THE Christian Subject: A TREATISE Directing a Christian to a peaceable Conversation suitable to an holy Calling. WHEREIN Are answered those ordinary Objections, of Haeresy, Tyranny, Usurpation, Breaeh of Covenant. Which some make as a sufficient plea to take them off from a cheerful obedience TO This present Government. Written by JOHN ROCKET, Minister of the Gospel at Hickling in Nottinghamshire. Pacificis precibus Deus potest esse pacatus. Cypr. in orat. Dom He walked with me in peace and Equity, and did turn many away from iniquity. Mal. 2.6. LONDON, Printed by Richard Bishop for william Gilbertson, at the Sign of the Bible without Newgate. 1651. To the Right Honourable, john Bradshaw, LORD PRECEDENT of the Council of State; Health & Peace. MY LORD, MEN send out Books as Children of their Laborious brains, to present to the world the Images of their Parents, and thence to derive to themselves Commendations, and Praise, where they are unknown: but this I aim not at (if Children always resemble their Parents) being very conscious of my own deformities. Others by them as their paper bellows endeavour to blow up the dying sparks of Dissensions in Churches and Commonwealths: and as to this my Book submits to your Lordship's judgement: and indeed such persons with their papers deserve the corruption of worms, whose cold humours should rather feed on them, than their fire eat out the life & strength of others. However, that Books might pass more safely, they walk under the protection of several Personages of Honour and worth; yet protection this desires not (though never more needed than in this crititall and dichotomizing age) hoping its subject will be its guard, if the Reader carry the same eye and spirit as the Author. Others devove their Labours by way of gratitude to such Patrons as have obliged by some special favours, deserving persons to themselves. My Lord, this is the intent of the unworthy Author, who desires to lay his works at those feet where he owes himself: and in this I must make use of the pologeticall wish of a Learned man, whereof he had not so little need, but I have as much: In prooem: Episc: Cicisten sis prae Euseb utinam facultas (saith he) in agendo voluntati in cupiendo respondisset; sed fortasse (ut Cleon apud Thucydidem) majora sp●rabam quàm vires facilè tulerint, sed minora quàm voluntas. And I hope your Lordship will the more favourably accept it, in that it is the language of such a spirit as really carries on the person to tread his written lin●s: and as the same Author speaks of Eusebius recording the sufferings of the Saints, so he wishes in this of the peace of the Saints amongst us, res ita in (hoc) verbis exprimuntur, ut non demonstrari sed geri (& à me & omnibus) & ante oculos statui videantur. My Lord, it's said of the heathen Roman, that he had one Temple dedicated to Virtue, and another to Honour; before men ascended the latter, he must pass thorough the former: this speaks as much to the Civil Magistrate as the Soldier. I shall not cause it to look back upon your Honour, whose sober and modest thoughts (if I be able rightly to judge) are such, that you had rather keep before your eyes your memento mori, than your memoriae sacrum: yet I may not conceal that care you have to preserve the standing, and tenderness over the lapsing Christian, who bears upon him a real image of godliness. I have also read of a Christian Roman, Constantine the pattern of Princes, S●crat. sch●l l 1, c 12, p 338 and all Supreme Magistrates, that built in Constantinople two other Temples or Churches, the one called by the name of the Apostles, the other of Peace: These speak to us subjects; he that hath been well taught and abides in the doctrine of the Apostles, shall ascend the stairs and obtain the chair of peace: The first is soon entered by many, but take only a turn or two in it, and so out again: who never truly attain unto or delight in the latter: Yet let the Magistrate build the first, and the subject will erect the second; and let him defend the Temple of the Apostles in peace, and the Apostles will keep the Temple of Peace: that so both of them might be united: for as we read, Psal. 77. ult. Thou didst lead thy people like a flock by the hands of Moses and Aaron, Bajad: as if the Magistrate and Minister were so co-assistant and co-existent in & for the peaceable & secure guidance, and rule of the rest of the subjects, and people of God, as if they had but one hand, one way, one power: to which that your Honour and the rest of the Honourable Councillor's consultations, and undertake might be directed, shall be the prayer of Your Honour's most humbly devoted, and most obliged Servant, JOHN ROCKETT. To the Christian Reader. IT seems good to the Lord not only to set Ministers as lights in the face of the people to shine in doctrine, and practice; but also that the examples of their lives should extend to their sufferings as well as to their common conversations. God therefore above all others exercises them in afflictions and by hands on all sides, that they, which are next to Christ the head of his Church, might be the most like, and conformable unto him, and this not for themselves alone but for the Church's sake, for whom alone they are what they are, so having by all ways taught them that they might so teach others. Paul preacheth much out of his afflictions to all Churches and persons in particular; and our Saviour enjoins this on Peter. Luke 22.32. Strengthen, non oratione tantum, urego pro Te discipulo, sed exhortatione, etc. ut Apostlus, ut frater lapsus, etc. Not by prayers and intercessions only, as I have interceded for thee my disciple and member; but by experimental observations and exhortations gathered out of thy several conditions: and indeed then is truth most savoury to the Preacher and hearer, then seasonable, and commonly effectual, when we set our seals, to the certainty of it. I the Author hereof the unworthiest of any of God's servants, the weakest of all his Labourers should appear yet more unworthy and weak, did he hid any thing of the Council of God from his people revealed to him by his word or works; or should he not exercise and improve his improvements for his Church; or should he hid a talon so precious and refined, or should he not bring forth some more full and seasonable fruit by his prune as well as his manureings, and if this fruit prove pleasant, and healing to thee, as to him, both may magnify that gracious and overruling skill and wisdom of the Almighty Father, that beyond the intentions of Satan, or carnal men should produce such eminent good out of such desperate evils: And if this contribute to the good but of one Christian, he shall make use of that of his Author, Lips. praesat. prolit. li●r. ego nec labi & errare non posse solum fateor, sed debere: it behoved him, though not became him to err; it was good for him, that he was afflicted; it was good for thee, that he offended. It concerns him therefore, Christian reader, who hath been enlightened in the Kingdom of Christ, and hath been partaker of the sufferings of that Kingdom in these late sad times to acquaint thee with the occasion of his writing, and the reason of the manner of his writing. The occasion of it is to discharge his duty in reference to thy safety, which he desires to do with the freer mind, and fuller affection in as much of those various censures the author expects to be cast on him being once of another judgement: not that in any respect he would labour to reproach, or censure any dissenting brother, but in the Spirit of meekness, and tender compassions beseech him from what is written. and by his example to return into a sound and quiet mind: its God's mercy to beat thee on other men's backs, and to hold their light to thy feet; whereto as to the hand of God the author not only willingly submits, but is thankful that he is a servant of thine: and therefore he that blushed at the Commission, glories in the discovery of his infirmities. Such was his evil as to ever look and slight Government in the hands of persons, that might miscarry in the obtaining or managing of their power: for Government still remains an Ordinance of God, and requires due and lawful obedience, as thou mayst read at large in the treatise. It was the infirmity if David to fret and be peevishly affected to see persons ungodly (in judgement