his elect of alâ— sorts and conditions to the end that they might beleeve in him and beleeving might have life through his name anâ— n Acts. 15 1â— known unto God are all his workes from thâ— beginning of the world Now prayer is an espetiall meanes whereby the word of this salvation is made o 2 Thes 3 1. to passe and take effect upon all and unto all whom God hath predestinated unto the p Ephes 1 5. adoption of children by Iesus Christ unto himselfe according to the good pleasure of his will So that this to wit the testifying of Jesus Christ unto all may be another argument to move us to pray for all Or if we would have the division Division shorter and such as we may more easily comprehend then thus we have it First the duties exhorted to viz prayer and thankesgiving Secondly for whom these duties are to be performed not for our selves allone but for all men of what estates or conditions soever and if for all then espetially for kings and those in authority becaus of the profit and peace which may come thereby to our selves that we may lead a quiet and peaceable life in all godlinesse and honesty Thirdly The argument to move us to the free and â—eady performance of those dutyes for all men viz becaus it is good and acceptable in the sight of God c. as if the Apostle should say whatsoever is good and acceptable in the sight of God that wâ— ought to be carefull to doe and performe â— But to pray for all men is good and acceptable in the sight of God how ever it goâ— w th us whither they persecute us or givâ— us libertie I Exhort therfore that first of all supplications prayers Intercessions and giving of thankes be made for all men Before we come to the handling of thâ— dutyes here mentioned it shal be worth our labour to mynd the occasion of thâ— Apostle's putting Timothy in mynd oâ— these duties and the manner how he commendeth them to him wherein he is aâ— example or patterne to Timothy how he shall commend this to the church oâ— God The occasion is conteyned in the illative particle therfore I exhort therfore â— which calleth upon us to looke back upoâ— the matter or substance of the foregoeing chapter espetiallie that which is seâ— downe in the verses imediatly goeing before this exhortation Wherein thâ— Apostle remembereth Timothy of thâ— dangerous condition of such as n 1 Tim. 1 4. 5. 6. c. give heeâ— to fables c. of such as swarved froâ— faith charity and a good conscience turninâ— aside after vaine jangling and disputations about the law c. and of the mercie of God shewed to himselfe in particuler in accounting him faithfull and putting him into his service who before was a blasphemer c. And having concluded the occasion of his writing this epistle with o Vers 17. thankesgiving to God he proceedeth to give Timothy his generall charge wherein he sheweth to what end he writeth this charge unto him namely that he by the peophesies which were before of him might warre a good warfore holding faith and a good conscience the which he should have the more care of for that he knew of some already that had made shipwrak of faith of whom were Hymeneus and Alexander From which generall charge the Apostle proceedeth to this first and principall duty to be observed by the Church of which Timothy was to have care So that in the former chapter the Apostle seemeth to make a generall enterance into this epistle wherein he prepareth Timothy to receave his direction and commandements and now he begineth to handle the particuler thinges whereof he was to have a Care as a faithfull minister of Jesus Christ Of which the first and principall duty which he was to performe and to see performed or to exhort others unto was to prayer c. The two generall and more ordinary dutyes of the ministers of the gospell are described Act. 6 4. to be prayer and the ministrie of the word These are the thinges whereunto they are to give themselves as the Apostles in that place resolved to doe for their parts for indeed all thinges are p 1 Tim. 4 5. sanctifyed by the word of God prayer The performance of these duties of piety prayer and thankesgiving are espetiall meanes to confirme and keep us in the true and sincere worship of God to nourish and increase in us faith and a good conscience which some had put away as the Apostle complaineth in the imediatly foregoeing verses wherfore it is not in vaine but to good purpose that the Apostle begineth first with this duty saying I exhort therfore that first of all supplications prayers intercessions and giving of thanks be made for all men As concerning the manner of the Apostle his laying downe these dutyes it is not in any dominereing and commanding way with threatenings and loftie termes or gesture as the manner of Lordly prelates is to behave themselves towards their clerkes not as if the Apostle were Timothy's q 1 Tim. 1 2. father in the Lord not as if Paul were an Apostle which was a chiefe office and Timothy but an Euangelist which was more inferiour but as if they were equals fellow servants as indeed the Apostle doth account the meanest ministers of Christ that served with him in the worke of the Lord Philem. Vers 1. 