truth maintaintd and defended And these things wee should all begge earnestly of God Having thus clearely handled Why wee must pray for the Church and Common-wealth What wee must pray for in the behalfe of our Church and Common-wealth it now remaines in order to shew Why wee must be thus carefull to pray and bus earnest in praying for our Church and State I answer hereunto First Answer 1. because wee cannot expect that either should prosper without prayer Heaven shall cease to be when it shall cease to runne and men shall cease to prosper when they cease to pray For how can wee expect a blessing from God either upon our selves or our Common-wealth when wee neglect to sue unto him by prayer for it And hence the lewes say Druf in Gen. Sine stationibus non subsisteret mundus the world could not endure without standing idest praying for they usually stood when they prayed and Gnammuda standing is one of the seven names which they give to prayer And therfore I may say to my brethren as Nestor said to his children Pray for ulesse God helpe us we shall all perish Homer The Lacedemonians custome was not to crave any thing of their Gods but what was of importance and great consequnce saying that all small matters were to be obtained by mans industry Now the prosperity purity and peace of our Church and State is a matter of much moment and therefore there is great reason that wee should all pray unto God for them And. Secondly Answer 2. wee should pray for our Countrey Church and State because no temporall thing should be dearer unto us then our Countrey I say no temporall thing because the Lord Religion and the truth must bee nearer and dearer unto us then either our Land liberty or lives Homer tels us that so deare was the love of his Countrey to Vlisses that he preferred his native soyle lthaca before immortality Wee must not so doe but onely preferre it above temporall things Some define a Countrey thus Definition of a Country It is the Region or Climate under which we are borne and the common mother of us all which wee ought to hold so deare that in the defence thereof we should not feare to hazard our dearest lives Plato saith There can be no kindred nearer unto us then our Countrey There is nothing more to be desired then the good of our Countrey nothing more to be affected then the love of our Countrey For although children parents and friends are neare to us yet our Countrey chalengeth a greater love And therefore as the heathen said Happy is that death which being due unto nature Pulchrum est pro patria mori is besto wed upon our Countrey And therefore seeing our Countrey should bee thus deare unto us there is great reason that wee should pray for it and our Church and State established therein And Thirdly Answer 3. because the good of the Common-wealth and Church is ours For if as Stobaeus saith The profit of the Countrey extendeth it selfe to every City of the same then the good of a Commonwealth and Church must in like manner be communicated and extended to every inhabitant therein Tully telsus Nemo sibinatus None are borne for themselves onely but also or their Countrey and therefore if wee should seeke the good of that before our owne gaine then much more should wee desire and labour to procure that which is good both for our selves and Countrey as peace prosperity plenty and purity are It argues self-selfe-love for a man to love his Countrey not for it selfe but for that good which he possesseth in it and therefore if wee love our selves let us pray for the peace and good of our Church and State For as the life of all the members proceedeth from the heart so from the Common-wealth proceedeth the common good of every one Geminianus lib. 6 de homine ca. 5.7 and upon the safety thereof dependeth the safety of all Wherefore every one of us should labour both by prayers and endeavours to promote the good of this Country The Senate of Rome saluted Augustus Sever. by the name of Pater Patriae The Father of the Countrie and the Romanes erected Images of all such as renowned or benefited their Countrey And therefore if wee desire happinesse and esteeme amongst men while wee live and a good name and report when wee are dead wee should by all meanes advance the good of the Church and Common-wealth And Fourthly Answer 4. wee should pray for our Countrey because necessity requires it it being now taking physicke and alwayes subject to enemies 1. Saint Iames saith If any be sicke let him send for the faithfull Ministers to pray with him and the prayers of the righteous shall save the sicke Here note that something is there expressed to wit that Prayers must be made for the sicke and some thing implyed viz. that besides the prayers of others the party must not neglect the meanes of Physicke for Physicke must bee used and then the blessing of God desired upon it by prayer whereby the creatures are sanctified unto us Thus should we now doe for our Church and Common-weath