Zealous Believers are The best Subjects to CAESAR Or An exhortation to all good Christians to pray for their princes: there being nothing wherein they can better show their allegiance. Published Invindication of the Saints against the false imputations of such as count it rebellion to be religious. by I. F. Imprinted in the year, 1643. Psal. 120: 2. 5. 6. 7. DEliver my soul, o Lord from lying, lips, and from a deceitful tongue. Woe is me that I sojourn in Mesech: that I dwell in the tents of Redar. My soul hath long dwelled with him that hateth peace. I am for peace: but when I speak they are for war. Revel. 3: 8. 9 10. 11. I Know they works; behold I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold I will make them of the Synagogue of Satan, which say they are jews, and are not, but do lie: behold I will make them to come, and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of tentation, which shall come upon all the world, to try them that dwell upon the Earth. Behold I come quickly: hold that fast which thou hast; that no man take thy crown. To the right worshipful John Brown Esquire Lord of the manor of Frampton in the county of Dorset, and one of his Majesty's justices of peace for the same county, grace and peace from him that is, that was, and that is to come. SIR I could have published this small treatise without any particular dedication, but that the remembrance of the manifold favours which I have from my childhood until now received from your worp, and your worthy family, obligeth me to make some public acknowledgement thereof, lest I should be unthankful: desiring therein to imitate the example of the blessed a 2 Tim. 1: 16. 17. 18. Apostle towards Onesiphorus; whom, I am commanded to b 1 Cor. 11: 1. follow as he followed Christ. Luke dedicated his Evangelicall history to his noble Theophilus, Paul an epistle to his beloved fellow-labourer Philemon, and the Disciple whom Jesus loved a letter to Gajus his host; and why not I this homely piece (which is of public concernment) to you my noble landlord, to w●●● I own (by the law of our la●●) both suit and service? W●●ch seeing I am (by the calling wherein God hath set me) restrained from performance of, I can not but think myself bound to do you service in that which I have. Sir, I have been the more earnestly provoked hereunto, by some information which I have lately received, of your being a member of that honble house of Commons now assembled in Parliament, and entrusted with the care of our County, in helping to reform and settle the present enormities and distractions. I know that many invective speeches (whereof that honourable Court is not ignorant) have been cast out since these troubles began; against the way c Acts. 24: 14. wherein I worship the God of my fathers, believing all things which are written in the law and the prophets, which is by many accounted heresy and doctrine of d Lue. 23: 2. rebellion; and men are prone by nature to follow the voice of the e Ex●. 23: 2. multitude, and very easily to be drawn to condemn that which f jude vers 10. they know not. To the end therefore that your worship and that ho: ble court with you may not (through misse-information) call g Isa. 5: 20. light darkness, and condemn the innocent without cause; I have been constrained out of h 2 Cor. 5: 14. love to God, and for the honour of the truth, to cast my mite into the Lord's treasury; and to give you a taste of the fidelity and loyalty of those that do truly profess separation from Babylon (spiritually so called) to the higher powers. Who, if they shall nevertheless be still condemned as evil-doers; yet, I hope, by their patiented suffering, and i 1 Pet. 3: 16. good conversation, shall in the end make their enemies ashamed, who falsely accuse them. The religious carriage which I have in my youth always noted in your wor: p, and your whole family, & the redressing of the public profanation of the Lord's day and other profaneness in the place where you have authority, at your first coming to the enjoyment of the estate of your deceased father (like an other k Nehem. 13: 15. 16. 17. etc. Nehemiah) wherein I hope you persevere, maketh me to be confidently persuaded of many good things which the Lord hath wrought in you, and that you willbe an instrument in the hand of the Lord, to countenance and encourage such as walk in his fear. Worthy Sir, if this my endeavour may be acceptable to God and you, and profitable to any, I have my reward. In the mean time though I am absent in the body, yet I shall not forget to commend you and your whole family, and the proceed of that honourable Court whereof you are a member (if I be not misinformed) together with the present calamities of my native country, unto Almighty God in my daily prayers; and be ready to do you and them any service in the Lord. I. F. Amsterdam in Holland this 4th of the 5 month called May 1643. To the well-advised Reader. IF ever man might excuse himself of speaking in the cause of God before the princes and people of the earth, by saying I am not eloquent, but slow of speech, & of a slow tongue. Exod. 4: 10. or Ah Lord, God behold I can not speak; for I am a child, jerem. 1: 6. than may I: who am constrained (by the knowledge of mine own weakness) to confess myself of all men most unworthy to open my mouth in the gates. For the which cause I have (though often moved by the present distractions, to speak in way of defence of the gospel of Christ, which now undergoeth as great reproach and as unadvised censures as ever) restrained the bewraying of mine own illiterature and weakness to the world; still hoping that God would stir up some more able instrument to have minded those things whereon I have had some thoughts, and to have published that which might have been suffitient to remove the stumbling block. But having hitherto failed of my expectation, and the fire still burning within me (Psal. 39: 3.) I have now at length adventured to ease my mind in this homely treatise. Wherein (Courteous reader) thou hast the substance of some doctrines which were long since delivered (on a day of public prayer commanded by the states of the Netherlands for the good success of those Countries against their enemies) to a Congregation of believers who are commonly (but corruptly) called Brownists, some of whom have been many years a go banished out of their own native Country for the profession of the gospel, and not to this day called home again, though they may say with the prophet Daniel that before God innocency was found in them, and before the King they had done no hurt, Dan. 6: 22. wherefore the Lord hath preserved them unto this day, and provided for them an hiding place from the stormy wynds and tempests of his wrath, which are fallen upon our English Region. And who can tell but this may be a scourge upon them for their banishing and cruel persecuting of the Saints, whose cause the Lord doth to this day justify by his gracious administrations toward them, and whose righteousness he shall bring forth Psal. 37: 6. 9 39 40. as the light, and their judgement as the noon day; for evil doers shallbe cut off: but those that wait upon the Lord, they shall inherit the Earth. For the salvation of the righteous is of the Lord: he is their strength in time of trouble, and the Lord shall help them and deliver them: he shall deliver them from the wicked, and save them, because they trust in him. In this treatise thou mayest plainly perceive, if thou be not prejudiced by partiality or worldly mindedness, how unjustly the people of that profession (especially those that sojourn at Amsterdam) are charged of being disturbers of the Commonweal, and enemies to Kingly powers on earth, whiles they approve such doctrine to be taught amongst them, as hath been always their profession from their first separation from the Church of England, as may be seen by their Apology or defence published against the groundless imputations of the Oxford-doctors in the year 1604. and dedicated to K. james of famous memory. By which Apology thou mayst perceive, for whom it is that I make this defence, not for all that are called Brownists (for I must confess with the * Answ. to the K. decla. concerning his victory. Oct. 3. 1642. honourable court of Parliament of England, that there are many now a days that go under the name of Brownists that come fare short of the principles which those which heretofore have only had that name cast upon them do hold, such as are Semi-seperatists as they are termed, who can hold one foot in the Church of God and the other in the Synagogue of Satan, partake of the Lords table and the table of devils, and many forward professors, whom I leave to stand or fall to their own master, knowing that God is also able to make them stand, Rom. 14: 4.) but only for a small company of poor despised Christians, who are constrained to dwell in a strange Country a Rev. 1: 9 for the word of God and for the testimony of Jesus Christ. But blessed be the great God of heaven and earth the father of mercies the God of all consolation who always causeth them to b 2 Cor. 2: 14. triumph in Christ, and hath c 2 Cor. 1: 4. comforted them in all their tribulation, and made them able to comfort others that have been i● trouble by the comfort wherewith they themselves are comforted of God. For the substance of the treatise ● hope thou shalt find it agreeable te the a 1 Pet. 4: 11. word of God; for I desire to utter nothing in public, but what the scripture hath first spoken, or indicted to me by which b Rev. 2: 29. the Spirit speaketh unto the churches. But beautiful o● lofty stile (to please humane fantasies) thou mayst not expect from on● that is no scholar in humane sciences and studyeth for no greater learning than to speak the truth in plain English nor such sobriety and gravity as dot● befit so weighty a subject, from one th● is so tender in age, and hath been bu● four years in the school of Christ and is full of like c Acts. 14: 15. passions and humane infirmities as other men are. Wher●fore if any thing be let fall through m● unadvisedness herein, not beseeming the gospel of Christ, and the ministry of the same, I know those that fear God will not rejoice in it, and the wise will lovingly reprove me for it; and I (by God's grace) shallbe ready to acknowledge it, and an other time to amend it if I can. I have been moved to the publishing hereof by the divers speeches, and declarations which have been given out (on all hands) in these troublesome times, wherein those that fear God and separate from sin as much as in them is, have been inveighed against, as a company of schismatical, and troublesome spirits to the State. Yea writings have been published in the name of the King's most excellent majesty (whom we ought all under God to reverence as the father of our Country and God's vicegerent in his dominions) wherein have been great imputations of evil against such under the name of Brownists, as if they and Anabaptists with the assistance of K. Declar. against the Parl. assessing dat. Dec. 8. 1642. Pag. 5. vicious and deboished persons of desperate fortunes take upon them to break up & rifle houses, as public & avowed ministers of a new invented authority etc. and afterwards it is said, whilst schismatical, illiterate, and scandalous preachers fill their pulpits & churches with blasphemy, irreverence, and treason, and incite their auditors to nothing but murder and rebellion, etc. And again pag. 7. These are the men who joining with the Anabaptists and Brownists of London first changed the government and discipline of that City, would undo the Kingdom, etc. And some thing I have read in some former writings, striking at the godly people at Amsterdam also, as if they were the original of these stirs and tumults (when as it is nothing else but for the sins of the land that God's hand is stretched out against them) Wherefore it is imputed as a blame to the Parliament and city of London, that they maintain & countenance Brownists etc. See declare: of vict: Oct. 3. 1642. and his Majesty's answer to the City's petition for peace, read in a Common hall, etc. Now the law hath required me, not to revile or d Exod. 22● 28. Acts. 23: 5. curse the ruler of my people, neither can I easily be brought to think that these expressions proceeded originally out of his princely heart; which if yet they did, fare be it from me to censure him for them in my e Eccl. 10: ●. 20. thoughts. I have also heard and understood, and the current of writings maketh me somewhat to credit it, that it is a common practice of their parsons and vicar's in their pulpits (that they may curry favour with the bad counsillers about the King) to inveigh against Brownists and Separatists, as the only seditious and rebellious persons of the Kingdom. But by the following treatise thou majest plainly perceive (gentle reader) that whosoever are guilty of those faults; yet that poor Congregation for whom I plead, who have their habitation in a fare Country are free and innocent of the same, and are such as do neither plot or countenance the plotting of any evil, or sow any seed of rebellion against the higher powers, but do owe and acknowledge them all due reverence, as also the law requireth, and their carriage doth witness for them in the place where they dwell, and perform all duties of honour and office, without complaint. I have therefore cumbered the press herewith, fearing lest any should either be discouraged by these rumore and slanders (which are and have bi● hitherto cast upon us) from embracing the truth, and walking in the right way or should through misse-reports condemn the righteous with the guilty and also to stop the mouths of gainsayers, who if (notwithstanding the● shall see this defence) they do still persist in their opprobrious calumniations, shallbe left without excuse before the face of God f Rom. 2: ●. whose judgement 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 mine hearty desire, that all people whatsoever which do make any profession of the truth may approve themselves such in their conversations, as g Pro. 24: 21. fear 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 holiness, without which no man can see the Lord, meddling with their own callings, and be not busy bodies in other men's matters, that those which i 1 Pet. 3: 16. speak evil of them may be ashamed who falsely accuse their good conversation in Christ. But if any of them do under colour of religion or Conscience, resist the lawful commands of their prince or governor, and do suffer for it, let them thank themselves, and confess the justice of God upon them, for k Rom. 13: 4. they are his ministers, appointed to execute vengeance on them that do evil, and they bear not the sword in vain. 2 Tim. 2: 7. Consider what I say: and the Lord giv● thee understanding in all things. 1 Thess. 5: 21. Prove all things: hold fast that which i● good. An exhortation to pray for Princes. 1. Ep. to Timotheus Cap. 2. verse 1. 2. 3. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: for Kings, and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. For this is good, and acceptable in the sight of God our Saviour, etc. THis exhortation (as also the whole epistle) was written and sent by Paul the blessed Apostle of jesus Christ to l 1 Tim. 1: 1. 3. Timothy the Evangelist, 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 goddess Diana and the image which fell down from jupiter 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 door and effectual opened to him, though there were many 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 been 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 agreeable to b 2 Tim. 1: 13. sound and wholesome words of faith and love which is in Christ jesus. Now as persons of greater place and authority, leaving others more inferior in wisdom 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 elsewhere) do 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 only giveth Timothy commission to tarry in his stead; but also counselleth and directeth him how to behave himself 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 things which he gave him in charge; the which he doth not in commanding and lordly terms, but with meekness and love, saying, I exhort therefore that first of all, etc. The Apostle's intent and purpose in this exhortation, is not to Timothy alone, that he should perform this; but that he should teach it to the Church of God, as the mind of the Apostle, which was the c 1 Cor. 7: 40. mind of God himself, wherefore the Apostle saith I exhort therefore, etc. 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 myself among them by signs and wonders to be no fabler or leight fellow, to be no seducer and deceitful worker, but the minister, legate, and messenger of God himself, 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 doing; 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? etc. Rom. 10: 13. 