had no more promises in the whol Word these were sufficient infallibly to binde the Lord to this and faithfully to preserve the expectations of his with him and indeed all promises but especially those of this nature should have these severall effects on every true beleever viz. to transforme us into the likenesse of God in them to live so on them as if in present wee shared of them to strengthen us in faith and patience to wait on him in hope to rejoyce in him by prayer to strive for the accomplishment of them and by our practices to draw them onward to us and to prepare our selves for them to conclude this with that of an holy Martyr upon that legacy of Christ left to his people My peace I leave with you saith that Christ haveing left or given to his Church peace in promise hanc nobis haereditatem Christus dedit dona omnia sua pollicitationis praemia in pacis conservatione promisit Christ hath made us that beleive heirs of this peace the only heirs of the promises of peace and in the keeping of this he hath lapped up all blessings servient unto this and consequent hereof 2 As you see the promise lies before you so we finde by experience the mighty power of prayer effecting as great things as these promises containe the Saints of God by prayer have elicited the power of God and stirred up the tender affections of God to put forth that power to establish his people in such blessings Heb. 11.33 If Faith in the promises can subdue Kingdomes cannot the same Faith subdue the hearts of Kings and bring promises of as little difficulty to perfection But further you shall see what way prayer hath made into the hearts of Kings and that God hath wrought more graciously on their spirits upon their prayers than by his judiciall signes and wonders We read of that great trouble and affliction the spirit of Nehemiah lay under for the sad estate of Hierusalem which the King his Master discovers in his countenance and to know the cause of which he was very percunctory and inquisitive as you may read Neh. 2. Nehemiah might well acquaint him but little hopes he had to prevayl to gain a people out of captivity or being delivered to raise meanes to enable such beggerly and poore captives to repaire the Temple Hierusalem and build their own houses a work too difficult through its greatnesse and their weaknesse yet first Nehemiah seeks God by prayer verse 4. So I prayed to the God of Heaven Then he prevayles with the King verse 5 6. If it please the King c. The same course takes Ester and succeeds the Iewes are in great danger and are all like to perish shee knowes not what course to venture upon to save them but that which was more dangerous for to go into the Kings presence was death without the golden Scepter and if happily she scaped that yet it was an uncertain way very improbable it was that a woman and a captive too should upon a bare request undo what a great Court Favourite had done and which being executed carried a great pretence of emolument and income to the Kings Treasury yet mark the way shee takes Chap. 4. v. 16. Go gather together all the Iewes that are in Shushan and fast you for me I also mine will c. such as were most ready must joyne in this duty they must not delay its performance till all that were like to suffer should know of it but first they pray for her good speede and when shee comes she findes the heart of of the King as ready to receive her and answer her in all her desires as if her soul had beene transanimated to his body or had beene long before prepared for her See then the mighty power of prayer that prevailes for the destruction of many and potent enemies why not for their salvation does not their salvation ly in the way of thy prayer as well as their ruine or is it lesse glory to God or would it be lesse comfort to his Church rather to see them saved then ruined prayer hath wrought favour for the Church in their eyes and it might worke favour for them also in the Lords eyes and sure it is that this is the best way to make them the Churches for if they were the Lords they would be his peoples and it s farre sweeter to suck the milke out of the breasts of gracious Magistrates then wicked Magistrates though their favours should be all one and if prayer be a means whereby Solomon obtains grace for himselfe it s a means also whereby a people may obtaine it for the Magistrate wherein they might be made happy in a free and reall collation of these blessings on them 3. And herein this gracious successe only answers the Lords own direction he gives us this in command as a means to procure any mercy and in generall to encourage the necessitated to this tells us of the power of it Iam. 5.16 The effectuall fervent prayer of the righteous avails much But as to these in particular the Lord tels his his people how precious his thoughts were to them in their captivity that his minde stood to their grace and mercy Ier. 29.11 I know the thoughts c. And the Lord tels them this for this end to put them upon this