Minister darst thou not pray for them because they are such nay pray the more constantly and the more fervently the higher their sinnes cry the lowder let thy prayers cry the worser that thou dost finde them the more doe thou pitty them When thou prayest for them thou prayest not that they might succeed in their iniquities but become just not to prosper and continue in evill but to turne from every evill way thou ownest not but bewailest their faults thou partakest not in their sinne but washest thy hand thy conscience from it and if there be any vertue any grace any thing of God in them of that thou sharest in that thou rejoycâ—st Moreover as I have oft fore-spoken the Apostle makes no distinction of Magistrates he saies not for such a Magistrate thou shalt intercede and for such an one thou shalt not he points not out the Magistrates in their manners and qualifications but for all that are in Authority we must put up all manner of prayers and all Persons as are to performe this the poorest Christian that lives upon the almes of Mâ—gistrates must pay to them the Subsidies of prayers granted in the high Court of Heaven to them as Magistrates 2. In a duty viz. to turne thy prayer into practice what we sincerely pray for we ought diligently to labour for using our prayers as the watring of our endeavours else our prayers will prove a derideing and tempting the Almighty Thou that prayest for all that are in Authority that under them thou mayest leade a quiet and peaceable life in all godlynesse and honesty to walke toward the Magistrate so act in thy place calling that thou mayest lay hold on that for which thou prayest and helpe to worke out that peace which thou so fervently desirest Inefficax petitio est cum praecatur Deum sterilis oratio Cyprian de Orat Dom. a barren an idle and a starveing prayer is an ineffectuall desire a naked wish is no prayer but what thou actest as thou prayest lawfully thou discoverst the heartinesse and sincerity of thy prayers and offerest a double service unto the Lord. Make use then of such opportunities as are in thy hands and make them subservient to the Magistrates power for let him use all his â—kill and whet his sword for the procuring hereof yet in vaine will his endeavours be without the readinesse and willingnesse of the Subject who not for slavish feare but tender conscience not for mans sake but the Lords sake shall apply himselfe to make use of his directions and thereunto make use of his owne interests in family among friends in all his relations publick and private 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle so follow after and prosecute peace as if thou wouldst nere cease till thou hadst overtaken it Let every man take his Oare and with all the might and strength he hath row in some part of the Ship of this Nation to preserve it from sinking and splitting against those many Rocks that appeare in every passage of this Common-wealth Let the Master of a Family the Minister of a Congregation and every privâ—te man conferre what he hath hereunto let the lines of all our callings be drawn to this as to the Centre then undoubtedly the labours of the Magistrate will prove effectuall joyne therefore together hand and tongue pray and worke cry to him cry for him assist him in the worke to thik end Thirdly this informes a Christian of himself and the Magistrate 1. Here is a glasse presented to thee wherein thou mayest see thy owne heart deale uprightly with thy self according to this Rule what are thy aimes and intentions in praying for the Magistrate are they for peace that is well a Magistrate if a good man may see another good mans heart by his owne he desires a true and lasting peace Qui vere pacificus est etiam belli gerando pacificus Aug. his mind is so bent after peace that he fights he warres he kills and demolishes places with a peacefull minde Pacem debet habere voluntas bellum necessitas non pax quaeriturut bellum excitetur sed bellum geritur ut pax acquiratur Though the Church of God the Christian Magistra e and Christian Subject does hate the necessity of Warre and prayes against it yet warres that she might obtaine it she desires a peace which is as the warme beames of the glorious Sunne to blossoming truths holinesse can never shine without peace to cherish it and I believe if the eyes of many of this Common-wealth were truly opened they should see the losse of holinesse and truth in these late times of warre would exceed her gaines Warre is no friend to truth in it selfe nor to the powerfull and constant practice of godlynesse and every private Christian may finde this in himself if he be possest of a divided wracked and discontented and troubled minde for that while holinesse will be ebbing himself abating and flagging in the wayes of God nay ordinary Disputes and Divisions in Religion are no succourers of grace but suckers and dryers up of it oh then its amiable peace that thou desirest but is it that alone thou art weary of trouble and the feare of warres perplexes thee thou longest for peace peace oh how earnestly thou lookest for a messenger of peace how welcome wouldest thou bid him to thy house that thy burthens might be removed and thy murmurings stilled that as Psalm 144.12 13 14. That our Sonnes might be as plants grown c. this prayer proceeds from thy fleshly affections thou mayest see by thy purely carnall ends thou seekest a Magistrate alone for thy selfe to satisfie thy private and peculiar interests and so long mayest thou pray in vaine Jam. 4.3 Ye aske and receive not because ye aske amisse c but wouldest thou have a Magistrate whose wings might protect and nourish a godly man under whose Goverment thou mightest lead an holy life as well as a peaceable thou wouldest have Holinesse Peace Truth quietnesse hand in hand thou hadst rather live under an Hezekiah and be besieged in Jerusalem then sit as a Prince upon one of the Thrones of Nebuchadnezzar and be forced to bow unto an Image or be hindred from a free serving of thy God the Gâ—d of Heaven Piety is more beautifull then Tranquility thou hadst rather be a doore-keeper in the House of God then sit and faire deliciously in Princes Courts both are pretious blessings but a good man cannot be satisfied with peace alone present him with Riches and Honour and Peace and an eleven of the choysest and goodliest blessings thou canst pick forth of Gods Treasury yet if Benjamin come not he is full of sorrow for the life of a good man is bound up in the life of godlinesse and holinesse therefore he dares not pray for peace alone for had he his outward peace compleated he could not be at peace while he sees wickednesse on high and iniquity abounding and