being sicke and Parliaments and Convocations being the proper Physicke ordained for the healing curing recovering redressing and restoring thereof and this Physicke being now a working we should all pray and that powerfully that the Lord would so blesse and assist them both that they may be instruments of much good both to our Church and State And 2. Certainly Liv. lib. 30. wee are never without some enemies or other either home-bred or abroad either open or secret Livy saith truely Nulla magna livitas quiescere diu potest si foris bostem non invenit quaerit domi No Nation can long bee quiet or at peace for if it have no enemies abroad it shall finde some at home Yea the devill being an enemy unto truth and all true profession Religion and worship doth ordinarily stirre up most enemies and employ most subtle and most crafty instruments against that Countrey or Kingdome where the truth is professed defended and maintained And therefore seeing wee are assured that wee are not destitute or altogether without enemies although wee could see none therefore there is great cause and need to pray for the protection preservation and prosperity both of our Church and State Fiftly and lastly Answer 5. wee should labour by prayer for the good of our Common-wealth and Countrey because otherwise wee are worse herein then infidels as will appeare by an example or two Aristotle beeing at Athens was very carefull for his Countrey the which when Alexander had over-runne and rased Valer. Max by letters he moved him to buid it up againe Plutarch Dion of Syracuse was so loving unto his Countrey that he never rested untill he had thorowly freed it from the tyranny of Dionisius Themistocles being banished his
pleased with that which himselfe prescribes especially if it be performed according to his will And 2. The Lord loves to be sued and sought unto by prayer and therefore it is cleere that it is pleasing unto him The more often we goe unto him by prayer the more welcome we are the oftner wee begge the more liberall he is the oftner and harder that a man shakes the fruit tree the more fruit fals and the more importunate instant and incessant wee are the more gratefull wee are unto him and may bee the more certaine to be heard if wee crave those things which are agreeable to hsi will And 3. By prayer unto God we show our dependance upon him and that wee neither trust in gold nor in the wedge of gold neither upon any Egyptian reede nor adhere unto any arme of flesh but place our whole trust hope confidence and dependance in the Lord our God Prayer is g Conversso cordis and Deum August the turning of the heart unto God or reflexion of the soule upon him for by prayer wee acknowledge that the Lrod takes care for us and that it is he who gives all good things unto us as followes by and by Now this is so pleasing to the Lord of Glory for a man in all difficulties distresses and straits to cleave close unto him and in the greatest extremities to cling unto him and trust in him Iob. 13.15 as Iob did that he hath promised to take care for all those who thus confidently cast their care upon him and never to forsake those who thus adhere unto him neither to faile those who seeke for helpe and succour from him alone c. IV. It is further evident thus that prayer is pleasingunto God because they who rightly call upon him do acknowledge him to be All-wise All-mighty All-good More particularly 1 They who rightly call upon the Lord do acknowledge him to be Omniscient one who knowes best of all all their wants and necessities c. 2 Omnipotent one who is able to supply all their wants to satisfie all their desires to relieve all their necessities and to remove all their evils c. 3 All good i. e. one who is most bountifull and liberall ready to give what we crave in as much as it is necessary for us and the alone Author the gratious giver and the liberall doner of every good gift Iameâ— 1.17 and every perfect beeing From these foure particular proofes Argument I will as before draw one true and cleare Syllogisme for the strengthening of the assertion which I undertooke to prove viz That Prayer is pleasing unto God That which God commands and loves that which argues our dependance upon him and proves and testifies him to be Omniscient Omnipotent All-good and the Giver of all good that must needes be pleasing and acceptable unto him But Prayer is such as was proved in the ofure fore-going particulars Therefore prayer is pleasing and acceptable unto God and consequently must not be omitted or neglected although we were neither sensible of any want or any woe Thirdly and lastly Prayer is good and profitable for us as prayer is good in it selfe and pleasing to our good God so is it also good and profitable unto our selves as appeares thus 1 Prayer is a meanes to encrease The Proofe exercise corroborate and confirme our faith therefore it is profitable for us When some necessitie or occasion prickes