entreated them yet when again they have regained their power nothing would satisfy them but the blood of Saints not to reckon that inhumane recreation the Turk hath taken in the deaths of Christians when he had satisfyed his lust then his malice not to mencion that cruelty of old which in men exceeded that in unreasonable and unsensible creatures the miraculous acknowledgements of the Creatures that they were the servants of the most high God would not convince nor abate the fury of those mad persecutors who when the fire would not take hold on Polycarp run him thorow with their swords insomuch that his bloud extinguisht the fire when the hungry beasts would not fasten upon Blandina they cast her into prison But what need we speak of Hethens whose cruelty hath beene greater to a Christian not Idolizing then to a Iew we read of the intended cruelty of Iulian the Apostat but now he becomes a Hethen in his Religion and worse then usually any were in his cruell resolutions We have them that beare themselves up as the only Church of God in this world yet we read of their infernall plot against the Parliament of this Nation their brutish usage of the poore Hethen in the West-Indies our Marian persecution the Parisian massacre the Irish rebellion examples unparaleld by Hethens Let us consider of what Spirit the Arian is and how he hath dealt with the Saints of God when he hath sate in the Throne and at the Sterne of Common-wealths they have inflicted Banishment Imprisonment Death it selfe on them We have them thus described by an Historian Arianismus totas orientis Ecclesias Antiochenam Lyndan Panopl lib. 2. c. 16 Alexandrinam Constantinopolitanam Hierosolimitanam expulsis orthodoxis occupavit atque occidente ejecto in exilium Liberio Felicem i◠Romanam sedem substituunt Even as Christ suffered by all Nations so his members suffer by by all hands in all Nations under all Governments whatsoever the outward policy of people be if their Rulers be bad the Saints of God shall be disturbed and persecuted therefore we have many comparisons betwixt the ungodly of the world and the people of God in Scripture amongst many these are called Sheep Vines the other are called Lyons Oakes of Bashan not only to signify the weaknesse of the one and the strength of the other but the contrariety of their disposition such difference hath been from the begining and such dealing shall the Church receive from the prevailing ungodly to the end of the world Secondly As to the deprivall of the purity nay the denyall of any enjoyment of the Ordinances or exercises of Godlinesse in any part of the publique worship of God It is to manifest how sadly the Church of God hath travailed herein many times that not only the worship it selfe hath been destroyed but the worshippers likewise that upon the restauration of his worship God hath undertaken a work almost equall to our creation to get servants Isa 44.3 4 5. I will pour water upon him that is thirsty and flouds upon the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring and they shall spring up as among the grasse as willowes by the water-courses one shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel In Elijahs time there was none left that durst publiquely acknowledge and embrace the Ordinances of God insomuch that the Prophet who should be best acquainted with the servants of God thought they had been all backsliden the same Church afterwards makes this her complaint Lam. 2.9 The Law is no more her Prophets also finde no vision from the Lord. And the Prophet speaks of a company only left in secret that durst privately talk of the Name of God Mal. 3.16 Then they that feared the Lord spake often one to another and the Lord hearkened and heared it and a Book of remembrance was written before him for them that feared the Lord and that thought upon his Name When Constantine the Great set upon and encouraged others to the work of Reformation the multitude of the Arians was objected to him as likely not to bee wrought upon and so to hinder the work he answered Non referre numerum magnum vel parvum nam Iudaeorum Ecclesia in Babylone constituta ad tres pueros redacta fuit it matterd not whether the number of a Church were few or many for the visible Church of the Jewes in Babylon was reduced to three and we read of no more that withstood their impious Decrees in publique And before his time in persecutions of those Centuries we finde that the publique places for Worship which some Hethens tolerated by some pious Emperors erected were subverted to the very foundation and the maintenance of the Ministers thereof substracted and whether man or woman Military or Civil Magistrate or Subject if accused thus Christianus est it was condemnation sufficient then to sin was to live to be innocent was death If Polycarp would swear and forswear revile and deny Christ he should become guiltlesse It was a very sad and grievous judgment threatned against Israel that as it should be without a Magistracy so without a Ministry and so far without that there should not be left the very form of godlinesse amongst them not men that durst or would serve the Lord though in an erroneous way if it should bear but the least resemblance of his commanded Worship and how frequent and grievous the complaints of the Church were under this let the Scripture testify No lesse was prophesied by Paul concerning the Church but then in her swadling cloathes and sucking in the soft principles of Religion 2 Thes 2.3 4. Let no man deceius you by any means for that day shall not come except there come a falling away first and that man of sinne be revealed the sonne of perdition Who opposeth and exalteth himselfe above all that is called God or that is worshiped so that he as God sitteth in the Temple of God shewing himselfe that he is God which was not long ere it was accomplished when she began but to strengthen and wax beautifull in the eyes of the world even in the dayes of that proud and blasphemous Emperor Caius who set up his own Image in the Temple of the Jewes and in all other Christian Churches to be worshiped as at large and learnedly you may see it paraled by Grotius in hunc locum Thessal and chronologed by faithful Eusebtus in Hist Eccles de temp sub Caio And of the sad condicion of the Church in this respect under a Christian Antichrist it was prophesied by one to this purpose That what the people of God should have Abbas Ioachim in Apoc. Electi Der sapient sibi ipsis id quod sapi ent ut tamen praedicare publicè non praesumunt
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
