God in such promises such then shall not be ashamed they shall not waite in vaine their expectation shall not faile them whereby they should repent themselves of that way they have walked in nor the wicked take occasion to reproach them saying where is their God We meet with another passage in Peter who moveing the Christians to patience in trouble to a true persuance of Peace closes the exhortation with this argument For the eyes of the Lord are upon the righteous and his eares are open unto their prayers c 1 Pet. 3.12 as if the Apostle should inminde us of Gods special observation of Christians deportment in such times of tryall that it be such that their prayers may find acceptance with him who stands ready to receive them nay if we had no greater assurance of their certain availement then in the text it was sufficient encouragement to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratus so proâ—aâ—us dignus admitti commendabilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a lovely and acceptable thing thus to pray for them that are in Au hority the face of a soul is comely in Gods eyes thus complectioned and disposed a prayer issuing from such an affection comes with great approbation into his presence here is then a certainety of good speede ere we go we desire in this a thing sutable to the minde of God which already he hath agreed on in himselfe and promised in his Word to grant us either to give us the Magistrate or to give us these blessings under his government for sure such qualifications as these of charity content patience c. which must be in a soul praying for an inimicitious Governour puts great beauty on the soul and power unto prayers not to make it selfe meritorious but haveing the character of his own prayers and will upon them Christ himself will own them take them out of our hands and present them to his Father in the behalfe of his oppressed members thus you may conceive the probability of this heavenly ordinance serving unto these ends CHAP. VII FEw there be that beleeve the wayes of God or have had a clear experience hereof but will grant this and are resolved in the use of other meanes and without the rational appearance of such meanes conscionably to apply themselves to this practice But here it will bee demanded whether indifferently for any Power Authority or Government under which we live ought we to pray for them in reference to such ends the ends are good but whether thorow any Magistracy we ought so to seek for their administracion is the question and so by consequence whether God may make this present Government serviceable hereunto and wee pray for them in reference thereto To this I answer affirmatively which I shall endeavour to prove 1 From the practice of particular servants of God and the Churches of God in all ages 2 From some plain demonstrative arguments 3 By resolving certain objections that may with-hold many conscientious Christians from the practice hereof That it hath been the practice of the servants of God and accordingly to them have the judgements of many or thodox Divines faln in to pray for those Governors and Rules under which they lived The testimonies of men eminent in the Faith and in reforming Churches are no infallible ground for my faith but where I see they accord with certain Scripturall examples they for the present are a guide to mee and resolve those doubts about which I might seem so anxious and desirous of decision We finde Abraham praying for Abimelech and all his family that were Hethens which hee did by Gods speciall direction and Abraham could do no lesse as a gratefull return of Abimelech his kindnesse to him and a discharge of his duty to God the case was thus Abimelech in his ignorant innocency took Sarah to be his Concubine from Abraham who would not own her to be his wife and so might in the wrong of himselfe have lost her who might as well have been secured from danger as she was from defilement had he trusted the Lord But Abimelech knowing her to be his wife makes restitution of that which he injuriously though ignorantly had taken here is justice Abraham prayes for him and that the wombs of his family might bee opened to bring forth encrease because Abimelech had not uncleanly touched that womb from which should spring a blessing to all Nations All this is done by Gods direction Abimelech gives Abraham his wife Abraham affords Abimelech his prayers and procures that blessing for him without which his Kingdom should hee have had no enemy would soon have been wasted And had not God commanded this it had been no lesse just in Abimelech to have restored her and no lesse equall in Abraham to have prayed for him First as having protection under him in his pilgrimage then kindnesse and justice from him though an Hethen it is more for a Hethen to do so for a beleever than for a beleever to pray so for him under whose power and Government hee lives especially for a beleeving Prophet His grand-child does no lesse for Pharaoh an Idolater Gen. 47.10 Iacob blessed Pharaoh not only for those civill favours that he and his sonnes had found in his eyes but as a subjects duty who was now come to live under his protection where that he might live in a blessed condicion it becomes him to pray for a blessed upon that Prince or Governor under whom and by whose meanes such blessings were to be received But some will say that these holy Patriarchs necessities compelled them to seek for protection and provision from them and therefore no lesse than all manner of civill subjection was due to them their voluntary and entreated act threw them into these Princes armes and humanity it selfe might draw down their prayers and good wishes upon these Princes heads True but this may clearly bee answered yet we will grant you so farre that such as seek for Magistrates protection and flie to them for safety in reason conscience are bound to obey and pray for them Yet let us diligently search the Scriptures a little further and we shall finde the Saints of God praying for such Princes and Magistrates to whom they were forced to yeeld subjection insomuch that they were slaves rather than subjects neither did they receive such goodnesse from them as might draw out their solemn prayers for them only the command of God which is thus directed to the people in generall Ier. 29.7 Seek the peace c. Seek that is by prayer and practice I know the time of their captivity was determined by the Lord and it was to no purpose to strive being against the Decree of God which laid stronger hands upon them than the Tyrants yet in the mean time they must seek endevour after peace which in that place should bee as fully enjoyed as if they had been at home their wals built up and