forward the child of God to pray he considers that his Father hath againe and againe e Psal 50.15 promised in his word to heare him Mat. 7.7 Ioh. 14.13 15.14 16.23 Jam. 1.5 when he calls upon him and by faith beleeving these promises he is encouraged to pray and by praying his faith is exercised faith and prayer mutually helping one another Yea as by prayer faith is exercised and set on worke so also thereby it is encreased as appeares by the Apostles pithy ejaculation f Luk. 17.5 O Lord encrease our fiath as also thus As the seede and habit of faith comes from God so doth also the augmentation and encrease thereof g Ex iisdem nutrimur exquibus generamur and the meanes to obtaine this g Vsus promptos facit or any other mercie from God is prayer as was shewed before Reason 2. Habits we know encrease and get strength by acts Use makes men perfect h Scribendo discis scribere loquendo loque By writing and speaking much wee learne at length to wtite and speake readily and well and therefore faith being exercised by prayer must needs also be encreased thereby Saint Paul exhorts the Colossians to labour that they may beconfirmed fixed rooted and grounded in the most holy faith i Col. 1.23 2.7 Now by what meanes may this be obtained Our Saviour answers hereunto by his owne example by prayer Peter saith hee I have prayed for thee that by faith should not faile k Luk. 22.32 As if he should say Thy faith will be so shaken by the bitter blast of thorow trying temptations that it will be in danger to faile and decay but I have prayed for thee that thou maist be firme in faith and faith confirmed and fixed in thee l Cristi actio est nostri instructio Christs action is our instruction and therefore if hee pray that Peters faith may be like the Cedars of Lebanon which the windes cannot roote up then by this means of prayer wee also should labour to confirme and strengthen our faith against all temptations and tribulations whatsoever To conclude this particular If prayer be a meanes to exercise augment and establish our faith then is it profitable for us But it is proved to be such therefore it is profitable for us Now. II. Prayer doth corroborate pious affections in us yea encreaseth and nourisheth in us the love of God For as he who loves b or in prayer to talke and discourse with God and desires to be private with him when occasions will give leave doth truly testifie that hee loves him even so those private heavenly soliloquies of the soule doth augment this love Or as mutuall society and discourse doth nourish affections so the loe of God is augmented by frequent and fervent supplications The more that friends know the cordiall affections one of another the more dearely and entirely they love one another and thus is it betwixt God and the righteous according to that of the Psalmist They that know thee Isal 9.10 will love and trust in thee The oftner wee converse with the Lord the better we shall know both what hee is in himselfe and what unto us and the more acquaintance wee have with him the more shall we be acquainted with his love unto us and the more we are acquainted with the power purity majestie felicity and glory of our God the more wee shall trust him and delight to acquaint our selves with him the
certainly performe it Psal 77.8 For his promise never failes therefore wee neede neither pray for the performance of the promise nor for the enjoyment of the thing promised First Answer 1. the Lord onely promiseth unto us Generalia generall things as I will be their Gad a 2 Cor. 6.16 and I will be thy exceeding great reward b Gen. 17.1 and whom I once love I love unto the end c Ioh. 13.1 And the like and therefore wee should make our particular wants knowne unto the Lord by prayer And Secondly Answer 2. when the Lord promiseth some particular blessings such promises are not generally to be extended or applied unto all the faithfull but onely unto some as for example The Lord promised that those who trusted in him should haue their life given them as a prey in all places Ier. 39.18 45.5 and yet holy Zachary was slaine and Kingly Esaias was dissected with a sawe And therefore if particular promises shall not literally be made good to every particular pious person then every one should make his owne particular case particularly known unto the Lord by prayer And Thirdly Answer 3. when the Lord promiseth any particular blessings either generally to all or particularly to some onely bee promiseth those things conditionally for although the Decrees of God be Categoricall yet his promises are but Hypotheticall and made upon some condition which must be accomplished if wee desire the thing promised Now this condition is prayer as we shee l before and therefore wee must pray for the possession of the things promised unto us It may yet further be objected Object 3. The Dectees of God are sure and the end is appointed and therefore vaine is prayer and all the meanes that man