2. 1 Thess 3 2. Col. 4 7. 11. Coloss 1 7. Philip. 2 25. and 4 3. 2 Cor. 8 23. for he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I exhort beseech pray and perswade or by the reasons and arguments preceding and following I move counsill and stirre you up as the word is diversly rendered by our translators In Rom. 15 30. I beseech you bretheren by our Lord Jesus Christ and by the love of the Spirit that you help togither with me in your prayers c. Rom. 12 1. I beseech you therfore brethren by the mercies of God c. 2 Cor. 6 1. we beseech â—ou also c. 1 Tim. 6 2. These things â—each and exhort Tit. 2 6. Exhort â—oung men to be sober mynded c. See â—lso 1 Thess 5 11. 14. that is by sound and wholsome reasons and arguments in doctrine perswade and move them Wherfore we shall find that the Apostle seldome or never useth this word exhort in his owne person to others but he either prefixeth or affixeth reasons to move theÌ„ to the doeing of that which he commendeth to them And John the Baptist is said when he preached to be * Luc. 3 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorting the Apostle calleth his owne doctrine * 1 Thes 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation Whence we may learne what are the weapons that faithfull Bishops and overseers of the soules of God's people must use to provoke prick forward the flock committed to their charge in the doeing of good
doth most principally earnestly desire that the tongue will preferre to the first place in the outward expression for our Saviour saith that d Math. 12 34. out of the abundance of the heart the mouth speaketh And surely if our hearts did most of all in sincerity e Mat. 5 6. hunger and thirst after righteousnes and our affections were not set on things below but on thinges in f Col. 3 1 2. heaven ouâ— prayers and petitions would in the first place tend to that purpose according to that perfect platforme which Christ hath g Mat. 6 9. c. taught us wherein he hath set the petitions which imediatly concerne God and his glory before those which doe morâ— nerely concerne our selves And for my part I dare not in any case have a thoughâ— to question the perfection of that formâ— of prayer either in substance or circumstance though yet I doe not intend to put a bond upon the Spirits of the Saints without the observation whereof their prayers can be no way acceptable But I feare least our preferring in our forme of prayers the praying for the forgivenes of sin and Gods grace and blessing to be poured downe upon us in particuler before the seeking of the sanctifying of his name the doeing of his will and coming of his Kingdome doe not proceed out of a self-love and greater desire we have of our owne salvation than of Gods glory simply Therfore in simplicity if we take these wordes to be the Apostles exhortation which is the agreement of most interpreters and the best gramaticall construction of the word exhort as appeareth by the use thereof in other places then I can not but conceave his intent to be not only to note the dignity of these dutyes but also the very order of performance that they should be done in the first place and before all other thinges And indeed the Apostles who had as little need to pray as any being not prone to erre in their doctrines doe place it first in order of their ministeriall administrations viz h Act. 6 4. prayer and ministery of the word and if we consider well the worthines and difficulty of this dutie it shall not only have the preferment in our thoughts but also in our practice Wherfore I conclude hence that it is an approved laudable practise which the Churches of the Saints have learned and doe use and good it is that they should continue the reverent observation thereof namely that before they enter into the administration of the word of God they make prayers supplications inrercessions and giving of thankes to God For indeed it is by prayer that we procure helpe and assistance to administer heare and understand the word Prayer and thankesgiving should therefore be the first and last the beginning and end the opening and shutting up of every Christian assembly Begin there with that we may have help to performe the worke we are taking in hand End therewith that we may have that accepted and blessed that hath bin done And if such be the carriage of Gods people in their coming togither before God then may they confidently expect to have him that walketh in the i Revel 2 1. midst of the seven golden candlesticks and hath the seven starres in his right hand to be with them for he hath said k Math. 18 20. where two or three are met togither in my name there am I in the