or practice) to flourish in an uninterrupted peace, wealth & honour: it becomes such whose judgements from them (yet not able undoubtedly to search forth the ways of God's judgements) quietly to wait, Hab. 2. God will speak: to stand still and be still, if they mean to see his salvation: and sure it is, that a soft and lingering hope with a firm faith opens to the fruition of promises. St. Hierom. Speaking to that of jer. 29.11. I think toward you thoughts of peace: therefore pray for peace, ut deus captivitat is finem, & patientiam praesentium laborum seu spem futurorum. That I the Lord might give ending to your captivity, and in the mean time patience under your present bondages, and hopes for future happinesses. God prepares for mercies by such gracious dispositions, and thou sees that he that makes the most hast, is ofts the furthest of: and hence it follows, that this impatient and boiling passion puts a man upon an inconsiderate compliance and confederacy with ungodly persons, to oppose that Government they so malign, of whose ungodliness the uncessant series of providences most eminently exercised against them might much convince thee and cautionate thee (as it should have done the author) that thou associate not with them, lest the same judgement watch over thee, as it hath done them: this was the failing of Jehoshaphat, 2 Chron. 18. and 19 cap. whom God suffered to join with and assessest the wicked Ahab, an hater of the faithful, a man given by himself to sin, and given by the Lord to judgement: for which afterwards he was sharply reproved, and then had like to have fallen under the same curse by his unadvised conjunction. And according to the nature of these the Authors sinful practices, did God prepare and proportion his troubles as for the material part of his afflictions, they were not so great in themselves, as in the fence of them; which could not contain such weight, such bitterness, and pinching straightness, but it must arise from the stopping of the daily confluence and supply of strength from the Lord. And hence often times became his heart straightened and shut up towards God in his greatest necessities, and hence flowed in tumultuous confusions, that when he would gather his soul the closest to God to refresh himself but a little, he could not; and what he received then was thorough great intermissions: and this way of afflistion is not usual with God to multiply his servants troubles, but that the practices much displeased him: it's far better, and safer for a Christians sins to be searched out by the word, then by afflictions; that the conscience should be more kindly and sweetly awakened by the voice of Christ, then by the lightnings and thunders of his ireful corrections: among all these waves of God (besides his domestical sufferings) the author was much tossed, yet sunk not: and if sunk, he hath left thee, Chrishian reader, this treatise as the topmast of a mind more troubled, than his person, to teach thee to avoid those dangerous passages of life, into which thy weaker, and less skilful brother hath fallen: and herein be advertised. That though no afflictions arise but from a just cause within us yet thou takest heed, lest thou appear eminently instrumental therein, that so they may attend more glorious trial, than thy correction. And while God is chastising take heed then of sinful deviations, and prevarications, lest then thou thicken the cloud over the face of God, by the light of whose presence, thou must then be guided and supported, unless inevitably thou perishest in them. And as thou shouldest not suffer as an evil doer, so take heed thou fallest not into the same sna●e with evil doers, walk worthily before them, but have no fellowship with them, walk not in their way, sit not in their counsels. Have reverend thoughts of them that are in authority, whether their power be original, or derived: whatsoever their power be, and whosoever hath the administration thereof observe God in in (as he is in all things, and more apparen in such) whereby it may b sanctified unto thee thou mayst glorify God in it; love the Governors, pray for them, ●●●dy their peace, and be able to appeal to thy ●ea●t for approvement of the sincerity of thy desires herein; such a disposition is no less ho●orabl●, then comfortable. Lay down the spiritual ●eapo●s of a sinful warfare, as pride, covetousness, revenge, etc. Sweet fins, but cannot be fed without the ruin, or disquiet of thy brother; it's a most vain thing for two parties to strive for superivity, to raise factions to divide, and occasion a strife hereunto, when both have deserved well; better it is to suffer injury by an equal, then by striving to injure both; which as Saint James saith, arises from, and nourishes our lusts only. Themistocles the Governor of Athens, as Aelian, seeing two cocks fight most earnestly for life and death, said; they fight neither for household goods, their country, parents, children, nor friends, sed ne alter ab altero superetur: that one might not be above another; and thus it is with many men, though otherwise be their pretences: Ambition, Self-interest, Maliciousness, are never good as causes, directors, or ends: nay it's safe, honest, our duty sometimes, (where it may stand with a good conscience) to let fall the right of one side, rather than to endanger the safety and right of all: and herein Christian reader, thou seest the occasion to stretch out itself as much to thee, as to the author; it's for thy sake, and for those ends he writes this small treatise for thee; which the God of peace make useful to thee. As to the manner of his writing; it's somewhat Systoricall and that is most apt for discourse, magnis exemplis edocti: we love to tread in others steps, especially in doubtful, and difficult times; we see, as of old, the whole nation modeling themselves in habit, manner, language, and Religion into the form of their superiors; that if we should go to the most of people and ask them as Christ did the Pharisees, whose image and superscription is this, that is on your conversation, profession, etc. It might easily be returned, it's the image of our Ruler, and the superscription of his Ordinance; and hence it is we are so subject to mutations: but it ought not to be so with Christians, their manners & lives ought always to be the same, because they have the same rule and way to walk by, an incorruptible word, an eternal truth, and everlasting law, that has been in all ages; the same that Christ the King made and lived by; of whom the Primitive Church was a severe and close follower. I have set down those that are the most noble examples and worthy patterns of such as saw Christ in the flesh, and multitudes of Christians who were their disciples also; that so thou mayst see their fashion of old, what was the practice and manners of ancient Christians living under Kings, Governors, and all kinds of government, and changes of government, even such as first laid the foundation of the church; first labourers in the vineyard of Christ, and watered it with their blood; and all the blood shed so abundantly fell like oil upon the ground, softly and quietly: those are them worthy of our imitation as Heb. 2.12.1. Wherefore seeing we also are compassed, etc. Quid praeclarius (saith his author) quam ipsa christianae Ecclesiae quasi incunabula pervidere, in quibus producta à christo, ejus verbo ab Apostolis nutrita, suisque progressionibus usa, pedetentim crevit, venit que ad summum quid pulchrius— quam illa tempora intueri in quibus Hegesyppus Ecclesiam castam & incorruptam virginem memorat? Assuredly, Christian reader, thou wouldst desire these times to be like them when the Church was in her purity, and the spouse of Christ unde filled; herein is presented somewhat of them to thee, for if the author mistake take not, the utmost example survives not ●●. years or much more after Christ, whose funerals and ascension the Church was yet freshly celebrating: and the Christians in those times we read exactly following this Apostolical Canon, Let supplications, prayers, etc. Then whom we ought to follow none with greater ambition and emulation. And it's his desire, that Magistrates like the highest boughs of the goodliest trees might be the most fruitful, and bowing themselves down with the abundance thereof might let fall their ripe fruits into the subjects lap, who does so plentifully water them with their prayers, and tears; that the Lord according to our desires would rain down peace and righteousness thorough the Magistrate, which we may gratefully receive, and conscientiously employ and improve to the Common good, Who is thine in the Lord. J. R. THE Christian Subject: OR, A Treatise directing Christians to a Conversation suitable to their Calling: And Resolving those common Objections Of Heresy, Usurpation, Tyranny, Breach of Covenant. 