can use First Answer 1. some answer here to the Antecedent negatively d Thom. Angl. in c. 25 Gen. That Gods counsell purpose and predestination is conditionall Deus non praedestinat talia absolute sed sub congruis conditionibus God doth not predestinate such things absolutely but under certaine conditions Thus he but thus must not we answer because Gods purpose of election and predestination is without any condition as the Apostle saith That the purpose of God might remaine Rom. 9.11 according to Election not by workes but by him that calleth In which words hee shewes clearely That Gods election standeth not by any condition in him that is called but by the will of the caller Secondly Answer 2. others answer Praedestinationem Sanctorum precibus juvari possE quoad effectum licet impediri non possit That Gods predestination may be helped in respect of the effect by the prayers of the Saints though it cannot be hindred f Thom. Aquin. 1. par qn 23. art 8. Thus he but not wee dare thus answer because the Apostle saith Who was his Counceler or who gave unto him first Re. 11.35 and hee shall be recompenced Intimating that the Lord was neither assisted in his eternall counsell neither that he can be helped in the execution thereof Thirdly Answer 3. g Greg. others answer That God so predestinates eternall life ut postulando mereantur accipere that yet it may be merited by prayer c. as Aquine speaketh that God doth creaturis dignitatem causalitatis communicare Communicate to creatures the dignity of being causes Rom. 11.6 But I allow not of this Answer neither because the Apostle calleth election of grace and if it be of grace it is not of workes therefore workes as causes cannot be subordinate to election of grace Fourthly Answer 4. I answer to the consequent admitting willingly the Antecedent That if wee must not use the meanes where there is a decree then we must neither eate nor take physicke nor apparell our selves nor follow any trade nor sow seed nor the like because God hath decreed whether there shall be plenty or scarcity whether we shall have health or sicknesse poverty or riches yea how long we shall live Fifthly Answer 5. to the consequence I answer againe The decrees of God are certaine therefore prayer and all meanes are vaine and idle followes most falsly for the use of the meanes is decreed as well as the end and therefore meanes must be used because the Decrees are certaine As God I say hath predestinated the end so he hath likewise ordained the meanes and way leading thereunto therefore by faith hope prayer and patience the elect are brought to be partakers of the happy end not as causes procuring the same but as meanes to assure them thereof for these are fruits of our election as the Apostle saith Ephes 1.4 He hath chosen us in him before the foundation of the world that wee should be holy 2 Tim. 1.9 So Ambrose upon these words of the Apostle who hath saved us c. not according to our workes but according to his owne purpose and grace thus inferreth Quomodo redintegraretur praedestinavit quo tempore per quos qua ratione salvari possunt ut neque merito suo qui salvantur neque horum per quos vocantur sed Dei Gratia istud donum praestari videatur per fidem Christi That is God hath predestinate how a man should be restored at what time by whom and by what means he should be saved that neither by their merit that are saved nor theirs by whom they are called but by Gods grace this gift is bestowed by faith in Christ Sixthly Answer 6. wee doe not use the meanes as though they were sufficient Opere operato by the bare use of them to procure unto us the blessings and good things desired or promised for meanes are but meanes and not efficient causes but wee use the meanes in expectation of a blessing from God in the use of them h Neh. 4.9.21 2 Chron. 32.6 c. Seventhly Answer 7. the Decrees of God are certaine therefore mens prayers and all humaine meanes are idle followes not for we use not the meanes for this end or cause that wee may change Esa 45.10 or alter the decree of God for we know that he declares the end from the beginning and from ancient times the things are not yet done saying My counsell shall stand and I will do all my pleasure but we use the meanes and pray or the meanes of prayer 1 Tim. 4.5 for these causes to wit 1 Because God hath sanctified the meanes therefore they must nto be neglected and hath ordained the meanes therefore they must be used if wee would be without excuse And 2. Because God hath annexed promises to the use of the meanes i Mat. 7.7 c. 1. King 8.38 And thus much for the confirmation of the truth of the point and for the confutation of the cavils urged against it I will now apply it First Vse 1. A majore ad minus Is it so then that where wee have promises