causes directors or ends nay it s safe honest our duty sometimes where it may stand with a good conscience to let fall the right of one side rather then to endanger the safty and right of all and herein Christian reader thou seest the occasion to stretch out it self as much to thee as to the author it s for thy sake and for those ends he writes this small treatise for thee which the God of peace make usefull to thee As to the manner of his writing it s somewhat Systoricall and that is most apt for discourse magnis exemplis edocti we love to tread in others steps especially in doubtfull and difficult times we see as of old the whole nation modeling themselves in habit manner language and Religion into the form of their superiors that if we should go to the most of people and ask them as Christ did the Pharisees whose image and superscription is this that is on your conversation profession c. It might easily be returned it s the image of our Ruler and the superscription of his Ordinance and hence it is we are so subject to mutations but it ought not to be so with Christians their maners lives ought alwayes to be the same because they have the same rule and way to walk by an incorruptible word an eternall truth and everlasting law that has been in all ages the same that Christ the King made and lived by of whom the Primitive Church was a severe and close follower I have set down those that are the most noble examples and worthy patternes of such as saw Christ in the flesh and multitudes of Christians who were their disciples also that so thou mayst see their fashion of old what was the practice and manners of ancient Christians living under Kings Governors and all kinds of government and changes of government even such as first laid the foundation of the church first labourers in the vineyard of Christ and watered it with their blood and all the blood shed so abundantly fell like oil upon the ground softly and quietly those are them worthy of our imitation as Heb. 2.12.1 Wherefore seeing we also are compassed c. Quid praeclarius saith his author quam ipsa christianae Ecclesiae quasi incunabula pervidere in quibus producta à christo ejus verbo ab Apostolis nutrita suisque progressionibus usa pedetentim crevit venit que ad summum quid pulchrius quam illa tempora intueri in quibus Hegesyppus Ecclesiam castam incorruptam virginem memorat Assuredly Christian reader thou wouldst desire these times to be like them when the Church was in ber purity and the spouse of Christ unde filed herein is presented somewhat of them to thee for if the author mistake take not the utmost example survives not â—â— years or much more after Christ whose funeralls and ascention the Church was yet freshly celebrating and the Christians in those times we read exactly following this Apostolical Canon Let supplications prayers c. Then whom we ought to follow none with greater ambition and emulation And it s his desire that Magistrates like the highest boughs of the goodliest trees might be the most fruitfull and bowing themselves down with the abundance thereof might let fall their ripe fruits into the subjects lap who does so plentifully water them with their prayers and tears that the Lord according to our desires would rain down peace and righteousnesse thorow the Magistrate which we may gratefully receive and conscientiously employ and improve to the Common good Who is thine in the Lord. J. R. THE Christian Subject OR A Treatise directing Christians to a Conversation sutable to their Calling And Resolving those common Objections Of Heresy Vsurpation Tyranny Breach of Covenant 1 Tim. 2.1 2. I exhort therfore that first of all supplications prayers intercessions and giving of thanks bee made for all men for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty for this is good and acceptable in the sight c. CHAP. I. PAUL writes these two Epistles to Timothy whom he oft salutes with the appellation of Son and this first Epistle hee writes to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own son as if he was naturally begotten by him but such cannot bee the meaning nor meerly an adopted son whose affections mutually ran forth one to another and especially in their afflictions when their affectionate assistances and services were so great as if they were betwixt father and son But he is a son in a spirituall sence and Paul was so his father not in that common sence begotten by him in the second birth of Regeneration wherein hee stiles himselfe father frequently in other of his Epistles and wherein he was a fruitfull parent fiting the house of God with a numerous of-spring of gracious children but I say in this sence hee was not his father it being more then conjecturall that Timothy was a true Beleever before hee knew Paul and that those gracious principles and first seeds of grace were early sown in him by the carefull education instruction of his pious parents as it appears by those passages of Paul in these Epistles wherein he in-mindes him of those hopefull presages of him from his ripening infancy 1 Epist 1.18 This Charge I commit c. and in the 2 Epist 1.5 when I call to remembrance c. and 3.15 and that from a child c. But he was a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the preaching of the Gospel and Doctrin of Faith though a Brother and fellow Labourer in the work of the Ministry with Paul yet a Son too in the Ministerial Office whom first he begot and set apart unto that Calling as 2 Epist 1.6 Wherefore I put thee in remembrance c. and having so begotten him he accordingly educates him sets him his particular charge where and over whom he was to exercise his gifts and for which he would call him to account and being so disposed of he sends unto him as his sonne these Epistles not only to testify his paternal affection but his care also that hee might not want sufficient directions and encouragements to strengthen and enable him how he should worthily deport himselfe in that place like a son of Pauls and a Father in the Church whose example fatherly precepts here are laid before him and in this respect and relation Paul writes unto him as the generall scope of the Epistles evidences to us And in particular First He proposes some things by way of caution concerning some False-teachers or some that would be Teachers who having found out some new and curious Doctrin at once would be the Inventers and Patrons of it as also concerning backsliders from the true Faith and concerning sore-ridden hearers that could no longer endure sound Doctrine and of high witted boasting and verball professors that practised and professed themselves
