polemical critical and much historicall in Divinity as you may read in the beginning of this Epistle and severall other touches sprinkled up and down the Epistles Secondly Hee prescribes some positive Rules by way of Injunction and Exhortation as an Apostle and Minister of Jesus Christ to Timothy a Servant to the same Master and in the same Work And First this is more generall charging him to Constancy and Courage verse 18. chap. 1. This Charge c. that thou mightest c. be as a stout Souldier in this thy Calling general and particular both being so much for the glory of Christ as a Christian as a Minister No good warfare unlesse it be ad victoriam every Christian must be a Conqueror How he is a Conqueror that is constant v. 19. holding c. he overcomes that is not overcome sperans certus de praemio si vincat certus se victurum si perseveret being sure of reward if he overcomes and as sure to overcome if hee endures Hee that suffers death for the Faith under a Persecuter overcomes as well as he that converts Souls destroyes the holds of Sin and Satan confutes Hereticks c. so long as he makes not a voluntary shipwrack of Faith and a good Conscience thorow the windes of Heresy and stormes of Persecution though at length the bottom sinke that frail Tabernacle of his flesh bee wasted in the fire or devoured of wilde beasts yet he hath fought a good fight hee hath warred a good warfare Secondly In this Chapter hee begins to lay down more special and particular directions how he should carry himselfe in his speciall Function as a Minister I Exhort therefore c. In these yerses observe 1 The circumstantiall parts 1 A rational Inference Therefore 2 Of Order First of all 2 The materiall parts wherein 1 The duty laid down in charge expressed in many words Supplications Prayers c. 2 The Subject for whom this duty is to be performed 1 At large All men 2 More strict For Magistrates and them Kings or others all that are c. 3 The end of this duty which is threefold a strong inducement to Prayer That wee c. 4 The Arguments to move them hereunto taken from him to whom wee offer up these Prayers v. 3. For this c. And from them for whom we do pray v. 4. Who will have c. CHAP II. WE shall first explain these words distinctly then deduce from thence the intended conclusions with what plainnesse and clearnesse wee can 1 Of the circumstantiall parts of this exhortation And First of the inference Therefore this word causeth us to reflect on the precedent verses where they seem to have their dependency The holy Apostle layes on Timothy this charge that he would war a good warfare as a Minister of the Gospel as a good Souldier of Christ as a Captain going before the people keeping Faith and a good Conscience and that he might advance this Gospel he ought to seek the peace and protection of it that so he might prosper in this his Warfare and that he might not only preserve himselfe but by his Ministry enlarge the Territories of Christ increase in his work and gather upon the adversaries of it and that he might not only keep a good Conscience undefiled in himselfe but in his place discharge it aright he exhorts him in the publick Office of the Ministry in their publick meetings for Prayer Preaching and Dispensation of any Ordinances belonging to his Calling to pray for all men c. I Exhort thee therefore 2 Of the circumstance of Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all Which First if it hath reference to the Order of Pauls directions and precepts then it signifies Pauls special care of this Duty that it might not be neglected or slightly performed but sets it in the front of all First of all as if Paul should require Timothy to have a chiefe regard and care hereto Secondly if it hath reference to this very Exhortation it selfe then it sets forth unto us 1 The excellency of the Duty that it is a chief duty and above all things however neglect not this 2 The season of its performance begin with this First of all in your meetings take your beginning from God seek to him by prayer testify your dependencies on him and all your references unto him and amongst others pray for those men Timothy a publick person in his publick Office must pray for publick persons and all persons not to exclude other seasons but then principally for then a Minister of the Gospel in Christs stead is to imitate Christ the high Priest of all as the Priests under the Law did prefigure and type out Christ herein cujus est munus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office it was to offer for the Errors and ignorances of the people Prayer now being our sacrifice wee must offer for them unto God in Christ Prayer then is of an ancient institution under Law and Gospel it is an Ordinance of contiunance till our prayers shall be turned into praises our wishes into fruitions and resemblances into reall participations in the presence of God and of the Lamb. Abel began with sacrifice wherein was the prayer of his heart Timothy must begin with Prayer which is the sacrifice of the heart Prayer also must introduce all our works as in publick duties wee especially come in Gods presence both in the intention and preparation of the heart and in the promise of God so by prayer we are brought stil nearer to God and God to us and makes us as fit to entertain God into us as God ready to bestow himselfe or any mercy sutable to that Ordinance in hand upon us qui bene orat bene laborat he that prayes well shall speed wel he that sets on his business with prayer hath already done the best part of it Wee must therefore first pray then preach first pray then study first pray then hear c. Prayer is the generall preface to all our actions and as Christ teacheth us to pray thus Paul bids us to pray this to put up or make supplications prayers c. Wherein is expressed 1 The duty it self enjoyned expressed in four words Supplications Prayers Intercessions and giving of Thanks Some would have these words synonimous others to be particularly significant and surely they may have the latter sence and carry with them severall Directions or in generall include the method of Prayer Supplications the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wants as well as supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that by supplication you may understand deprecation against evils incumbent or imminent the prayers of a necessitated person for the removal or prevention of evils spiritual or temporal feared or felt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers you may understand them for petitions for good spirituall or temporall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to a mans wish such as