lastly the maine cause of the destruction of a Nation is sinne and spirituall rebellion Now when I consider the nature and number the quantity and quality of our sinnes in this Land I cannot but acknowledge that if the Lord should enter into judgement with us hee might justly bring a totall subversion and desolation upon us for our many great and clamorous sinnes And therefore this branch concerning us so nearly and in so high a nature I will crave leave of my Reader to enlarge my selfe therein a little more than in any of the former And let me intreat every Christian who reads this to observe with mee that when I say Sinne is the cause of the subversion of a State it may either be understood of sinne in generall or of particular sins First 4 Sinne. this may be understood of sin in generall or of a generall sinning and herein wee must note that a generall impiety or an universall iniquity or an epidemicall maturity and ripenesse in sin is the cause signe and sure Fore-runner without true and unfained repentance of a generall and totall destruction Iohn 4.39 And therefore it doth stand us in hand to consider how this belongs and how neare it comes unto us in this Land certainely Rev. 14.16 the Region is white unto harvest and wee have cause to feare that the Lord will command his destroying Angel to thrust in his Sicle and to cut us downe For let us look which way we wil or to whom we will and we shall find sin in full weight and measure First Wee have sinned against all the Commandâ—… if wee looke unto the Law of God and compare our selves with his commands we shall returne but a wofull reckoning For 1. If wee looke upon the first Commandement we finde little or no love in us towards God but every one following his owne affections and loving his owne Helena some making their craft their God and some their gold their God and some their pleasure their God and some their belly their God and some their drunkennesse their God And 2. If wee looke upon the second Commandement wee shall see the Papists labouring with tooth and naile to raze it out of the Decalogue and superstition creeping into the bosomes of many Protestants who long with the Israelites after the flesh-pots of Egypt Exod. 16.3 Ier 44.16 Act. 7.39 and desire againe to sacrifice to the Queene of Heaven and to submit their necks once more to the tyranny of Rome And 3. If we looke to the third Commandement Isa 58.13 we shall heare swearing in young and old rich and poore high and low And 4. If we loke to the fourth Commandement wee shall see the Lords day prophaned slighted and despised by many and truely sanctified onely by a few And 5. If wee looke to the fifth Commandement wee shall see the Magistrates despised those who are in dignity and authority blasphemed and every mans will serving for a Law And 6. If we looke to the sixth Commandement wee shall see charity waxen cold yea amongst the most starke dead and instead thereof ariseth injuries revenge and hatred towards equals and hard-heartednesse against the poore And 7. If wee looke to the seventh Commandement wee shall see an Ocean of sinnes viz. in some pride of apparell in some gluttony in many drunkennesse in as many fornication and uncleannesse and wanton and lascivious words and all manner of filthinesse And 8. If wee looke to the eighth Commandement we shall see how it condemnes some of oppression some of covetousnesse some of usury some of injustice some of thefts some of fraud and deceit and some of undermining and over-reaching of others And 9. The ninth precept will convince infinire many of us of lying equivocating and teaching our servants and children to lie And 10. If wee looke unto the last precept of the Law wee shall finde that wee all yea the best of all are most miserably faulty for internall concupiscence is every where and few or none any where are content with their condition but every one thinkes other to bee happier then himselfe Now Secondly All degrees and orders of men have sinned if wee looke unto the orders of men or unto their severall degrees rankes and qualities wee shall finde that sinne hath every where deceived many For 1. If wee looke into the Court we shall see many transported with flattery ambition coverousnesse pride swearing and divers other sinnes 2. If we looke into the Citie wee shall see many mis-led by worldlinesse deceit in weights and measures swearing drunkennesse hypocrisie lying and what not 3. If wee looke into the Countrey we shall see in the most a kinde of Atheisme and contempt of Religion 4. If wee looke upon old men wee shall see them for the most part to bee more intent upon temporall things then spirituall to regard gold more then grace and earth more then heaven and to refuse to bee taught as though they were too old to learne Religion though not to learne new sinnes 5. If we looke upon young men we shall finde the most to bee men in sinne but very babes yea blocks in Religion 6. If we looke upon women the weaker vessels we shall finde many of them to bee strong in brawling scolding cursing adultery drunkennesse and what not except in discretion