and are written for our instruction and leads us into the way of this command That we pray for all that are over us even for all that are in Authority that that power and government might be so blessed of the Lord that we might lead a quiet and peaceable life in all godliness and honesty And if hitherto we have not known nor walked in this way let us take the advice of Christ to his Church Cant. 1.8 Follow yee the footsteps of the flock CHAP. VIII THat we may proceed further to confirm your judgement herein we desire you impartially to weigh what succeeds We ought to pray for a blessing upon that Government under which we live upon these grounds and in reference to these ends 1. From the true foundation of all Magistraticall power that is the Power Commission and Ordinance of God even as God himself under what form of government soever we live or in what manner soever the Magistrate doth distribute and exercise his power the power is no less of God The Poet by the light of nature could sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and so all Magistrates are of God So in generall doth the Spirit of the Lord speak in Paul indifferently and indistinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not a power unless it be of God which cannot be more universal exclusive of none which is not to be understood alone abstractively of authoritie and government for that is but one and the same throughout the world but also of the severall forms of government and administration of that power that whosoever it is that doth govern in present and in what manner soever whether as the Emperor of Rome or usurper of Judaea whether at Rome as in an Empire or at Athens as in a Common wealth their power is of God of Gods ordination constitution and command it s not from Satan nor meerly founded on the best reason and policie but decreed and ordered from above Therefore writes Grotius upon that place Iohn 19.11 Thou couldest have no power against me unless thou hadst it from above After his Criticism upon Above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comments thus Cum autem dicit datum e locis superis nonillam communem significat permissionem quae multa relinquit or dini naturali sed ex gravissimis causis deliberatam rem in consilio divino quae omnia impedimenta undique moverat But when he saith It is given thee from above it signifies not that general permission of God that leaves many things to the order of nature Reason and ordinary second causes but a thing deliberated in the wisdom and councel of God upon most weighty grounds which removes all hinderances that may stand betwixt the persons and the establishment and the execution of the power Though that the abusive administration as well as the unjust acquisition of power is not of Gods approbation and delectation but permission yet the power and authority is divine onely from God and hath a real presence of Divinity 1. In respect of the Original and Fountain of government which onely is in God as the maker of the world and could onely ordain Adam or any of his line to rule over or govern his fellow creatures as Stewards in the Family of God which for the order and beautie of the Universe had been an institution of God if man had continued in his integrity and for the safety of the Universe was still conferred on his posterity And this illustrates that in Iude verse 11. They run the way of Cain not onely of uncharitableness against his brother but of disobedience against his Father of Rebellion against Adam the dominator of the earth 2. In respect of his order and Commission in his word given to man to rule under his hand We have not there a Catalogue of Families and persons that should succeed in government nor have we Prophets now a daies sent from God to nominate and annoint our Rulers onely that man is to rule and Common-wealths to have Magistrates from generation to generation Therefore we must distinguish betwixt what is humane and what is divine in his Ordinance in a strict sense For the Apostle 1 Pet. 2.13 calls it an Ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or humane Ordinance Humane in respect of the persons that bears this Authority either elected by the suffrage of the people or acquiring it by the arm of flesh or mixt partly forced partly by way of stipulation Covenant passing betwixt the Magistrate and the people mutually binding and on the dissolution of any such Obligations on either party both remains free and thus man may bee said to be the rise of government though God be the head that feeds all the springs of it yet the next spring the Electors appears the head to us that immediately convey the streams of power to any Or it is humane in respect of the person exercising the persons on whom it is exercised and the ends for which it is exercised Yet the power into whose hands soever it is committed and by what means soever and however that is executed God having not bound all Nations to one form of government whether Monarchichal Aristocratical or Democratical nor for their judicial Lawes to one way of administration provided That no Law oppose or hinder the Lord or any thing that is his but rather advance and confer establishment to his Lawes it is of God and is to be obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. l. 2. c. 3. Col. Gerard. c. saith Epiphanius All worldly power is ordained of God which receives the power is ordained of God which receives the power of the Sword from no other but God Weems 2. vol. 2. lib. pag. 71. In Decal vide paraei Aph. sup ad Rom. 13. That however the several waies of government be left to mans discretion and so are added or diminished or wholly altered according to that wisedom applying it self to severall times and persons yet still the power it self remains an ordinance of God And that this Authority might have the Diviner presence in it God hath given to the Ministers thereof his own name an high dignity to his civill Ambassadors Psal 82.1 I have c. Which Psalm as one observes was written by Asaph from the mouth of God himself who calls you Gods his Vice-God Judges for him over his people representing him and in some respects modo inferiori have the same subjection as if God should sit there in person and humane shape to judge for us if they give in charge nothing but what is their Masters minde We ought to Honour God with our substance who gives us all things liberally and so we ought to serve the Magistrate with it by paying Tribute who preserves us with our substance that God hath given us We pray unto God we pray for these unto God we ought not to blaspheme the name of the