1 Tim. 2.1, 2. 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, etc. CHAP. I. PAUL writes these two Epistles to Timothy, whom he oft salutes with the appellation of Son; and this first Epistle he writes to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own son, as if he was naturally begotten by him; but such cannot be the meaning: nor merely an adopted son, whose affections mutually ran forth one to another, and especially in their afflictions when their affectionate assistances and services were so great, as if they were betwixt father and son. But he is a son in a spiritual sense, and Paul was so his father, not in that common sense begotten by him in the second birth of Regeneration, wherein he styles himself father frequently in other of his Epistles, and wherein he was a fruitful parent, fitting the house of God with a numerous offspring of gracious children; but I say in this sense he was not his father, it being more than conjectural, that Timothy was a true Believer before he knew Paul, and that those gracious principles and first seeds of grace were early sown in him by the careful education & instruction of his pious parents, as it appears by those passages of Paul in these Epistles, wherein he in-mindes him of those hopeful presages of him from his ripening infancy, 1 Epist. 1.18. This Charge I commit, etc. and in the 2 Epist. 1.5. when I call to remembrance etc. and 3.15. and that from a child, etc. But he was a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the preaching of the Gospel, and Doctrine of Faith; though a Brother and fellow Labourer in the work of the Ministry with Paul, yet a Son too in the Ministerial Office, whom first he begot and set apart unto that Calling, as 2 Epist. 1.6. Wherefore I put thee in remembrance, etc. and having so begotten him, he accordingly educates him, sets him his particular charge, where and over whom he was to exercise his gifts, and for which he would call him to account: and being so disposed of, he sends unto him, as his son, these Epistles; not only to testify his paternal affection, but his care also, that he might not want sufficient directions and encouragements to strengthen and enable him how he should worthily deport himself in that place, like a son of Paul's, and a Father in the Church; whose example, & fatherly precepts here are laid before him: and in this respect and relation Paul writes unto him, as the general scope of the Epistles evidences to us. And in particular First, He proposes some things by way of caution, concerning some False-teachers, or some that would be Teachers, who having found out some new and curious Doctrine, at once would be the Inventors and Patrons of it; as also concerning backsliders from the true Faith; and concerning sore-ridden hearers, that could no longer endure sound Doctrine, and of high witted, boasting, and verbal professors, that practised and professed themselves polemical, critical, and much historical in Divinity, as you may read in the beginning of this Epistle, and several other touches sprinkled up and down the Epistles. Secondly, He prescribes some positive Rules by way of Injunction, and Exhortation, as an Apostle and Minister of Jesus Christ, to Timothy a Servant to the same Master, and in the same Work. And First, this is more general: charging him to Constancy and Courage, verse 18. chap. 1. This Charge etc.— that thou mightest, etc. be as a stout Soldier in this thy Calling general and particular, both being so much for the glory of Christ, as a Christian, as a Minister. No good warfare unless it be ad victoriam, every Christian must be a Conqueror: How he is a Conqueror that is constant, v. 19 holding, etc. he overcomes that is not overcome, sperans— certus de praemio, si vincat, certus se victurum, si perseveret, being sure of reward, if he overcomes; and as sure to overcome, if he endures. He that suffers death for the Faith under a Persecuter, overcomes as well as he that converts Souls, destroys the holds of Sin and Satan, confutes Heretics, etc. so long as he makes not a voluntary shipwreck of Faith and a good Conscience, thorough the winds of Heresy, and storms of Persecution, though at length the bottom sink, that frail Tabernacle of his flesh be wasted in the fire, or devoured of wild beasts, yet he hath fought a good fight, he hath warred a good warfare. Secondly, In this Chapter he gins to lay down more special and particular directions how he should carry himself in his special Function, as a Minister. I Exhort therefore; etc. In these yerses observe, 1 The circumstantial parts 1 A rational Inference, Therefore. 2 Of Order, First of all. 2 The material parts, wherein 1 The duty laid down in charge expressed in many words, Supplications, Prayers, etc. 2 The Subject for whom this duty is to be performed; 1 At large, All men. 2 More strict, For Magistrates, and them, Kings, or others: all that are, etc. 3 The end of this duty, which is threefold; a strong inducement to Prayer, That we, etc. 4 The Arguments to move them hereunto, taken from him to whom we offer up these Prayers, v. 3. For this, etc. And from them for whom we do pray, v. 4. Who will have etc. CHAP II. WE shall first explain these words distinctly, then deduce from thence the intended conclusions with what plainness and clearness we can. 1 Of the circumstantial parts of this exhortation. And First, of the inference, Therefore, this word causeth us to reflect on the precedent verses, where they seem to have their dependency. The holy Apostle lays on Timothy this charge, that he would war a good warfare as a Minister of the Gospel, as a good Soldier of Christ, as a Captain going before the people, keeping Faith and a good Conscience: and that he might advance this Gospel he ought to seek the peace, and protection of it, that so he might prosper in this his Warfare; and that he might not only preserve himself, but by his Ministry enlarge the Territories of Christ, increase in his work, and gather upon the adversaries of it; and that he might not only keep a good Conscience undefiled in himself, but in his place discharge it aright, he exhorts him in the public Office of the Ministry, in their public meetings for Prayer, Preaching, and Dispensation of any Ordinances belonging to his Calling, to pray for all men, etc. I Exhort thee therefore. 2 Of the circumstance of Order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, First of all. Which First, if it hath reference to the Order of Paul's directions and precepts, than it signifies Paul's special care of this Duty, that it might not be neglected, or slightly performed; but sets it in the front of all, First of all, as if Paul should require Timothy to have a chief regard and care hereto. Secondly, if it hath reference to this very Exhortation itself, than it sets forth unto us 1 The excellency of the Duty, that it is a chief duty, and above all things however, neglect not this. 2 The season of its performance, begin with this, First of all in your meetings take your beginning from God, seek to him by prayer, testify your dependencies on him, and all your references unto him; and amongst others pray for those men. Timothy a public person in his public Office must pray for public persons, and all persons; not to exclude other seasons, but then principally, for then a Minister of the Gospel in Christ's stead is to imitate Christ the high Priest of all; as the Priests under the Law did prefigure and type out Christ herein, cujus est munus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whose Office it was to offer for the Errors, and ignorances' of the people; Prayer now being our sacrifice, we must offer for them unto God in Christ. Prayer then is of an ancient institution, under Law and Gospel: it is an Ordinance of contiunance till our prayers shall be turned into praises, our wishes into