and religion 7. If wee looke upon little children wee shall finde them to bee froward averse crosse and learning to ly and sweare assoone as they can speake Now Thirdly The degrees of sinne if wee looke upon the degrees of sinne we have good cause to tremble For 1. All sinne and that in many things and many times And 2. To continue in finne is the fault of the world for how few every where are turned from their sinnes by the preaching of the Gospel Esa 5 3.1 3. To bee hardned in sinne is both the staine and bane of the world for wee are now like deafe Adders which will not heare and wee harden our hearts against God having neither any sense of sinne nor of his wrath 4. How many are there amongst us who deride and contemne the reproofes of the word and the Ministers of the word yea the Law of God it selfe while they excuse plead for and stand to maintaine and justifie their sinnes Let us all in this Land confesse our sinnes and give glory to God Let us acknowledge that many sins are committed amongst us and that often and with a high hand and by some of all rankes degrees qualities sexes and ages that wee may the more readily and willingly turne generally unto the Lord lest for our generall and universall sinnes he inflict upon us some generall and universall plagues And thus I have done with the first particular viz. sinne in generall Secondly when I say that sinne is the cause of the subversion of a State it may bee understood of particular sinnes The particular sinnes which hasten
ranne at him and slew him in the midst of the presse for not regarding to doe him justice when he complained unto him of an injury done by one of the Peeres of the Realme And therefore if Magistrates would not make themselves guilty of the peoples sinnes if they would not aimate and embolden people to sinne if they regard the credit of their Countrey or their owne oath or safety then they must execute the Lawes upon transgressors Now 3. As Magistrates must execute the Lawes 3 They must be just in judgment so they must be just in judgement administring the Law equally and justly without respect of persons As there were two Pillars before Solomons Temple viz. 1 Kin. 7.21 2 Chr. 3.17 Iachin id est God will establish nad Bohaz id est Strength which two Pillars were set up to behold the porch of the Temple So there are two Pillars which uphold our Church and State viz. Religion of which by and by and Iustice true Religion upholding the Church Psa 122.3 4 5. and Iustice the Common-wealth and therefore they may more fitly be learned The sword and buckler of the Common-wealth then Fabius and Marcellus were The King saith King Solomon By judgement and justice establisheth the Land Prov. 29.4 Ps 72.1 For which cause his Kingly father desires the Lord to give these unto the King And therefore Magistrates must administer just judgement without respect of persons Anacharsus said that Lawes did rightly resemble the Spiders web because they take hold of little Flyes and Gnats which fall into them but the great ones will breake and runne through them at their will But indeed this is neither the fault of the Law nor Law-giver but of the Magistrate who doth administer it with partiality and respect of persons which should not be For as the Sun is not one to a poor man and another to a rich but common alike to all So a Prince and Magistrate ought not to respect the person but the matter Tatius the fellow King of Rome with Romulus Plutarch for not doing justice in punishing certaine of his friends and kinsfolkes and had robbed and murdered certaine Embassadours which came to Rome was so watched by the kindred of the slaine that they slew him as he was sacrificing to his gods because the could not obtaine justice at his hands Malum consilium consultori pessimum as evill counsell is often worst unto him who gives it so is neglect of justice to him who should administer it And therefore all Magistrates who desire the safety of themselves and the preservation of the State ought to judge with righteous judgement And 4. 4 They must be magnanimous As Magistrates must be just and upright in the execution of the Lawes so must they also be magnanimous and couragious in the administration thereof For it behooveth a Prince or Ruler to be of such zealous and godly courage that hee alwayes shew himselfe to be as a strong wall for the defence of his people Religion and Lawes Yea it is requisite for all those who have rule and governance in a Common-weale under their Prince to know the bounds of their State and the full effect of their dutie Lactantius that by a couragious and undaunted executing of justice they may be feared and by shewing mercy they may be loved Magistrates must be so magnanimous that they omit not the execution of the Lawes for feare of any and so resolute that nothing may hinder them from the administration of Justice The Naturalists observe that although the great Owle bee in shape like other