midst of them and the Apostle exhorteth saying whither ye eat or drinke or whatsoever ye doe doe all to the glory of God 1 Cor. 10 31. and againe whatsoever ye doe in word or deed doe all in the name of the Lord Iesus giving thanks to God and the father by him Colos 3 17. Here the church of God may by the way further take notice of a point worthy of consideration namely that if prayers and thankesgiving be such principall necessary and worthy dutyes to be performed in their publike assemblies then they ought to take care when they elect any to minister the word unto them that they be such as are endued with the Spirit of supplication also and that in no lesse a measure than with the Spirit of prophesie and that becaus these are the chiefest and principall duties and indeed when men have well and effectually performed this duty a good half of the worke is done and there is no doubt that seing prayer and ministrie of the word are the most ordinary and frequent administrations of this kind of church-officers that whom the Lord hath fitted for the one is also endued with ability to performe the other And therfore hereby may be seen the ignorance of those people that have admitted those to be thrust upon them as curates of their soules who though they have made shift now and then to tickle them with an homilie or it may be to pronounce a long studyed for sermon yet have bin no way able to poure out upon all occasions prayers and thankesgiving to God otherwise than out of a booke or a stinted forme which they have with much a doe collected togither and learned without booke which they have used as a common hackney in their devotion If we take these words as spoken to Timothy that he should exhort c. then we must understand that these wordes first of all doe commend unto him the dignitie and necessity of these dutyes and it will serve to informe us that the doctrines concerning prayer and thankesgiving are such as should be upon all occasions taught in the Church and the people of God be earnestly exhorted to the practise of them and that as principall and espetiall duties to be by them performed Yea and if we mynd the Apostle's omitting to set downe any particuler persons whom he doth exhort though it be before in the entrance intymated that he intendeth principally the Church of Ephesus yet naming none he sheweth that neither Timothy the Euangelist to whom he writeth this epistle nor the Church in generall nor any parâ—iculer member thereof high or lowe rich or poore learned or unlearned but were obliged to and had need to be exercised â—n these manifestations of their faith and â—ove as thinges well pleasing to God and profitable to themselves Therfore I â—ope that none will thinke this an unworthy thing that I have now taken in hand which is in these times of trouble wherein iniquity doth abound and the â—ove of many doth waxe cold and there are not only two but many yea a great â—omber who like Hymeneus and Alexander have put away faith and a good conscience and concerning faith have made Shipwrack to stirre up l 2 Pet. 3 1. the pure â—yndes of God's people to the diligent and carefull performance of supplication and prayers unto God which is the surest and powerfullest meanes which can be used by us for the obtayning of an happie issue of all these distractions for saith the Psalmist
Next to this as a second means for the suppressing of popery I vvould subjoyn the casting out from among us all appearance of popery every thing that looks like Rome every thing of vvhich the papists may say This you borrovved from us c. I condemne not every thing receaved from Rome as simply evill but certainly as long as the papists see any such things among us in our publike vvorsbip they vvill but scorn us and our religion as imperfect and unable to furnish us in the service of our God vvithout being beholding to them If ye knovv these things happy are ye if ye doe them Iohn 13 17. in all parts of the kingdome to demolish all Idolatrous reliques and superstitious monuments as they have already most worthily begun with that great Image of many faces in Cheapside to punish open Idolatrie blasphemie swearing cursing Sabbath-breaking and all such as are lawlesse disobedient traytors ungodly sinners unholy prophane murderers of fathers murderers of mothers manslayers whoremongers defylers of themselves with mankind men stealers lyers periured persons c. 1 Tim. 1 9. 10. but to uphold and maintaine those that walke godly righteously and Tit. 2 12. soberlie among them though it should not be just in that way and manner of publike worship which the Parliament shall set up For I can not but hold well of that which that faithfull and able minister of the gospel Mr. Henry Aynsworth hath long since written Counterpoy Pag. 232. concerning the Parliament of England saying Howsoever all subjects are and ought to submit to the good civill lawes there inacted and obedience may be inforced by the sword Rom. 13. if any resist yet in cases of conscience every man must live by his owne faith Hab. 2 4. Nen must gladly receave the word Act. 2 41. out of which all religion must be gathered all Kings and Kingdomes submitting unto the lawes and ordinances in Christs testament Psal 2 10. 