sinne in preheminence and eminent places he cannot be at peace while ungodlinesse and unholynesse is at peace and reconciled to Authority his peace is a broken peace his life a dying life Then peace indeed is sweet if not imbittered through ungodlinesse an unholy peace is ill and therefore he desires a quiet holy life a power protecting persons and goods a power advanceing holinesse and truth such a Magistrate he prayes for he prayes that every Magistrate might be such Heb. 12.14 Follow after peace and holyness c. and he would not have these two separated which God hath joyned together Protection from open enemies and Seditious risings encouragements to Piety and holy practices deliverances from aspersion and cruelty the least of the blessings is the last yet a very precious and an acceptable mercy If peace if holinesse yet if we could not enjoy our owne we were still unhappy if a peaceable if seemingly an holy Magistrate yet if not honest he would be a burthen to us though if we were really assured of the two first the last would undoubtedly follow honesty being the least part of a Christian the streame of his holy heart and that wherein a Hypocrite and ignorant person might equall him yet sure it is a Magistrate that sets a sure guard over his Subjects for a quiet and holy life will judge righteously and though Morality be a common vertue yet it s the desire and endeavour of the Christian Subject being the outward illustrating forme and credit to holinesse and truths profession and gives a sweet relish to and is the happy solemnization of outward peace Examine therefore the true frame of thy spiriâ— and thy earnest desires when thou prayest for the Magistrate is it really for the happy uniting of these three Peace Godlyness and Honesty dost thou set thy eye upon that promise made to the Church and put it into petitions Psalm 85.10 Mercy and Truth are met together c. if this be thy temper its according to the Apostles rule 2. This presents unto us the necessity of Magistrates in what need the Servants of God the Church of God stand of them since by the Apostles order and command they must be so seriously and earnestly prayed for for had not the Servants of Christ such to defend them they above all others should have the least quietnesse or honest dealing could not they suck the milke of righteousnesse and peace out of the brests of Magistrates the brests of Mammon and all the world besides would yeild them nothing but poison Nay amongst themselves their peace would soure into confusions Truth would be laid under Errors Profanenesse out-justling holynesse Ordinances made common and defiled instead of Honesty injurious and uncivill dealings had we not Magistrates many times to step in to heale Church-breaches as well as the Common-wealths What great paines that good Emperor Constantine tooke for the peace of the Church and removing differences occasioned by some erroneous persons he writs letters frequently to severall men of ability and to their Counsells he fights with his Armies against their Adversaries he comes in his own person to the generall Assemblies there woes beseeches them to peace as if he had as particular a charge as any of them he was a true Nurcing Father fed them with rich favours and hushed the wranglings of godly men he gave them the brests of the world Riches Honour Wealth and Peace to such to live on nay as if that was not deare enough he gives his blood for them and indures those miseries to conferre on them and preserve with them the contrary blessings And not onely in this respect have the people of God a Magistrate but in other respects to regulate their conversations they have corruptions as well as others which may breake out into as notorious acts as in the wicked somtimes they may fall out about the world estates c. fall into great civill differences many times these need not onely a brother to motion but a Magistrate to command peace and absolutely to determine the cases amongst them whence else are those exhortations 1 Thes 4.6 That no man goe beyond c. a caution 1 Pet. 4.15 But let none of you c. that a check Jam. 4.1 From whence come warres and fighting c. a good man hath the same roote-sin and the same temptations that same tinder and the same presented to it as ungodly men have that they may happen to fall into the same evill and condemnation with others therefore Gods people had need to pray for good and wise Magistrates that may play the part of a skilfull Phisitian to know how to search and judge of the sinnes of Persons in the nature of them and how to apply his remedie and in what degree and measure What a sad time was it in Israel when they wanted a Prophet in the Church a Judge and Governour in the Common-wealth Brave times might some unbounded Spirits say but see Judg. 17.6 In those dayes there was no King in Israel c. That is no Government for as yet they never had any King in their most happy and flourishing estate but every man did that which was good c. What a sad Nation should we have if every man might doe so if every party unjustly head themselves and every person follow his own way every man be his own Judge Law-maker Executioner Councellor and Interpreter Finde me a Nation without men of licentious spirits and irregular principles and could you finde a Common-wealth of Saints yet even then there might be need of a Magistrate both for the Politicall order and beauty of the Common-wealth and for the prevention of evills that may arise and the preservation of such happinesss which may be lost it being no lesse difficult and honourable to preserve then to acquire such blessings As he must cast out so he must keepe out that evill-doer and there is required no lesse wisdome and watchfulnesse in a Magistrate to make and maintaine a fence so strong as to keep out such persons that may insnare these happy Priviledges as to extirpate and suppresse them being rooted amongst his No marvill the Apostle requires us to pray for them in all manner of prayers which they themselves stands in such great need of the more thou observest the Common-wealth and the more thou enquirest out the reasons hereof the more wilt thou be convinced of the necessity of this Duty CHAP. XII NOw touching the Magistrate himselfe all lies not on the Subject himselfe when Servants and Children and Wives are exhorted to love reverence obedience c. It intimates a Relative duty owing from the Master the Father the Husband as it is in all relations there are mutuall conditions that both of them are bound unto Onely in generall let the Magistrate make this use of this Christian practice It s a proper Duty of a Subject to pray for his Magistrate 1. Here you have the