are promised of God and could be wished for of our selves as conducing to our happinesse or they are desirers for the restoring of good things lost a continuance of present good or confluence of more good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intercessions or intermediating prayers which more properly are put up for others and so all these several kinds of prayers are intercessions yet it signifies more prayers of fervency and familiarity when we are most inward and bold with God expostulating and pleading with him which usually is more for others then our selves either for pardon or the removing of some misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgivings a rerurning of mercies by the same mouth and heart that begged them which is commonly for simple and unmixed blessings conferred on us or evils removed from us And if the words carry not fully the sence of these significations as they may do Ephes 5.18 then they do more fully expresse the substance of this duty and the severall parts of it to presse it more effectually on us and to prevent the manifold evasions of the flesh in the too frequent neglect of it And here you read all the words in the plurall number let Supplications Prayers c. not a prayer a peticion c. to teach us that wee must bee uncessant and constant in this duty not to pray once but oft wee must make prayers for them and all kinds of them as opportunity presents it selfe to us And further it teacheth us that a publick prayer is not a single prayer but it is prayers a prayer involving prayers for though one man speaks the prayer yet there be as many prayers put up as there be persons joyning with him Again as here we see the perpetuation of this Ordinance so we see not a limitation to any form no not to the Lords Prayer most excellent and comprehensive in it self and therefore ought the more wisely and cautiously to be used which expresses not this precept only here the Apostle requires us that in all our prayers especially in publick which are to be the most plain and large wee should not forget but seriously and piously seek for the good of those persons and me thinks there is something in the words that might hint this to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be made let prayers be made for them Prayers are not made for us but wee make prayers for them we that is the Spirit of God in us teacheth us to form and make prayers for them Thus much for the duty barely considered Secondly concerning the subjects for whom this must bee performed and they are 1 In generall laid down for all men that is all kinds and sorts of men Ministers ought to pray for and all sexes are included under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet not peremptorily but submiting to the good pleasure ordination and decree of God for for some of them prayer shall not bee effectuall Yet wee pray for all for these reasons First because wee know not to whom mercy does belong and if wee should not pray beyond the certainty of our knowledge wee should pray for none 2 Because the promise is indifferently made to all none by name excepted nor Jew nor Gentile none of us have ever seen the book of life to see whose names are written there and whose are not wee ought then to pray for as many as are in Christ and for whom the promise is sufficient and as no outward estate makes persons more acceptable so none more detestable 3 Because the will of God is 1 indifferently to confer his outward blessings on all men unjust as well as just and all as creatures have a right to them and he as Creator does dispense them to his creatures then for outward blessings we may begge for the unrighteous as well as the holy 2 To shew grace to many sinners we should judge past hope and have given up as lost and reprobates there is none now so vile but the Lord has shewed mercy to as vile then for ought that thou knowest God may so deale with such and such and it would reflect sadly on thy spirit hereafter to see them glorious lights whom thou hast condemned to utter darknesse nor would ever afford them thy prayers see v. 4. of this text 4 Because the tenders of grace from a Gospel-Minister Minister ought to bee generall and indifferent sure our prayers ought to be as large as our tenders and what wee endeavour for wee ought to pray for 5 It is laid down here in command Object But can prayers will some say hasten the day of conversion to the Elect or do the reprobated sinner any good will it protract this mans punishment or properate this mans happinesse will it alter any thing of the counsell of God towards his creature Sol. No of it selfe it can do nothing but as subordinate to the will of God who gives what and when we aske who can give without asking First we pray for the bringing in of the Elect whose times neverthelesse are prefixed of the Lord for these reasons 1 Hereby wee joyne and agree with the Counsell of God and his determination we approve affect and rejoyce in the purpose of God towards such and we that once shall give Testimony to the execution of the Decree to our power in present we seal to it 2 Herein wee strive not to alter any time of Gods but shew by prayer our dependance on God in the use of means till that time though hee hath determined it in his secret Will yet wee must use means in reference to the execution of that Will one of which is prayer 3 Hereby we discover that spirituall sympathy with the whole body of Christ which every true member ought to have not only with the distressed members of Christ already believing but with the darknesse the hardnesse the infidelity that dishonour Christ now receives by such that are actually enemies to God and yet belong to the Election of Grace When in publick Ordinances wee meet about the salvation of our own Souls we are not so much taken up with them but we think on and long after the salvation of others we mourn over their present condition nay wee rejoyce in the expectation of the day of their conversion Cant. 8.8 there is the disposition of a true member of Christ a childe of the Spouse of Christ Secondly We pray for the reprobate yet not knowing who they are whether this or that person be in such an estate 1 To testifie a liknesse of affection betwixt God and us hee desires not the death of a sinner but rather that hee might repent and live and so wee desire not the confusion of any but that if it were the good pleasure of God that they might be converted and saved thus wee are mercifull as our heavenly Father is mercifull 2 It is for the glory of our Profession in the real witnessing of our true
tenderness of affection over and towards poor sinners this is one glorious beam shining from the children of light in whom the love of Christ is shed and might somewhat what convince the ungodly of the world could they but see or had hearts sensible of themselves or that sence others have of them 3 For the encouragement of sinners that they might see how large the grace of Christ is and the sufficiency of it even for them if they had faith to receive it and that it is not only to be tendred to them but begged for them that they might perceive how open the loving armes of the Spouse of Christ are how ready to receive any sinner into communion with her did he believe 4 For manifest clearing of the justice of God at last and to leave the sinners without excuse when such offers and means have been used to reclaim them and yet they persist against the truth not only the sufferings but the actions of his people shall be a testimonie against them even especially against such that persecutes them that prayes for their happinesse that wils and labours for their Salvation Matth. 