11. 12. if they would have blessing and salvation by him With which agreeth well that excellent note of an antient writer and there are many that reverence antiquity in matter of religion and indeed it is the old way in walking wherein we find rest who teacheth us that Bern in Cant. fides suadenda est non imperanda For the Apostle plainly declareth that none can Rom. 10 14. 15. 17. call upon him in whom they have not beleeved neither can they believe in him of whom they have not heard and heare they can not without a preacher and none can preach except he be sent of God and furnished for that service So that faith cometh by hearing and hearing by the word of God not by the commandements or traditions of men which are of no such power to perswade the conscience as the word of God is And if the heart conscience be not perswaded in feare of God to yeild obedience what will come of it but an inforced hypocrisie a drawing neare to God with the lip when the heart is farre from him which is a service abominable in his sight and wherein there can be no true inward comfort and assurance which is the life and marrow of religion and that which begetteth true loyaltie to the higher powers For surely it is a true saying that was once spoken unto this present Parliament in a publike sermon by one of their owne ministers Junij 20. 1641. viz That there are a great many ministers that are not resolved what to doe c. they will wait for what the Parliament will doe you may set up what religion you please they will be of your religion still So also may be said of others they wil be of what religion the king is of so long as he hath any power to support them and any boones or offices to give them Yea some think it high presumption to be of any other mynd that way than the king or Parliament is of If this be not a serving God after the will of man I know not what is Let us not therefore Rom. 14 13. judge one an other any more but judge this rather that no man put a stumbling block or an occasion to fall in his brothers way but let every man be fully perswaded in his mynd Vers 5 23. and doe no thing without faith in this kind for whatsoever is not of faith is sin and Heb. 11 6. without faith it is impossible to please God Now Ephes 2 8. faith is the gift of God wrought in the heart by his holy Spirit useing thereto as the outward meanes thereof the ministery of the word of reconciliation and be sure of this that so soone as the heart is truly moved by the work of the Spirit there cannot but be a most free and readie joyning to the Lord in faithfull submission to his will for saith the Spouse Draw me Cant. 1 4. and we will run after thee and the prophet David I will run the way Psal 119 32. of thy commandements when thou shalt inlarge myne heart And untill the heart of the people be moved all that the kings and parliaments of the earth can doe by their outward force and power shall not prevaile to establish the service of God in its due and right order yea though they should be as godly and zealous as Iehoshaphat the King of Judah of whom the scripture noteth that he walked in the way of Asa his father and departed not from it doeing that which was right in the sight of the Lord 2 Cron 20 32. 33. Howbeit the high places were not taken away for as yet the people had not prepared their hearts unto the God of their fathers And if such a zealous and powerfull prince as K. Jehoshaphat could not prevaile in the reformation of externall and visible abuses in religious worship and that becaus the peoples hearts were not prepared c Much lesse shall anie earthly prince or potentate be able by his worldly power to make this people to Ioh. 4 23. worship the father in Spirit and truth and such he seeketh to worship him The reason is becaus the kingdom of Christ is not of this world neither can be planted or established by worldly power for so long as the vaile 2 Cor. 3 13. is over mens hearts they can not looke to the end of that which is abolished but when the Lord shall mollifie their hard and stony hearts and give unto them hearts of flesh when he shall enlighten their myndes and open their understandings and so turne them from Idols to serve the living and true God then the vaile shall be taken away Now the Lord is 2 Cor. 3 16. 17. that spirit and where the Spirit of the Lord is there is liberty to wit from the bondage of sin to serve God in righteousnes and holynes all the days of their life Gal. 5 1. Rom. 6 22. 7. 6. Luc. 1 74. 75. Wherefore that was a good decree of King Cyrus who being appointed to