 44. love thyne enemyes blesse them that curse thee doe good to them that hate thee and pray for them which despite fully use thee and persecute thee If ever the Christian people of the English nation stood in need to be stirred up or awakened in this kind now is the time for me thinkes I heare divers complaine of the distance and discord which is between the Kings majestie and the honourable Court of parliament and the unreasonablenes of the malignants whom the King seemeth to countenance and I heare divers and that religious people too bemoaning the parliament and blaming the King yea preparation is made of weapons of warre and that by religious people the forwardest and most godlie labour to shew their zeal in helping the parliament with men and mony and I heare also of fasting and prayer for the good of the land and preservation of the parliament but I heare few or none of the better sort utter good desires concerning the King though I can not but think that they intend the King with his parliament as necessary adjuncts and all becaus they take him now to be misled carryed out of the way by wicked counsell Is it so that the King seemeth to be led aside from the way of Justice and it maie be unwittingly to his majesty runing upon the rocks of perill and poverty and hazarding the whole kingdome thereby what great cause is there then for the faithfull to lift up strong cryes unto God to confound and turne to foolishnes the counsels of the a 2 Sam. 15 31. Achitophels and to remove the wicked from the throne of the b Pro. 25 5. King and so over rule and perswade the heart of the King that as a father he may tender the lives estates of his children his subjects and as a prince of God may so administer the affaires of the kingdome that peace and truth may kisse each other that such as professe to feare that great name of God may under him lead a quiet and peaceable life in all godlinesse and honestie which is the fourth particular considerable in this exhortation and the
they are his ministers they could have no power except it were given them from above and therfore good reason that they should use it principally in the furtherance of godlinesse See Dan. 2 21. 37. Pro. 8 15. Joh. 19 11. Ezek. 29. 19. 20. Rom. 13 1. 2. 3. 4. Jerem. 27 8. Secondly God hath honoured them with giving them his title I have said ye are Gods c. Psal 82 1. 2 Cron. 19 6. therfore it is their shame if they should â—ishonour him which they doe if they â—eeke not by all lawfull wayes and meanes â—he promotion of his worship and service Thirdly this appeareth by the administraâ—ion of Almightie God in all ages since we â—ead of Kinges ruling upon Earth both â—n the land of Judah and also in Israel and others Countries in that he hath preâ—erved those that have feared him and â—romoted godlinesse though but in a â—mall measure whereas he hath destroyed â—nd cut off their name and memoriall that have rebelled against him and bin abetâ—ors of Idolatry and false worship though â—t have bin but in the forme and manner of his service which amongst men is accompted an indifferent thing but it is not so with God who will have his will to be the only law to rule in mens consciences as he did the Kinges of Israel who maintayned the calves at Dan and Bethel which Jeroboam the son of Nebat had set up And how did he plague Pharaoh and all Aegipt for that they would not * Exod. 5 1. suffer the childeren of Israel to goe and doe service to their God as he had commanded them which example me thinketh were alone enough to make the hearts of all Kings princes and magistrates be they of supreame or inferior authority to tremble and quake who know that historie of God's fearfulâ— judgments upon that king and people and yet are guilty of the same sin foâ— they will not suffer the people of God to f 2 Cor. 6 17. seperate from their Idolatries and to serve the Lord upon the * Rev. 14 1. VVith Zach. 2 7. Mount Sion where he hath commanded to be worshipped by his Saints They will havâ— the Saints of God the holy ones of the most high to pollute themselves witâ— their Aegyptian Idols to hold communion with their Babylonish Synagogue and to approve and justifie them yea to accompanie with them in their unfruitfull works of darknes Idol-service and Image worship or els fire and fagot halter and gibbet sword and persecutioâ— shall follow them yea and such new kinds of torture as never before these evill dayes have bin heard to have biâ— inflicted upon the Saints as if men for conscience towards God were to be notcht cut or mark'd like dogs rogues or open perjured varlets If this be noâ— a great oppression of the poore weakling and a depriving the free borne subject of his liberty nay his liberty of conscience which is more deare than life and making them slaves and vassals to mens wills and malitious practises whither right or wroÌ„g I am ignorant what is whereas man being a reasonable creature and having a spirit of wisdome and understanding given him from the Almightie should be governed by rationall lawes grounded upon the law of God light of nature and when he is found after due conviction to be a rebell then is it time enough to punish him but if a man be able with meeknes and feare any wise to manifest that that which is put upon him is contrary to the word of God and he can not doe this without sining against God and the scripture saith it is better to obey God than man then to compell such a man to doe any thing against the check of his conscience or to punish him for not doeing it or for doeing the good which is contrary thereunto is not ruling but tyranie Oh that now at length the g Psal 2. 10. 11. 12. Kings of the earth would be wise and that the Judges and rulers of the world would by that and such like examples learne to serve the Lord in feare and rejoyce in trembling Oh that they would themselves and their people with them cast off that affinitie which they have made with that Arch-enemy of Christ the man of sin and would kisse the son least he be angry and they perish in the way when his wrath shall suddainly burne and none shall quench it for it is the will of God that h Iob. 5 23. all men should honour the son as they honor the father he that honoureth not the son honoureth not the father which hath sent him But is it so that they will not honour the son by submitting themselves their crownes and scepters at i his feet to serve him Rev 21 24. and his church by being nursing fathers unto his people Isa 49 23. and 60 10. if they will not k Ier. 22. 3. execute Iudgment and righteousnes and deliver the oppressed from the hand of the oppressor and vexe not the stranger the fatherlesse or the widowe but will doe violence and shed innocent blood will they not set before them the law of the Lord God of heaven l Deut. 17 vers 18. 19. 20. read therein and learne thereby to feare the Lord God whose name is Iehovah and keep all the wordes of his law to doe them but will have their hearts lift up above their bretheren and will oppresse them and make them submit to their humane lawes and ordinances which they have themselves sucked out of the poysoned cup of fornications in the hand of that great whore that rideth upon that scarlet beast whose name is a a Mysterie great Babilon the mother of whoredomes and abominations of the earth and will m Rev. 17 13. 14. have one mynd and give their power and authority to the beast and all to fight against the lambe and those that are with him who are called and chosen and faithfull Then let them know that if they turne not sudainly he that is n Rev. 19 11. 12. 13. 14. 15. 16. faithfull and true who judgeth and warreth righteously whose eies are a flame of fire and on whose head are many crownes whose name is THE WORD OF GOD who hath a companie of warriers following him upon white horses clothed with fine lynnen white and pure out of whose mouth goeth a two-edged sword wherewith he smiteth the nations who is the king of kings and Lord of Lords and hath all o Mat. 28 18 power given him both in heaven and earth that he I say hath p Psol 7 12. bent his bow and made his arrowes ready to shoot at those wicked persecutors and sudainly will he speake unto them in his wrath vexe them in his sore displeasure Then shall they be slaine with the q Rev. 19 18 21. sword of him that sitteth upon the horse which sword cometh out of his mouth and their flesh shal be given