polemical critical and much historicall in Divinity as you may read in the beginning of this Epistle and severall other touches sprinkled up and down the Epistles Secondly Hee prescribes some positive Rules by way of Injunction and Exhortation as an Apostle and Minister of Jesus Christ to Timothy a Servant to the same Master and in the same Work And First this is more generall charging him to Constancy and Courage verse 18. chap. 1. This Charge c. that thou mightest c. be as a stout Souldier in this thy Calling general and particular both being so much for the glory of Christ as a Christian as a Minister No good warfare unlesse it be ad victoriam every Christian must be a Conqueror How he is a Conqueror that is constant v. 19. holding c. he overcomes that is not overcome sperans certus de praemio si vincat certus se victurum si perseveret being sure of reward if he overcomes and as sure to overcome if hee endures Hee that suffers death for the Faith under a Persecuter overcomes as well as he that converts Souls destroyes the holds of Sin and Satan confutes Hereticks c. so long as he makes not a voluntary shipwrack of Faith and a good Conscience thorow the windes of Heresy and stormes of Persecution though at length the bottom sinke that frail Tabernacle of his flesh bee wasted in the fire or devoured of wilde beasts yet he hath fought a good fight hee hath warred a good warfare Secondly In this Chapter hee begins to lay down more special and particular directions how he should carry himselfe in his speciall Function as a Minister I Exhort therefore c. In these yerses observe 1 The circumstantiall parts 1 A rational Inference Therefore 2 Of Order First of all 2 The materiall parts wherein 1 The duty laid down in charge expressed in many words Supplications Prayers c. 2 The Subject for whom this duty is to be performed 1 At large All men 2 More strict For Magistrates and them Kings or others all that are c. 3 The end of this duty which is threefold a strong inducement to Prayer That wee c. 4 The Arguments to move them hereunto taken from him to whom wee offer up these Prayers v. 3. For this c. And from them for whom we do pray v. 4. Who will have c. CHAP II. WE shall first explain these words distinctly then deduce from thence the intended conclusions with what plainnesse and clearnesse wee can 1 Of the circumstantiall parts of this exhortation And First of the inference Therefore this word causeth us to reflect on the precedent verses where they seem to have their dependency The holy Apostle layes on Timothy this charge that he would war a good warfare as a Minister of the Gospel as a good Souldier of Christ as a Captain going before the people keeping Faith and a good Conscience and that he might advance this Gospel he ought to seek the peace and protection of it that so he might prosper in this his Warfare and that he might not only preserve himselfe but by his Ministry enlarge the Territories of Christ increase in his work and gather upon the adversaries of it and that he might not only keep a good Conscience undefiled in himselfe but in his place discharge it aright he exhorts him in the publick Office of the Ministry in their publick meetings for Prayer Preaching and Dispensation of any Ordinances belonging to his Calling to pray for all men c. I Exhort thee therefore 2 Of the circumstance of Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First of all Which First if it hath reference to the Order of Pauls directions and precepts then it signifies Pauls special care of this Duty that it might not be neglected or slightly performed but sets it in the front of all First of all as if Paul should require Timothy to have a chiefe regard and care hereto Secondly if it hath reference to this very Exhortation it selfe then it sets forth unto us 1 The excellency of the Duty that it is a chief duty and above all things however neglect not this 2 The season of its performance begin with this First of all in your meetings take your beginning from God seek to him by prayer testify your dependencies on him and all your references unto him and amongst others pray for those men Timothy a publick person in his publick Office must pray for publick persons and all persons not to exclude other seasons but then principally for then a Minister of the Gospel in Christs stead is to imitate Christ the high Priest of all as the Priests under the Law did prefigure and type out Christ herein cujus est munus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office it was to offer for the Errors and ignorances of the people Prayer now being our sacrifice wee must offer for them unto God in Christ Prayer then is of an ancient institution under Law and Gospel it is an Ordinance of contiunance till our prayers shall be turned into praises our wishes into fruitions and resemblances into reall participations in the presence of God and of the Lamb. Abel began with sacrifice wherein was the prayer of his heart Timothy must begin with Prayer which is the sacrifice of the heart Prayer also must introduce all our works as in publick duties wee especially come in Gods presence both in the intention and preparation of the heart and in the promise of God so by prayer we are brought stil nearer to God and God to us and makes us as fit to entertain God into us as God ready to bestow himselfe or any mercy sutable to that Ordinance in hand upon us qui bene orat bene laborat he that prayes well shall speed wel he that sets on his business with prayer hath already done the best part of it Wee must therefore first pray then preach first pray then study first pray then hear c. Prayer is the generall preface to all our actions and as Christ teacheth us to pray thus Paul bids us to pray this to put up or make supplications prayers c. Wherein is expressed 1 The duty it self enjoyned expressed in four words Supplications Prayers Intercessions and giving of Thanks Some would have these words synonimous others to be particularly significant and surely they may have the latter sence and carry with them severall Directions or in generall include the method of Prayer Supplications the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wants as well as supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that by supplication you may understand deprecation against evils incumbent or imminent the prayers of a necessitated person for the removal or prevention of evils spiritual or temporal feared or felt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers you may understand them for petitions for good spirituall or temporall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to a mans wish such as