fruitions, and resemblances into real participations in the presence of God, and of the Lamb. Abel began with sacrifice, wherein was the prayer of his heart; Timothy must begin with Prayer, which is the sacrifice of the heart. Prayer also must introduce all our works; as in public duties, we especially come in God's presence both in the intention and preparation of the heart, and in the promise of God, so by prayer we are brought still nearer to God, and God to us; and makes us as fit to entertain God into us, as God ready to bestow himself, or any mercy (suitable to that Ordinance in hand) upon us: qui bene orat, bene laborat, he that prays well, shall speed well: he that sets on his business with prayer hath already done the best part of it. We must therefore first pray, then preach; first pray, then study, first pray then hear, etc. Prayer is the general preface to all our actions, and as Christ teacheth us to pray thus, Paul bids us to pray this; to put up, or make supplications, prayers, etc. Wherein is expressed 1 The duty itself enjoined, expressed in four words, Supplications, Prayers, Intercessions, and giving of Thanks. Some would have these words synonimous, others to be particularly significant, and surely they may have the latter sense and carry with them several Directions, or in general include the method of Prayer. Supplications; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies wants as well as supplications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that by supplication you may understand deprecation against evils incumbent or imminent; the prayers of a necessitated person for the removal or prevention of evils spiritual or temporal, feared or felt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prayers, you may understand them for petitions for good spiritual, or temporal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to a man's wish, such as are promised of God, and could be wished for of ourselves, as conducing to our happiness; or they are desirers for the restoring of good things lost, a continuance of present good, or confluence of more good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Intercessions, or intermediating prayers, which more properly are put up for others, and so all these several kinds of prayers are intercessions: yet it signifies more, prayers of fervency and familiarity, when we are most inward and bold with God, expostulating and pleading with him, which usually is more for others than ourselves, either for pardon, or the removing of some misery. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thanksgivings, a rerurning of mercies by the same mouth and heart that begged them; which is commonly for simple and unmixed blessings conferred on us, or evils removed from us. And if the words carry not fully the sense of these significations as they may do, Ephes. 5.18. than they do more fully express the substance of this duty, and the several parts of it; to press it more effectually on us, and to prevent the manifold evasions of the flesh in the too frequent neglect of it. And here you read all the words in the plural number, let Supplications, Prayers, etc. not a prayer, a petition, etc. to teach us that we must be uncessant, and constant in this duty, not to pray once, but oft: we must make prayers for them, and all kinds of them as opportunity presents itself to us. And further it teacheth us, that a public prayer, is not a single prayer, but it is prayers, a prayer involving prayers; for though one man speaks the prayer, yet there be as many prayers put up, as there be persons joining with him. Again, as here we see the perpetuation of this Ordinance, so we see not a limitation to any form, no not to the Lords Prayer, (most excellent and comprehensive in itself, and therefore ought the more wisely and cautiously to be used) which expresses not this precept: only here the Apostle requires us that in all our prayers, especially in public, which are to be the most plain and large, we should not forget but seriously and piously seek for the good of those persons: and me thinks there is something in the words that might hint this to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be made: let prayers be made for them. Prayers are not made for us, but we make prayers for them; we, that is, the Spirit of God in us, teacheth us to form and make prayers for them. Thus much for the duty barely considered. Secondly, concerning the subjects for whom this must be performed, and they are 1 In general laid down, for all men: that is, all kinds and sorts of men Ministers ought to pray for, and all sexes are included under it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet not peremptorily, but submiting to the good pleasure, ordination, and decree of God; for, for some of them prayer shall not be effectual. Yet we pray for all, for these reasons, First, because we know not to whom mercy does belong, and if we should not pray beyond the certainty of our knowledge, we should pray for none. 2 Because the promise is indifferently made to all, none by name excepted, nor Jew nor Gentile, none of us have ever seen the book of life, to see whose names are written there and whose are not; we ought then to pray for as many as are in Christ, and for whom the promise is sufficient: and as no outward estate makes persons more acceptable, so none more detestable. 3 Because the will of God is, 1 indifferently to confer his outward blessings on all men, unjust as well as just; and all as creatures have a right to them, and he as Creator does dispense them to his creatures: then for outward blessings we may beg for the unrighteous as well as the holy. 2 To show grace to many sinners we should judge past hope, and have given up as lost and reprobates: there is none now so vile, but the Lord has showed mercy to as vile; then for aught that thou knowest, God may so deal with such and such, and it would reflect sadly on thy spirit hereafter to see them glorious lights, whom thou hast condemned to utter darkness, nor would ever afford them thy prayers, see v. 4. of this text. 4 Because the tenders of grace from a Gospel-Minister Minister ought to be general and indifferent; sure our prayers ought to be as large as our tenders, and what we endeavour for, we ought to pray for. 5 It is laid down here in command. Object. But can prayers, will some say, hasten the day of conversion to the Elect, or do the reprobated sinner any good? will it protract this man's punishment, or properate this man's happiness? will it alter any thing of the counsel of God towards his creature? Sol. No, of itself it can do nothing, but as subordinate to the will of God, who gives what and when we ask, who can give without ask. First, we pray for the bringing in of the Elect, whose times nevertheless are prefixed of the Lord for these reasons, 1 Hereby we join and agree with the Counsel of God, and his determination; we approve, affect and rejoice in the purpose of God towards such, and we that once shall give Testimony to the execution of the Decree, to our power in present we seal to it. 2 Herein we strive not to alter any time of Gods, but show by prayer our dependence on God in the use of means till that time: though he hath determined it in his secret Will, yet we must use means in reference to the execution of that Will, one of which is prayer. 3 Hereby we discover that spiritual sympathy with the whole body of Christ, which every true member ought to have, not only with the distressed members of Christ, already believing, but with the darkness, the hardness, the infidelity, that dishonour Christ now receives by such, that are actually enemies to God, and yet belong to the Election of Grace. When in public Ordinances we meet about the salvation of our own Souls, we are not so much taken up with them, but we think on, and long after the salvation of others; we mourn over their present condition, nay we rejoice in the expectation of the day of their conversion, Cant. 8.8. there is the disposition of a true member of Christ, a child of the Spouse of Christ. Secondly, We pray for the reprobate, yet not knowing who they are, whether this or that person be in such an estate, 1 To testify a likeness of affection betwixt God and us: he desires not the death of a sinner, but rather that he might repent and live, and so we desire not the confusion of any, but that, if it were the good pleasure of God, that they might be converted, and saved; thus we are merciful as our heavenly Father is merciful. 