for meat to the foules of heaven Remember what the Lord did for Israel his people how he avenged the wrong that was offered or done unto them by the princes and nations of the earth how he overthrew Pharaoh and his host in the red sea he smote r Ps 136 15. great Kings and slew famous kings Sihon King of the Amorites and Og the King of Bashan and gave their land for an heritage unto Israel his servant yea he suffered no Å¿ Ps 105 14. 15. man to doe them wrong but reproved Kings for their sakes saying touch not myne anointed nor doe my prophets no harme Who ever hath fought against God and prevailed it is t Acts. 9 5. hard to kick against the pricks now they that molest and persecute the members of Christ fight against and resist v Acts. 9 4. Christ for they that touch them touch the x Zach. 2 8. apple of his eye and pretious in the sight of the Lord is y Ps 116 15. the death of his Saints Therfore let them not thinke to uphold themselves by their present power and dignitie which they doe enjoy as if there were no possibilitie to prevaile against them but let them consider with feare and reverence that he by whom z Pro. 8 15. Kings raigne and princes decree justice who lifteth and a Dan. 4 25. setteth up Kings pulleth them downe againe at his pleasure can turne the hearts of their nobles and people against them and make them be cast out like b Dan. 4 33. Nebucchadnezar to eate grasse with the beasts of the field till they know that the most high ruleth the kingdoms of the earth Yea when they shall say peace peace pleasing themselves in their wickednes and making sure to them selves the bringing to passe of their purposes then c 1 Thes 5 3 shall come upon them sudaine destruction as travaile upon a woman with child and they shall not escape And Honesty This is the honour and safety of a common wealth The shamefull sins of the heathens were the causes wherfore their lands did spew out both them and their princes Therfore it can not but be an espetiall duty of Kinges and all that are in authority by the sword of justice committed to them to cut downe sin and iniquity that it be not suffered much lesse maintained in their dominions For sin and iniquitie abounding is the caus wherfore the Lord doth bring great and terrible judgments upon the nations of the earth A fruitfull land saith the d Psa 107 34. psalmist becometh barraynnes for the iniquity of the people that dwell therein And this doubtlesse is the controversy which the Lord hath at present with the Inhabitants of England becaus there is no e Hos 4 1. 2. 3. truth nor mercie nor knowledge of God in the land but by swearing lying killing stealing committing adultery they break out blood toucheth blood Therfore shall the land mourne every one that dwelleth therein shall languish with the beasts of the field with the fowles of heaven yea the fishes of the sea also shal be taken away Whereas the rooting out of wickednes and vice and the maintaynance of true religion and virtue hath bin is and shall be an espetiall meanes to procure God's blessing both upon King and people as may be seen in the examples of the good Kinges of Judah when they brake downe the Images put away the Sodomites and witches c out of their land 2 Cron. 30 14. and 34 33. and 33 15. and in Jehu the king of Israel who is commended for pulling downe the temple of Baal c. 2 King 10 26. 27. 28. though he abode in the sin of Jeroboam still and for his service herein and destroying the house of Ahab he had the kingdome of Israel confirmed to his sons to the fourth generation We see then how much it concerneth princes to looke to themselves and the people committed to their charge and how they should with Solomon crave of the Almightie f 1 Kin. 3 9. a wise and understanding heart to discerne between good and evill to uphold and maintaine them that doe well but to drive from their courts counsels and countenance all dishonestie and iniquity all oppression and evill doeing that so their thrones may be established with Justice And Vse for our owne parts to whom this is spoken that we may not goe away without some particuler application of this to our selves let us consider what great thinges the Lord hath done for our soules in that he hath placed us in this Country where though we live among a people of another speech yet God hath bin pleased so to inclyne the hearts both of princes and people that we live a peaceable life under and amongst them Let us not then receave such great good from the hands of God without rendering due thankes and praise to him for this good gift which he hath bestowed upon us Consider what misery and affliction our friends and brethren in our native country do suffer at present while we enjoy felicity and quiet Oh that our ingratitude and carelesse walking deprive us not of it Secondly let us know that we are bound to pray for the magistrates and people of the land by whose good will next under God we enjoy this Let therfore their trouble be our trouble and let us pray to God for them as for our selves let their deliverances be our deliverances and let us give thankes to God for whatsoever good is bestowed upon them knowing that in g Ier. 29 7. 