10.18 Thirdly admit wee know not on whom our prayers shall take effect no not of them that are Elected nor on whom first nor whether we shall live to behold the returns of them yet it is enough that the Lord requires it of us let us believe and obey let us bee content to lay up our prayers in the Treasury of God for future ages for them we have never seen nor shall ever see in the flesh Admit they take no effect on them we shall not lose the comfort and reward of them Isa 49.5 Sat est quod ille jubet do as the Lord bids thee its sufficient that hee commands thee If we enquire for reason we shall oftentimes finde as little for our obedience as for our Faith The Lord tells his people and in them us Deut. 29.29 the revealed thing is in the Text pray for all men but the particular persons on whom our prayers shall sweetly fall is a secret leave that to God to effect in his time which if wee see then we shall rejoyce if not we should bee content Thus much for the duty and subjects in generall CHAP. III. NOw follows the subjects more strictly considered for whom in speciall and individually wee ought to pray for or for whom more chiefly and above others primum specialius nominatim we ought to pray For Kings and all that are in Authority First here is a subject in the most strict consideration set out by his particular Office King for Kings To open this we shall resolve you 1 What were those Kings then for whom they were to pray For their government they were tyrannicall Monarchs that Lived and Ruled according to their Will who had no prescript boundary or moderation and though they might have certain Customs Priviledges Constitutions and Prescriptions by which they judged in their severall Places and Courts of Jurisdiction yet even them they infringed at pleasure especially towards Captives and Aliens These were absolute Soveraigns who made abrogated suspended and altered their own Laws at pleasure and this appears by their practise in sacred Writ and other Histories Their government was not mixt as ours have bin nor their Kings subject to bounds and accounts as ours were 2 For their right of Government it was little or none pure Nymrods that hunted and thirsted after victory and subduing Nations to their command in whom they had no title nor interest and accordingly did severall Kingdomes arise and beare sway in the world sometimes the Assyrian Graecian Roman c. had their successions of usurped commands by the Sword as the Turk hath now and far greater and accordingly did they maintain their Power even by the Sword amongst the Iewes Christians and Infidels they seldom questioned title interest but power and strength and had under them their petty Kings or Vice-Royes praefecti c. created out of their own favorites and souldiers for the most part 3 For their Religion they were Hethens and Idolaters cruel persecutors somtimes of Iew and Christian together sometimes of one alone some full of Covetousness Luxury Cruelty satisfying themselves in the bloud of their own kindred and nearest relations These things are apparent partly by Scripture and to any ordinary Reader of Ecclesiasticall and Praphane History and yet even these must poor Christians suffering under them pray for Secondly Why Kings specified by name 1 Because at that time it was the most generall Government in the World though in some places otherwise and not only then but even from the beginning Monarchy hath been the Government and that more Ancient in its Originall and of greater continuance amongst the Hethens then such as worshiped the true God and whether it was because they did not so much need it or that it was not so excellent a Government I leave to others to determine 2 Because many Christians might scruple praying for such Persons being of such lives and judgments that were enemies to them and all that were good Sure if Christians then had been of the Popes minde they had cursed them to death delivered them over to Satan in stead of praying for them nay if they had been of that spirit Peter was sometimes of they would have called for fire from Heaven and sent them to Hell in a flame rather then called for a blessing on them and their Government and they would judge it a bootlesse thing in it selfe for them and unacceptable to God But the Apostle here resolves them and directs them unto this duty not by way of Policie but Conscience as a Christian Duty indeed Pray for Kings those Kings no Kings being excepted Secondly Now as concerning the subject lesse restrained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not so large as the first that is to pray for all men yet larger then the second that was only for Kings this being for all that have any emminent place or that are in Authority which is not to be restrained to the substitutes of Kings and their Officers alone which have only a deputed Power though these it may respect such as are in Scripture named Governours Rulers being placed by the supream Magistrate in Places of trust and government under him but this hath reference still to the supream Magistrate whom we ought chiefly to pray for that the blessing of God may first fall upon that head and thence run down to the very skirt Pray for all that are in Authority whether you call them Kings Consuls or of any other kinde of Government that you Christians shall live under or that shall be placed over you whether you call it Monarchy or Aristocracy or Democracy For as wee know there was not at that time one only kinde of Government nor that kinde was of any long continuance especially among the Romans who then were the glory of the World and now
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
Nam hoc officium non possunt praestare principes nisi a Deo donari c. Zanch. t. 8. de mag pag. 554. Though they are ordained of God for these ends yet they cannot accomplish these ends for us unlesse the Lord concur with them in the administration of their power as he did in their ordination Wee may conclude this with that observation of learned Mr Weemes vol. 2. lib. 2. cap. 13. pag. 73 ad finem The Iewes say Esto orans pro salute Regni nam si non esset Authoritas publica vir proximum suum deglutiret ut pisces majores minores pray for those that are in Authority for if there were no Authority to restrain oppressors then the wicked would devour the man that is more righteous than themselvs even as the great fish devour the smaller Mee thinks our own necessity should lead us unto this duty when we see Magistrats contriveing their Councels to our wants wee having so many evill persons abounding amongst us Aquin. 12. qu. 95. art 1. ex Isod Factae sunt Leges ut earum metu humana coerceretur audacia tutaque sit inter improbos innocentia If the Laws were for no more than these ends that the impudence of impious persons might bee corrected and the innocent might lie down in safety they were sufficient to induce us to this duty and so farre as wee doe enjoy these let us be thankfull for them for without them we should not know what was our own They therefore saith Paraeus Aphoris 3. praedict seem to bee more necessary than our daily bread the aire we breathe in the Sun we walk by c. for even these wee could not comfortably enjoy without them 2 The prime and highest End is the glory of God Ames cas cons lib. 5. cap. 25. pag. 313. Debetur autem hoc officium non tantùm quia subditorum bonum in ipsorum bono c. wee owe not only this duty to Magistrates because our good is included in their good but because a singular price of glory and honor comes to God out of the right administration of their power When a Magistrate is converted there is not only rejoyceing for him as a common sinner and single being saved himselfe but as one that adds glory to the Church strengthens and comforts many that do beleeve and may bring in many more to the acknowledgment of the same truth If the Lord had not cut off that cursed Iulian into what dangerous mischiefes