14. And if they say they do believe, than the scripture saith again, that faith without works is dead, Jam. 2: 17. 20. 26. and they that profess they know God, and in d Tit. 1: 16. works deny him, and are abominable and disobedient, and unto every good work reprobate; they have the e 2 Tim. 3: 5. form of godliness, but deny the power thereof, and therefore we are bidden to turn away from them; (I should rather exhort such, to repent, and be converted that their sins may be blotted out when the times of refreshment shall come from the presence of the Lord, Acts. 3: 19 and then they may come with boldness to the throne of grace, and be sure to find grace to help in time of need, Heb. 4: 16. for they must be purged even as gold and silver, before they can offer to the Lord an offering in righteousness, Mal. 3: 3.) But my purpose in manifesting this discourse, is partly to put the Church of God in mind (as in duty and by calling I am bound) what is the best and most safest means to be used by them in these troublous times, to help to allay the distractions of our native Country; and that such a means as whereby they (though absent from them yet) may help them, & that more effectually than if they should run home and fight for them; to wit by their earnest prayers, tears, and strong cries unto God, which prevail powerfully when sword and spear can do no good: and partly (as hath been before touched) to give the world and all judicious readers to understand (if they will understand any thing) that those faithful Christians which go commonly (though falsely) under the name of Brownists, are not so corrupt in doctrine and manners as hath been (since the session of this present Parliament of England) divers times intimated against them by persons of no mean quality, whose words (by reason of their place & dignity) do call for credit when they affirm any thing inword or writing, and that not only such as assist the King, but also some that seem to plead for the Parliament as if Brownists as they term them were the only and chief foisterers and fomentors of these dissensions, and the only masterless and unruly persons in the common wealth, and such as can not endure Kingly government or authority over them. And this I have attempted not for the credit of the persons of the professors (for they can have no greater credit and honour upon earth, than to be falsely accused for the name of Christ, Math. 5: 11. 12.) but for the truth's sake, that such as desire or incline to the embracing thereof, may receive no stumbling block or offence by these aspersions, but may f jam. 1: 21. with meekness receive the ingraffed word which is able to save their souls; and that they who have already received it may not so faint in their minds, that they should by these reproachful slanders be turned aside from the good way whereunto the Lord hath called them; but have something to answer those that shall thus accuse them; and by their perseverance in well doing put to silence the ignorance of foolish men, and g Gal. 6: 9 never be weary of well doing, knowing that in due time they shall reap, if they faint not. In these verses therefore and so forward The scope. unto the end of the 7th vers of this chapter, the Apostle exhorteth to the careful and diligent performance of public prayers, wherein he teacheth, that we are not only to be mindful of ourselves, but aught to remember all men in our prayers to God, and especially Kings and all other magistrates, of whom there might have been then great occasion to doubt whither they should be prayed for or seeing they were such bitter enemies to the Church of God. But for them especially the Apostle proveth that Christians ought to pray, by an argument drawn from the profitable effect which should & might come thereby to themselves, viz that they (by their prayers seeking & procureing the safety & preservation of Kings and magistrates, & their equal & just administration of their office) might live a peaceable & quiet life in all godliness & honesty. And for all men both kings & people, by an argument drawn from a certain & assured effect which can not but follow upon our faithful & fervent prayers in this kind; viz that therein we should please God▪ How ever it goeth with us in respect of the King and people, though he continue● to be a tyrant against us, & regard not th● benefit which might come to him and hi● land by the prayers of the faithful, and they do continue still in their ignorant refusing of the knowledge of God: ye● our praying for them shall return into our own bosoms, it shall not come home empty; for: 1: this is good, that i● a agreeable to the will of God, profitable and benefitiall unto ourselves. 2ly acceptable in the sight of God our Saviour: A thing wherein he is much delighted as, with the sweet incense and h Psa. 14 1: 2: evening sacrifice. The which goodness and acceptableness of prayer the Apostle proveth by another argument, taken from the end whereunto God would have all men to attain, which is salvation. Wherein we may apprehend the Apostle's argument to be to this effect. He that willeth or is well pleased with the end, the same willeth also and is well pleased with the use of the lawful means for attaining to that end: But God willeth all men, that is all sorts of men aswell Kings and other magistrates as people to be i 2 Pet. 3: 9 saved: Therefore God willeth and it is a thing good and acceptable in his sight that prayers and supplications be made for them that they may come to the knowledge of his truth & so be saved. Verse 4. Now that God doth will the salvation of all sorts of men he confirmeth by a double reason, Verse 5. and 6. first because there is but one God of all sorts of men, that is, because one and the same God hath chosen his people in & out of every order and condition of men, whom he hath ordained to be objects of his favour. There is not one God of the King, and an other● of the subject; not one of the rich an● another of the poor; not one of the k Rom. 3: 29. Jews and another of the gentile; but he only that justifieth both Jew and gentile, i● able to save both king and people; it i● the l Rom. 10: 12 same Lord over all that is rich unto al● that call upon him; and he alone knoweth who are his, 2 Tim. 2: 19 Secondly because there is but one mediator between God and man, the man Christ Jesus, who hath given and offered up himself to the father, as the price of redemption for all those whom the father hath given him out of every kindred and nation and kingdom and people, out o● every sex & condition. Amongst whom he putteth no difference, but alike dye● for them all, for there is m Col. 3: 11. neither gree● nor Jew, circumcission nor uncircumcission, Barbarian, Scythian, bond nor free ● but Christ is all and in all, and all are one in him, whom the Lord will have to be testified in due time to his elect of al● sorts and conditions, to the end that they might believe in him, and believing might have life through his name; an● n Acts. 15: 1●, known unto God are all his works from th● beginning of the world. Now prayer is an especial means whereby the word of this salvation is made o 2 Thes. 3: 1. to pass and take effect upon all and unto all whom God hath predestinated unto the p Ephes. 1: 5. adoption of children by jesus Christ unto himself 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 thanksgiving. Secondly for whom these duties are to be performed; not for ourselves alone, but for all men of what estates or conditions soever, and if for all, then especially for kings and those in authority, because of the profit and peace which may come thereby to ourselves, that we may lead a quiet and peaceable life in all godliness and honesty. Thirdly, The argument to move us to the free and ●eady performance of those duties for all men, viz because it is good and acceptable in the sight of God, etc. as if the Apostle should say, whatsoever is good and acceptable in the sight of God, that w● ought to be careful to do and perform ● But to pray for all men, is good and acceptable in the sight of God (how ever it go● with us, whither they persecute us or giv● us liberty) I Exhort therefore, that first of all supplications, prayers, Intercessions, and giving of thanks, be made for all men. Before we come to the handling of th● duties here mentioned, it shallbe worth our labour, to mind the occasion of th● Apostles putting Timothy in mind o● these duties, and the manner how he commendeth them to him, wherein he is a● example or pattern to Timothy, how he shall commend this to the church o● God. The occasion is contained in the illative particle, therefore, I exhort therfore ● which calleth upon us, to look back upo● the matter or substance of the foregoeing chapter, especially that which is se● down in the verses immediately going before this exhortation. Wherein th● Apostle remembereth Timothy of th● dangerous condition of such as n 1 Tim. 1: 4. 5. 6. etc. give hee● to fables, etc. of such as swarved fro● faith, charity, and a good conscience, turning aside after vain jangling, and disputations about the law, etc. and of the mercy of God shown to himself in particular, in accounting him faithful, and putting him into his service who before was a blasphemer, etc. And having concluded the occasion of his writing this epistle with o Verse 17. thanksgiving to God, he proceedeth to give Timothy his general charge, wherein he showeth to what end he writeth this charge unto him, namely, that he by the peophesies which were before of him might war 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 general charge the Apostle proceedeth to this first and principal 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 general entrance into this epistle, wherein he prepareth Timothy to receive his direction and commandments; and now he beginneth to handle the particular things whereof he was to have a Care, as a faithful minister of Jesus Christ. Of which the first and principal duty which he was to perform, and to see performed, or to exhort others unto, was to prayer, etc. The two general and more ordinary duties of the ministers of the gospel are described Act. 6: 4. to be prayer and the ministry of the word. These are the things whereunto they are to give themselves, as the Apostles in that place resolved to do for their parts; for indeed all things are p 1 Tim. 4: 5. sanctified by the word of God & prayer. The performance of these duties of piety prayer and thanksgiving, are especial means to confirm 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 immediately foregoeing verses; wherefore it is not in vain, but to good purpose that the Apostle beginneth first with this duty, saying, I exhort therefore 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 down these duties, it is not in any dominereing and commanding way, with threaten and lofty terms or gesture (as the manner of Lordly prelate's to behave themselves towards their clerks) 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 chief office, and Timothy but an Evangelist which was more inferior, 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 work of the Lord, Philem. Verse 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 persuade; or by the reasons and arguments preceding, and following, I move, council, and stir you up, as the word is diversely rendered by our translators. In Rom. 15: 30. I beseech you brothers by our Lord Jesus Christ, and by the love of the Spirit, that you help together with me in your prayers, etc. Rom. 12: 1. I beseech you therefore brethren by the mercies of God, etc. 2 Cor. 6: 1. we beseech ●ou also, etc. 1 Tim. 6: 2. These things ●each and exhort. Tit. 2: 6. Exhort ●oung men to be sober minded, etc. (See also, 1 Thess. 5: 11. 14.) that is, by sound and wholesome reasons and arguments in doctrine persuade and move them. Wherefore we shall find that the Apostle seldom or never useth this word exhort in his own person to others, but he either prefixeth or affixeth reasons to move them to the doing 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 own doctrine * 1 Thes. 2: 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhortation. Whence we may learn what are the weapons that faithful Bishops and overseers of the souls of God's people must use to provoke & prick forward the flock committed to their charge in the doing of good duties, and to resist and oppose such as do withstand the truth; they must not be carnal and fleshly weapons (of processes, citations, injunctions, threaten, imprisonings (take him pursuivant, a dowtie argument to come out of a preacher's mouth) such as have been used by some who have called themselves Bishops but may be termed bad-ships o● late years in their ecclesiastical (tyrannical) courts and consistories) but they must be mighty through God pulling down the strong holds of Satan, r 2 Cor. 10: 4. 5. casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; they must not be the customs of the Church, nor the laws of the magistrate (much less of a few corrupt men in lane sleeves and foursquared caps) that must be their shield and buckler, but it must be by s Tit. 1: 9 sound doctrine that they must both exhort the one and gainsay the other; which must be produced out of that well spring of learning the holy Scripture, which is given by t 2 Tim. 3: 16. 17. in spiration of God and is (only and sufficiently) profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect throughly furnished unto all good works? For whosoever v Isa. 8: 20. speaketh not according to the word which is written in the law and in the testimony, it is because there is no light in him; and whatsoever he be (though an Angel from heaven) that shall seek to draw us by any other doctrine or arguments than what are learned thence, we may not hold him a minister of Christ, but an instrument of Satan x 2 Cor. 11: 15. transformed into the likeness of a minister of righteousness, that he may deceive the better; and such an one is pronounced to be y Gal. 1: ●. accursed. Erasmus noteth that Ambrose an ancient Annota: in locum fortasse legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writer rendereth this word Exhortare in the imparative mood, and second person, as if the Apostle would have Timothy exhort others viz the Church of Ephesus. Howsoever we take it, it still serveth to show what meekness and care the ministers of the gospel should use in directing the church of God in performance of her duty. Meekness, in that it must not be with terror and masterlynes; but with soft and gentle admonitions and exhortations. Care, in that it must not be only in soft and still words, but those words must be sound and forceable; words which must carry with them their force of argument. For it is not enough to speak unto the church, but it must be to purpose, with understanding, using such arguments and reasons, as may convince the conscience, and persuade the heart (as the y 1 Pet. 4: 11. oracles of God) to obedience, and take away all doubt and scruple which may any wise hinder from the doing of the duty, or believing the doctrine. For, to lay one stone upon an other is not to build, that is but to heap up stones; but to fit the stone for his proper place, and to fasten it in with mortar, that is the work of building. So, they that edify the Church must not do it by heaping up words and speeches (the z Prov. 10: 19 multitude whereof doth darken a Ilb 38: 2. council, and therein iniquity can not be wanting) pressing to this or that at random (as it were) and confusedly: but the exhortation being laid upon a good foundation (some solid and sound doctrine or thesis of truth) must be fitted to its proper place, and then be beaten in with the hammer or trowel of God's law, semented or fastened in its place by suffitient arguments, drawn from the profit and benefit which shall accrue to them in the doing of such or such a service, and the loss and damage which cometh by the neglect thereof, and illustrated by examples and lively similitudes, whereby the same may be the more pleasing and delightful to the eye of the mind. And this is to speak a word to edification and exhortation. The like b 1 Cor. 14: 3. may be said also of comfort, which is by wholesome and sound words and arguments, (drawn from the causes and ends of affliction, the grace and mercy of God, and the comfortable promises thereof which he hath made unto us in his word) to encourage those that are in affliction and calamity to lift up their heads, and to have cheerful Spirits waiting patiently upon the Lord who shall give a good issue to all their adversities. Whereof we have an exact precedent commended to us by the Apostle, Heb. 12. verse 1. etc. verse 5. &. verse 12. to the end. Wherefore our new English translation and the old latin render this same word in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thess. 