3. their peace we have peace And lastly seing we enjoy here a peaceable and quiet life let us walke in all godlines and honestie Have we quietnes freedome oâ— conscience to meet togither to serve God without let let us then take heed how we turne this grace of God into wantonnesse how we abuse this peaceable life we have from them by an unquiet life among our selves Be therfore zealous of everie good worke carefull of sanctifying the Lords day making his sabbath a delight unto us spending it altogither in the service of God publikely and privately and towards men let our conversation be in all temperance sobriety and equity not doeing injury to any h Rom. 12 17. 18. recompencing no man evill for evill but as much as in us is live peaceably with all men Let our i Mat. 5 16. light so shine before men that they may see our good works and glorifie our father which is in heaven For the grace of God that k Tit. 2 12. 12. 13. 14. bringeth salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem
same and are such as doe neither plot or countenance the plotting of any evill or sowe any seed of rebellion against the higher powers but doe owe and acknowledge them all due reverence as also the law requireth and their carriage doth witnes for them in the place where they dwell and performe all dutyes of honour and office without complaint I have therefore cumbered the presse herewith fearing least any should either be discouraged by these rumorâ— and slaunders which are and have biâ— hitherto cast upon us from imbracing the truth and walking in the right way or should through misse-reports condemne the righteous with the guilty and also to stop the mouthes of gainsayers who if notwithstanding theâ— shall see this defence they doe still persist in their opprobrious calumniations shal be left without excuse before the face of God f Rom. 2 â— whose judgment is according to truth against those that commit such things I have sought herein nothing but the glory of God and the vindication of the truth from unjust contempt which if it shall notwithstanding suffer I shall desire of God that I may be accounted worthy to suffer with it And for a conclusion it is myne heartie desire that all people whatsoever which doe make any profession of the truth may approve themselves such in their conversations as g Pro. 24 21. feare God and honour the King and meddle not with them that are given to change but h Heb. 12 14 follow peace with all men and holynes without which no man can see the Lord medling w th their own callings and be not busy bodies in other mens matters that those which i 1 Pet. 3 16. speak evill of them may be ashamed who falsly accuse their good conversation in Christ But if any of them doe under colour of religion or Conscience resist the lawfull commands of their prince or governour and doe suffer for it let them thanke themselves and confesse the justice of God upon them for k Rom. 13 4. they are his ministers appointed to execute vengeance on them that doe evill and they beare not the sword in vaine 2 Tim. 2 7. Consider what I say and the Lord givâ— thee understanding in all things 1 Thess 5 21. Prove all things hold fast that which iâ— good An exhortation to pray for Princes 1. Ep. to Timotheus Cap. 2. vers 1. 2. 3. I exhort therfore that first of all supplications prayers intercessions and giving of thankes be made for all men for Kinges and for all that are in authority that we may lead a quiet and peaceable life in all godlines and honestie For this is good and acceptable in the sight of God our Saviour c. THis exhortation as also the whole epistle was written and sent by Paul the blessed Apostle of Iesus Christ to l 1 Tim. 1 1. 3. Timothy the Euangelist whom he besought when he went to Macedonia to abide at Ephesus a renowned city of Asia wherein the Lord had planted a famous m Rev. 1. 11. and 2 1. Church of Saints and true worshippers of his name notwithstanding the heathenish service of that great goddesse Diana and the image which fell downe from Iupiter did there so greatly flourish Act. 19 24. 27. 28. 35. where the Lord wrought by the hands of Paul many miracles Acts 19 11. where the Apostle fought with beasts in the manner of men 1 Cor. 15 32. and wherein there was a great doore and effectuall opened to him though there were manie adversaries 1 Cor. 16 9. The end of the abiding of Timothy at Ephesus in the Apostle his absence was to supply that service which the Apostle himself should have done if he had bin present namely a 1 Tim. 1 3. to charge some that they should teach no other doctrine than that which the Apostle had taught them or than was agreable to b 2 Tim. 1 13. sound and wholsome wordes of faith and love which is in Christ Iesus Now as persons of greater place and authority leaving others more inferior in wisdome and power to discharge some duty for them in their necessary absence or to attend upon a service which they themselves are called from by occasions elswhere doe give them not only commission but also direction how the same should be done So the Apostle Paul the master builder of the Churches of