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
hath an husdand is bound by the Law to her husband so long as he liveth but if the husband be dead she is loosed from the law bond of her husband This is the nearest relation that can be in which there is a certain oneness and if on these terms the relations all the obligations are dissolvable then much more in relations more remote Again Secondly there is a change in man himself God is immutable he cannot he wil not disoblige any man from promises made to the stricter observance of his wil but man may if he that made the covenant or promise dissolve it it is dissolved I mean him to whom it was made and by whose power it was made the reason is good he sees no necessity of such an obligation to him and it being for his sake his safety honor c. and a but then to the obliged the one party may part with his own right to ease another Iuramentum promâ—ssorum quo aliquid promittitur homini tantum in ejus gratiam desinit obligare si ille cut factum est promissum vel remittat vel tâ—llat fundamentum illud quo nitebatur Ames Med. l. 2. c. 10. The stance of an Oath must be just and possible it is a sin to promise what is not good to be done or being promised cannot be done To promise any thing contrary to the minde of God is absolutely sinful from that God does immediatly disengage thee to promise that thou canst not do is by consequence a sin because thou dost it not Somtimes God disobliges us from the performance of our Promises when he blocks up our waies by his providence and will not let us perform them The Lord hath clearly appeared herein to us in his visions of providence wherein he hath not walked obscurely under second causes but above them and made his own armbare before us all and he himself stood in the way against the political ends of the Covenant litterally expressed in it though providences be not an assur'd justification of precedent actions yet the sucession of them that in a more then ordinarie way have a prophetical Declaration in them and in-minde us of the will of God de futuro that he will establish such a goverument whom he much owns and will make us that labors in it to understand that of Nebucadnezar Dan. 4.32 that the most c. To close this the main ends of the Covenant binds us more strongly to the performance of that which without a covenant we are bound to perform and to clear us before men c. and I hope I have great assurance as much as man can have in man hat the main principal ends thereof this present power wil bring hoâ—e unto us CHAP. XI THis truth that is the Duty of a Christian subject to pray for the Magistrate for that government under which he lives may have its application 1. To the subject whom it Corrects Directs Informs 1. It corrects the erroneous whereof the chiefe is Vid. Willer 7. gen cont in Synop. l. 1. p. 36 Ger. de Magist Poâ—â—t p. 164 c Iewel c. 1. The Jesuited Papist that would have a supream power in the Pope the universal Vicar of Christ over the whole world to depose and enthron what Magistrats he pleases to set up a Phocas c. as also to change government at his pleasure to cause the subject to withdraw his due obedience from the Magistrate instead of praying for him Excommunicates Curses him with Bel Book and Candle He likewise assumes to himself the power of Dijudication in all causes denying that any Clerk or Person in Orders shall appeal unto any Magistrate but his Ordinary As the Apostle excepts none from Magistrates so no subject from his duty pray for all men c. let Timothy c. all the Church at Ephesus Bern. ad Henr. Epist Minister people pray for him Siâ—omnis anima vestra quis vos excepit ab unive sitare si quos tentant excipere tentat decipere saith a Father if every soule must be subject to the higher powers then yours also who hath excepted you from this universality he that would except you would seduce you 2. The giddy Anabaptist that would have a parity amongst all Christians fellow creatures fellow Christians and fellows in all things and because free by Christ in their souls therefore free from all humane obedience What have I to do with civil Powers and Magistrates c saith he nay he would not have a civil Magistrate in a Christian Common wealth Alas man what wouldst thou do how wouldst thou defend thy self and gain redress for injuries acted by evill men The very unreasonable creature might argue thee out of this opinion but thou saist that thou wouldst have all men to live by that law which is in them alas what is the Law of the thief the Murtherer the dishonest person the man whose heart is hardened and conscience seared up and will there be no such in the best Common wealth But thou wouldst not have a Christian by any means take upon him the Office of a Magistrate There is more need of them then any Vid. Aquin. 22. q. 104. Art 6. Rutterford Woll Gor c. because there is not such able men and good Christians in that office it is that justice is refused judgeing mens causes by their persons and not their persons by their causes The Apostle checks the Christian Corinthians for this 1 Cor. 6. 1. Dare any c. sure it is that the Saints the Apostle spoke of so able to judge betwixt brother and brother are very precious in these our daies however it s to be wished there were more that might deserve fuller prayers and freer obedience from the subject Secondly It directs the truly pious and Christian Subject 1. In point of Conscience thou lookest upon many in Authority as really base and unworthy Persons of profane lives corrupt jâ—dgements easily byassed onely filling up a place nay dishonouring that place well thou sayest that thou darst not put up any request for them they and their practisâ—s are so abhominable in the eyes of God I am affraid to pray for them is a sinne at the least a vaine petition Truly that place is to be lamented that are served with such Magistrates but are they Magistrates and so bad and unable then they have the more need of thy prayers for want of them they are so bad it may be But however in the meane-while you must distinguish between the Person and the Office the Office adds to the Persons the Persons take not from the Office their personall iniquities or officiall corruptions lessons not their Authority Power Superiority Magistracy but because of this thou fearest least thou shouldest sinne in praying for them it is thy duty and thou sinnest in not praying for them Thou hast a bad Child a bad Father a bad