5: 11. Comfort yourselves together, which our old translation in English and the newer translations in latin express thus Exhort one an other. Which (if we approve of both) may give us to learn that true comforting is by sound and godly exhortations, which must be framed as before. We may further observe (in the manner of the Apostle's laying down this exhortation) the season time or order of performing these duties * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. first of all or before all things. Some will have the genitive case (of all) to be referred to supplications prayers, &c, as if the Apostle did require the prayers of all the church to be made. Which I take rather to be a niceity in the interpretation (an humour which many men are troubled with, who would feign vent some conceits which others dream not of) than to have any appearance from the text seeing the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (be made) cometh between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of all) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (supplications) whereas if the genitive case had agreed with supplications, &c, it should have been set either immediately before or after it and the other. Yet (notwithstanding this wrested interpretation be not approved of) I take the Apostles meaning to be, that all the church should perform those duties as hath been declared in the general scope. Others will have these words first of all to be understood according to Christ's precept first seek the Kingdom of heaven, etc. Math. 6: 33, not so much to respect the order of time as the dignity of the thing to be performed. Which understanding either of the words of Christ or of the Apostle I can not take to be the most currant or strictest, though in some sort I should grant, that God doth not so much esteem the first performance of a thing in respect of the outward order or circumstance of time, as that it should have the first and principal seat in our affections and desires of our hearts: yet I can not withal but mind, that what the heart doth most principally & earnestly desire, that the tongue will prefer 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 righteousness, and our affections were not set on things below but on things in f Col. 3: 1, 2. heaven, ou● prayers and petitions would in the first place tend to that purpose, according to that perfect platform which Christ hath g Mat. 6: 9 etc. taught us, wherein he hath set the petitions which immediately concern God and his glory, before those which do mor● nearly concern ourselves. And for my part, I dare not in any case have a thought to question the perfection of that form● of prayer, either in substance or circumstance; though yet I do not intent to put a bond upon the Spirits of the Saints, without the observation whereof their prayers can be no way acceptable. But I fear, lest our preferring (in our form of prayers) the praying for the forgiveness of sin and God's grace and blessing to be poured down upon us in particular, before the seeking of the sanctifying of his name, the doing of his will, and coming of his Kingdom, do not proceed out of a self-love, and greater desire we have of our own salvation, than of God's glory simply. Therefore in simplicity, if we take these words 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) than I can not but conceive his intent to be, not only to note the dignity of these duties, but also the very order of performance, that they should be done in the first place, and before all other things. And indeed the Apostles (who had as little need to pray as any, being not prone to err in their doctrines) do place it first in order of their ministerial administrations viz h Act. 6: 4. prayer and ministry of the word: and if we consider well the worthiness and difficulty of this duty, it shall not only have the preferment in our thoughts, but also in our practice. Wherefore I conclude hence, that it is an approved & laudable practice which the Churches of the Saints have learned, and do use, and good it is that they should continue the reverend observation thereof, namely, that before they enter into the administration of the word of God, they make prayers supplications, inrercessions, and giving of thanks to God. For indeed it is by prayer, that we procure help and assistance to administer, hear, and understand the word. Prayer and thanksgiving 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 perform the work we are taking in hand. End therewith that we may have that accepted and blessed, that hath been done. And if such be the carriage of God's people in their coming together 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 stars in his right hand to be with them, for he hath said k Math. 18: 20. where two or three are met together in my name there am I in the midst of them: and the Apostle exhorteth saying, whither ye eat or drink or whatsoever ye do, do all to the glory of God, 1 Cor. 10: 31. and again, whatsoever ye do in word or deed, do all in the name of the Lord jesus, 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 thanksgiving be such principal, necessary, and worthy duties to be performed in their public assemblies, than 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 less a measure than with the Spirit of prophecy; and that because these are the chiefest and principal duties: and indeed when men have well and effectually performed this duty, a good half of the work is done; and there is no doubt that seeing prayer and ministry 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 perform the other. And therefore hereby may be seen the ignorance of those people, that have admitted those to be thrust upon them, as curates of their souls, who though they have made shift, now and then, to tickle them with an homily, or (it may be) to pronounce a long studied for sermon, yet have been no way able to pour out upon all occasions prayers and thanksgiving to God, otherwise than out of a book, or a stinted form which they have with much a do collected together, and learned without book, which they have used as a common hackney in their devotion. If we take these words as spoken to Timothy, that he should exhort, etc. then we must understand that these words first of all, do commend unto him the dignity and necessity of these duties; and it will serve to inform us, that the doctrines concerning prayer and thanksgiving are such, as should be upon all occasions taught in the Church, and the people of God be earnestly exhorted to the practice of them, and that as principal and especial duties to be by them performed. Yea and if we mind the Apostle's omitting to set down any particular 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 showeth that neither Timothy the Evangelist to whom he writeth this epistle, nor the Church in general, nor any particular member thereof, high or low, rich or poor, learned or unlearned, but were obliged to, and had need to be exercised ●n these manifestations of their faith and ●ove, as things well pleasing to God, and profitable to themselves. Therefore I ●ope that none will think this an unworthy thing that I have now taken in hand, which is in these times of trouble wherein iniquity doth abound and the ●ove of many doth wax cold, and there are not only two, but many yea a great ●omber who like Hymeneus and Alexander have put away faith and a good conscience, and concerning faith have made Shipwreck) to stir up l 2 Pet. 3: 1. the pure ●yndes of God's people, to the diligent and careful performance of supplication and prayers unto God, which is the surest and powerfullest means which can be used by us for the obtaining of an happy issue of all these distractions; for saith the Psalmist m Psal. 107. than they cry unto the Lord in their trouble, and he delivereth them out of their distresses: the rather because the present occasion of our assembling doth call upon us for such meditations, for we are met together this day to seek the face of the Lord in the behalf of our selves and the people among whom we sojourn, and with whom the Lord hath made us partakers of many great deliverances from the hands of their and our enemies, and with whom we are still in danger of them, their fear is our fear▪ their distress ours, their deliverance and preservation ours; and amongst them those that are in authority being the chief pilots (under God) who do guide the helm or rudder of this our common wealth. Those that go before us i● fight the battles of the Country abroad, and keeping peace at home, by their well ordered government, if they b● cut off our ship is like to be exposed t● great danger, if not shipwreck: wherefore we have great reason to pray if for all men, then especially for them. To which purpose tend these words of the Apostle (which I have thought also to suit well with our present occasion) saying I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men: for kings, and for all that are in authority, etc. The some and substance of which words is to exhort us to prayer and thanksgiving, as we have heard before. In the laying down of which two duties the Apostle useth four several words as if they were so many several duties to be performed; as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplications which some translate obsecrations or deprecations, that is prayers against evil or for deliverance from evils. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers, which are by some translated, orations, petitions; that is craving or desiring some good thing to be bestowed on us. 3ly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercessions, which some take to mean complaints we make of those that hurt us, but than it should be rather rendered inter●ellations: others take intercessions in this place to be for the turning of the hearts of our persecutors; but most agree in this that they do signify the requests or desires which we make unto God one for another, whither of the first or second kind which seemeth to be the clearest interpretation of this word seeing it is used Rom. 8: 34. Heb. 7: 25. where the text giveth the direct & simple meaning of it. Others make this distinction, that by the first word is meant all kind of prayers in general; the second, when some certain thing is desired; and by the third is signified prayers made for others. All together then thus, humble and earnest seekings unto God, for any blessing spiritual or temporal, for ourselves or others, or deliverance from any danger to trouble. I shall not dare to trace the paths of curious speculations about the etymology of these words and the distinction of prayers into several kinds and sorts required in this place; but rather take the Apostles scope and purpose to be in these different expressions both to set down a perfect general rule, which should contain in it all particulars, that thereout might be no starting hole for any uncharitable mind, to warrant the omission of any kind of prayer for the persons herein after mentioned; and also to press us earnestly to the performance of this duty. The which freedom and fullness of speech the Apostle useth in other places when he saith Ephes. 6: 18. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. praying always with all o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. prayer and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. supplication, and watching thereunto with all perseverance, and supplication for all Saints: and Philip. 4: 6. Be careful for no thing: but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God. And this I incline unto the rather for that in the hebrew text of the old testament I find several words used by the holy Ghost for these things; yet he doth not intent any curious or necessary distinction, but a more earnest and plentiful expression, the more to set out the excellency and perfection of his own scripture. For I find the word Thepilah in 2 Cron. 6: 29. translated prayers which word hath its derivation of Paalal to judge, appease, or determine causes, for which appeals are made. See Psal. 106: 30. Sometime to conclude by thought and imagination upon some ground induceing the mind thereunto, as Gen. 48: 11. I had not thought to see, etc. yet the holy Ghost doth not thereby make any strict distinction, for in 1 Sam. 2: 25. (If one man sin against an other, the Gods shall q Pilelo. judge him: but if a man sin against God, who r jithepalel-lo. shall entreat for him) there it may be rendered intercede, or mediate. So like wise in 2 Cron. 30: 18. But Hezekiah prayed for them, that is, interceded for them, etc. And in Jsa. 1: 15. when you make many s Thepilah. prayers, I will not hear, there it is not taken distinctly for any one kind or sort of prayers, but generally all of what kind soever. So also I find Thechinoh (which cometh of Chaanan with signifieth to do a thing gratis Jud. 21: 22. Pro. 26: 25. & is used to set forth the free grace & mere good will of God, Exod. 33: 19) in 2 Cron. 6: 29. and 1 King. 8: 33. translated Supplications, so also in Hest. 4: 8. Job 8: 5. Psal. 30: 8. and 142: 1. Jsa. 45: 14. 1 King. 8: 59 and intreatyes Pro. 18: 23. Job 19: 17, which is an earnest seeking of the face: but by 1 King. 8: 30, I find that the holy Ghost intendeth no curious distinction by this from the first phrase, for there it is said thus, And hear thou the supplications of thy servant, & thy people Israel, which they shall t jithepale-lu. pray in this place; where both the words are indifferenlty used, for they are said to pray their supplications: And in 2 Cron. 33: 13. it is said of Manasseh the king of Judah, that in his affliction he humbled himself greatly before the God of his fathers, And prayed unto him, & he was entreated of him & heard his supplication, etc. where both the former words are also indifferently used, for his prayer is called supplication. So also in the 1 King. 9: 3. the Lord said unto Solomon, I have heard thy prayer and thy supplication which thou hast made, etc. in Heb. which v Hithechananethah. thou hast supplicated; where he is said to have supplicated his prayer as well as his supplication. The like maybe said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 53: 12. which is translated will make intercession See Jer. 36: 25. Isa. 36: 25. Isa. 59: 16. it cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth properly (as the learned note) to meet, or run upon one, to fall upon one, Gen. 32: 1. Judg. 8: 21. Isa. 53: 6. the Lord hath laid on him, etc. Heb. the Lord hath caused our sins to run upon him, like a swift stream or flood running from an hill into an hole or pit in the bottom (if I may believe my author) and by a metaphor, to run or step in between, to intercede, to step forth either with the body or words to mediate or make intercession, according to which it is used in Jer. 27: 18. let them run (or make intercession) to the Lord, etc. Gen. 23: 8. but according to the propriety of the word it may signify any addressing of ourselves unto the Lord as it is used, Job 21: 15. if we pray unto him, there it can not be (properly) intercession. Wherefore to confirm and ratify this exposition we shall find in Jer. 7: 16. divers words indifferently used to one and the same purpose, Pray not thou for this people, neither lift up v Rinah of Ranan to cry out for sorrow or joy. cry, not x Thepilah. prayer for them, neither make y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intercession to me, etc. By all which terms the Lord intendeth no other but to stay Jeremy from becoming an intercessor for the people. But enough of this. The three words hitherto spoken of, tend only to the setting forth of the first duty here exhorted unto; the second duty is commended to us in the 4th phrase only, which is giving of thanks, that is a thankful acknowledgement unto God Almighty (who is the giver of every good and perfect giving) for the delivering of men from evil, or for any blessing bestowed on them. It is a thankful retribution, or rendering again unto God of la●d and praise both with heart and voice for his benefits bestowed upon us o● others. It is called in Scripture the z Psal. 116: 13. cup of Salvation, and the a Hos. 14: 2. calves of our lips, which b Heb. 13: 15. in and through Christ Jesus our mediator and Redeemer (being offered upon that golden altar) are more acceptable unto God than all c Psa. 50: 8. 14. offerings and sacrifices. Prayer and thanksgiving, is either private, when a man poureth out his soul in secret unto God, Math. 6: 5. 