2 It is for the glory of our Profession, in the real witnessing of our true tenderness of affection over and towards poor sinners: this is one glorious beam shining from the children of light, in whom the love of Christ is shed, and might somewhat what convince the ungodly of the world, could they but see, or had hearts sensible of themselves, or that sense others have of them. 3 For the encouragement of sinners, that they might see how large the grace of Christ is, and the sufficiency of it even for them if they had faith to receive it; and that it is not only to be tendered to them, but begged for them: that they might perceive how open the loving arms of the Spouse of Christ are, how ready to receive any sinner into communion with her, did he believe. 4 For manifest clearing of the justice of God at last, and to leave the sinners without excuse, when such offers and means have been used to reclaim them, and yet they persist against the truth; not only the sufferings, but the actions of his people shall be a testimony against them, even especially against such that persecutes them that prays for their happiness, that wils and labours for their Salvation, Matth. 10.18. Thirdly, admit we know not on whom our prayers shall take effect, no not of them that are Elected, nor on whom first, nor whether we shall live to behold the returns of them: yet it is enough that the Lord requires it of us, let us believe and obey, let us be content to lay up our prayers in the Treasury of God for future ages, for them we have never seen, nor shall ever see in the flesh. Admit they take no effect on them, we shall not lose the comfort and reward of them, Isa. 49.5. Sat est, quod ille jubet, do as the Lord bids thee, its sufficient that he commands thee. If we inquire for reason, we shall oftentimes find as little for our obedience, as for our Faith: The Lord tells his people, and in them us, Deut. 29.29. the revealed thing is in the Text, pray for all men, but the particular persons on whom our prayers shall sweetly fall, is a secret, leave that to God, to effect in his time, which if we see, than we shall rejoice; if not, we should be content. Thus much for the duty and subjects in general. CHAP. III. NOw follows the subjects more strictly considered, for whom in special, and individually we ought to pray for, or for whom more chief and above others, primum specialius, nominatim, we ought to pray, For Kings, and all that are in Authority. First, here is a subject in the most strict consideration, set out by his particular Office, King: for Kings. To open this, we shall resolve you, 1 What were those Kings then for whom they were to pray. For their government, they were tyrannical Monarches, that Lived and Ruled according to their Will, who had no prescript, boundary, or moderation: and though they might have certain Customs, Privileges, Constitutions and Prescriptions by which they judged in their several Places and Courts of Jurisdiction, yet even them they infringed at pleasure, especially towards Captives and Aliens. These were absolute Sovereigns, who made, abrogated, suspended, and altered their own Laws at pleasure; and this appears by their practice in sacred Writ, and other Histories: Their government was not mixed as ours have been, nor their King's subject to bounds and accounts as ours were. 2 For their right of Government, it was little or none; pure Nymrod's, that hunted and thirsted after victory and subduing Nations to their command, in whom they had no title nor interest; and accordingly did several Kingdoms arise and bear sway in the world; sometimes the Assyrian, Grecian, Roman, etc. had their successions of usurped commands by the Sword, as the Turk hath now, and far greater: and accordingly did they maintain their Power, even by the Sword amongst the jews, Christians and Infidels; they seldom questioned title & interest, but power, and strength; and had under them their petty Kings, or Viceroys, praefecti, etc. created out of their own favourites and soldiers for the most part. 3 For their Religion, they were Hethens and Idolaters, cruel persecutors sometimes of jew and Christian together, sometimes of one alone: some full of Covetousness, Luxury, Cruelty, satisfying themselves in the blood of their own kindred, and nearest relations. These things are apparent partly by Scripture, and to any ordinary Reader of Ecclesiastical and Praphane History; and yet even these must poor Christians suffering under them pray for. Secondly, Why Kings specified by name. 1 Because at that time it was the most general Government in the World, though in some places otherwise: and not only then, but even from the beginning Monarchy hath been the Government, and that more Ancient in its Original and of greater continuance amongst the Hethens, than such as worshipped the true God: and whether it was because they did not so much need it, or that it was not so excellent a Government, I leave to others to determine. 2 Because many Christians might scruple praying for such Persons, being of such lives and judgements, that were enemies to them and all that were good. Sure if Christians then had been of the Pope's mind, they had cursed them to death, delivered them over to Satan, in stead of praying for them: nay, if they had been of that spirit Peter was sometimes of, they would have called for fire from Heaven, and sent them to Hell in a flame, rather than called for a blessing on them and their Government; and they would judge it a bootless thing in itself for them, and unacceptable to God. But the Apostle here resolves them and directs them unto this duty, not by way of Policy but Conscience, as a Christian Duty indeed; Pray for Kings, those Kings, no Kings being excepted. Secondly, Now as concerning the subject less restrained, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is not so large as the first, that is, to pray for all men, yet larger than the second, that was only for Kings, this being for all that have any eminent place, or that are in Authority: which is not to be restrained to the substitutes of Kings, and their Officers alone, which have only a deputed Power, though these it may respect, such as are in Scripture named Governors, Rulers, being placed by the supreme Magistrate in Places of trust and government under him; but this hath reference still to the supreme Magistrate, whom we ought chief to pray for, that the blessing of God may first fall upon that head, and thence run down to the very skirt. Pray for all that are in Authority, whether you call them Kings, Consuls, or of any other kind of Government, that you Christians shall live under, or that shall be placed over you, whether you call it Monarchy, or Aristocracy, or Democracy. For as we know, there was not at that time one only kind of Government, nor that kind was of any long continuance, especially among the Romans, who then were the glory of the World, and now ruled over the jews, Grecians, and under whom were begun many Churches of Christ. We see how oft the Government of the Romans changed, six times from the Original. So the Grecians, changed much after the death of Alexander, some had Kings, some were Aristocratians, others Democratians, as at Athens, Peloponesus, Lacedaemon, etc. and even in Greece there were many flourishing Churches of God, and they were planted early, and were to pray for such as had the administration of Government, be they what they would; here, as no Kings are excepted, so no Authorities, no Governments. For the further clearing of this, in the resolving of certain doubts and queries, is afterwards undertaken. Thirdly, the end of this Duty, in reference to this life, to that estate wherein we live under them, That we might lead a quiet, etc. from whom we sue for these blessings. 1 Peace, that is first set down, because it is the common ingredient that makes sweet all things, strengtheners and increases them; it is the ground work of all other happiness; this is external peace and quietness we pray for, and therein against all foreign Invasions, and intestine Commotions, against all Oppressions and unjust Taxations, whereby the peace of the subject is broken, or an occasion and ground laid for its breach. 