tenderness of affection over and towards poor sinners this is one glorious beam shining from the children of light in whom the love of Christ is shed and might somewhat what convince the ungodly of the world could they but see or had hearts sensible of themselves or that sence others have of them 3 For the encouragement of sinners that they might see how large the grace of Christ is and the sufficiency of it even for them if they had faith to receive it and that it is not only to be tendred to them but begged for them that they might perceive how open the loving armes of the Spouse of Christ are how ready to receive any sinner into communion with her did he believe 4 For manifest clearing of the justice of God at last and to leave the sinners without excuse when such offers and means have been used to reclaim them and yet they persist against the truth not only the sufferings but the actions of his people shall be a testimonie against them even especially against such that persecutes them that prayes for their happinesse that wils and labours for their Salvation Matth. 10.18 Thirdly admit wee know not on whom our prayers shall take effect no not of them that are Elected nor on whom first nor whether we shall live to behold the returns of them yet it is enough that the Lord requires it of us let us believe and obey let us bee content to lay up our prayers in the Treasury of God for future ages for them we have never seen nor shall ever see in the flesh Admit they take no effect on them we shall not lose the comfort and reward of them Isa 49.5 Sat est quod ille jubet do as the Lord bids thee its sufficient that hee commands thee If we enquire for reason we shall oftentimes finde as little for our obedience as for our Faith The Lord tells his people and in them us Deut. 29.29 the revealed thing is in the Text pray for all men but the particular persons on whom our prayers shall sweetly fall is a secret leave that to God to effect in his time which if wee see then we shall rejoyce if not we should bee content Thus much for the duty and subjects in generall CHAP. III. NOw follows the subjects more strictly considered for whom in speciall and individually wee ought to pray for or for whom more chiefly and above others primum specialius nominatim we ought to pray For Kings and all that are in Authority First here is a subject in the most strict consideration set out by his particular Office King for Kings To open this we shall resolve you 1 What were those Kings then for whom they were to pray For their government they were tyrannicall Monarchs that Lived and Ruled according to their Will who had no prescript boundary or moderation and though they might have certain Customs Priviledges Constitutions and Prescriptions by which they judged in their severall Places and Courts of Jurisdiction yet even them they infringed at pleasure especially towards Captives and Aliens These were absolute Soveraigns who made abrogated suspended and altered their own Laws at pleasure and this appears by their practise in sacred Writ and other Histories Their government was not mixt as ours have bin nor their Kings subject to bounds and accounts as ours were 2 For their right of Government it was little or none pure Nymrods that hunted and thirsted after victory and subduing Nations to their command in whom they had no title nor interest and accordingly did severall Kingdomes arise and beare sway in the world sometimes the Assyrian Graecian Roman c. had their successions of usurped commands by the Sword as the Turk hath now and far greater and accordingly did they maintain their Power even by the Sword amongst the Iewes Christians and Infidels they seldom questioned title interest but power and strength and had under them their petty Kings or Vice-Royes praefecti c. created out of their own favorites and souldiers for the most part 3 For their Religion they were Hethens and Idolaters cruel persecutors somtimes of Iew and Christian together sometimes of one alone some full of Covetousness Luxury Cruelty satisfying themselves in the bloud of their own kindred and nearest relations These things are apparent partly by Scripture and to any ordinary Reader of Ecclesiasticall and Praphane History and yet even these must poor Christians suffering under them pray for Secondly Why Kings specified by name 1 Because at that time it was the most generall Government in the World though in some places otherwise and not only then but even from the beginning Monarchy hath been the Government and that more Ancient in its Originall and of greater continuance amongst the Hethens then such as worshiped the true God and whether it was because they did not so much need it or that it was not so excellent a Government I leave to others to determine 2 Because many Christians might scruple praying for such Persons being of such lives and judgments that were enemies to them and all that were good Sure if Christians then had been of the Popes minde they had cursed them to death delivered them over to Satan in stead of praying for them nay if they had been of that spirit Peter was sometimes of they would have called for fire from Heaven and sent them to Hell in a flame rather then called for a blessing on them and their Government and they would judge it a bootlesse thing in it selfe for them and unacceptable to God But the Apostle here resolves them and directs them unto this duty not by way of Policie but Conscience as a Christian Duty indeed Pray for Kings those Kings no Kings being excepted Secondly Now as concerning the subject lesse restrained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not so large as the first that is to pray for all men yet larger then the second that was only for Kings this being for all that have any emminent place or that are in Authority which is not to be restrained to the substitutes of Kings and their Officers alone which have only a deputed Power though these it may respect such as are in Scripture named Governours Rulers being placed by the supream Magistrate in Places of trust and government under him but this hath reference still to the supream Magistrate whom we ought chiefly to pray for that the blessing of God may first fall upon that head and thence run down to the very skirt Pray for all that are in Authority whether you call them Kings Consuls or of any other kinde of Government that you Christians shall live under or that shall be placed over you whether you call it Monarchy or Aristocracy or Democracy For as wee know there was not at that time one only kinde of Government nor that kinde was of any long continuance especially among the Romans who then were the glory of the World and now