had hee hurled the Church of God One Emperor only puls down the places of publique Meetings that so solemnly diligently and preparedly they should not instruct one another another takes away their publique Schools that so their children might not receive humane Learning and the principles of Religion another takes away the means the outward support of all their helps to Religion and Learning knowing that with it all will in time perish Quis enim virtutem amplectitur ipsam Praemia si tollas saith the Poet. Such was their subtile actings with the Church of God in the primitive times to draw a darknesse over the truth to destroy their souls and if that will not prevayl then they destroy their persons and what evill such a cruell Lion as Nero may do in a little flock of Christ in a short time any may cast up But when that unparaleld Constantine arises what a splendent glory breaks forth over all the Churches of God! what pleasant beauty setles on the countenances of the godly what prayses are sung to God for him how much is the name of Christ advanced by him Christus in Consistorio Christ now sits in the Consistory Christ pronounceeh judgment on the Throne Christ ruling Christ preaching And in his time not the most infernall mouth durst open against the name of Christ Art thou a Chrstian and wilt not pray for this glory which in all places and ages is usually ecclipsed or enlarged by the Magistrate Thy prayers may conferre to the reducing of an erring Magistrate as well as an erring brother and if this bee of consequence much more is that the Apostle makes it possible that wee might put it into act Iam. 5. ult Let him know that hee which converteth any sinner from c. but let him know that he that converts a Magistrate by prayer or any other way does much more And suppose thou hast not been idle and unacquainted in these meanes thou hast prayed from time to time and thy prayers return not with these full and pleasant fruits thy prayers go out laden with the best and choicest of thy desires but they return empty yet the continuance in this duty may abate the dishonor of God If upon this thy Magistrate become not so good as thou desirest yet he may not be so bad as thou fearest this may stop blasphemous mouthes check the malignant and impetuous slanderer nay hereafter when thou art dead the memorial of thy conversation may work upon and bee as Balm unto thy Hearse and be a friend to the surviving Christians Marler in 1. Tim. 2. v. 3. Cedit in gloriam Religionis Christianae imò Domini Dei nostri si pacificè mansuetè ac sedulò Dominis obsequamur subjecti omnibus in timore Dei c. this will redownd to the glory of our Christian Profession and of our God if meekly and peaceably we endevour to obey our Rulers for being subject to them we shew by our works that the Lawes of our good God are written in our hearts and what those Lawes are when from us they shall glorify God that if it please him to visit them with his gracious mercy enduing them with religious and pious hearts they shall serve and worship this God with us however in the mean while Orationibus nostris commendati let them bee presented unto God in our prayers for this end or if it please the Lord to visit them in anger and with his rod this may sadly reflect upon their spirits as one cause of their punishment I have hated them that have loved me cursed them that blessed me oppressed them that prayed for me laughed and mocked at them that mourned and fasted for me I have required them evill for good I have despised their good and therefore it is just that this evil should come upon me an heart thus truely smitten will presently send forth cryes Ob let them pray for me still Oh that I might live to pray with them to return those blessings I have taken from them and to pay that to them in part which I owe for their prayers my bloud is too little to shed for them to protect them that shed such tears for my heavenly protection And if with these wishes and thoughts they should breath out their lives it would be honour to God and should be sufficient comfort to thee though they should not live to remunerate thee 1 Pet. 2.12 Having your conversation honest and thus pious likewise among
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
danger in the excesse then in the defect though this be much to be lamented other as much to be hated For an oppressive Tyrant is more tolerable for good men and more wholesome to a Common-wealth then a Partiall Idle Fearefull or unwise Magistrate that will not or cannot use that Authority committed to him for at such times we have multitudes of Tyrants and concludes with destruction to the whole oftentimes 3. Acts of policy should not suspend Acts made or delay Acts to be made for Piety and Honesty Lay first these as the foundations of Peace and God himselfe will build a glorious Structure for us build Gods House and God will build our houses We see in that Text that the Church in the first place would pray for Magistrates so Magistrates in the first place would act for them The Philosopher that had more reason then Faith could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Pol. 7. c. 8. Col. Lyps Lyps lib. 4. c. 2. pag. 172. Chiefely or first our care should be about Divine things and sure it is the best policy for as a wise man said Jam verò publicè qui salvissimus nisi illa salva Religio timor Dei solus est qui custodit hominum inter se societatem Now who may be safe in a Common wealth unlesse Religion be safe for its Religion and the feare of God alone that keepes the society of men among themselves Let Gods way goe first and it will enlighten and it will guard our wayes if we walke uprightly even our enemies shall be at peace with us But if we lay our owne counsels deepe and lay aside though for a while the way of God our owne counsels will destroy us or God will destroy them and make us know that it is the safest and best policie to gaine him and keepe him on our sides and in such cases it will prove the most successefull at the least the most comfortable to denie our carnall reasonings herein Let us consult our counsels with our owne hearts It s bad to say with the worldling I will but provide so many Portions and obtaine such a proportion of Land then I will rest and serve the Lord let us not first seeke our selves then the Lord it s no part of true Faith to trie what the Lord will doe first for us before we doe any thing for him and it s no wisedome to trust our hearts till then for they not onely coole in the meane time but are subject to severall mutations from temptations arising out of the alterations of our conditions In a word while the Magistrate makes fences for his owne Government let him make some for Christs and let not his Church lye so open his Lawes so loose and readie for spoile and defilement least God pull downe the hedge of the Magistrates territories and rayse up another Magistrate that will take care of his owne 4. The Common-wealths peace cannot be firme without the Churches peace if the Church be tossed upon the waves the Common-wealth cannot be in a calme but when she rides under a full sayle and all her men acting in their severall offices and places it s a signe that then the Civill Government is well and settled or will be so How-ever no permanencie to Peace while there is no assured and reall establishment of Religion Saith Jehu What peace while the whoredomes of thy Mother