Owles yet in bignesse and in sharpe talents she ressembles the Eagle but no withstanding her bignesse and talents shee wanteth courage and is a very cowardly bird And such are evill and timerous Governours who being armed with authoritie doe not or dare not bend their force for the suppressing of evill and resisting of common enemies Magistrates must not onely have a good inclination but also a religious resolution in the executing of their places For otherwise 1. Importunity of friends and suiters will overcome them if they be mutable weake in resolution And 2. Rewards gifts and bribes will corrupt them if they be covetous And 3. Love or hatred or anger will blind them if they be passionate and partiall Judges And therefore it is necessary that being armed with authority they should be also with magnanimity courage resolution and constancy and adorned with purity equity moderation impartiality and circumspection and free from all vice avarice and impurity And 5. 5. They must governe according to the word As Magistrates must be couragious and resolute so they must rule and governe according to the word and will of God Here observe that there are two sorts of lawes namely permissive and preceptive Now although humane lawes often permit those things whch are not warranted by the word of God as Moses permitted unlawfull divorces and our Land permits usury for the avoyding of some great inconveniency yet they must never command any thing to be done whch is contrary to the word and Law of the Lord. Caius a Romane Emperour sent Petronius into Syria with commandement to bid battle unto the Jewes Iosephus if they would not receive his image into their Temple which they refused with these words They had rather die then turne from the Lawes of God And as all godly Christians should say thus That they had rather die then doe any thing contrary to the Law of God so all good Magistrates should thus say That they had rather die then command subjects to doe any thing contrary or not according to the will of God or not governe according to that rule which is the square and patterne of all pious and perfect government And 6. 6. They must defend Religion Talmud Cholin 62.1 As Magistrates must be carefull to governe according to the Lawes of God so they must carefull protect and maintaine Religion and the true worship of God The Iewes in their Talmud say That the Grapes in Babell sent upon a time to the Vine leaves in Iudea desiring them to come and overshadow them otherwise the heat would consume them and they should never come to maturity And thus if Religion be not sheltred by those who are in place of government or if they cast not their shaâ—dow over it it will soon decay but where they favour and protect it it prospers Licurgus reformed the State of the Lacedemonians Numa Pompilius of the Romans Solon of the Arhenians and Deucalion of all the Grecians generally by making them devout and affectionate towards the gods in prayers oathes oracles and prophecies through the meanes of feare and hope of the divine nature which they imprinted in them And certainely if all our Christian Magistrates would make it their principall care to advance Religion and to compell men to worship and serve the Lord both by their precepts
appointed by him is observed by us namely 1 Cor. 12.15 when the hand doth not oppose the head nor the foot the hand nor these the belly but every member doth performe its owne office When the head hates not the members nor they the head but reciprocally seeke the good one of another then the body must needs be in good frame and temper But if the head looke upon the body as an enemie thereunto and the body behold the head with the like eye all the Microcosme and body must then needs be out of frame and miserably distempered And thus if Magistrates stand disaffected unto the people and looke upon them with all evill eye as strangers to their welfare and people on the other side conceit and disconceive of Magistaates as those who seeke to worke their woes and weave their ruine then nothing can be expected indeed but ruine and distruction on both parts But if the supreme and subordinate Magistrate looke upon the people as their body without which they cannot subsist and the people looke upon them as their head without which they could not be preserved in unity and order or freed from miserable confusion and both mutually seeke the honour pleasure profit and welfare if without obsurdity I may so speake our little Microscome or body of England will be in a happy and blessed health And 2. Subjects must be oedient and subject to Superiours and Governours because as the Apostle saith They are from God Rom. 13.2 that is he hath made them Magistrates and imprinted his stampe upon them and given their power and authority unto them according to our Saviours speech to Pilate Thou canst have no power over me except it be given thee from above Ioh. 19.11 And therefore as