1. Tim. 2: 8. or public, in the Congregation of the Saints, with the church and people of God. They are not here restrained to either of the two in particular (though the Apostle doth principally intent the public performance of them, as hath been before touched) therefore it followeth that both kinds are included in this exhortation. Whence ariseth this observation, Doctrine. Necessity of prayer and thanks. viz That prayer and thanksgiving to God, are duties necessary to be performed at all times, and by all degrees of persons in the Church of Christ. They are here the first and principal duties exhorted to by the Apostle. As for prayer which is the first here mentioned God hath Reasons. commanded us to call upon him Psal. 50: 15. and in the performance of this duty is he in a principal manner worshipped by his Saints, which is the substance of the first table of his law. Our Saviour Christ, and his Apostles have commended it as a duty to be performed by us, and that at all times and seasons Math. 7: 7. Luk. 18: 1. Math. 26: 41. Ephes. 6: 18. 1 Thes. 5: 17. 1 Pet. 4: 7. And who is there that would not make much of the performance of a duty enjoined by such worthy patroness? If our earthly prince command us by his Herald of arms, or proclamation, to perform some great service, we would use all means to set about it, lest we should by our neglect fall into danger: how much more necessary and expedient that we should carefully observe to do this duty which is commanded us by the d Rev. 19: 16. King of Kings and Lord of Lords, by him who is the e Nom. 27: 16. God of the Spirits of all flesh, in whom we f Acts. 17: 28. live move and have our being, who is the g jam. 1: 17. father of lights from whom cometh every good and perfect giving, who can give us richly all h 1 Tim. 6: 17. things to enjoy, and hath promised to give us i 1 john. 5: 14. whatsoever we ask according to his will. Our manifold wants and necessities do call upon us with all earnestness, yea require us to be mindful of this duty. We have an heavy yoke and unsupportable burden lying upon us, which without his mercy and compassion will press us down to Hell, namely, the guilt and pollution of original sin, that deformity and depravity of nature, which we brought into the world with us, from the loins of our first parents; for we were k Psal. 51: 5. borne in sin and conceived in iniquity, and by l Eph. 2: 3. nature we are the children of wrath as well as others, by which we are become so defective and unprofitable that we are not m 2 Cor. 3: 5. suffitient of ourselves so much as to think a good thought, much less to do any good deed; for though we have sometimes a desire or will to do that which is good, yet we can not find how to n Rom. 7: 18. perform the same, when we would do good evil is present with us: And this yoke and burden can be no wise taken off our necks, or we any ways eased of the same, but of the abundant grace of God, in and through the merits of our Saviour Christ, which we then feel to have obtained when we have received the Spirit of o Zach. 12: 10. grace and supplication, by whose effectual operation in our hearts we are emboldened and enabled with penitent hearts and full assurance of faith to go unto his throne of grace and pray saying, p Mat. 6: 12. forgive us our sins as we forgive them that trespass against us. We are in continual perils and fears both from without and within ourselves, Our hearts are deceitful and q jer. 17: 9 wicked above all things, who can bear them? our flesh is so weak it is no way able to resist, yea it is rather ready and inclining to r jam. 1: 14. tempt and draw us unto maniefold inconveniences. Our adversary the Devil is always busied as a s 1 Pet. 5: 8. roaring lion walking about with us whithersoever we go, or whatsoever we do, seeking all occasions and oppertunities to devour us, desirous to sift us as t Luk. 22: 31. wheat is sifted with a sieve, to rob us of whatsoever good thing we have, if it be possible; and we are v 2 Cor. 2: 11. not ignorant of his divises, what a crafty, deep, and subtle politician he is, x Rev. 2: 24. full of erterprises, and baits which he layeth to catch us, as the y 〈…〉 l. 9: 12. silly fish is caught in the net, sometimes transforming himself into an z 2 Cor. 11: 14. Angel of light, as he did to our first parents, making them believe that they should be a Gen. 3: 5. as Gods, that he sought nothing but their good; and as he did unto our Saviour Christ himself, he assaulted him with a sentence of b Mat. 4: 6. Scripture, as if he sought to persuade him to no thing, but that which was agreeable to the will of God, when indeed he is a c john. 8: 44. liar and the father of lies: like unto whom are his ministers, they can turn themselves into the shape of the d 2 Cor. 11: 15. ministers of Christ, making the simple believe that prelatical Episcopacy is of divine right; that the worship of God is not pure and holy, unless it be performed in a consecrated church or chapel; nor the Supper of the Lord reverently received, unless the piece of bread be adored by prostrating of the body before it; that we honour not the name of our Saviour, unless we bow the knee, or put off the cap, whensoever we hear the name of Jesus (whereby many ignorant ones (it may be) sometimes mistake * Where the Apocrypha is allowed to be read in public. Jesus the son of Syrach, or Jesus called Justus, or e Acts. 7: 45. Jesus who brought in the Israelites into the possession of the gentiles, for Jesus our Saviour who is the son of God) and many other things which are commonly taught by his servants, yea and ushered in with many quotations of scripture and fathers, as if their doctrines and fantasies were Oracles of God, undeniable truths; when indeed they are no thing but error, and falsehood, the very f 1 Tim. 4: 1. doctrine of devils, Idol service and g Col. 2: 18. will worship, according to the h Col. 2: 8. traditions of men and not after Christ. Against whose subtleties and crafty devices where with they i Ephes. 4: 14. lie in wait to deceive we are no way able to resist, unless the Lord of his mere grace in Christ do give unto us the Spirit k joh. 16: 13. of truth, by whom we may be led into all truth, and made to discern between good & evil & cleave to that which is good and forsake that which is evil, the which l Luk. 11: 13. holy Spirit he hath promised to give to those that ask him. Behold then what great necessity we have every one of us to pray night and day unto God for his help and assistance against this our deadly enemy, for we m Eph. 6: 12. wrestle not against flesh and blood but against principalities and powers, yea Spiritual wickednesses that are in high places; wherefore we shall find that the Apostle adviseth us to the practice hereof as a main weapon to n Eph. 6: 18. resist the fiery darts of the Devil, that having done all things we may stand o Eph 6: 13. fast in the faith. And our Saviour commandeth us to p Math. 26: 41. watoh and pray, that we enter not into temptation. Every day bringeth with it evil q Mat. 6: 34. suffitient for the day, whereby we are encumbered with maniefold necessities, for we have not food or raiment of ourselves, no not the least health, strength, or ability of body, by our own wisdom; it is God that r Psal. 136: 25. giveth food to all flesh, s Mat. 6: 28 29. 30. that clotheth the lilies and feedeth the ravens when they cry, whose is t Psal. 24: 1. the earth and the fullness thereof, whose v Prov. 10: 22. blessing it is that maketh rich, and he addeth no sorrow with it, without whom all our labour toil and industry is but as water spilt upon the ground, for except x Psa. 127: 1. he build the house the workman worketh but in vain, except he keep the city the watchman waketh but in vain: wherefore we can never have assurance to have these our bodily wants supplied from day to day, unless we be careful to seek it of God by prayer, as our Saviour hath taught us saying y Mat. 6: 11. give us this day our daily bread. And if I should here insist upon the dangerous times in which we live, and the daily fears where with we are encompassed, now that we hear of wars and rumours of wars in all quarters and parts of the earth, now that the stroke is come even to our doors, our native Country (which hath been famous and renowned amongst all nations for traffic and manufacture by sea and land, mighty in conquests, famous for riches and learning, surpassing others in the light of the gospel, which was more or less spread abroad over the whole Kingdom) lieth here and there weltering in the blood of her own slain; and we have continual talk and discourse of the great number of bloodly enemies that are among us, as so many Serpents in our own bosoms, ready to by't and devour us: it might be a suffitient and powerful argument to be produced for the proof of this point to show the necessity offervent fervent and faithful prayers to be poured out to the God of hosts whose name is a z Prov. 18: 10. strong tower whereto the righteous run and are safe; but I fear to darken counsel by a multitude of words without knowledge, I know our own hearts and daily thoughts can not but press this home unto us with greater efficacy than I can speak it. And who is there that is now so sottish or senseless, as not to mind, that if ever, now are the times wherein the Saints are to come often a Mal. 3: 16. together, (and every one in his b Zach. 12: 12. house and closet a part) to pour out strong cries and tears unto him that is able to make us overcome all difficulties, for if God be with us c Psal. 118: 6 we need not fear what man can do unto us. They that d Psal. 107. 23. go down to the sea in ships, and occupy in the deep waters, they well know how needful an anchor ●s to a ship; for it is one of the principal implements which they are careful to preserve: So may prayer be said to be to the soul of every true Christian; for it will help to beget and work in us ●ope, which is the e Heb. 6: 1●. anchor of the soul, ●oth sure and steadfast and it entereth into that within the veil, where Christ ou● high priest sitteth at the right hand o● God. And as a key is necessary for the opening of a door that is fast locked: So is prayer necessary to open the shut door of our heart, to open the door of f Acts. 14: 27. faith unro us, to open the door of g Col. 4: 3. utterance unto us, yea the door of heaven itself▪ whereby we may have entrance unto the throne of grace, h Heb. 4: 16. to ask grace to help in time of need. Wherefore a learne● doctor calleth the just man's prayer i Oratio justi clavis est coeli, ascendit precatio & descendit Dei misericerdia. Aug. ser. de tom. 226. th● key of heaven, because it ascending up to God draweth down his mercy upon us. The reverend and faithful performance of this duty is a note whereby w● may know the Saints of the most high; & whereby we shall approve ourselves to our own consciences in the sight of God 1 Cor. 1: 2, whereas the wicked are branded for the not doing of it Psal. 14: 4▪ Job 21: 14. 15. The frequent performance is also very profitable. 1. To procure favour an● mercy from God. 2. To preserve it. 3. To regain any good lost. and fourthly to turn away any judgement plague, or trouble, whither generally o● the state wherein we live, or of the church whereof we are members, or particularly of ourselves; for the Lord hath promised us help and deliverance herein if we will but call upon him, for he saith k Psa. 50: 15. Call upon me in the time of trouble, and I will deliver thee, and thou shalt glorify me. Is the judgement or affliction already upon us, be it a common calamity, as the sword, captivity, plague, famine or the like, or particular chastisement, as sickness, banishment, poverty, distress & c? See what pregnant proofs we have in Scripture of the validity of prayer in such cases. When the King of Assyria had sent railing l 2 Kings. 19 Rabshekeh to revyle the people of God, and good king Hesekiah; and to threaten war against them: Hesekiah went into the house of the Lord, and prayed unto him with earnest affection; and the Lord did not only destroy in one night an hundred foureskore and five thousand of the King of Assyria's host; but also shortly after the king himself was slain & that by his own sons. We have read what captivity and bondage the children of Israel were in under Pharaoh King of Egypt and his people: yet the Lord heard the m Exod. 3: 7. prayers of his people, and of his servants Moses and Aaron; and brought them out from thence, with a strong hand and out stretched arm; and so did he also afterwards deliver them from many other servitudes wherein they were. Manasseh was for his idolatry taken prisoner by the host of the King of Asshur, and they put him in fetters, bound him with chains, and carried him away captive into Babel: and when he was there in tribulation, n 2 Cron. 23: 12. 13. he prayed to the Lord his God, and humbled himself greatly before the God of his fathers; and God was entreated of him, and heard his prayer, and brought him again to Jerusalem into his kingdom. When the pestilence was inflicted so sore upon the people of Israel, as that there died in three days seventy thousand persons; King David raised an altar unto the Lord and offered o 2 Sam. 24. Last. burnt offerings and peac● offerings: and the Lord was appeased towards the land, and the plague cease● from Israel. p 2 King. 20: 3. 4. 5. Hesekiah when he wa● sick, he turned his back to the wall an● prayed, and wept sore; and he receave● presently a message from the Lord, by the mouth of Isaiah the prophet, that his life should be prolonged, and he should recover. And the Apostle James assureth us that the q jam. 5: 15. prayer of faith shall save the sick. Yea prayer is a special remedy for the sickness of the soul which is the r Prov. 15: 15. greatest sickness that we can be afflicted withal in this life. Is the judgement or affliction not yet fallen upon a people, but threatened 'gainst them as it is against us at this day if we repent not? let us know then that prayer (if it be fervent) is an especial means, a sovereign remedy to avert and turn away the same. A proof whereof we have in the people of s jonah. 3. Niniveh unto whom though the Lord sent his prophet with an express message to denounce his judgement against them for their sins, telling them directly (as if there had been no recalling it) yet forty days and Niniveh shallbe destroyed: yet the people of Niniveh believing God, and humbling themselves with fasting and crying mightily unto the Lord; the text saith that the Lord heard them and repent him of the evil which he had threatened against them. jacob hereby prevailed with God when he was t Gen. 32: 7. 9 28. in fear of his brother Esau: and so may we too, if we pray with faith and waver not. Which serveth both to reprove the too Use. too great neglect of this holy duty; and to exhort and stir us up to the diligent and zealous practice thereof. It is one of the greatest charges which lieth upon the ministers of the gospel, to teach men how to pray, and to press them to the doing of it; there being not a more infallible sign that a man is the child of God than this that he hath received the Spirit of grace whereby he is made able willing and ready to go unto God as his father; and with true faith and fervency of spirit to pour out his complaints and supplications to him as his present occasion requireth. Art thou then by distance of place, imprisonment, banishment, necessary travail, or otherwise, removed from the ordinary hearing of the word of God taught and preached; from fanctifying the Lord's day, in doing the public duties of worship and service unto thy maker with the rest of thy brothers the people of God, and thine heart doth as it were long and pant (as the hart doth for v Psal. 42: 1. the brooks of water) to appear before God in those his public ordinances and administrations? be not discomforted: but always have recourse unto God in prayer, x Dan. 6: 10. three times a day with Daniel, y Psal. 119: 164. seven times a day with David, always as our blessed z Luke. 18: 1. Saviour teacheth, and a 1 Thes. 5: 17. continually as the Apostle Paul instructeth us, and above or before all things as we learn in the text. Offer up this sacrifice to God morning and evening, saying with the sweet singer of Israel, b Psa. 14 1: 2. let my prayer ascend unto thee as incense, and the lifting up of my hands as the evening sacrifice. Let it be thy first and ●ast work every day. Make it even the key to open the day, and the lock to shut up the night, that thou mayest rest in ●afety, and thy sleep may be sweet, and ●one may make thee afraid. Let the performance hereof go before they receipt of thy daily food, and conclude ●he receipt thereof with giving God ●raise: So shall the good creatures of God ●e sanctified to thee. In a word, whatsoever thou goest about or layest thine and unto, though thou hast not time or opportunity solemnly upon thy knees to utter a prayer in words, yet learn of c Nehem. 