2 Godliness, a peaceable life lead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all godliness, all kinds of it, in the public profession of it, and in the private practice of it: but as the word carries it, and the scope of the Apostle writing to a Minister, it intends for public Worship, in the countenancing of Religion by Authority, in Ministers and People, in reference to their ordinary communion in Ordinances, which could not be procured without the supreme Magistrate; pray then for this, that with your power you may have the truth and way of Christ protected, you not forced to Idolatry, etc. else your peace would be unpleasant. 3 Honesty, that is, in common commerce and fellowship with others; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the age might not be so licentious wherein we live, as to abuse them that are Religious in their Callings, Families, Name and Persons; that there be not a toleration of lewd persons: but that the Governors may be such, whose Laws may afford them honest dealing with men, even Hethens, that themselves, their wives and children, might comfortably enjoy, and make use of their own. Lastly, the argument to provoke us hereunto, is from the acceptation of the Duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. This. What? not that peace afforded to you through the Magistrates care, though that be acceptable: but this Duty conscionably performed by you for the Magistrate. This is comely, beautiful (as the word is used) in the sight of God. Mark in whose sight, God our Saviour, jesus Christ; he that died for you, and hath called you with an holy Call unto this Estate; he that hath made you members of his body, and takes notice of you in all conditions, especially under such Kings & eminent Persons, that would make you sufferers for your profession: he delights to see you at such times so graciously affectionated as to pray for them; he sees you then with an eye of acceptation, and approbation as well as of discrimination; what greater engagement can be laid upon a heart prising the love of God, desirous to walk worthily before him, and even in such times to have this testimony in him, that he pleases God. And mark, v. 4. that rational ground Paul lays to prove, that such prayers are acceptable; because they are according to the will of God: for they labour to draw out the mind and will of God to act for souls yet in darkness, and unbelieving. Our Saviour would have all saved; that is, some of all Estates, some Kings, and Governors, some of the highest Authority, as well as other subjects. His blood is ransom sufficient to redeem the most considerable slave Satan hath; and he is able by the evidence of Gospel to evince the strongest reasonings of flesh and blood. Why may not this man prove a Paul? this Trajan prove a joseph? why may not some of these All be here where I live, and under whose shadow I in peace lie down? However, whether they belong to the Election of God, yet the duty is acceptable itself, and it was done not only in reference to the command revealed, but to the execution of the secret will of God to such; which might extend to these particular men in this present Authority over him: and if it did, and these persons became true believers, they should be sure to obtain the general and main ends of their desires, liberty to lead a peaceable and quiet life, etc. Thus you have the Text laid open by way of exposition before you; that part of it, whereof we intent to make further use, is more briefly considered in present; the conclusions here properly issuing are laid down in the next Chapter. CHAP. IU. HEre is directly set forth a Christian-Subjects Duty, and by proper consequence a Christian-Magistrates Duty. 1 the Subject-Christians Duty is to pray for the supreme Magistrate in order to Peace, Religion, and Civility. 2 the Ruling-Christians Duty is as apparent, for what we ought to seek of God to be conveyed to us by the Magistrate, as the next & most fit means, we may expect as their duty to labour to the utmost to confer on us Christians, viz. to Govern in Peace, to promote and protect Godliness professed by them, to guard their Persons, & Estates from the injurious deal of lewd Persons, that are the notorious enemies of Peace and Holiness; that so through their watchfulness and care the subject might be delivered from such fears and troubles as are incident to them through a lose and tyrannical Government. First, then let us look into our own duty, which is to seek of God for spiritual and temporal blessings to be poured forth upon the supreme Magistrate, what ever he be; and of all under him or them acting in the same Government, that Peace may be established, Godliness advanced, Honesty maintained. To discuss this plainly, we shall draw it forth into these propositions. 1. That the disposition, and inward frame of a Christian should be for a Peaceable, Godly and Honest life. 2. That the people of God under any Government whatsoever may be deprived thereof. 3. That prayer is a probable means to recover a broken Peace, Religion, and Liberty. 4. That under all Governments whatsoever this should be the practice of a true Christian-Subject, to pray for them. As to the first: that the inward temper and disposition of a Christian should be Peaceable, Godly and Honest; his inward thoughts and affections so qualified. The heart is the fountain of desires, out of the abundance of it we speak; therefore that we pray for (according to the Apostles precept) should be sincerely affected, and delighted in by the soul, if it could be obtained by prayer; The things sought for are Peace, Holiness, Honesty; let these words be the genuine, and true resemblances of the soul, and inward man, which ought so to be, as shall appear in particular, that such a frame is Evangelicall. First for Peace. A Christians mind is inclined to peace; what the soul truly desires for others, it affects for himself; it desires peace, pardon, quietness for others, even unbelievers: The more mortified sin is in a Christian, the more quiet and peaceable are his affections, the more humble, selfe-denying, etc. which are great promoters of peace. The Apostle puts the question and resolves it. jam. 4.1. Whence, etc. Those lusts are commonly covetousness, ambition, desire of revenge, discontent, which move the mind till it break out with lightning and thunder; but the more mortified these are, the more quiet and and addicted to peace they are. We read in those Evangelicall promises of the Gospel, that they shall be at peace, all one and alike; how? the stour Lion shall condescend to the meek Lamb, the greedy Bear shall be lead with a child, and the peevish Wasp shall be played with. Where the sharp Thorn and Bryer grew, there shall the sweet Fir and Myrtle grow: here you may see a Gospel disposition; and sure it is, the more of a Gospel spirit is in them, the more of such graces, have they abounding in them. Gal. 5. what a nest of viperous vices, the Apostle finds out in a carnal man, ver. 20, 21. witchcraft, hatred, variance, etc. but the spiritual man is otherwise minded, having the Spirit of God ruleing in him, whose fruits ver. 22. are love, peace, etc. he must have this Spirit that can truly put up this prayer; and every one whose affections are thus qualified by the Spirit, will thus pray: and that his internal qualifications are such, his general conversation will witness, which is contemplative and monastical, requiring a quiet retirement: that as God usually at such seasons appears to his people, so his people will contrive such seasons (when their public occasions seem to deny them) that being the most removed from humane Societies, from their worldly employments, nay from themselves, they may solace themselves in some familiar converse, and communion with their God: I say that this is the general frame of a true Christian, however at some time by some violent temptation he may be transported into other carriages. Otherwise you shall find men unsound in their judgements to be unsafe in their practices, men restless in the truth to be restless in their ways: nay men, otherwise good men, at once leaveing the paths of Holiness and Peace: We read in acred Story of two persons notorious for Commotions, and a third is added to them by learned Historian: The first was one Theudas, Acts 5.37. vide joseph lib 18. ca 1. & 12, that professed himself a Prophet, and amongst other of his Figments, persuaded his followers that he could divide jordan, for them to pass thorough; but these perished: The second was one judas a Galilaean, who with another (haply under pretence of oppression by Taxes) drew many discontented and lose persons into Sedition. Eusebius makes mention of a third, Euseb. lib. 2. cap. 9 p. 24. sub Claudio A●. Christi. 