the gentiles 1 Cor. 3 10. not onlie giveth Timothy commission to tarry in his stead but also counselleth and directeth him how to behave himselfe in the house of God which is the Church of the living God the pillar and ground of truth 1 Tim. 3 16. And amongst the many most excellent divine infallible rules of direction which he giveth him we are now called upon to consider and attend unto one of the chiefest and principallest thinges which he gave him in charge the which he doth not in commanding and lordly termes but with meeknesse and love saying I exhort therfore that first of all c. The Apostle's intent and purpose in this exhortation is not to Timothy alone that he should performe this but that he should teach it to the Church of God as the mynd of the Apostle which was the c 1 Cor. 7 40. mynd of God himselfe wherfore the Apostle saith I exhort therfore c. as if he should say If any man shall resist or refuse thy exhortation to or example in the performance of this duty let them know that it is the exhortation of me Paul the Apostle of Christ who have with power and demonstration of the Spirit approved my self among them by signes and wonders to be no fabler or leight fellowe to be no seducer and deceitfull worker but the minister legate and messenger of God himselfe who hath put his word in my mouth which if they obey not they may have cause to repent it As this exhortation was at the first intended and penned by the Apostle for the instruction of the church of God and the substance of this treatise thereupon delivered to a congregation of Believers as is noted in the preface So the intent now of publishing it is not to exhort wicked and worldly men to make prayers and supplications unto God or to assure them of any benefit by so doeing for the scripture saith that the sacrifices of the wicked are abomination to the Lord Prov. 15 8. and 21 27. and 28 9. and those that call upon the name of the Lord shall be saved but how shall they call upon him in whom they have not believed c. Rom. 10 13. 14. And if they say they doe believe then the scripture saith againe that faith without works is dead Jam. 2 17. 20. 26. and they that professe they know God and in d Tit. 1 16. workes deny him and are abominable and disobedient and unto every good worke reprobate they have the e 2 Tim. 3 5. forme of godlinesse but denie
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
oppressor that they may know their obedient and loving subjects from proud traiterous rebels for * Virgil Regûm est parcere subject is and debellare superbos it is the property of Kings to spare their subjects but to suppresse the proud and rebellious And as they are the ministers of God so their office power is the ordinance of God he hath appointed that there shal be Rom. 13 1. 2. governors rulers over the people in his power it is to set up and pull downe whom he pleaseth From whence it may he reasoned thus whatsoever function or administration is ordained and appointed of God whither it be for the good of the body or soul of man or both whosoever shal be lawfully called to the executing of any such charge are to be prayed for and thankes to be given to God for their good or the good which we receave by them But Kings and those that are put into lawfull place are so ordained and appointed of God therfore to be prayed for c in obedience to Gods ordinance and that it may be sanctifyed unto us Thirdly the burthen of all the civile state lyeth principally on their shoulders and their miscarriage tendeth to the damage and hurt of the whole body politick and so unto Christians as they are members of the Comon wealth as well as others as we may see by daylie experience On the other hand the safety preservation and good carriage of the King reacheth unto the whole common wealth What can be then lesse done for them than to commend them and their governement to God in our prayers saying * Ps 72 1. Give the King thy judgment ô Lord and thy righteousnes to the Kings son Fourthly they are appointed of God amongst other things for the maintaynance of his church and truth against the persecuting hands of malitious bloody enemyes therfore necessary it is yea the duty of every member of the Church to pray for them that the Lord would make them v Isa 49 23. nurssing fathers to his Israel For the x Pro. 21 1. hearts of Kings are in the handes of the Lord and as the rivers of water he turneth them whither soever it pleaseth him Fiftly how ever it come to passe whither they be friends or enemyes good or bad for us or against us yet in praying for them we please God and our prayers returne into our owne bosomes as hath bin before noted Which may serve for the just condemnation Vse of those that in stead of praying for Kinges princes and magistrates doe curse them that is speake evill of them Neither doe they beare that honour and reverence in their hearts to them which is meet Exod. 22 28. Eccl. 10 20. 2 Pet. 2 10. 