Jezebel are so great While Israel ungratefully neglected the House of God after her deliverance God had other secret judgements to eat out her comforts and to make her libertie more miserable then her captivitie Now there is a Negative Peace when the Magistrate as a third man interposes himselfe betwixt jangling parties and by his power abates differences this is well but this will not long continue the severitie of a Judge may make the high way so plain and peacefull that a rich man with his wand may walke in the duske of the evening but till those mens spirits be made honest there will be such to inrerrupt it againe Now there is an Affirmative where there are holy and sure grounds for reconciliation and unitie layd for the Church to walke by its probable then to be One indeed and a reall Peace establisht Quibus spiritus unus est unus sit animus sensus Cypr in Orat Dom. in whom there may be one spirit one minde one meaning surely to have one way in generall to walke by is the next way to reduce men unto it A great Polititian was in judgement that it behoved a Common-wealth to have but one Church in it Lyps lib. 4. c. 2. pene toto which is directly conductive to civill Peace Wee all desire to see this liberall and beautifull Queene Peace to be Regent amongst us and to command us to beat out our Drum-heads and beat our Swords into Plough-shares But doest thou desire this for thy selfe so does many for the publique that 's more noble for God that 's Christian Thou askest it aske it for Gods sake not onely as the efficient cause and ground in himselfe of bestowing it on us but as the finall cause on which thou wouldst bestow it Pray for the peace of Jerusalem they shall prosper that love it Jerusalem was the chiefe Citie and place of justice Jerusalem was the chiefe place of worship and type of the Church of God pray for the peace of both pray out of worldly and ardent affection from a sincere and entire heart desiring to see Sion in her beautie and these teares of division of losse of feare of bloud to be wiped off sure such prayers are full and will be most like to speed but alas what love men beare to Sion their faint and very wishes for peace doe too much testifie Howsoever pray for it thy prayers may counter-worke others endeavours Therefore we pray for Magistrates as our dutie being subjects as Rulers over us and Nurses of Sion both Magistrates people pray for Sion because they all are or ought to be her subjects and to lay all they have at her feet to serve her And let them know that such as out of pure affection pray for her shall prosper Here is the encouragement of all they shall prosper c. Men may pray for peace and not love the peace of Sion nay be inward enemies unto it therefore they prosper not Men never saw in the Promise the excellency of Sion what is foretold of it therefore neither pray for nor love it these prosper not likewise But if the private man would prosper in the Shop the Field the Family if the Minister would prosper in his Calling among his people or the Magistrate in the administration of his Government let them love the peace of Ierusalem let that love breake into the flame of desires and pray for it And let the God of peace for Christ his Sons sake the King of Peace and head of his Church send down his Spirit to guide the hearts of all his people in the way of Peace that so his Jerusalem here below may be restored to her glory that is now in trouble Amen FINIS
not only their patience without the least contempt of Authority did much vindicate them but such was the inoffensive courage and sacred pride of that their condicion joyned to their patience that many of their enemies were thereby convinced and became weary in afflicting them We read of an Epistle sent to a persecuting Emperor by one of his Deputies Illis scil Christianis magis in optatis est Epist Anton ex Euseb lib. 4. cap. 12. ut in crimen adducti mortem pro suo Deo appetant quam vita fruantur unde sua ipsorum vita hoc pacto prodita multo majorem clarioremque reportant victoriam c. It is more desirable to Christians that they being made guilty of this crime of professing Christ to kisse death than enjoy their lives their life so lost brings in a more glorious victory to them And surely such as had courage to lay down their lives with this chearfulnesse had as much in other wayes to spend them but their cruelty could not force them to a Rebellion nor being put to a stand would they resist so much as in opprobrious language Paul brought before the High Priest Acts 23. 3 4 5. whom ignorantly and inconsideratly he called the Whited Wall who indeed was but the image of Authority his Secular power being taken away by the Romans and his Ecclesiastical by Christ yet sitting in the place of Iudicature as a Ruler of his people must not bee taunted and undervalued by an Apostle of Christ Pauls sudden checking of himselfe might most clearly convince the Magistrate that really and intentionally he was not of a contencious and contumacious spirit and might also render his Profession then in question the more placid and peaceable to them in Authority Moreover though still they should proceed to slay these dumb innocent Lambs they cannot beat them out of the life of Charity but even upon the Crosse when their enemies hands are lifted up against them then the Christians voyces and hearts are lifted up to God for them even then they most sincerely and fervently pray for them and what they then breathed out is but as I may so say the Amens of some thousands of prayers formerly put up for them And mee thinks if every Magistrate should truly and impartially discourse this in his minde and rayse up arguments from these mens devotions against their own cruel actions if there were but coÌ„mon humanity or ordinary policy in them they should readily concede and allow that to the oppressed subject in which the subject so really labours to preserve his Magistrate Tacere liceat nulla libertas minor A Rege petitur No lesse a freedom can be desired no lesse returned than for a people to sit down in silence no Magistrate can afford lesse peace to him whom none can force to break it than to hold his peace and therein to have his peace Mee thinks the Magistrate might reason his own duty out of the subjects and sure if yet he remain unperswaded this or nothing will perswade him soft words and so milde actions mollify wrath and pacify the wrath of Kings A great King will witnesse this unto us and from him it is argued by Lypsius for subjects to live in quiet even under Tyrants for the hearts of Magistrates are more placed in their subjects than in themselves and they are often guided more by the subjects Carriage than their own Counsell the end of Lawes Governors and all Governments being to make men good that the bad might not live baâ—â—… but the good in peace When the Magistrate sees thy doctrin thy conscience thy practice carrying forth nothing lesse in all thy prayers and intercessions when peace is wanting or in danger to be lost thou consciensciously and piously intercedest for it when thou hast it thou praysest God for it of whom thou hast received it the author of peace I say a Magistrate that will as hee ought wisely read his subjects much must learn by these what they are and be taught from what they are so to preserve them in peace and righteousnesse and in Religion leading unto both to which his own reason if not his duty in all