2: 4. Nehemiah to lift up thine heart unto God. Art thou assaulted by Satan, or his instruments; and by him or them tempted to any evil? pray to God to give thee strength that thou be not led into d Mat. 6: 13. temptation, but mayst resist and over come: and if thou receive it not at the first, leave not off, but pray with Paul e 2 Cor. 12: 8. the second & third time. Hast thou yielded and given way in any respect to the enticement of the flesh, and art so fare overcome that thou hast done evil and sinned against thy God? Despair not yet; but pray unto God to give thee repentance, that thou mayst have assurance of the pardon of thy sins, & reconciliation to thy God. Dost thou find in thyself upon examination of thy conscience, that thou hast deserved God's judgements for thy sins; and that they hang over thine head, ready to be poured down upon thee? pray unto God that he would take away thy sins that are the meritorious cause of those judgements; & if i● be his good pleasure to remove the judgement also from thee. Hath God after ● long time of thy living in sin and wickedness, found thee out though thou thoughtest thyself sure enough, deluding thyself in thine own heart, saying tush f Ezek. 8: 12. God seethe not, & c? and hath he laid his scourging hand upon thee to bring thee home to himself? humble thyself under the mighty hand of God, rip up thine heart, examine thy inward parts, consider thy life past, confess thy sins, and pray earnestly for deliverance, either by removal of the judgement, or lessening it; or to give thee strength and patience to bear and undergo whatsoever he shall lay upon thee. As for the duty of thanksgiving, if we Thanksgiving. perform not that, we are in danger to lose the good, which we have gotten; neither can we be sure to obtain any other thing we are in need of. Thanks is the sacrifice which God requireth of us, and the end wherefore he bestoweth his blessings upon us Psal. 50: 15. Therefore be thankful. Much more might be spoken of the necessity, profit, and use of prayer, and to urge us to the frequent performance thereof: but I think that there is no one subject or point of doctrine, whereupon so much hath been, and is continually spoken, and written, as on this; therefore all that I can speak will be but a casting of water into the sea; and a long detaining you without suffitient cause. There is none that have truly learned Christ, but are continually so sensible thereof, that they are able in their own hearts to comment largely upon this principle. Yet thus much I have spoken for the present necessity, aiming not so much to instruct, as to quicken and stir up the minds of the godly, to a zealous delight in approaching near unto God, who is a liberal g Heb. 11: 6. rewarder of those that seek him. And as for giving of thanks I could well be contented to insist more largely upon that also, the rather for the provoking of ourselves, who do enjoy singular blessings in a strange land by the goodness of our God, who moveth the Magistrates and people of the same to show favour to us notwithstanding our sins have incurred both his and their displeasure. But something remaining in the text yet untouched (unto which I hasten all that may be) doth hinder me, and it would ask much time to handle every point at large. The next particular in this exhortation worthy of our consideration is for whom the Apostle would have prayers and thanksgiving to be made; and that is not for ourselves only, but also for others, both those that are with us, and fare from us, whither friends or foes. Our Saviour Christ and his Apostles To pray and give thanks for others. do commend unto us in many places the loving of our neighbour Math. 22: 39 Joh. 15: 12. 1 Joh. 2: 9 10. 11. and by the parable of the good h Luc. 10: 30. etc. Samaritane he showeth whom we are to repute our neighbour. Now as our neighbourhood extendeth not only to them that are near but also fare off unto all men: So the duty of love is manifest not in one, or some, but in all good things. Therefore pray for all, which are the very words of the Apostle I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. And this is to be done in no degree or manner less and weaker than for ourselves; but with the same fervency love and earnestness, esteeming their wants and necessities as our own: for we know not but they may be of the same body with us, though for the present the condition of some may seem otherwise. Wherefore we may not think it strange that we are commanded to pray for all men, both good and bad, godly and wicked. The wickeder they seem to be (so long as they are not past hope) the more need they have of our prayers, that if it be the will of God they may be amended, that some change or reformation may be wrought in them. This point is plainly proved by the precept and practice of our Saviour Christ, who hath taught us to pray for our i Mat. 4: 44. enemies, those that cruelly persecute us; and if for them then no question, but we should pray and give thanks for others. But may Object. some say, we find some restraint in scripture of praying for all men without exception. Sometimes God hath forbidden it for some Jer. 11: 14. 1 Joh. 5: 16. Sometimes the Saints have been so far from praying for persons, that they have even prayed against them 2 Tim. 4: 14. and the prophet David in many places of his psalms. And our Saviour excepteth some out of his prayers Joh. 17: 9 To Answ. which I answer, that these are special cases which must be excepted from this general rule. As first those in Jeremy their hearts were obdurate in their Idolatry, and God had manifested to the prophet, that he would without fail send his judgement upon them. Wherefore he forewarneth his prophet not to pray for their deliverance whom he had purposed to destroy. So if God do by his special word (as he did the prophet) forbidden us to pray for such and such a people; who shall dare to pray for them? or what hope can he have to be heard? The Lord hath commanded in his law that man shall not k Exod. 20: 30. kill his neighbour, and he that sheddeth man's blood by l Gen. 9: 6. man shall his blood be shed: but if God command m Gen. 22: 2. Abraham to slay his son Isaac, he must do it, and shall have praise for so doing. The second place is of such as have committed that great sin against the holy Ghost, of which there is no pardon to be obtained Math. 12: 32. In such a case though we cry never so much for his forgiveness; yet the Lord will not hear us. As for the Saints praying against some, we must note that they were such as they have had special information of them by the motion of the Spirit, that they deserved to be prayed against. And for that of our Saviour Christ that he saith I pray for them (meaning his elect) and not for the world,, that is the wicked reprobates, we must understand that speech with verse 11. where our Saviour noteth what it is he seeketh for them, namely to keep them through his own name that they might be one as the father and son are one, etc. Now to pray thus for the wicked and damned hypocrites, which are only known to God, were a plain resisting of his will and labour in vain. For to what purpose should we seek salvation and eternal life to them who are ordained unto eternal destruction from the presence of God and the glory of his power? To what purpose were it for us to seek the conversion of those that have nothing to do to n Psa. 50: 16. take the ordinances of God in their lips because they hate to be reform? But those things being secret are only known unto God, and we being ignorant who it is by name that is reprobate and who not, but known unto God are all his works: we are therefore to follow his revealed will, which o Deut. 29: 29. belongeth unto us and to our children, and therein we are taught to pray for all men, that is, for all sorts, estates, and conditions of men, high and low, rich and poor, Kings and subjects, Jews and gentiles; and that because God will have all men to be saved and to come to the knowledge of his truth. That this is the meaning of this word the scripture otherwhere teacheth, Mat. 4: 23. Luc. 11: 42. Eph, 1: 3. 1 Cor. 10: 25. The Apostle useth a general term because it might contain and include all particulars, Exceptis excipiendis; and teaching us thus much, that there is no condition or degree of men whatsoever whom we may or can conscionably exclude or debar from having benefit by our prayers, so long as they do not (as Julian the Apostate) manifest a resolute and malicious forsaking of God and resisting of his truth. So long as men are in ignorance, though their malice seem to be great, and their wicked zeal outrageous; yet there is hope for aught we know, and therefore we must not desist the manifesting of our love, in seeking the salvation of their souls, or any other good they stand in need of. Wherefore let us put in practise this duty according to the Apostle's exhortation. God showeth himself to be no p Acts. 10: 34. respecter of persons, nor to desire q Ezek. 18: 32. the death of him that dyeth; but hath offered the manifestation of his grace to all: let us then imitate God herein, by offering up our prayers and thanks for all, as occasion doth require. And in particular for Kings and those that are in authority, &c which is the 3d point here commended by the Apostle, to wit, the persons whom in an especial manner we are bound to pray for. What the Apostle Paul meaneth here by Kings and all that are in authority is expounded by the Apostle Peter in these words r 1 Pet. 2: 13. 14. whither it be to the King, as supreme; or unto governors, as unto them that are sent by him, etc. By King than the Apostle intendeth the supreme and chief magistrate of the land where we live; and by all that are in authority, he meaneth all other officers, into whose hand the sword of justice, or any power of government, is committed, or deputed, according to law. Under which is comprehended all parliaments, counsels, Judges, justices, Majors, bailiffs, and whatsoever other courts, or persons, they be, that are orderly appointed, and set, for to rule or govern the Kingdom, Country, city, shire, or corporation in which we inhabit. From whence this note ariseth clearly; That it is the duty of every Doctrine. Christians are to pray for the governors. true Christian both in his public and private prayers to commend unto God all persons that are in authority in the Common wealth, both superior and inferior, both King and other magistrates. And good reason too, for the very Reasons. titles which the Apostle here giveth unto them calleth for it. For kings he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some learned in the greek tongue interpret as if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * Therefore Kings should be the supporters, not destroyers of their people. basis or foundation of the people, being he that excelleth among the mortal rulers of this world: wherefore Christ is called s Rev. 17: 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of Kings, because he is above all the Kings and princes of the earth; and his Kingdom shall stand, when all theirs have an end, and they themselves are become like other men, their honour being laid in the dust; for t Luc. 1: 33. he shall reign over the house of jacob for ever; and of his kingdom there shallbe none end. It cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to reign, to be in authority, to be a King, to bear rule and sway, to be governor of, to bear a great or chief stroke in a matter or thing. In latin they are called Reges of rego to govern or rule, upon which title or denomination Eleutherius bb: of Rome writeth thus (if my * Acts and mon. Pa. 96. Col. 2. author fail me not) unto Lucius king of Britain about the year 169. viz A King hath his name of ruling, and not of having a realm. Ye shallbe a King while ye rule well, but if you do otherwise the name of a King shall not remain with you, and you shall lose it, which God forbidden. The Almighty God grant you so to rule the realm of Britain, that you may reign with him for ever whose vicar you be in the realm. The word which is here used for those in authority signifieth those that are set in excelencyes, high dignities, or preeminences, to go before others, or to have charge of others. All which serveth to show that lawful governors of what name or title soever, are set in great place and authority, and our prayers to God for them may do much in helping them in the administration of their charge and government. Secondly they are ministers of God for the good of those that do well, and to execute wrath upon him that doth evil; Rom. 13. wherefore they stand in need of our prayers that God would fill them with wisdom and understanding, to discern between good & evil, between right & wrong; to administer justice to the oppressed, & to punish the oppressor; that they may know their obedient and loving subjects, from proud & traitorous rebels, for * Virgil: Regûm est parcere subject is and debellare superbos, it is the property of Kings to spare their subjects, but to suppress 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 shallbe Rom. 13: 1. 2. governors & rulers over the people; & in his power it is, to set up and pull down 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 shallbe lawfully called to the executing of any such charge, are to be prayed for, and thanks to be given to God for their good, or the good which we receive by them: But Kings and those that are put into lawful place, are so ordained and appointed of God; & therefore to be prayed for &c in obedience to God's ordinance, and that it may be sanctified unto us. Thirdly the burden of all the state lieth principally on their shoulders, and their miscarriage tendeth to the damage and hurt of the whole body politic, and so unto Christians as they are members of the Common wealth as well as others, as we may see by daily experience. On the other hand, the safety, preservation, and good carriage of the King reacheth unto the whole common wealth. What can be then less done for them, than to commend them and their government to God in our prayers, saying * Ps. 72: 1. Give the King thy judgement o Lord and thy righteousness to the King's son? Fourthly they are appointed of God (amongst other things) for the maintenance of his church and truth, against the persecuting hands of malicious & bloody enemies: therefore 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 hands of the Lord; and as the rivers of water he turneth them whither soever it pleaseth him. Fiftly, how ever it come to pass, whither they be friends or enemies, good or bad, for us or against us: yet in praying for them, we please God; and our prayers return into our own bosoms, as hath been before noted. Which may serve for the just condemnation Use. of those that in stead of praying for Kings, princes, and magistrates; do curse them, that is, speak evil of them. Neither do they bear that honour and reverence in their hearts to them which is meet, Exod. 22: 28. Eccl. 10: 20. 2 Pet. 2: 10. 