11. Jude vers 8. And the equality and truth of this point may be a ground of exhortation to all that feare God to manifest their honour love and fidelity to their prince by praying for him What though he be not so wise and prudent in governing as he ought yet let not that put thee off from performance of thy duty which God hath required of thee He shall answere for his administration and thou for thy subjection and fidelity His negligence shall not excuse thee for thine What though he be an enemy to the truth and seeketh to destroy thy body and goods becaus thou canst not with good conscience obey his humane lawes which thou findest to be contrarie to God's law yet cease not to pray for him yea know that in such case thou hast greater reason to pray for him that God would turne his heart And what knowest thou but thy fervent prayers may prevaile so farr with God as to move him to inclyne his heart to shew favour to his people and to suffer the truth to flourish or at least to favour thee in thy particuler We have the comfortable experience here in this land of God's power in this kind witnes our feedome of the gospell which we here enjoy farre otherwise than ever any of our fathers could obtaine in our native Countrie the more is the pity the Lord lay it not to their charge and can not the same God worke the same in the hearts of other princes and magistrates doubtles his hand is not shorter in one place than another but for ought thou knowest it is becaus thou art slack and negligent in calling upon God to powre his Spirit upon thy prince and to give the Senators wisdome and inclyne their hearts to shew pitie to his heritage Besides is the King or the magistrate an enemy to thee take heed how therfore thou seekest to y Rom. 12 19. avenge thy self of him by withholding thy prayers from him for this is displeasing to him who hath commanded thee to z Math. 5 44. love thyne enemyes blesse them that curse thee doe good to them that hate thee and pray for them which despite fully use thee and persecute thee If ever the Christian people of the English nation stood in need to be stirred up or awakened in this kind now is the time for me thinkes I heare divers complaine of the distance and discord which is between the Kings majestie and the honourable Court of parliament and the unreasonablenes of the malignants whom the King seemeth to countenance and I heare divers and that religious people too bemoaning the parliament and blaming the King yea preparation is made of weapons of warre and that by religious people the forwardest and most godlie labour to shew their zeal in helping the parliament with men and mony and I heare also of fasting and prayer for the good of the land and preservation of the parliament but I heare few or none of the better sort utter good desires concerning the King though I can not but think that they intend the King with his parliament as necessary adjuncts and all becaus they take him now to be misled carryed out of the way by wicked counsell Is it so that the King seemeth to be led aside from the way of Justice and it maie be unwittingly to his majesty runing upon the rocks of perill and poverty and hazarding the whole kingdome thereby what great cause is there then for the faithfull to lift up strong cryes unto God to confound and turne to foolishnes the counsels of the a 2 Sam. 15 31. Achitophels and to remove the wicked from the throne of the b Pro. 25 5. King and so over rule and perswade the heart of the King that as a father he may tender the lives estates of his children his subjects and as a prince of God may so administer the affaires of the kingdome that peace and truth may kisse each other that such as professe to feare that great name of God may under him lead a quiet and peaceable life in all godlinesse and honestie which is the fourth particular considerable in this exhortation and the
so to bring the fabrick of natures-order which God hath so wonderfully made and so wisely and orderly disposed to a confused chaos So that Christians to avoyd this absurdity must necessarily mynd themselves every one while he liveth in the world in any governed city Countrie province or common weale to beare or represent a double person or estate 1. A member of the church wherein his dignity and honour spiritually in the sight of God is as great as any other member or officer in the same body and greater than any King or prince of the world that is not a member of the Church of Christ 2. A member of the common wealth a citizen of the city an Inhabitant of the towne or a member of the familie wherein he is either superiour or inferiour If fuperior to rule and governe those committed to his charge according to the will of God v Col. 4 1. doeing to every one that which is just and equall knowing that he hath also a master in heaven If inferior he is to be subject and obedient to all thinges that are agreable to the word of God whither they be things Spirituall or temporall and that not for feare but for conscience sake x Ephâ— 6 6. 7. 