conscience might direct him 2 This is a rational way in respect of God to whom we pray to obtain these things viz. by praying for the Magistrate under whose boughs we rest our selves and under whose shadow we finde protection nay though wee want these things yet the way to obtain them under such a Magistracy is to pray for that Magistracy 1 In that God is the author of all blessings and so of these viz. Peace Godlinesse and Honesly to which end he is as wel the Director as the Knower of the hearts and wayes of all men and can as wel by a secret violence on the spirits of men keep evill men from doing evill as by a gracious change set on evill men to doe good nay without any such change hee can make a Magâ—â—â—rate that is naturally feirce to institute Lawes for peace an Idolater to protect Godlinesse an unjust Judge to deal justly as well as make a cruell man peaceable a wicked man godly or an unrighteous man honest God makes Magistrates and God makes Magistrates good and to become a blessing to his people Promocion comes not out of the East or West but from the Lord as to make Magistrates neither does Peace come from the East or West but from the Lord through Magistrates whom hee hath made the most proper means to establish or to destroy these blessings they are the clouds that God hath made to drop fatnesse on his own inheritance or because of them it waxes barren and desolate As by him Kings Reign so by him Kings Rule or Princes decree justice Hee turnes the Condicions of Great Ones like the wheel suddenly placing the nethermost part uppermost and he changes their hearts like a River causing them to run in what chanel hee pleases and to whom hee pleases Prov. 21.1 The Kings heart is in the hand of the Lord as the Rivers of water he turneth it whither soever he will God casts the hearts of men into what disposicions he pleases when men have made them bad he makes them over again good Paul was a man of parts and power amongst the Rabbies and a man extreamly violent against the Church of God yet on an instant wee finde him as fast building up the Church as he was pulling of it down Manasseh that fed on the lives of his subjects became a nursing Father to them and he that offerd blood to Idols offers tears unto the Lord. Trajan at length laid aside his Lions skin and put on the Lambs Maximinus a most licencious cruell Magistrate when God laid his hand of vengeance on him before his death was reclaimd tantis misertis saith the Ecclesiastick Historian colluctans redit ad Deum persecutionem in Christianos sedat Templa reaedificat preces pro Imperii statu petit
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
verse 15. for so it is the wil c. that with well doing you may put to silence the ignorance of foolishnesse and if yet herein thou obtainest not thy desire but they live and dye as wicked and ungodly Magistrates as ever they were yet here is thy comfort thou glorifiest God in performing his own Ordinace and that in hope thou continuest waiting therein upon his bare word without the least income of mercie sutable to thy endeavour Lastly thou oughtest to pray for them They may desire it of thee and doubtlesse if the Magistrate be a good man or ever had the least acquaintance with God in this his way he will not so much that thou mightest acknowledge his Authority as that he might through faith and fellowship in the same duty be made partakers of so effectual an Ordinance desire thy supplications and intercession for him Hezechiah sends to Esaiah and in him to all the rest Is 37.4 Lift up thy prayer c. So did Esiher to all her brethren We see the Elders of Judah coming to the Prophet with false and hypocritical Spirits to desire his prayer and direction Ier. 42.2 3. We beseech thee let our c. yet they had a free and gracious answer verse 10. If you still c. as if there had been much good intended to them if they had really intended obedience That wicked and rebellious people that had injured Samuel yet knowing the efficacie of prayer comes to him 1 Sam. 12.19 And all the people said to Samuel c. This was Samuels gracious and milde answer to that ungracious and discontented multitude verse 23. As for me God forbid c. We ffnde that Heathen Kings have been so far convinced of the virtue of this means that they have desired it earnestly Ezra 6.10 That they may offer c. And to this he engages them by speciall favours verse 8 9. Not only to defray the charges of the Sacrifice but the expences of the place of worship it self Many of their Princes the Eunuch c. have come up to Ierusalem for this end to joyn in worship with them We have many examples hereof upon Record and in our own eyes to this day I shall give you but one in the Primitive Church Maximinus that cruell and impious persecutor on his bed of sicknesse had certain reluctations of Spirit for his evill practises and got up his heart to desire the prayers of Christians even of that remnant yet preserve from the fire and other torments and that he might obtain the Christians hearty prayers for him did bestow upon them many liberties gifts c. Euseb lib. 8. cap. 29. p. 169. Unde Christani hac indulgentiâ à nobis concessâ devincti debent deo suo obnixe supplicare pro nostrâ pro Reipublicae pro suâ ipsorum salute ut quovis modo cum publieus rerum status integer incolumis retineatur tum ipsi in familiis suis absque ourâ solicitudine vitam degant Having by his decree restored to them their places of Worship Means Liberty of profession c. Hence saith he The Christians being bound by this indulgence granted by us ought earnestly to pray unto their God for our health the health of the Common wealth and their own that so the common condition of affairs being well and safe they might spend their lives in their families without care and molestation What an unworthy thing would it be in us to deny to answer this their desire Where would be that Christian compassion and charity sutable to our profession we condemn them for not protecting us and we deny to afford them our prayers to enable them to it We judge the Magistrate for his wants when our wants are the greater I say they are the greater because they are the easierly supplied it is worse that they should want our prayers especially praying for them then that we should want their countenance assistance maintenance Hypocrites Heathens have had and merited their answer of desires herein who tended to nothing but their personall security and perticular happinesse much more should such Magistrates who from pious sincere and humble spirts desire good mens prayers alone even for this end That they might receive Divine influences of wisdom courage integritie c and outward blessings whereby they might cause their authority and power truely to serve the Church of God Thus you see how probable the effect is how reasonable the performance is CHAP. VII IT comes now in order to discusse the last particular promised viz. The resolution of some Objections that have sometimes sate upon my judgement and conscience and the same may abide still upon the mindes of many sincere and tender hearts that desire truely and exactly to walk according to Gospel Rule and to the honor of their holy profession which with all the candor and freedom of spirit I can I shall labour according to truth to remove that so with the more chearfulnesse and lesse hesitancie we may set our selves to the conscionable practise of this Duty Object But