11. Judas verse 8. And the equality and truth of this point may be a ground of exhortation to all that fear 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 answer 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, because thou canst not with good conscience obey his humane laws, which thou findest to be contrary 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 turn his heart. And what knowest thou, but thy fervent prayers may prevail so far with God, as to move him to incline his heart, to show favour to his people, and to suffer the truth to flourish; or at least to favour thee in thy particular. We have the comfortable experience here in this land, of God's power in this kind; witness our freedom of the gospel which we here enjoy, fare otherwise than ever any of our fathers could obtain in our native Country (the more is the pity, the Lord lay it not to their charge) and can not the same God work the same in the hearts of other princes and magistrates? doubtless his hand is not shorter in one place, than another; but for aught thou knowest, it is because thou art slack and negligent in calling upon God to pour his Spirit upon thy prince, and to give the Senators wisdom, and incline their hearts to show pity to his heritage. Besides, is the King or the magistrate an enemy to thee? take heed how therefore thou seekest to y Rom. 12: 19 avenge thyself of him by withholding thy prayers from him: for this is displeasing to him who hath commanded thee to z Math. 5: 44. love thine enemies, bless them that curse thee, do 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 thinks I hear divers complain of the distance and discord which is between the King's majesty, and the honourable Court of parliament; and the unreasonableness of the malignants, whom the King seemeth to countenance; and I hear divers and that religious people too, bemoaning the parliament and blaming the King: yea preparation is made of weapons of war, and that by religious people; the forwardest and most godly labour to show their zeal in helping the parliament with men and money: and I hear also of fasting and prayer for the good of the land and preservation of the parliament; but I hear few or none of the better sort utter good desires concerning the King (though I can not but think that they intent the King with his parliament as necessary adjuncts) and all because they take him now to be misled & carried out of the way by wicked counsel. Is it so that the King seemeth to be led aside from the way of Justice, and (it may be unwittingly to his majesty) running upon the rocks of peril and poverty, and hazarding the whole kingdom thereby? what great cause is there then for the faithful, to lift up strong cries unto God, to confound and turn to foolishness the counsels of the a 2 Sam. 15: 31. Achitophel's, and to remove the wicked from the throne of the b Pro. 25: 5. King, and so over rule and persuade 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 affairs of the kingdom, that peace and truth may kiss each other; that such as profess to fear that great name of God may under him lead a quiet and peaceable life in all godliness and honesty which is the fourth particular considerable in this exhortation, and the last point which I shallbe able at this time to handle, as the end wherefore Christians are bound to pray for those in authority; or the good fruit which we may by God's blessing reap, if we be not sparing in sowing the powerful seed of our prayers for them. In which clause as there is plainly set down a suffitient argument to induce us to pray for Kings &c: So there seemeth to be included what is the duty of magistrates in the common wealth, or where to God hath ordained them, and what he requireth of them, viz to see to the maintenance of: 1: peace and quietness. 2. godliness and 3ly honesty. Peace is the profit and increase of the Duty of princes. common wealth, whereas war is the overthrow and ruin of it; as may be seen in great kingdoms and Countries, which have been utterly wasted, and depopulated, by having the seat of war within their borders. So that there is great reason, that those in supreme authority, should have a care to preserve peace; for in so doing they preserve their own, and the Country's riches, and safety. Happy therefore and renowned among men is that King or supreme magistrate who beareth not only in his Chrest, but also in his breast this divine Mottoe Blessed are Math. 5: 9 the peacemakers: but sad thoughts can not but be of those princes, who like unnatural and hard hearted parents, shall not only with dry cheeks behold their children (their subjects) sheathing their swords in each others bowels; but also countenance and defend the ringleaders and abettors of such bloody erterprises. Surely such (if such there be) are fare from being sons of peace. Should not the shedding of their own blood touch them, and make them withdraw their hand? yea doubtless; otherwise they bewray themselves, to be unfit to govern; for he that ruleth over men must be just: 2 Sam. 23: 3. but how far such demeanour is from Justice, a tender capacity may soon determine. peace is also the tranquillity of the Churches of the Saints, who in the days of rest and quiet do flourish as a green baytree in the garden of God, spread abroad over nations and kingdoms; but in the days of trouble and persecution is driven into the wilderness to hid herself from the rage of the wicked; where yet the Lord nourisheth her & maketh her to yield her savour like the Camemal; which the more it is trodden upon and depressed, the sweeter smell it sendeth forth. In the days of peace and quietness the people of God sit under their vines and figtrees, eating and drinking and making melody in their hearts unto God; flocking (like doves to their windows, like Eagles to the carcase) in multitudes to the celebration of God's ordinances. Whereas the times of trouble and persecution make them to sit down in mourning and hang by their harps, as not able to * Psal. 137. sing the song of Zion; but remembering the Lord a fare off, as one that turneth his back upon them; which maketh them to sigh and groan and to clothe themselves in sackcloth, and to have ashes for their meat, and mingle their wine with weeping. Their meetings together then (if at all) are in fear and sorrow, still looking for their enemy to come upon them, to make a prey of their lives. Let then every true Christianlike heart never cease praying for Kings and those in authority that under them we may live a peaceable and quiet life. Godliness is the pillar of the common wealth: for where that is cherished, upheld, and maintained, by the higher powers; that kingdom is doubtless stable and firm, and so shall continue. For there is neither treachery or rebellion at home, or open invasion from abroad, that shall any way distract that prince who maketh the Lord his hope, and serveth him continually: nor hurt that people that walk in his fear. Wherefore it is a principal thing which God requireth in princes, that they be men c Exod. 18: 21. 22. fearing God, and the sweet singer of Israel saith, that they must d 2 Sam. 23: 3. rule in the fear of God. I can not here omit something that I have lately read written by one * josua de la Cave. of our times in an Epistle to the states of Holland and Westfrisia, to this effect, e Vbi religio est locum habent bonae leges, ac bona disciplina, ex quibus fortunati felicesque eventus in expeditionibus praecipu● bellicis nascuntur: sieut ● contra etiam sublata religione corruere rempublicam oportet: quonia● sublata Dei timore sequitur impietas, & ruins Imperiorum. where religion is, good laws and good discipline have place; by which come prosperous and happy events especially in warlike expeditions: as on the contrary religion being taken away, the common wealth must fail: because when the fear of God is taken away ungodliness followeth, and the ruin of Empires. And again, * Duo fundamenta t● tius bonae societatis sunt religio & justitia, ubi c●ptum ab illis declinari, & pro modulo minuitur felicitas Reipublicae: subditos rebellare in se sentit ordinario jure, qui Deo rebellis est. Religion and Justice are the two only props of a good society: when once men begin to decline from them, the happiness also of the common wealth doth diminish: he ordinarily feeleth the rebellion of his subjects against him, that is himself a rebel against God. And afterwards ‡ Cum pura manet religio, tum bene ordinata stat politia, & a Deo conservata incolumis. when Religion remaineth pure, than the state is well ordered, & is kept in safety by God. Now princes may be said to maintain godliness, first by abolishing and rooting out of their kingdom (as much as in them is) all false ways, invented and feigned religions, all Idols, and superstitious vanities. But if they be on the other hand seekers to root out godliness and the fear of God from among them, by persecuting the Saints, forbidding preaching, suffering Idol-service; tollerating the blaspheming of the name of God, and breach of his sabaths; they shall never be able to hold up their heads, when the King of Kings shall call them to an account. Secondly, by upholding and maintaining the true Christian religion, defending the Churches of Christ from the abusing hands and tongues of wicked persecutors. But if they themselves be persecutors of the godly, restraining them of their liberty of public service of God, inflicting fines, amercements, imprisonments, and other corporal punishments, upon men that make conscience of the way of God's service, & the true religion: what will they say when God shall visit their iniquity with a rod, & their sin with scourges? This is the principal charge and duty of princes, if they did but know their duty; namely to further the honour of God, and his worship and service. First because it is from him they have their office & charge; they are his ministers; they could have no power except it were given them from above: and therefore good reason that they should use it principally in the furtherance of godliness. See Dan. 2: 21. 37. Pro. 8: 15. Joh. 19: 11. Ezek. 29. 19 20. Rom. 13: 1. 2. 3. 4. Jerem. 27: 8. Secondly, God hath honoured them, with giving them his title, I have said ye are Gods, etc. Psal. 82: 1. 2 Cron. 19: 6. therefore it is their shame if they should dishonour him; which they do if they seek not by all lawful ways and means ●he promotion of his worship and service. Thirdly this appeareth by the administration of Almighty God, in all ages since we ●ead of Kings ruling upon Earth, both ●n the land of Judah, and also in Israel, and others Countries: in that he hath preserved those that have feared him and promoted godliness (though but in a ●mall measure) whereas he hath destroyed ●nd cut off their name and memorial that have rebelled against him, and been abettors of Idolatry, and false worship, though ●t have been but in the form and manner of his service (which amongst men is accounted an indifferent thing, but it is not so with God, who will have his will to be the only law to rule in men's consciences) as he did the Kings of Israel, who maintained the calves at Dan and Bethel, which Jeroboam the son of Nebat had set up. And how did he plague Pharaoh and all Egypt, for that they would not * Exod. 5: 1. suffer the childerens of Israel to go and do service to their God, as he had commanded them? which example (me thinketh) were alone enough to make the hearts of all Kings, princes, and magistrates, be they of supreme, or inferior authority, to tremble and quake; who know that history of God's fearful judgements upon that king and people▪ and yet are guilty of the same sin; fo● they will not suffer the people of God, to f 2 Cor. 6: 17. separate from their Idolatries, and to serve the Lord upon the * Rev. 14: 1. With Zach. 2: 7. Mount Zion where he hath commanded to be worshipped by his Saints. They will hav● the Saints of God, the holy ones of the most high, to pollute themselves wit● their Egyptian Idols, to hold communion with their Babylonish Synagogue, and to approve and justify them yea to accompany with them in their unfruitful works of darkness, Idol-service, and Image worship; or else fire and faggot▪ halter and gibbet, sword and persecution shall follow them: yea and such new kinds of torture, as never before these evil days have been heard to have bi● inflicted upon the Saints, as if men for conscience towards God were to be notched & cut or marked like dogs, rogues, or open perjured varlets. If this be no● a great oppression of the poor weakling, and a depriving the free borne subject of his liberty, (nay his liberty of conscience which is more dear than life) and making them slaves and vassals to men's wills and malicious practices, whither right or wrong, I am ignorant what is: whereas man being a reasonable creature, and having a spirit of wisdom and understanding given him from the Almighty, should be governed by rational laws, grounded upon the law of God, & light of nature; and when he is found after due conviction to be a rebel than is it time enough to punish him: but if a man be able with meekness and fear any wise to manifest, that that which is put upon him, is contrary to the word of God, and he can not do this without sinning against God, and the scripture saith it is better to obey God than man; then to compel such a man to do any thing against the check of his conscience, or to punish him for not doing it, or for doing the good which is contrary thereunto, is not ruling but tyranny. Oh that now at length the g Psal. 2. 10. 11. 12. Kings of the earth would be wise! and that the Judges and rulers of the world would by that and such like examples learn to serve the Lord in fear, and rejoice in trembling! Oh that they would themselves and their people with them, cast off that affinity which they have made with that Arch-enemy of Christ the man of sin; and would kiss the son lest he be angry, and they perish in the way when his wrath shall suddenly burn, and none shall quench it! for it is the will of God that h job. 5: 23. all men should honour the son as they honour the father: he that honoureth not the son, honoureth not the father, which hath sent him. But is it so that they will not honour the son by submitting themselves, their crowns and sceptres at ⁱ his feet, to serve him Rev 21: 24. and his church by being nursing fathers unto his people (Isa. 49: 23. and 60: 10.) if they will not k jer. 22. 3. execute judgement and righteousness, and deliver the oppressed from the hand of the oppressor, and vex not the stranger, the fatherless or the widow: but will do violence and shed innocent blood? will they not set before them the law of the Lord God of heaven, & l Deut. 17: vers 18. 19 20. read therein, and learn thereby to fear the Lord God whose name is jehovah, and keep all the words of his law to do them; but will have their hearts lift up above their brothers, and will oppress them and make them submit to their humane laws and ordinances, which they have themselves sucked out of the poisoned cup of fornications in the hand of that great whore, that rideth upon that scarlet beast, whose name is a a Mystery, great Babylon, the mother of whoredoms, and abominations of the earth; and will m Rev. 17: 13. 14. have one mind, and give their power and authority to the beast, and all, to fight against the lamb, and those that are with him, who are called and chosen and faithful: Then let them know that if they turn not suddenly, he that is n Rev. 19: 11. 12. 13. 14. 15. 16. faithful and true, who judgeth and warreth righteously, whose eyes are a flame of fire, and on whose head are many crowns, whose name is THE WORD OF GOD, who hath a company of warriors following him upon white horses, clothed with fine linen white and pure, out of whose mouth goeth a twoedged sword wherewith he smiteth the nations; who is the king of kings and Lord of Lords, and hath all o Mat. 28: 18 power given him both in heaven and earth: that he (I say) hath p Psol. 7: 12. bend his bow and made his arrows ready to shoot at those wicked persecutors; and suddenly will he speak unto them in his wrath & vex them in his sore displeasure. Then shall they be slain with the q Rev. 19: 18: 21. sword of him that sitteth upon the horse, which (sword) cometh out of his mouth; and their flesh shallbe given for meat to the fowls 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 s Ps. 105: 14. 15. man to do them wrong, but reproved Kings for their sakes, saying touch not mine anointed nor do my prophets no harm. 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 precious in the sight of the Lord is y Ps. 116: 15. the death of his Saints. Therefore let them not think to uphold themselves by their present power and dignity, which they do enjoy, as if there were no possibility to prevail against them: but let them consider with fear and reverence, that he by whom z Pro. 8: 15. King's reign and princes decree justice, who lifteth and a Dan. 4: 25. setteth up Kings, & pulleth them down again at his pleasure, can turn the hearts of their nobles and people against them, and make them be cast out (like b Dan. 4: 33. Nebucchadnezar) to eat grass 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 wickedness, and making sure, to themselves the bringing to pass of their purposes) then c 1 Thes. 5: 3 shall come upon them sudden destruction, as travail upon a woman with child, and they shall not escape. And Honesty. This is the honour and safety of a common wealth. The shameful sins of the heathens were the causes, wherefore their lands did spew out both them and their princes. Therefore it can not but be an especial duty of Kings and all that are in authority, by the sword of justice committed to them, to cut down sin and iniquity; that it be not suffered, much less maintained, in their dominions: For sin and iniquity abounding is the cause wherefore the Lord doth bring great and terrible judgements upon the nations of the earth. A fruitful land (saith the d Psa. 107: 34. psalmist) becometh barraynnes for the iniquity of the people that dwell therein. And this doubtless is the controversy which the Lord hath at present with the Inhabitants of England, because there is no e Hos. 4: 1. 2. 