Saint Paul saith He that despiseth the power of Magistrats Rom. 13.4 despiseth the ordinance of God And 3. Subjects or people must be obedient and subject unto Superiours because as the Apostle saith they are ordained by God ser our Cicero are borne for themselves much lesse then Ki ngs or Magistrates for they are ordained for the people sake lest that we should be a flocke without a Shepherd which is a point next the worst as we see by Michajahes speech unto Ahab And therefore seeing they are the Lords Ministers and appointed by him in much mercy 1 Kin. 22.17 for our welfare and peace let us obey them and be subject unto them 1 Pet. 2.13 as unto the Ministers of God If any demand wherein our subjection unto Magistrates consists Quest I answer In these things to wit 1. Answer In reverence conjoyned with love we must honour those whom the Lord hath honoured and neither despise emulate or sleight them Wee must love them with our hearts and minds and honour and reverence them both in our words and workes Read to this purpose Exod. 20.12 Rom. 13.7 and 1 Peter 2.17 18. Exod. 22.28 Eccles 10.20 And 2. This obedience which wee owe unto Magistrates consists in the undertaking of just and lawfull warres for the defence of our Country or in assisting of our Magistrates in their warres undertaken for the defence of us and our Common-wealth against either foraine or domesticall foes And 3. Mat. 22.23 Rom. 13.6 This our obedience and subjection unto Magistrates consists in giving unto Cesar those things which are his and in paying unto Princes those duties tributes and customes which belong and are due unto them And 4. It consists in praying unto God for them but of this amply in text and last proposition And 5. It consists in obeying their commands statutes and lawes Here observe that commands and lawes o Magistrates are threefold to wit 1. Good simply or directly according to the word and will of God as when Magistrates in their lawes and statutes prohibit swearing stealing adultery and the like and command and enjoyne the carefull observation of the Lords day Now in these precepts there is no question but Magistrates ought to be obeyed because as the Lords Vicegerents they impose nothing upon us but the Lords owne yoke 2. Some Magistrates command things simply evill as to fall down before a false God Dan. 3. or not to fall downe and pray unto the true God Dan. 6. Now here there is no question neither because wee must rather obey God then man and therefore when mans mandats countermand the Lords wee must not then or therein obey him 3. Sometimes the Magistrate commands that which is adiaphorall and indifferent in it selfe as namely for some politike respects the Magistrate commands us to abstaine from flesh on Fridayes or in Lent when we may without any endangering of our health or the encurring of any eminent inconvenience Now this obedience mee thinks no Christian man should deny to any Christian Magistrate 4. 4. They must be at unity among themselves If people desire that this our Church and State may long stand and lastingly flourish then as they must be subject and obedient unto Magistrates so they must be at unitie and peace among themselves If one member should be at variance and hold warre with another how could the body subsist Now in this our Church and State we are or should be members of one and the same body Rom. 12.4 5 c. 1 Corinth 12.12 c. Ephes 5.29 and therefore we ought to hold the unity of the Spirit in the bond of peace We in this Land all professe to have one Father and say we beleeve in one God and Father And one Mother saying we beleeve the Church to be holy wherein wee are regenerated and borne againe And we are fed with the same teates and nourished with the said food for our meat is the bodie of Christ which was given for us and our drinke is the blood of Christ which was shed for us and we all hope for one and the same inheritance saying wee beleeve life everlasting And therefore it is fit that wee should accord and agree among our selves and like brethren live together in unity which is a good and a pleasant thing and an excellent means to preserve in peace and plenty this our Common-wealth 5. And lastly if subjects desire that this our Church and State may long flourish in purity piety 4. They must be holy and religious and prosperity then they must labour to bee obedient and holy Zeno was wont to say Stob. Ser. Decorandon esse Republieas non preciosis ornamentis sed inhabitantium virtutibus Kingdomes and Common-wealths are not to be adorned with precious jewels or outward pompe but with the piety and vertues of the inhabitants It is the Lord as wee proved before that protects and preserves Kingdomes and States now wee can no longer be assured that he will preserve us then wee are carefull to please him and fearefull to offend him and diligent and industrious in the working of his worke and walking in his wayes But having spoken something