some will say Ought we to pray for and to be subject to Hereticall Magistrates and such as make use of their power to protect Hereticks Sol. To this I answer 1. That if this be made in reference to this present Government and to them that are in eminent Authority over us it may upon probable grounds be denied that they are such Hereticks for this by experience I can affirm of some that have great influence upon the affairs of this Common wealth as they are now acted and carried on amongst us 1. That they are sound in judgement in the Fundamental points of religion zealous affectors of the Ordinances of God in purity constant practisers of such Duties as carries in them the power of Godlinesse and men of great and heavenly experiences 2. That they are sadly and deeply affected with the spreading Errors and Heresies of these times through which there are such numerous divisions dayly begotten in that one onely Church of God and do truely resent the departure of good men from the Truth not onely as the common Sins but the heavy Judgements of these times from which I am perswaded they wil labor according to truth to recover this nation 3. They are tender over the Orthodox and thereof especially the Ministers of the Gospel readie to supplie their indigencies to pardon their infirmities committed against themselves desirous of nothing more then union with them exceedinglie troubled to be made instruments of their affliction and the others restauration To this their own actions may testifie in many and they still will testifie in the due honor and preservation of learning and of learned men as a means to discover the subtilties of Satan covered by men of the ablest parts and to strengthen the truth to which we owe our noblest excellencies and of which at all times even in the Apostles times when there was an immediate effusion of the
hath an husdand is bound by the Law to her husband so long as he liveth but if the husband be dead she is loosed from the law bond of her husband This is the nearest relation that can be in which there is a certain oneness and if on these terms the relations all the obligations are dissolvable then much more in relations more remote Again Secondly there is a change in man himself God is immutable he cannot he wil not disoblige any man from promises made to the stricter observance of his wil but man may if he that made the covenant or promise dissolve it it is dissolved I mean him to whom it was made and by whose power it was made the reason is good he sees no necessity of such an obligation to him and it being for his sake his safety honor c. and a but then to the obliged the one party may part with his own right to ease another Iuramentum promâ—ssorum quo aliquid promittitur homini tantum in ejus gratiam desinit obligare si ille cut factum est promissum vel remittat vel tâ—llat fundamentum illud quo nitebatur Ames Med. l. 2. c. 10. The stance of an Oath must be just and possible it is a sin to promise what is not good to be done or being promised cannot be done To promise any thing contrary to the minde of God is absolutely sinful from that God does immediatly disengage thee to promise that thou canst not do is by consequence a sin because thou dost it not Somtimes God disobliges us from the performance of our Promises when he blocks up our waies by his providence and will not let us perform them The Lord hath clearly appeared herein to us in his visions of providence wherein he hath not walked obscurely under second causes but above them and made his own armbare before us all and he himself stood in the way against the political ends of the Covenant litterally expressed in it though providences be not an assur'd justification of precedent actions yet the sucession of them that in a more then ordinarie way have a prophetical Declaration in them and in-minde us of the will of God de futuro that he will establish such a goverument whom he much owns and will make us that labors in it to understand that of Nebucadnezar Dan. 4.32 that the most c. To close this the main ends of the Covenant binds us more strongly to the performance of that which without a covenant we are bound to perform and to clear us before men c. and I hope I have great assurance as much as man can have in man hat the main principal ends thereof this present power wil bring hoâ—e unto us CHAP. XI THis truth that is the Duty of a Christian subject to pray for the Magistrate for that government under which he lives may have its application 1. To the subject whom it Corrects Directs Informs 1. It corrects the erroneous whereof the chiefe is Vid. Willer 7. gen cont in Synop. l. 1. p. 36 Ger. de Magist Poâ—â—t p. 164 c Iewel c. 1. The Jesuited Papist that would have a supream power in the Pope the universal Vicar of Christ over the whole world to depose and enthron what Magistrats he pleases to set up a Phocas c. as also to change government at his pleasure to cause the subject to withdraw his due obedience from the Magistrate instead of praying for him Excommunicates Curses him with Bel Book and Candle He likewise assumes to himself the power of Dijudication in all causes denying that any Clerk or Person in Orders shall appeal unto any Magistrate but his Ordinary As the Apostle excepts none from Magistrates so no subject from his duty pray for all men c. let Timothy c. all the Church at Ephesus Bern. ad Henr. Epist Minister people pray for him Siâ—omnis anima vestra quis vos excepit ab unive sitare si quos tentant excipere tentat decipere saith a Father if every soule must be subject to the higher powers then yours also who hath excepted you from this universality he that would except you would seduce you 2. The giddy Anabaptist that would have a parity amongst all Christians fellow creatures fellow Christians and fellows in all things and because free by Christ in their souls therefore free from all humane obedience What have I to do with civil Powers and Magistrates c saith he nay he would not have a civil Magistrate in a Christian Common wealth Alas man what wouldst thou do how wouldst thou defend thy self and gain redress for injuries acted by evill men The very unreasonable creature might argue thee out of this opinion but thou saist that thou wouldst have all men to live by that law which is in them alas what is the Law of the thief the Murtherer the dishonest person the man whose heart is hardened and conscience seared up and will there be no such in the best Common wealth But thou wouldst not have a Christian by any means take upon him the Office of a Magistrate There is more need of them then any Vid. Aquin. 22. q. 104. Art 6. Rutterford Woll Gor c. because there is not such able men and good Christians in that office it is that justice is refused judgeing mens causes by their persons and not their persons by their causes The Apostle checks the Christian Corinthians for this 1 Cor. 6. 1. Dare any c. sure it is that the Saints the Apostle spoke of so able to judge betwixt brother and brother are very precious in these our daies however it s to be wished there were more that might deserve fuller prayers and freer obedience from the subject Secondly It directs the truly pious and Christian Subject 1. In point of Conscience thou lookest upon many in Authority as really base and unworthy Persons of profane lives corrupt jâ—dgements easily byassed onely filling up a place nay dishonouring that place well thou sayest that thou darst not put up any request for them they and their practisâ—s are so abhominable in the eyes of God I am affraid to pray for them is a sinne at the least a vaine petition Truly that place is to be lamented that are served with such Magistrates but are they Magistrates and so bad and unable then they have the more need of thy prayers for want of them they are so bad it may be But however in the meane-while you must distinguish between the Person and the Office the Office adds to the Persons the Persons take not from the Office their personall iniquities or officiall corruptions lessons not their Authority Power Superiority Magistracy but because of this thou fearest least thou shouldest sinne in praying for them it is thy duty and thou sinnest in not praying for them Thou hast a bad Child a bad Father a bad