THE Christian Subject A TREATISE Directing a Christian to a peaceable Conversation sutable to an holy Calling WHEREIN Are answered those ordinary Objections of Haeresy Tyranny Vsurpation Breaeh of Covenant Which some make as a sufficient plea to take them off from a chearfull obedience TO This present Government Written by IOHN ROCKET Minister of the Gospell at Hickling in Nottinghamshire Pacificis precibus Deus potest esse pacatus Cypr. in orat Dom He walked with me in peace and Equity and did turn many away from iniquity Mal. 2.6 LONDON Printed by Richard Bishop for william Gilbertson at the Sign of the Bible without Newgate 1651. To the Right Honourable Iohn Bradshaw LORD PRESIDENT of the Councell of State Health Peace MY LORD MEN send out Books as Children of their Laborious brains to present to the world the Images of their Parents and thence to derive to themselves Commendations and Prayse where they are unknowne but this I aim not at if Children alwaies resemble their Parents being very conscious of my own deformities Others by them as their paper Bellowes endevour to blow up the dying sparks of Dissentions in Churches and Common-wealths and as to this my Book submits to your Lordships judgement and indeed such persons with their papers deserve the corruption of wormes whose cold humours should rather feed on them than their fire eat out the life strength of others However that Books might passe more safely they walk under the protection of severall Personages of Honour and worth yet protection this desires not though never more needed than in this crititall and dichotomizing age hoping its subject will be its guard if the Reader carry the same eye and spirit as the Author Others devove their Labours by way of gratitude to such Patrons as have obliged by some speciall favours deserving persons to themselves My Lord this is the intent of the unworthy Author who desires to lay his works at those feet where he owes himselfe and in this I must make use of the pologeticall wish of a Learned man whereof he had not so little need but I have as much In prooem Episc Cicisten sis prae Euseb Vtinam facultas sayth he in agendo voluntati in cupiendo respondisset sed fortasse ut Cleon apud Thucydidem majora spâ—rabam quà m vires facilè tulerint sed minora quà m voluntas And I hope your Lordship will the more favourably accept it in that it is the language of such a spirit as really carries on the person to tread his written linâ—s and as the same Author speaks of Eusebius recording the sufferings of the Saints so hee wishes in this of the peace of the Saints amongst us res ita in hoc verbis exprimuntur ut non demonstrari sed geri à me omnibus ante oculos statui videantur My Lord it s sayd of the Hethen Roman that hee had one Temple dedicated to Vertue and another to Honour before men ascended the latter he must passe thorow the former this speaks as much to the Civill Magistrate as the Souldier I shall not cause it to look back upon your Honour whose sober and modest thoughts if I be able rightly to judge are such that you had rather keep before your eyes your memento mori then your memoriae sacrum yet I may not conceal that care you have to preserve the standing and tendernesse over the lapsing Christian who bears upon him a reall image of godlinesse I have also read of a Christian Roman Constantine the pattern of Princes Sâ—crat schâ—l l 1 c 12 p 338 and all Supream Magistrates that built in Constantinople two other Temples or Churches the one called by the name of the Apostles the other of Peace These speak to us subjects hee that hath been well taught and abides in the doctrin of the Apostles shall ascend the staires and obtain the chaire of peace The first is soon entred by many but take only a turn or two in it and so out again who never truly attain unto or delight in the latter Yet let the Magistrate build the first and the subject will erect the second and let him defend the Temple of the Apostles in peace and the Apostles will keep the Temple of Peace that so both of them might be united for as we read Psal 77. ult Thou didst lead thy people like a flock by the hands of Moses and Aaron Bajad as if the Magistrate and Minister were so co-assistant and co-existent in for the peaceable secure guidance and rule of the rest of the subjects and people of God as if they had but one hand one way one power to which that your Honour and the rest of the Honourable Councellors consultations and undertakings might be directed shall be the prayer of Your Honours most humbly devoted and most obliged Servant JOHN ROCKETT To the Christian Reader IT seems good to the Lord not only to set Ministers as lâ—ghts in the face of the people to shine in doctrine and practice but also that the examples of their lives should extend to their sufferings as well as to their common conversations God therefore above all others exercises them in afflictions and by hands on all sides that they which are next to Christ the head of his Church might be the most like and conformable unto him and this not for themselves alone but for the Churches sake for whom alone they are what they are so having by all wayes taught them that they might so teach others Paul preacheth much out of his afflictions to all Churches and persons in particular and our Saviour enjoyns this on Peter Luke 22.32 Strengthen non oratione tantum urego pro Te discipulo sed exhortatione c. ut Apostlus ut frater lapsus c. Not by prayers and intercessions only as I have interceded for thee my disciple and member but by experimentall observations and exhortations gathered out of thy severall conditions and indeed then is truth most savory to the Preacher and hearer then seasonable and commonly effectuall when we set our seals to the certainty of it I the Author hereof the unworthiest of any of Gods servants the weakest of all his Labourers should appear yet more unworthy and weak did he hide any thing of the Councell of God from his people revealed to him by his word or works or should he not exercise and improve his improvements for his Church or should he hide a talent so precious and refined or should he not bring forth some more full and seasonable fruit by his prunings as well as his manureings and if this fruit prove pleasant and healing to thee as to him both may magnifie that gracious and overruling skill and wisdom of the Almighty Father that beyond the intentions of Satan or carnall men should produce such eminent good out of such desperate evils And if this contribute to the good but of one Christian he shall make