46. a certain Egyptian Prophet, who seduced and raised into tumultuous Assemblies 30000 persons. After the death of Christ the Jewish Nation was seldom free from these turbulent spirits, heading the people in several parties and places, whereby many thousands of that peculiar Flock perished at several times, which though occasioned by their frequent and rebellious Insurrections, yet as a sad judgement were delivered up to such reprobate minds as to be led by such persons to their ruin for murdering the Lord of life: and this was not perfect in that last and sad Siege of jerusalem, but afterwards being dispersed into several Provinces thorough the Eastern part of the world. We likewise read, that the orthodox were so disquieted and troubled by the Arians, and other Heretics, that they desired rather the habitations and society of Beasts, then of such inhuman Christians: Tempore haeresium Arii & aliorum, Abbas joachim. in Apoc. p. 161. plures fideles elegêrunt vitam hermeticam, melius decernentes cum bestiis habitare in sylvis, quàm cum Arianis participare, etc. Our late predecessors could tetestify the late practices of the Anabaptists in Germany, enemies to Magistracy as well as Magistrates: and we their children can witness the sad Rebellion in Ireland, continuing till this day against their lawful Authority, and their former Nationall Agreements, with most feral cruelty pouring forth the blood of the sucking infant, and dear parent, not respecting the persons of the Priests, nor favouring the Elders, Lam. 4.16. Neither have the Protestants in Ireland been the only subjects of that Papal Tragedy, England hath suffered much, and no marvel, their actions are but the issues of their affections, and their practices the fruits of their principles. And if we but cast our eye upon the Hethen, we shall find the impatient Ambition of the subject, and the jealous Fears of their Princes, possessing and governing their Territories as they obtained them, to be such, that on each other they are continually acting their revengeful malice. So that this disposition that appeared early in the world, naturally abides in all men, of what profession soever, unless begotten again by the spirit of Grace and Peace, to be partakers of another Kingdom: And this might be illustrated by many singular Examples. Secondly, for Godliness: This is his predominant quality, and the natural discoverer of the person, that he is a hater of sin in himself, and a reprover of sin in others; he that names the name of the Lord jesus, let him departed from iniquity: so in the affirmative part, he is an universalist in the ways of God, living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all and every part of God's worship: there is no path so strait but he can tread it, no Duty so spiritual that carries not the least rational probability of affording that fruit it offers to him, but he can continue its practice: this was the life, and support of David, that only than he should not be ashamed, when he had respect to all God's Commandments. Psal. 119.6. Up to this degree risen the resolution and intention of Cornelius, Acts 10 33. Now we are all present— wherein are two things worth our observation and imitation: 1 The instancy of Cornelius his obedience, immediately, he consulted not with man, nor with himself. 2. Having met; observe with what impartiality of affections he is furnished, he is prepared for a free entertainment of all the Commands of God: he requites not a reason for a command (the greatest depth of wisdom, grace, and sovereignty, lying in his meanest, and irrational Laws) but being commanded, does i●. Every Ordinance of Christ is of the like duration with the Law of God, which Law continued till another came in its room from the same Power & Authority that ga●e the first; (for God would not have an interval betwixt Covernment and Government, first pulling down one hedge and letting his Church lie waste till he hath built another; no, this becomes not his Wisdom and Care) who is only able to institute a new, that takes away the old: and sure it is, that that which is in present constituted, is to remain, till he be pleased expressly to abrogate this, as he did the former. And till then the heart of a Christian is equally affected to all, persuaded to walk thorough all, because all are of a like validity, till he shall be pleased to discharge him of any, that hath required all: for the private person to lay aside any one, or the public person to take away their obliging Power is to divide, and share with God in his absolute rule overus: the tender conscience of a Christian will not admit him to distinguish of the commands of God, but urges him still to a more full and perfect observance of them: and indeed, his heart is large enough to receive them all, though his feet be not swift enough to run them all. But this we must not make the chief of our Discourse. Thirdly, For Honesty: Cicer●. What this is, the Orator speaks, justitia pars Honestatis, Righteousness is part of Honesty; and that's most true betwixt man and man, as in our language Righteous dealing is Honest dealing, distributing to all men according to right: there is à primo primum principium in Nature that directs men to this, much stronger should Gospel principles be in Christians: herein are comprehended all our Liberties, and good Laws, in reference to Justice and Equity in Civil Commerce, & Commutations; and this accords with the Gospel Rule by which every true Christian walks; 1 Thess. 4.6, 7. That no man go beyond and defraud his Brother in any matter, because that the Lord is the avenger of all such, as we also have forewarned you and testified: for God hath not called us unto uncleanness, but unto holiness: where by holiness is understood Externall Righteousness, the fruit of an holy heart. Rom. 13.12, 13. The night is fare spent, the day is at hand, let us therefore cast off the works of darkness, and let us put on the armour of light: let us walk honestly, as in the day. 1 Pet. 2.11, 12. I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul: Having your conversation honest among the Gentiles, that whereas they speak against you, as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation. In all which places we find the forceablest argument to stir them up to this Honest Conversation, is taken from their Calling, and that Faith they have embraced, as exceeding suitable unto it: indeed to question it, is to question our Humanity, much more our Christianity; for grant them the precedent disposition of Godliness, they must be Honest. And that in this respect I might present unto you the perfect complexion of Christians in the Primitive Times, I shall draw forth but a line or two out of the Testimony of Plinius Secundus Deputy Governor to Trajan the Emperor, a persecutor of Christians; yet he acknowledged of them this Honesty and justice; it is recorded of him thus: Euseb. lib. 3. cap. 27. pag ●2. Transs. Fox Monu. Plinius Secundus qui inter Provinciarum Praefectos facile primus tulit, ingenti Martyrum numero magnopere commotus, de multitudine eorum qui quotidie erant pro Fide trucidati, Trajanum Imperatorem certiorem faceret, allegans praeter obstinationem non sacrificandi, nihil aliud se de sacris eorum comperisse, quam coetus antelucanos ad canendum Chrislo ac Deo, & ad confaederandam disciplinam; homicidium, adulterium, fraudem, perfidiam, & caetera scelera prohibentes.