divine exercise of prayer that they might draw out his gracious intentions into acts verse 12. then shall ye go and pray unto me c. verse 14. and I will be found of you and turn away your captivity And again when those thoughts of God shall be made manifest to his peoples happinesse by enclining the hearts of their oppressours to them even their Kings heart God shewes of what temper and disposition his people shall be makeing way for those mercies Ier. 50.4 In those dayes and at that time saith the Lord shall the children of Israel come they and the children of Iudah together going and weeping they shall go and seeke the Lord their God We know that the ground of engagement to promise mercy and of the performance of those promises lyes in himselfe the same cause that moved him to make them excites him to a speedy and seasonable accomplishment of them yet the Lord draws arguments from us even the worke of his grace in us and the working of that grace out of us up to himselfe to accelerate the worke in the forementioned promise of crowning his spouse with such an hopefull Magistracy he gives this reason of it Isa 29.23 for they shall not be ashamed that waite for me first they must waite for the glorious appearance of God in such blessings amongst his people againe it must bee granted that this attendance must be in his own way for it s not a dead hope nor an activelesse faith but such as stirrs up the soul to earnest desires and fervent longings assured on the faithfulnesse and truth of
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
Essay and Character of a true Subject see his Disposition his Affection his heart taken out of him and laid before thee mans languages one to another are no certaine discoveries of their minde but their prayers which they dare not counterfeite when they goe to their God and Father who is the searcher and trier of the heart and reines Nay they not onely sometimes pray for the Magistrate but they make it their businesse this is a chiefe thing that in the first of all things they must place even the happy Government of the Magistrate and that they might enjoy a true Subjects life as God hath committed them to thy hands so they commit thee and thy Government into Gods hand what thou labourest for they truly pray for that the Lord would enable thee with such Graces and Gifts to guide thee by his Spirit and so guide himself too that thou mayest rule and govern in Peace Holinesse and Honesty see here his heart running in unto thee his affections making hast to meete his endeavours striving to answer the summe of a good Magistrates desire and to delight him in his own happinesse If thou beest a Magistrate and affected with men of other tempers thou art no lover of thy selfe or the Common-wealth if thou seest men otherwise disposed be assured that they are not true Subjects according to Gospell interpretation or if any of Gods people faile herein blame not the truth and the way they professe they have been instructed in other Principles better Rules are laid before them to walke by Then the Magistrate ought not to account him as the onely faithfull Subject that is a solicitous informer fills his eares with groundlesse complaints that straines sqeezes and forces the actions of men to speaks in such a Dialect that as he hates them that are good so he would set at difference the Magistrate and them that are good sure it is how charitably soever such as are in Authority and judge of them and howsoever they may use them as profitable to themselves unlesse in apparent cases of necessity peace it selfe being concerned in it yet they are according to the first qualification of the Apostle the worst Subjects a Magistrate can have bringing much dishonour on him that hearkens to them For as the Prophet discribes them Isa 29.20 21. They watch for iniquity that make a man offend c. These men cannot live but in the flame of revenge and the fire of envy they delight in the disquietation and ruine of others and therefore labour by suggested lies and wire-drawn Truths to perplex the minde to wrack and torture the Name and Estate of the true Subject that truly desires to lead a peaceable and quiet life yet questionlesse the eminency of their affection and the exactnesse of their subjection appeares onely in this Againe this informes that a wicked person cannot be a true Subject the contentious man being an enemie to Peace disquiets the innocent Members of Jesus Christ so the ungodly man is inwardly an hater of the happinesse of the godly and would be ready to entertaine and violently to prosecute motives that might beget the disquietnesse of the Righteous and if he should follow the Principles of his owne heart he can neither rule as a good Magistrate nor obey as a good Subject how can he pray for the Magistrate that never prayed for himselfe his prayers as well as his person bring an abomination The prayers of the Righteous availe much In truth the wicked man is subject to none but the Divell and his owne