great God so not to speak evill of the Rulers of his people We worship God with our bodies that are his so we offer civill homage with the same to the Magistrats we serve God in our souls and spirits so we ought not to let our thoughts or hearts rise up against the Magistrates This we ought to give as a Free-will offering and yet we pay it as a most due debt What Christ said give to Caesar the Apostle as a good Expositor bids us render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same word used in both We give it then not by way of gratuitie but duty we pay it we render it up from our selves as being against right to detain it from them Now since that Magistrates are Gods Ordinances and Magistrates are his representatives let us endeavor the confirmation of his Ordinance and honor both in mind and person such as rightly judge for him follow his decrees and constitutions by passing our votes and supplications for them What Iohn said of a brother to a brother He that loveth not whom he hath seen being the spirituall image of Christ How shall he love him whom he hath not seen Christ himself So of the subject to the Magistrate He that honors not him whom he hath seen that bears the office presence of the Almighty How shall he honour God himself whom he hath not seen The second reason is drawn from those ends for which such a supreme order is constituted overus First We will begin with the Subordinate ends such as most concerns us God made us and made us happy and to be happy he therefore provided means to promote this happiness But man by his fall made himself miserable God therefore to prevent the preproperating our misery or lessen those evils into which inevitably we have cast our selves hath appointed means as remedys hereof even these means viz. Magistrats For see the ends for which they are constituted of God and which they ought principally to attend Rom. 13.3 4. For Rulers c. Psal 82.3 4. Defend the poor c. and most eminently in this Text Pray for them that under them you c. As we are the Lords people so the Lord hath made us their people and delivered us to them and given to them Divine institutions even such as are necessary to the well-being nay the being of humane Societies If they abuse that power to set up their own priuate interests contrary to those ends this is neither from God nor naturally arises from their power but from the corruption and basenesse of mens ambitious spirits that makes use of their masters favour and talents for their own advantage seeking their own instead of the good of others A Magistrate of all men is the least his own but given unto and set a part for the people he is the greatest Servant of all men and the best if upright in his place Yet though he be the Servant of others in labour he is the Master of others in honour God therefore hath appointed them to serve us with their blessings or he hath ordained them the Pipes and Vessels through which the Fountain of good conveys his good things to us or this order of the preheminency is a civill Stewardship in which men are to deal out the allowances of God to the rest of their fellow Servants to preserve and augment those blessings Since then the ends be so desirable and the means so considerable it becomes us to strengthen and make use of those means to pray that the Stewards may be found faithfull in their Office that these Pipes be not broken or stopped that so the stream of the Common wealth Justice and the stream of the Sanctuary Godlinesse and Truth may in a peacefull still quiet and proper channell run down amongst us Therefore besides their Titles of Authority whereby they live over us and by us so they have their Titles of Duty to shew they should live for us and we by them Fathers and Mothers Ioseph was a Father indeed and by his prudentiall care provided for his people Deborah was a Mother indeed and carried her people out of the Waters and mire of troubles here we have the true Nurcing Father and Nurcing Mother and so should all others be that should feed the oppressed with Justice causing him to sit under his own Vine and to eat the fruit of his own labour feeding the Poor by carefull timely and sufficient provisions feeding the Righteous by protecting and providing for their Pastors defending the Ordinances the bread of life in purity sure then if we be obedient children expecting or desiring these blessings from our Fathers we ought to pray for a blessing upon our Fathers They are called the The foundations of the earth the guard and Saviour of a Nation c. To reckon up and apply all would be tedious and beyond my purpose onely this these names were not imposed upon them in vain but they have their Energeticall significancies teaching them what they ought to do for us and what we may expect from them as also unto what we ought to seek of God to enable them for if they produce not these blessings to us there is some great cause in them or us they being so naturally or Divinely annexed to the Office How heartily do we pray for and watch over such things as we know by experience to be the proper causes of comfort to us as over our Children over the earth we mannage c. and if there be a failing a deviating in them that the channel that should afford us sweet yeilds nothing but bitter water and our best earth that should bring forth pure grain bears nothing but thorns we are much affected with it we mourn we pray and beseech the Lord to divert the curse Do so for the Magistrates of a land especially for Magistrates labouring and striving to bring forth fruits suitable to their place and to yeild better fruit and more wholesom to the people then ever any laboured before pray that the Lord would furnish them with wisdom and strength accordingly either thou must desire mercies of God in the way of his means else thou temptest God And if thou hast received such benefits by the Governement under which thou livest ungratefull man that wilt not endeavour a recompence viz. of Prayers and blessings Debent illis submissam gratitudinem qua benificia illa quorum participes facti sunt ex eorum potestate studiunt pro viribus compensare saith Ames lib. 5. cap. 20. pag. 303. We owe to Magistrates an humble gratitude Case Consc wherein to our utmost power we ought in our duties callings to study to compensate those benefits whereof by their own power they have made us partakers pray that the same good hand may rest upon them to coutinue the same good to us And if as yet those blessings fall short of a moderate desire and expectation pray that they may not