3. truth, nor mercy, nor knowledge of God in the land, but by swearing & lying, & killing & stealing & committing adultery, they break out & blood toucheth blood: Therefore shall the land mourn, & every one that dwelleth therein shall languish, with the beasts of the field & with the fowls of heaven, yea the fishes of the sea also shallbe taken away. Whereas the rooting out of wickedness and vice, and the maintenance of true religion and virtue, hath been, is, and shall be an especial means to procure God's blessing both upon King and people; as may be seen in the examples of the good Kings of Judah, when they broke down 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 down the temple of Baal, etc. (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 kingdom of Israel confirmed to his sons to the fourth generation. We see then how much it concerneth princes, to look to themselves and the people committed to their charge, and how they should with Solomon crave of the Almighty f 1 Kin. 3: 9 a wise and understanding heart to discern between good and evil, to uphold and maintain them that do well, but to drive from their courts, counsels, and countenance, all dishonesty, and iniquity, all oppression and evil doing, that so their thrones may be established with Justice. And Use. for our own parts to whom this is spoken (that we may not go away without some particular application of this to ourselves) let us consider what great things the Lord hath done for our souls, in that he hath placed us in this Country, where though we live among a people of another speech, yet God hath been pleased so to incline the hearts both of princes and people, that we live a peaceable life under and amongst them: Let us not then receive such great good from the hands of God, without rendering due thanks 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 careless 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 therefore their trouble be our trouble, and let us pray to God for them as for ourselves; let their deliverances be our deliverances, and let us give thanks to God for whatsoever good is bestowed upon them knowing that in g jer. 29: 7. 3. their peace we have peace. And lastly seeing we enjoy here a peaceable and quiet life, let us walk in all godliness and honesty. Have we quietness & freedom o● conscience to meet together to serve God without let? let us then take heed how we turn this grace of God into wantonness, how we abuse this peaceable life we have from them, by an unquiet life among ourselves. Be therefore zealous of every good work, careful of sanctifying the Lords day, making his sabbath a delight unto us, spending it altogether in the service of God publicly and privately: and towards men let our conversation be in all temperance sobriety and equity, not doing injury to any, h Rom. 12: 17. 18. recompensing no man evil for evil, 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 glorify 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 ungodliness 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 us from all iniquity, and purify unto himself a peculiar people, zealous of good works. A word or two more and then I conclude. Use. Is it so that magistrates have such a charge, and duty, laid upon them, as hath been before intimated: it followeth then that they have power and authority given them of God for the discharge hereof, if the Lord give them grace and wisdom to mind, understand, & practise what is their duty, in that way and after that manner, which he in his word hath required: and then it may serve to teach us to be obedient to them in the Lord; to honour and reverence them in the administration of their office, and to give God thanks for them when he doth put into their hearts, to further and promote peace, godliness, and honesty, in their realms. Rom. 13: 1. 2. 3. Tit. 3: 1. 1 Pet. 2: 13. 14. 15. And it may serve for condemnation of the man of sin, who doth trample the dignity of Kings under his feet, and doth yield no subjection to them: but exalteth himself l 2 Thes. 2: 4. above all that is called God. It also reproveth the error of those false prophets who teach & say that subjection came in with sin, and Christ Object. having taken away sin he hath also taken away subjection; and they are called unto liberty therefore must not be the servants of men &c, concluding thence an exemption from the power of the magistrate. Wherein they do abuse the word Answ. of God, in making no difference between that subjection, which is for the maintenance of the order and peace of States and Countries, and slavish subjection a punishment for sin. For a Christian doth not obey the magistrate for fear and through terror (as do the wicked who are still in their sins, for whose sake m 1 Tim. 1: 9 10. both the law and magistracy is appointed as a curb and bridle to restrain their wicked and ravenous desires, who else would readily break forth to commit rapine, murder, incest, and all manner of filthiness without shame and remorse even openly and with high hand against God) but for conscience sake towards God, who hath commanded every n Rom. 13: 1 soul to be subject to the higher powers, for there is no power but of God, and the powers that be are ordained of God. As for our redemption by Christ, it is true, we are redeemed by him from the service of sin, and set free to serve him in o Luk. 1: 74. 75. righteousness and holiness all the days of our life. And therefore we hold that so long as the magistrate doth command that which is agreeable to righteousness and true holiness so long we are bound to obey actively; and this commandment is not grievous unto us, because it is that which God commandeth: but when he commandeth otherwise, than we may & must answer, as the Apostles did in the like case, p Acts. 4: 19 it is better to obey God than man; in such cases we are bound patiently to suffer any punishment or persecution at their hands, willingly submitting ourselves unto death itself, rather than to displease our heavenly father. And so long as we thus behave ourselves we shall neither bring ourselves in bondage to sin (for to whomsoever a man yieldeth himself servant to obey, his servant he is whom he obeyeth) or incur the punishment of sin. But they whosoever they be that under pretence, and the cloak of Christian liberty and religion, do teach any doctrine that leadeth to rebellion against any minister of God in the lawful discharge of his duty; they are so fare from standing fast in the q Gal. 5: 1. liberty wherewith Christ hath made them free; that they entangle themselves again with the yoke of bondage: and while they r 2 Pot. 2: 19 promise men liberty, they themselves are the servants of corruption: for of whomsoever a man is overcome of the same is he brought in bondage. And whiles they break the s Mat. 5: 19 least of the words of Christ, and teach men so; it is to be feared that they are the least in the Kingdom of heaven. And it is a thing taught us by that great Doctor of the Church, and therefore must be received and obeyed as truth viz that we in giving unto Caesar no more than what belongeth to him, can not rob God of any thing of his: for these two must stand together, t Math. 22: 21. Give unto Caesar the things that are Caesar's, and unto God, the things that are Gods. What God hath joined together let no man put a sunder. But Object. they will Object yet further, that believers are in the kingdom of heaven here in this life, and therefore to be in obedience to none but to Christ their King? which is not fare discrepant from that which some have affirmed of late, that because Christ's kingdom is not from hence or of this world, and that to Christians there is but one God: therefore no subjection or superiority to be given to the prince in Ecclesiastical causes (i. e as themselves have interpreted the duties required in the first table of the law) Wherein they err greatly, (not knowing the scripture, nor the order wherein God hath set mankind here on earth both for the upholding of his Spiritual and estate, neither understanding well what they speak or whereof they affirm) in that they perceive not that there are two kinds of government in this world, a thing so plain as nothing is plainer. The one Spiritual, of Christ in his Church; in which respect all are to be in a like subjection unto Christ, both prince and people, noble men and them of low degree; and to be governed by such officers and laws, as the Lord Jesus hath for that end instituted: and in this estate the prince and people are brethren, and of like liberty & authority; neither may they be masters of one an others faith, but fellow helpers of each others joy. The other is or worldly in the common wealth; which government is also of God, and aught to be administered according to his law, being the perfect rule of righteousness, according to which all humane laws ought to be made, or else Judgement and justice can not be rightly executed. In which estate we are to be considered in several degrees and conditions, as namely, one is a prince or King, the rest are the subjects and people; some are magistrates, others are those under their government; one is a father, an other a child; one a master, an other a servant; and according to these relations, the inferior is to be in subjection to the Superior in the Lord. To deny the power of the magistrate in the common wealth, were to enforce a denial of the power of masters and fathers in their families, seeing one and 5 Com. the same commandment of the law requireth subjection to the one as well as the other; and so to bring the fabric of natures-order, which God hath so wonderfully made, and so wisely and orderly disposed, to a confused chaos. So that Christians to avoid this absurdity, must necessarily mind themselves every one while he liveth in the world in any governed city, Country, province, or common weal, to bear 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 town, or a member of the family; wherein he is either superior or inferior. If fuperior; to rule and govern those committed to his charge, according to the will of God, v Col. 4: 1. doing to every one that which is just and equal; knowing that he hath also a master in heaven. If inferior, he is to be subject and obedient to all things that are agreeable to the word of God, whither they be things Spiritual or temporal; and that not for fear but for conscience sake, x Eph●. 6: 6. 7. 8. not as men pleasers, but in singleness of heart as unto Christ, knowing that of the Lord they shall receive their reward whither they be bond or free; for in so doing they serve (not mwn 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 governments of this life. But indeed thus much may be intimated, by way of conclusion; that if it could so come to pass (which we have no ground to expect) that a whole land or city were (both magistrates and people, high and low) all faithful and sincere Christians, diligently observing the rules of Christ for the redress of things amiss at any time, there would be so little use of power, as if it were a needless administration. But seeing God hath in his divine wisdom foreseen, that after the fall and transgression of Adam, there would be always a mixture of believers and Infidels in the world; and that the wicked should be as pricks and thorns in the eyes and sides of his Saints to try their faith and patience; and hath to the end that the wickedness 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 restrained and kept in some order, appointed Kings princes and estates, with the good will and approbation of the people, to rule and govern, 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 been, is, and shallbe always the portion of the little flock of Christ to have their residence or sojourning in some Common wealth or other: let us therefore admire the wonderful wisdom of God in thus restayning the rage of man; and let us be so fare from y 2 Pet. 2: 10. despiseing governements or principalities, as that for conscience towards God we do submit ourselves unto all manner ordinances of men for the Lord's sake, z 1 Pet. 2: 13. etc. whither it be to the King, as unto the supreme, or unto governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that by w●ll-doeing we may put to silence the ignorance of foolish men, as free, and not having the liberty for a cloak of maliciousness, but as the servants of God. 1 Pet. 2: 7. Fear God, honour the King. Prov. 24: 21. My son fear 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 altogether unworthy of consideration in these times. HAving taken in hand thus fare 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 many grievous complaints since the sitting of this present Parliament against Brownists and Brownistically affected, as the great enemies at this day in common account, against whom almost all men's mouths are open both to King and Parliament, as if they were the only cockle, darnel, & evil weeds, the unprofitable branches, which hinder the growth of the good corn, and spoil the vine of of the common wealth; and as yet I have not seen or heard any information or description, what they be for men and women that may rightly and truly be so named; for countenanceing and favouring of whom the Parliament hath been much complained of; and yet for aught I know they are at a great stand about the true knowledge of that sect, seeing by their own confession, all Answ. to K declare. of vict. Octo. 3. 1642. well affected persons are called by that name. Forasmuch therefore as they have been only hitherto named, but their nature not defined, yea that hath been a nickname cast upon those to whom it doth not of right belong; I shall with as much brevity as I can (mynding the unworthiness 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 speak unto Pharaoh? Exod. 3: 11.) but as a well willer to the common people, and one that desireth to do my country good (or at least to labour the discharge of mine own conscience) and therein I hope I shall approve myself loyal and faithful both to the one and the other. It is (we know) a received custom in the world, to call the men of one sect, religion, or faction, after the name of those that have been chief broachers, maintainers, or faithfullest witnesses thereof (and not of such as return again from their received practice to their former course) as the Nicholaitanes are called of Nicholas, who was their false Apostle; Lutherans are so called of Luther, who was a faithful witness 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 profess, teach, and publish the false doctrines unto which he fell away; &c: or else they are called after the false doctrines which they teach as Anabaptists because they deny baptising of infants, and men of age though they have once received true outward baptism yet coming to them must be again baptised; papists because they hold the doctrine of the pope and church of Rome, and honour the pope as head of the Church etc. So I also take that generally the common people in England and elsewhere, do understand by Brownists or Brownistically affected (seeing the name can not agree to any point of doctrine) such as do follow that doctrine and discipline which one Brown was a prime author witness and constant maintainer of by word and writing: which to prove concerning the doctrine and discipline professed by those who separate from the church of England as a false Church, not daring to have any communion with her. for fear of defiling their garments) and hold the discipline of every true church to be independent, would be hard for any of those that so call them, be they never so learned history-graphers to do. But indeed thus much I confess, that I have both heard and read of one Browne who lived about the latter end of Q: Elizabeth, or beginning of K. James his reign, and had received once some taste of the good word of God, and made some profession of the truth; but afterwards revolted from the countenanceing of the way of God (it seemeth for the 2 Tim. 4: 10. love of the world) and turned like the dog to his old vomit; for he took again upon him his Antichristian ministry, and countenanced the Church of England to his death, though I have also heard, that when he hath been put upon it in discourse to show reasons against the way which he did so discountenance, he could say little or nothing: yet because of the flesh pots of Egypt, the garlic and the onions wherewith his belly was filled (and having (it may be) tasted or seen the poverty of the Saints, and hatred of men against them which is one of their joh. 16: 33. badges here in this world) he was loath to leave it by personal separation. Wherefore I see little ground why the professors of separation should be called after his name as if they were his disciples. But rather I conceive, & I have the witness not of man but of God in my behalf, that he returning again to the state of the Church of England, and dying in the testimony thereof, countenanceing it by his communion and society therein, and being a preacher thereof; hath thereby manifested to the world and to men, that 1 joh. 2: 19 he was not of us: for if he had been of us he would no doubt have continued with us: but he went out from us that he might be made manifest that he was not of us. Whence I conclude that they may according to the signification of the word (more properly than any) be called Brownists, who for the love of their earthly benefits, and to avoid the hatred of men, do continue still in, or return again unto the countenanceing of the Antichristian estate wherein the Church of England was at that time; and those indeed are they that are Brownistically affected i. e. affected as Browne was. Wherefore my hope is that whensoever the high court of Parliament shall proceed to their well settled reformation (though I expect not that by the ordinances of men the truth of God shallbe ever established in the sincere profession thereof, and that because the Lord himself saith Psa. 110: 2. that his people shallbe voluntaries in the day of his power; and our Saviour plainly declareth that no man joh. 6: 44. can come to him but whom the father draweth, for it is not Zach. 4: 6. by might (or armies) nor by power, but by my Spirit, saith the Lord of hosts) they will manifest to the world their utter dislike of P. Answ. to the K. declare. of his vict. Oct. 3. 