vile affections neither can he be while an evill Spirit rules in him as in all Children of disobedience He onely loves a Magistrate like himself and delights to make him like himselfe Hos 7.5 6 7. In the day of our King c. delights to see him live like himselfe Rom. 1. ult But heare how they will sound forth the commendations of a Minister of Justice that will countenance or connive at their wickednesse and it s easily knowne in a County what a Magistrate is by the persons that weare his Livery and the Herauld of his Name for such as the Subjects are such is the Magistrate by whom they live especially he is such in his Admirers and Agents We reade that this Title is given to the Magistrate who is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi the Shepheard of his people but sure it is the ungodly persons are the scab of his Flock and a curse of his Goverment the ungodly person is the Tinder the Contentious person is the Fire while these two receive countenance from the Magistrate the best of the Subjects shall enjoy little peace 2. This may serve to guide the eye and direct the heart of a good Magistrate where he ought to place it it may teach him what value and esteeme he ought to place on the righteous man considering what fruits he properly beares so long as watered by the Doctrine of the Apostles viz. Peace Godlinesse Honestie If thou beest a gracious Ruler and desirest so to governe the people thou wilt delight in and receive to thy selfe such as meet thee in the ends of thy Government Cornelius was a good man and loved men like himselfe as good though not as great as himselfe such shall be neerest his person and things of trust committed to them Act. 10.7 8. He called two of his household servants and a devour c. In those dayes it was a dangerous thing to be a Patron of the Apostles or any Ministers of Christ if it had beene knowne but to their Heathenish Emperour or any of their Deputies he had lost his place of Command if not his Life yet with this businesse he had such good servants of such fidelitie he durst intrust them Therefore saith the wisest of Magistrates Prov. 16.13 Righteous lips c. such is the nature of him and then he directly moves towards the divine ends of his Office Rom. 13.3 for Rulers are not c. Mark the resolves and practises of that good and upright King Psal 101.2 I will behave my selfe wisely in a perfect way What is that way See one step he struck therein vers 6. Mine eyes shall be upon c They ought to have a good man in high esteeme for his workes sake and above all for the inward frame of himselfe which is compounded of Peace Holinesse and Righteousnesse You may behold him keeping just Lawes before they be and helping the Ruler to that Peace and Righteousnesse in his way that a Ruler cannot helpe himselfe unto by reason of the defect of his Law a true Christian makes it his businesse privately and publiquely to pray and act for this No sooner are good Lawes made but he rejoyces in them lives more securely from evill men but no more securely in himselfe having the same standing Law in his Conscience nay being a living Law to himselfe King James used to say of a good Justice that he
use of that of his Author Lips praesat prolit liâ—r ego nec labi errare non posse solum fateor sed debere it behoved him though not became him to erre it was good for him that he was afflicted it was good for thee that he offended It concerns him therefore Christian reader who hath been enlightened in the Kingdom of Christ and hath been partaker of the sufferings of that Kingdom in these late sad times to acquaint thee with the occasion of his writing and the reason of the manner of his writing The occasion of it is to discharge his duty in reference to thy safety which he desires to do with the freer minde and fuller affection in as much of those various censures the author expects to be cast on him being once of another judgement not that in any respect he would labour to reproach or censure any dissenting brother but in the Spirit of meekness and tender compassions beseech him from what is written and by his example to return into a sound and quiet minde its Gods mercy to beat thee on other mens backs and to hold their light to thy feet whereto as to the hand of God the author not only willingly submits but is thankfull that he is a servant of thine and therefore he that blushed at the Commission glorys in the discovery of his infirmities Such was his evil as to ever look and slight Government in the hands of persons that might miscarry in the obtaining or managing of their power for Government still remains an Ordinance of God and requires due and lawfull obedience as thou mayst read at large in the treatise It was the infirmity if David to fret and be peevishly affected to see persons ungodly in judgement or practice to flourish in an uninterrupted peace wealth honour it becomes such whose judgments varie from them yet not able undoubtedly to search forth the wayes of Gods judgements quietly