verse 15. for so it is the wil c. that with well doing you may put to silence the ignorance of foolishnesse and if yet herein thou obtainest not thy desire but they live and dye as wicked and ungodly Magistrates as ever they were yet here is thy comfort thou glorifiest God in performing his own Ordinace and that in hope thou continuest waiting therein upon his bare word without the least income of mercie sutable to thy endeavour Lastly thou oughtest to pray for them They may desire it of thee and doubtlesse if the Magistrate be a good man or ever had the least acquaintance with God in this his way he will not so much that thou mightest acknowledge his Authority as that he might through faith and fellowship in the same duty be made partakers of so effectual an Ordinance desire thy supplications and intercession for him Hezechiah sends to Esaiah and in him to all the rest Is 37.4 Lift up thy prayer c. So did Esiher to all her brethren We see the Elders of Judah coming to the Prophet with false and hypocritical Spirits to desire his prayer and direction Ier. 42.2 3. We beseech thee let our c. yet they had a free and gracious answer verse 10. If you still c. as if there had been much good intended to them if they had really intended obedience That wicked and rebellious people that had injured Samuel yet knowing the efficacie of prayer comes to him 1 Sam. 12.19 And all the people said to Samuel c. This was Samuels gracious and milde answer to that ungracious and discontented multitude verse 23. As for me God forbid c. We ffnde that Heathen Kings have been so far convinced of the virtue of this means that they have desired it earnestly Ezra 6.10 That they may offer c. And to this he engages them by speciall favours verse 8 9. Not only to defray the charges of the Sacrifice but the expences of the place of worship it self Many of their Princes the Eunuch c. have come up to Ierusalem for this end to joyn in worship with them We have many examples hereof upon Record and in our own eyes to this day I shall give you but one in the Primitive Church Maximinus that cruell and impious persecutor on his bed of sicknesse had certain reluctations of Spirit for his evill practises and got up his heart to desire the prayers of Christians even of that remnant yet preserve from the fire and other torments and that he might obtain the Christians hearty prayers for him did bestow upon them many liberties gifts c. Euseb lib. 8. cap. 29. p. 169. Unde Christani hac indulgentiâ à nobis concessâ devincti debent deo suo obnixe supplicare pro nostrâ pro Reipublicae pro suâ ipsorum salute ut quovis modo cum publieus rerum status integer incolumis retineatur tum ipsi in familiis suis absque ourâ solicitudine vitam degant Having by his decree restored to them their places of Worship Means Liberty of profession c. Hence saith he The Christians being bound by this indulgence granted by us ought earnestly to pray unto their God for our health the health of the Common wealth and their own that so the common condition of affairs being well and safe they might spend their lives in their families without care and molestation What an unworthy thing would it be in us to deny to answer this their desire Where would be that Christian compassion and charity sutable to our profession we condemn them for not protecting us and we deny to afford them our prayers to enable them to it We judge the Magistrate for his wants when our wants are the greater I say they are the greater because they are the easierly supplied it is worse that they should want our prayers especially praying for them then that we should want their countenance assistance maintenance Hypocrites Heathens have had and merited their answer of desires herein who tended to nothing but their personall security and perticular happinesse much more should such Magistrates who from pious sincere and humble spirts desire good mens prayers alone even for this end That they might receive Divine influences of wisdom courage integritie c and outward blessings whereby they might cause their authority and power truely to serve the Church of God Thus you see how probable the effect is how reasonable the performance is CHAP. VII IT comes now in order to discusse the last particular promised viz. The resolution of some Objections that have sometimes sate upon my judgement and conscience and the same may abide still upon the mindes of many sincere and tender hearts that desire truely and exactly to walk according to Gospel Rule and to the honor of their holy profession which with all the candor and freedom of spirit I can I shall labour according to truth to remove that so with the more chearfulnesse and lesse hesitancie we may set our selves to the conscionable practise of this Duty Object But some will say Ought we to pray for and to be subject to Hereticall Magistrates and such as make use of their power to protect Hereticks Sol. To this I answer 1. That if this be made in reference to this present Government and to them that are in eminent Authority over us it may upon probable grounds be denied that they are such Hereticks for this by experience I can affirm of some that have great influence upon the affairs of this Common wealth as they are now acted and carried on amongst us 1. That they are sound in judgement in the Fundamental points of religion zealous affectors of the Ordinances of God in purity constant practisers of such Duties as carries in them the power of Godlinesse and men of great and heavenly experiences 2. That they are sadly and deeply affected with the spreading Errors and Heresies of these times through which there are such numerous divisions dayly begotten in that one onely Church of God and do truely resent the departure of good men from the Truth not onely as the common Sins but the heavy Judgements of these times from which I am perswaded they wil labor according to truth to recover this nation 3. They are tender over the Orthodox and thereof especially the Ministers of the Gospel readie to supplie their indigencies to pardon their infirmities committed against themselves desirous of nothing more then union with them exceedinglie troubled to be made instruments of their affliction and the others restauration To this their own actions may testifie in many and they still will testifie in the due honor and preservation of learning and of learned men as a means to discover the subtilties of Satan covered by men of the ablest parts and to strengthen the truth to which we owe our noblest excellencies and of which at all times even in the Apostles times when there was an immediate effusion of the