1642. pag. 10. Brownisme according to the real and proper signification of the expression, that is those that follow Brown in the countenanceing and approving of the man of sin & his Antichristian Hierarchy. And to this understanding of this nickname they are necessarily bound by the rule of charity upon their own grounds: for if they hold separation from the Church of England to be an error, and that Browne was once in that way; then when afterward he returned from that, and gave them such satisfaction as that he received again his ministry, he repent of his former error. Now for to make him a patron or father of that whereof he repent and which he cast off, is a great breach of charity, not beseeming such as account themselves ministers of Christ to put upon their follow-labourers. I have spoken thus much upon this slight occasion only for this end that the professors of the truth & all that are well minded may take notice, that there is at this day no religion, heresy, sect, or faction, that doth so unjustly and improperly bear the name wherewith they are usually named by their opposites, as doth this poor despised people. But let them be comforted that it is for Christ's sake, & their separation from the unfruitful works of darkness that they are so named, and happy are they therein, for great shallbe their reward in heaven. I have perceived also now in these days of England's trouble, the presses to be employed more freely than they have been in times past; and many are bold to publish their conceits, and opinions in matter of Religion, and to be counsillors & admonitors to▪ that high & honourable court, which is the great Council of the Kingdom, how they should behave themselves, and what they should incline to, in their reformation of Church-goverment. Which men do seem to me, to spend labour, and trouble that Court, in vain; for if they did rightly consider the nature of Christ's kingdom, they need not seek unto men, but (if they be servants of God, they need only to seek) unto him who is the Nom. 27: 16. God of the spirits of all flesb, to send forth his word, with the power and demonstration of his good Spirit, which would be (as indeed it is) the only and suffitient way and means for planting and establishing of his true Church; and only advise the Parliament, to approve themselves the ministers of God in suffering his truth to flourish, and cherishing the professors of the same; and to restrain (by their power) the malice of wicked persecutors, (as did that noble King Darius of Persia, who commanded the enemies beyond the river Ezra. 6: 6. 7. 11. 12. to be far from hindering the Jews from building the house of God, yea whosoever (saith he) shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon, and his house be made a dunghill for this. And the God that hath caused his name to dwell there, destroy all Kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem) and to make such wholesome and good laws, as might enable and authorize the civil magistrates, and Courts of justice Mr. Newcomen in his serm: before the Parl: 5 November 1642. pag. 44. Next to this as a second means for the suppressing of popery, I would subjoin the casting out from among us all appearance of popery, every thing that looks like Rome, every thing of which the papists may say▪ This you borrowed from us, etc. I condemn not every thing received from Rome as simply evil, but certainly as long as the papists see any such things among us in our public worsbip, they will but scorn us, and our religion as imperfect, and unable to furnish us in the service of our God without being beholding to them. If ye know these things happy are ye if ye do them. john. 13: 17. in all parts of the kingdom to demolish all Idolatrous relics, and superstitious monuments, (as they have already most worthily begun with that great Image of many faces in Cheapside) to punish open Idolatry, blasphemy, swearing, cursing, Sabbath-breaking, and all such as are lawless, disobedient, traitors, ungodly, sinners unholy, profane, murderers of fathers, murderers of mothers, manslayers, whoremongers, defylers of themselves with mankind, men stealers, liars, perjured persons, etc. 1 Tim. 1: 9 10. but to uphold and maintain those that walk godly, righteously, and Tit. 2: 12. soberly among them, though it should not be just in that way and manner of public worship, which the Parliament shall set up. For I can not but hold well of that which that faithful 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 aught, to submit to the good civil laws there enacted, and obedience may be enforced by the sword (Rom. 13.) if any resist: yet in cases of conscience every man must live by his own faith, Hab. 2: 4. Nen must gladly receive the word (Act. 2: 41.) out of which all religion must be gathered, all Kings and Kingdoms submitting unto the laws and ordinances in Christ's testament, (Psal. 2: 10. 11. 12.) if they would have blessing and salvation by him. With which agreeth well that excellent note of an ancient 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 believed, neither can they believe in him of whom they have not heard, and hear 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 commandments or traditions of men, which are of no such power to persuade the conscience, as the word of God is. And if the heart & conscience be not persuaded in fear of God to yield obedience, what will come of it, but an enforced hypocrisy, a drawing near to God with the lip, when the heart is fare 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 loyalty to the higher powers. For surely it is a true saying that was once spoken unto this present Parliament in a public sermon by one of their own ministers Junij 20. 1641. viz That there are a great many ministers that are not resolved what to do &c., they will wait for what the Parliament will do, you may set up what religion you please they will be of your religion still. So also may be said of others, they willbe of what religion the king is of, so long as he hath any power to support them and any bones or offices to give them. Yea some think it high presumption to be of any other mind 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 brother's way; but let every man be fully persuaded in his mind, Verse 5: 23. and do 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 means thereof) the ministry of the word of reconciliation; and be sure of this, that so soon as the heart is truly moved by the work of the Spirit, there cannot but be a most free and ready joining to the Lord in faithful 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 commandments when thou shalt enlarge mine heart. And until the heart of the people be moved all that the kings and parliaments of the earth can do by their outward force and power, shall not prevail to establish the service of God in its due and right order; yea though they should be as godly and zealous as jehoshaphat the King of Judah, of whom the scripture noteth that he walked in the way of Asa his father, and departed not from it, doing 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 powerful prince as K. Jehoshaphat could not prevail in the reformation of external and visible abuses in religious worship, and that because the people's hearts were not prepared &c: Much less shall any earthly prince or potentate be able by his worldly power to make this people to joh. 4: 23. worship the father in Spirit and truth, and such he seeketh to worship him. The reason is because the kingdom of Christ is not of this world, neither can be planted or established by worldly power, for so long as the veil 2 Cor. 3: 13. is over men's hearts, they can not look to the end of that which is abolished, but when the Lord shall mollify their hard and stony hearts, and give unto them hearts of flesh, when he shall enlighten their minds and open their understandings, and so turn them from Idols to serve the living and true God than the veil 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 righteousness and holiness 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 build the Lord an house in Jerusalem, did not force or compel all his people to set on that work, but gave out proclamation saying Ezra. 1: 3. who is there among you of all his people? his God be with him and let him go up to jerusalem which is in judah, and build the house of the Lord God of Israel etc. and the text saith afterwards Verse 5. Then risen up the chief of the fathers &c, with all them whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem. With which agreeth the decree of Artaxerxes after that, which he sent unto Ezra the Scribe saying I Eza. 7: 13. make a decree that all they of the people of Israel and of his priests, and levites in my realm which are minded of their own free will to go up to jerusalem go with thee. For indeed this is a thing that must needs be done, before the service of the house of God can be set in order, to wit, that there should be a people fitted and prepared by the Lord for the making of his temple, & these stones must be hewea in the mountain, they must be fitted and prepared before they can be joined into the holy covenant. Of this fitting & preparing neither the K nor parliament can be competent Judges, but they must be those workmen, that have squared them for the building which must judge of their fitness, they must be men learned and expert in the scripture (which is the golden rod, or rule, the line, and plummet, where by the matter of this spiritual house is tried) that must be the masons and workmen, that must be the overseers and chief rulers in this work. And when they are fitted, there must be a willing giving themselves to the Lord, and adjoining one to another, to serve God with one consent; they must not be drawn by force, it must be the love of God that must constrained them, or all will be lost labour. Wherefore the Jews when their adversaries would by fraud & deceit have thrust themselves into the work of building, they would not permit it, but said You Ezra. 4: 3. have nothing to do with us, to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. And be sure God will not neglect his own work, but in his good time will enlighten the minds of his elect, and call them to the knowledge of his truth. And for them that are not of that number, what have they to do saith God, Psal. 50. to take my covenant in their lips seeing they hate to be reform? Thus for the Parliament to behave themselves in point of religion, I doubt not but would be an especial means to bring peace to their Kingdom, free them from that sin whereof the man of sin is declared guilty, who sitteth as God in the temple of God, oppressing and compelling the consciences of men by his laws and canons, when the canon of the Scripture is neglected or received but in the second place; and to make this the most renowned parliament that ever was assembled in that land. It would ease them and the whole land of great trouble and expense, if they would only look to the government of the land according to the law of God, and the just laws of the Kingdom; and take off that yoke of oppression which hath been by former parliaments laid upon the consciences of the freeborn subjects of that Kingdom, who have by the law of the land (or by the misunderstanding of the Judges of the law) been excommunicated, fyned, imprisoned, banished, corporally punished, yea and some put to death, for dissenting and separating from their Idolatrous and Antichristian assemblies. Then should their fasting be accepted before the Lord, and their prayers be heard on high (or at least the prayers of God's people for them) and I can not be otherwise persuaded, but that then the Lord would soon be moved to turn away his wrath, which now is burning against that nation: for Isa. 58: 6. 7. 8. 9 12. is not this thefast (saith the Lord) that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thine house? when thou seest the naked, that thou cover him, and that thou hid not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee, and the glory of the Lord shallbe thy rearward. Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say, Here am I. if thou take from the midst of thee the yoke, the putting forth of the finger, and speaking vanity etc. And they shallbe of thee that shall build the old waist places: thou shalt raise up the foundations of many generations, and thou shalt be called the repairer of the breach, the restorer of paths to dwell in. By this means also they should soon find out who are the Achans that bring trouble upon the Kingdom, and the laws and Courts of justice might seize upon, and punish them. For liberty being thus given unto men (or more properly, men being left to the work of God's word and Spirit, in matter (or rather manner) of religion, and nothing imposed upon them by the State, but only injunctions to walk orderly and justly) it would soon appear who are the faithful subjects, who are they that are obedient to Kings and those in authority, who are they that wish most the good of the land; and on the contrary, who are they that deserve to be punished, imprisoned, and (if their fault so require) banished, namely, Psa. 101: 8. the wicked if the land; those that live in riot and drunckenesse, in chambering & wantonness, in swearing, cursing, Idolatry, Sabbath-breaking, oppression and villainy; for they are those who (being left unpunished or countenanced by authority) bring down God's judgements upon a nation; and not those that Eccl. 12: 13. fear God, labour to keep his commandments, and seek to save their souls, by Nom. 16: 26. separating from the Communion and society of such wicked persons, as are before named. For these are the righteous, who by their prayers, and tears, upon all occasions, do turn away the wrath of God, and save the City or Country wherein they dwell. Job 22: 30. Eccles. 9: 15. Gen. 18: 25. etc. Genes. 30: 27. Acts. 27: 24. These few words have I uttered further, out of zeal to God, love to my native Country, honour to my prince, and that honourable Court of Parliament, and for the discharge of mine own conscience, that it may not be at that day laid to my charge that I had once a time to speak, and held my peace. And I beseech Almighty God to turn away his fierce wrath from our land, to give his gospel a free passage, that the kingdom of his son may be increased, and the kingdom of Satan, and Antichrist be more and more consumed by the sword of his mouth, and at 2 Thes. 2: ●. length wholly destroyed by the brightness of his coming; that we may with the Apostle John hear that great voice of much people in heaven, saying Alleluja, Rev. 19: 1. 2. 3. 4. salvation, and glory, and honour and power unto the Lord our God: For true and righteous are his judgements, for he hath judged the great whore which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluja: and her smoke risen up for ever. And the four and twenty elders and the four beasts fell down, and worshipped God, that sat on the throne, saying, Amen, Alleluja. FINIS. Errata. Pag. 1. l. 12. r In vindication. pag. 18. l. 23. r stop. pag. 33. l. 13. r warfare. pag. 40. l. 14. r verse 5. etc. pag. 53. l. 19 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 54. l. 17. r nor pag. 61. l. 10. r watch pag. 64. margin r misericordia. pag. 97. 8. is a mystery. pag. 117. l. 4. put out. pag. 120. l. 2. r satisfaction pag. 121. l. 1. put out. pag. 123. l. 16. r. men pag. 126. l. 26. r make his.