was his best subject and none deserved better of him and sure the Countrey may say as much of him as a Magistrate amongst them But what will Magistrates say when they see Christians walking like so many Justices keeping Court in their owne Consciences and were there no Law durst not offend nor breake the peace of common societie Sure such are to be had in honour that are so readie to every good worke I know that there are many in authoritie at this present to whom good men are deare to them as the apple of their eye yet againe I know them to be but men and may receive accusations privately suggested having many comming to their eares and such being received and the minde possessed of them it s an hard thing to unsettle them and remove them from the affection anger inveterated rurnes to malice and that to worse and some Rulers are too apt many times to spend their judgements according to a sudden apprehension or present information A Ruler ought to be very carefull herein against whomsoever he receives any thing or speakes especially of a good man whose heart is or shall be thus disposed presently to Peace Holinesse and Honestie in all things and in some particulars that obliquely seemes to oppose some of these gives him leave soberly solidly to come up unto them in the meane time let him not lose that esteeme and good affection that is due from thee to him which another day thou shalt be forced to acknowledge 3. This showes in what a perillous estate the Magistrate stands his foote is set upon a Hill which if either to wet or to dry may prove ill for him he therefore hath not onely need of his own prayers and watchings but of others of all good Subjects under them of whole Congregations Ministers and People that their prayers ascend with the greatest strength and force to the Throne of Grace God requires us thus to act and intercede to himselfe for them the great danger they are in appeares by the the necessity of their our prayers and the great care that God takes of them who can thus blesse and prosper from himselfe yet not without meanes this must not be forgotten above all things this doe first of all and this must be constantly at all times being a generall direction first of all slight not this God himselfe hath put up a Bill into thy hands every time thou goest into the Pulpit Pray for all that are in Authority and good reason their temptations are so many and so great Satan waiting on Ministers and Magistrates at all times to be a lying Word in the mouth of the Prophet and a false sentence in the mouth of the Ruler for if they erre many erre with them and in their ruines many perish Moreover they doe Judge and speake for the Lord and as in his stead and place and thence doe their sinnes much reflect upon the Lord and they doe judge the Lords people and his Inheritance which ought tenderly to be respected there be many extraordinary and occasionall employments that they need constantly to stand under the droppings of the Olive tree and we alwayes to be putting up our supplications for them for supplying influences of Courage Integrity clearnesse of Judgement and Wisdome And here againe is taught them that as the care of the people lies on them so good people beares much care for them they are affraid least they should slip or faile in the discharge of their places if they doe they mourn over them they seek to restore them being very sensible of their conditions knowing what losse the people of God may suffer by them And if such be the charge of others for them how great need have they in humility godly temperance and vigilancy to be overseers of themselves and frequently to examine their owne hearts and wayes and fall fully to attend the Lord in prayer and all other meanes for strength and direction CHAP. XIII HErein by way of reflection the Magistrate may take a view of his own duty to the Subject what the Subject is bound to seek for of God what they are bound in duty to endeavour to performe to him for the Subject prayes that he he might lead a quiet godly and honest life under him and to enable the Magistrate so to rule and governe that his Government may conduce hereunto which ought to be his study should he not pray for him and this calls upon me to handle the other part the Rulers duty and how just the expectations of the Subject are from him for their blessings but I must leave this for another opportunity which I hope God may cast into my lap onely in present receive these briefe Observations 1. Let the Magistrate endeavour a confluence of these three Peace Holinesse and Honesty let him not satisfie himselfe as a Politicall person with peace and Honesty but if it please God to blesse him with them strive by way of gratitude to returne the other for thy selfe upon the Subject you have a dutious interest in them all though somewhat different yet so greate as to promote the remotest from your power Truth and Holinesse you see how the Lord is pleased to joyne them in promise Jer. 33.6 Behold I will give unto them health c. What we have laid up in promise we ought to strive each of us in our calling which may conferre something to it to draw that forth those that establish a lasting Peace must build it upon these two Columnes without which it will inevitably ruine and those will be ruined that lie under it let it otherwise be laid upon the strongest Basis of Policy I never read otherwise in the History of any Church either Iewish or Christian but where either of them two perished either the Government it selfe or at least the Magistrate perished When God would in a Vision represent to Nebucadnezar and therein to every Magistrate his charge he adumbrates him by a Tree it was in it selfe great and strong though made so by the hand of God that for Beasts it might be both for food and shadow and for Fowle to build their nests in the spacious and loving armes of it The interptetation is cleare 2. That the Corruption of a Magistrate or his Tyranny as some terme it consists as much in the no-execution of his power as in the licentious exceedings of the bounds of his just power It s an hard thing to keepe in measue though he must exceedingly endeavour it that he neither two much slacken nor too much streighten his golden Reines For besides his own sinne and danger herein it s too subject to the unadvised Subject to murmure without just occasion Sloath and basenesse of spirit is as much detestable as ridgidness and pride there is partiality in both Loose not what you can doe where it is good or safe overact not what you may doe though to your owne profit yet there is lesse