Essay and Character of a true Subject see his Disposition his Affection his heart taken out of him and laid before thee mans languages one to another are no certaine discoveries of their minde but their prayers which they dare not counterfeite when they goe to their God and Father who is the searcher and trier of the heart and reines Nay they not onely sometimes pray for the Magistrate but they make it their businesse this is a chiefe thing that in the first of all things they must place even the happy Government of the Magistrate and that they might enjoy a true Subjects life as God hath committed them to thy hands so they commit thee and thy Government into Gods hand what thou labourest for they truly pray for that the Lord would enable thee with such Graces and Gifts to guide thee by his Spirit and so guide himself too that thou mayest rule and govern in Peace Holinesse and Honesty see here his heart running in unto thee his affections making hast to meete his endeavours striving to answer the summe of a good Magistrates desire and to delight him in his own happinesse If thou beest a Magistrate and affected with men of other tempers thou art no lover of thy selfe or the Common-wealth if thou seest men otherwise disposed be assured that they are not true Subjects according to Gospell interpretation or if any of Gods people faile herein blame not the truth and the way they professe they have been instructed in other Principles better Rules are laid before them to walke by Then the Magistrate ought not to account him as the onely faithfull Subject that is a solicitous informer fills his eares with groundlesse complaints that straines sqeezes and forces the actions of men to speaks in such a Dialect that as he hates them that are good so he would set at difference the Magistrate and them that are good sure it is how charitably soever such as are in Authority and judge of them and howsoever they may use them as profitable to themselves unlesse in apparent cases of necessity peace it selfe being concerned in it yet they are according to the first qualification of the Apostle the worst Subjects a Magistrate can have bringing much dishonour on him that hearkens to them For as the Prophet discribes them Isa 29.20 21. They watch for iniquity that make a man offend c. These men cannot live but in the flame of revenge and the fire of envy they delight in the disquietation and ruine of others and therefore labour by suggested lies and wire-drawn Truths to perplex the minde to wrack and torture the Name and Estate of the true Subject that truly desires to lead a peaceable and quiet life yet questionlesse the eminency of their affection and the exactnesse of their subjection appeares onely in this Againe this informes that a wicked person cannot be a true Subject the contentious man being an enemie to Peace disquiets the innocent Members of Jesus Christ so the ungodly man is inwardly an hater of the happinesse of the godly and would be ready to entertaine and violently to prosecute motives that might beget the disquietnesse of the Righteous and if he should follow the Principles of his owne heart he can neither rule as a good Magistrate nor obey as a good Subject how can he pray for the Magistrate that never prayed for himselfe his prayers as well as his person bring an abomination The prayers of the Righteous availe much In truth the wicked man is subject to none but the Divell and his owne vile affections neither can he be while an evill Spirit rules in him as in all Children of disobedience He onely loves a Magistrate like himself and delights to make him like himselfe Hos 7.5 6 7. In the day of our King c. delights to see him live like himselfe Rom. 1. ult But heare how they will sound forth the commendations of a Minister of Justice that will countenance or connive at their wickednesse and it s easily knowne in a County what a Magistrate is by the persons that weare his Livery and the Herauld of his Name for such as the Subjects are such is the Magistrate by whom they live especially he is such in his Admirers and Agents We reade that this Title is given to the Magistrate who is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populi the Shepheard of his people but sure it is the ungodly persons are the scab of his Flock and a curse of his Goverment the ungodly person is the Tinder the Contentious person is the Fire while these two receive countenance from the Magistrate the best of the Subjects shall enjoy little peace 2. This may serve to guide the eye and direct the heart of a good Magistrate where he ought to place it it may teach him what value and esteeme he ought to place on the righteous man considering what fruits he properly beares so long as watered by the Doctrine of the Apostles viz. Peace Godlinesse Honestie If thou beest a gracious Ruler and desirest so to governe the people thou wilt delight in and receive to thy selfe such as meet thee in the ends of thy Government Cornelius was a good man and loved men like himselfe as good though not as great as himselfe such shall be neerest his person and things of trust committed to them Act. 10.7 8. He called two of his household servants and a devour c. In those dayes it was a dangerous thing to be a Patron of the Apostles or any Ministers of Christ if it had beene knowne but to their Heathenish Emperour or any of their Deputies he had lost his place of Command if not his Life yet with this businesse he had such good servants of such fidelitie he durst intrust them Therefore saith the wisest of Magistrates Prov. 16.13 Righteous lips c. such is the nature of him and then he directly moves towards the divine ends of his Office Rom. 13.3 for Rulers are not c. Mark the resolves and practises of that good and upright King Psal 101.2 I will behave my selfe wisely in a perfect way What is that way See one step he struck therein vers 6. Mine eyes shall be upon c They ought to have a good man in high esteeme for his workes sake and above all for the inward frame of himselfe which is compounded of Peace Holinesse and Righteousnesse You may behold him keeping just Lawes before they be and helping the Ruler to that Peace and Righteousnesse in his way that a Ruler cannot helpe himselfe unto by reason of the defect of his Law a true Christian makes it his businesse privately and publiquely to pray and act for this No sooner are good Lawes made but he rejoyces in them lives more securely from evill men but no more securely in himselfe having the same standing Law in his Conscience nay being a living Law to himselfe King James used to say of a good Justice that he