to waite Hab. 2. God will speak to stand still and be still if they mean to see his salvation and sure it is that a soft and lingring hope with a firm faith opens to the fruition of promises St. Hierom. Speaking to that of Ier. 29.11 I think toward you thoughts of peace therefore pray for peace ut deus captivitat is fineÌ„ patientiaÌ„ praesentium laborum seu spem futurorum That I the Lord might give ending to your captivity and in the mean time patience under your present bondages and hopes for future happinesses God prepares for mercies by such gracious dispositions and thou sees that he that makes the most hast is ofts the furthest of and hence it followes that this impatient and boiling passion puts a man upon an inconsiderate compliance and confederacy with ungodly persons to oppose that Government they so maligne of whose ungodliness the uncessant series of providences most eminently exercised against them might much convince thee and cautionate thee as it should have done the author that thou associate not with them least the same judgement watch over thee as it hath done them this was the failing of Jehoshaphat 2 Chron. 18. and 19. cap. whom God suffered to joyn with and assest the wicked Ahab an hater of the faithfull a man given by himself to sin and given by the Lord to judgement for which afterwards he was sharply reproved and then had like to have faln under the same curse by his unadvised conjunction And according to the nature of these the Authors sinfull practices did God prepare and proportion his troubles as for the materiall part of his afflictions they were not so great in themselves as in the fence of them which could not contain such weight such bitterness and pinching straightnesse but it must arise from the stopping of the dayly confluence and supply of strength from the Lord. And hence often times became his heart straightened and shut up towards God in his greatest necessities and hence flowed in tumultuous confusions that when he would gather his soul the closest to God to refresh himself but a little he could not and what he received then was thorow great intermissions and this way of afflistion is not usuall with God to multiply his servants troubles but that the practices much displeased him it s far better and safer for a Christians sins to be searched out by the word then by afflictions that the conscience should be more kindly and sweetly awakened by the voice of Christ then by the lightenings and thunders of his irefull corrections among all these waves of God besides his domesticall sufferings the author was much tost yet sunk not and if sunk he hath left thee Chrishian reader this treatise as the top-mast of a minde more troubled then his person to teach thee to avoid those dangerous passages of life into which thy weaker and lesse skilfull brother hath faln and herein be advertised That though no afflictions arise but from a just cause within us yet thou takest heed least thou appear eminently instrumentall therein that so they may attend more glorious tryall then thy correction And while God is chastising take heed then of sinfull deviations and prevarications least then thou thicken the cloud over the face of God by the light of whose presence thou must then be guided and supported unlesse ineuitably thou perishest in them And as thou shouldest not suffer as an evil doer so take heed thou fallest not into the same snaâ—e with evil doers walk woâ—thily before them but have no fellowship with them walk not in their way sit not in their councels Have reverent thoughts of them that are in authority whether their power be originall or derived whatsoever their power be and whosoever hath the administration thereof observ God in in as he is in all things and more apparen ly in such whereby it may b sanctified unto thee thou mayst glorifie God in it love the Governors pray for them â—â—â—dy their peace and be able to appeale to thy â—eaâ—t for approvement of the sincerity of thy desires hereiâ— such a disposition is no lesse hoâ—orablâ— then comfortable Lay down the spirituall â—eapoâ—s of a sinfull warfare as pride covetousnesse revenge c. Sweet fins but cannot be fed without the ruin or disquiet of thy brother it s a most vain thing for two parties to strive for superivity to raise factions to devide and accasion a strife hereunto when both have deserued well better it is to suffer injury by an equall then by striving to injure both which as Saint James saith arises from and nourishes our lusts only Themistocles the Governor of Athens as Aelian seeing two cocks fight most earnestly for life and death said they fight neither for houshold goods their country parents children nor friends sed ne alter ab altero superetur that one might not be above another and thus it is with many men though otherwise be their pretences Ambition Self-interest Maliciousnesse are never good as
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
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