8. not as men pleasers but in singlenes of heart as unto Christ knowing that of the Lord they shall receave their reward whither they be bond or free for in so doeing they serve not men properly but the Lord Christ Thus we may see how the estate of a Christian doth not overthrow but rather establish the order of nature and the civile governments of this life But indeed thus much maie be intimated by waie of conclusion that if it could so come to passe which we have no ground to expect that a whole land or citie were both magistrates and people high and low all faithfull and sincere Christians diligently observing the rules of Christ for the redresse of things amisse at anie time there would be so little use of civile power as if it were a needlesse administration But seing God hath in his divine wisdome foreseen that after the fall and transgression of Adam there would be alwayes a mixture of beleevers and Infidels in the world and that the wicked should be as pricks and thornes in the eyes and sides of his Saints to try their faith and patience and hath to the end that the wickednes of men who are ready by nature to break forth into blood oppression and open violence to the destruction of the creature which God hath made and which it standeth him in hand to preserve that so his mercy may be seen both to just and unjust may be restrayned and kept in some order appointed Kinges princes and estates with the good will and approbation of the people to rule and governe that the wronged may have right and the oppressed may be delivered and violent wrong-doers may be terrified by the sword of Justice and it hath bin is and shal be allwayes the portion of the little flock of Christ to have their residence or sojourning in some Common wealth or other let us therfore admire the wonderfull wisdome of God in thus restayning the rage of man and let us be so farre from y 2 Pet. 2 10. despiseing governements or principalities as that for conscience towards God wee doe submit our selves unto all manner ordinances of men for the Lord's sake z 1 Pet. 2 13. c. whither it be to the King as unto the suPreame or unto governors as unto them that are sent of him for the punishment of evill doers and for the praise of them that doe well For so is the will of God that by wâ—ll-doeing we may put to silence the ignorance of foolish men as free and not having the libertie for a cloake of malitiousnes but as the servants of God 1 Pet. 2 7. Feare God honour the King Prov. 24 21. My son feare thou the Lord and the King and meddle not with them that are given to change THE END A postscript wherein some thing is spoken not altogither unworthy of consideration in these times HAving taken in hand thus farre to speak unto thee loving reader have patience till I have uttered a few words more and then judge as the Lord shall give thee discerning I have heard and read manie grievous complaints since the sitting of this present Parliament against Brownists and Brownistically affected as the great enemies at this day in common accompt against whom almost all mens mouthes are open both to King and Parliament as if they were the only cockle darnell evill weeds the unprofitable branches which hinder the growth of the good corne and spoile the vine of of the common wealth and as yet I have not seen or heard anie information or discription what they be for men and women that may rightly and truly be so named for countenanceing and favouring of whom the Parliament hath bin much complayned of and yet for ought I know they are at a great stand about the true knowledge of that sect seing by their owne confession all Ansvv to K declar of vict Octo. 3. 1642. well affected persons are called by that name Forasmuch therfore as they have bin only hitherto named but their nature not defyned yea that hath bin a nick-name cast upon those to whom it doth not of right belong I shall with as much brevity as I can mynding the unworthines of the subject set the saddle upon the right horse and that not as an Ad consilium ne acceseris antequam voceris advertiser to the King or Parliament for who am I that I should speake unto Pharaoh Exod. 3 11. but as a well willer to the common people and one that desireth to doe my countrie good or at least to labour the discharge of myne owne conscience and therein I hope I shall approve my selfe loyall and faithfull both to the one and the other It is we know a receaved custome in the world to call the men of one sect religion or faction after the name of those that have bin chief broachers maintayners or faithfullest witnesses thereof and not of such as returne againe from their receaved practise to their former course as the Nicholaitanes are called of Nicholas who was their false Apostle Lutheranes are so called of Luther who was a faithfull witnesse of the light which was revealed to him Calvinists of Calvin who was an able and worthy instrument of spreading the light which he saw and so Arminians of Arminius which was a cunning deceaver stood stoutly to professe teach and publish the false doctrines unto which he fell away c or els they are called after the false doctrines which they teach as Anabaptists becaus they deny baptising of infants and men of age though they have once receaved true outward baptisme yet coming to them must be againe baptised papists because they hold the doctrine of the pope and church
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