— And in another place thus: Adulterium etc. & alia nefanda peccata, quae sunt cum his aliquâ quasi cognatione conjuncta, vetant; & omnia quae sunt Legibus congruentia sedulò, exequuntur. Herein you see the ancient fashion and image of true Christians, who by their lives declared the Law of God to be written in their hearts; and add their actions as a living gloss of the Canons of the Gospel. Thus much of the first, a true Christians prompt inclination. CHAP. V. NOw to the second Proposition, That the people of God, notwithstanding their gracious disposition, may under any Government be deprived of their Civil Peace, the free use of God's Ordinances, and Common Liberties: for as one saith, Ecclesia in nocte vitae presentis ubi variantur status temporalium, comparatur Lunae, quia nunc clara, nunc deserta, nunc virtute, & candore plena, nunc pravis dehonestata vi●●is, in futura beatitudine, ubi idem status erit, si●●t Sol fulgebit. N. Lyran. in Cant. 6. the Church of God in this world is like the Moon, sometimes clear and beautiful, sometimes full of spots, sometimes full of virtue and power, at other times forsaken, and defiled with vice; only her estate hereafter shall be in glory like the Sun, and remain always the same. The Dragon, spoken of in the Revelations, rules and rages in the children of men, that drives the Church into the Wilderness, where at once she is spoiled of all her comfortable privileges, & enjoyments: to which we shall speak particularly. First, for the deprivation of their external Peace: Christ foretold us of a fellowship with him in his sufferings, and we know that his own Apostles were not exempted from them: he knew their ingenuity to torture his members by Banishments, Imprisonments, Corporal Inflictions, and to be so exquisite, that he would not promise them so much Peace and Quietness as the ravenous Fox, and wild Beast does usually enjoy: therefore order them to Flight in time of Persecution (this being in the infancy of the Church, that by their flight the beams of the Gospel might spread further) even from City to City. We read how fare the Saints of God under the old Church were from Peace, when they endured such variety of torments. Heb. 11.36, 37, 38. And others had trial of cruel mockings and scourge: yea moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted were slain with the sword: they wandered about in sheep skins, and goat skins, being destitute, afflicted, tormented: of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens and caves of the earth. There is no History of the Eastern, or Western Churches that too plentifully abounds not with such like examples; we need not inquire further then of our neighbour Countries, France, Netherlands, Scotland, and our own, who will speak fully to this: and though the Church of God being restored to a flourishing estate, decked with Peace and Unity, hath not so dealt with enemies, whose cruelty had deserved it, but in meekness, love, and favours, entreated them: yet when again they have regained their power, nothing would satisfy them, but the blood of Saints: not to reckon that inhuman recreation the Turk hath taken in the deaths of Christians, when he had satisfied his lust, than his malice; not to mention that cruelty of old, which in men exceeded that in unreasonable and unsensible creatures; the miraculous acknowledgements of the Creatures, that they were the servants of the most high God, would not convince, nor abate the fury of those mad persecutors: who when the fire would not take hold on Polycarp, run him thorough with their swords, insomuch that his blood extinguished the fire: when the hungry beasts would not fasten upon Blandina, they cast her into prison: But what need we speak of Hethens whose cruelty hath been greater to a Christian not Idolising, then to a jew: we read of the intended cruelty of julian the Apostate; but now he becomes a heathen in his Religion, and worse then usually any were in his cruel resolutions: We have them that bear themselves up as the only Church of God in this world, yet we read of their infernal plot against the Parliament of this Nation; their brutish usage of the poor Hethens in the West-Indies, our Marian persecution, the Parisian massacre, the Irish rebellion, examples unparaleld by Hethens. Let us consider of what Spirit the Arian is, and how he hath dealt with the Saints of God, when he hath sat in the Throne, and at the Stern of Commonwealths, they have inflicted Banishment, Imprisonment, Death itself on them; We have them thus described by an Historian: Arianismus totas orientis Ecclesias Antiochenam, Lyndan: Panopl. lib. 2. c. 16 Alexandrinam, Constantinopolitanam, Hierosolimitanam, expulsis orthodoxis, occupavit, atque occidente, ejecto in exilium Liberio, Felicem i● Romanam sedem substituunt. Even as Christ suffered by all Nations, so his members suffer by by all hands in all Nations, under all Governments: whatsoever the outward policy of people be, if their Rulers be bad, the Saints of God shall be disturbed, and persecuted: therefore we have many comparisons betwixt the ungodly of the world, and the people of God in Scripture: amongst many, these are called Sheep, Vines, the other are called Lions, Oaks of Bashan, not only to signify the weakness of the one and the strength of the other, but the contrariety of their disposition: such difference hath been from the beginning, and such dealing shall the Church receive from the prevailing ungodly to the end of the world. Secondly, As to the deprival of the purity, nay the denial of any enjoyment of the Ordinances, or exercises of Godliness in any part of the public worship of God. It is to manifest how sadly the Church of God hath travailed herein many times, that not only the worship itself hath been destroyed, but the worshippers likewise, that upon the restauration of his worship, God hath undertaken a work almost equal to our creation to get servants. Isa. 44.3, 4, 5. I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the watercourses: one shall say I am the Lords, and another shall call himself by the name of Jacob: and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. In Elijahs time there was none left that durst publicly acknowledge and embrace the Ordinances of God, insomuch that the Prophet (who should be best acquainted with the servants of God) thought they had been all backsliden: the same Church afterwards makes this her complaint, Lam. 2.9. The Law is no more, her Prophets also find no vision from the Lord. And the Prophet speaks of a company only left in secret, that durst privately talk of the Name of God, Mal. 3.16. Then they that feared the Lord spoke often one to another, and the Lord harkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his Name. When Constantine the Great set upon and encouraged others to the work of Reformation, the multitude of the Arians was objected to him, as likely not to be wrought upon, and so to hinder the work: he answered, Non refer numerum magnum vel parvum, nam Iudaeorum Ecclesia in babylon constituta, ad tres pueros redacta fuit: it mattered not whether the number of a Church were few or many, for the visible Church of the Jews in Babylon was reduced to three, and we read of no more that withstood their impious Decrees in public. And before his time, in persecutions of those Centuries, we find that the public places for Worship which some Hethens tolerated (by some pious Emperors erected) were subverted to the very foundation; and the maintenance of the Ministers thereof substracted: and whether man or woman, Military or Civil, Magistrate or Subject if accused thus, Christianus est, it was condemnation sufficient: then to sin, was to live; to be innocent, was death. If Polycarp would swear and forswear, revile, and deny Christ, he should become guiltless. It was a very sad and grievous judgement threatened against Israel, that as it should be without a Magistracy, so without a Ministry; and so far without, that there should not be left the very form of godliness amongst them; not men that durst or would serve the Lord, though in an erroneous way, if it should bear but the least resemblance of his commanded Worship: and how frequent and grievous the complaints of the Church were under this, let the Scripture testify. No less was prophesied by Paul concerning the Church but then in her swaddling , and sucking in the soft principles of Religion, 2 Thes. 2.3, 4. Let no man deceius you, by any means; for that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he as God, sitteth in the Temple of God, showing himself that he is God: which was not long ere it was accomplished; when she began but to strengthen, and wax beautiful in the eyes of the world; even in the days of that proud and blasphemous Emperor Caius, who set up his own Image in the Temple of the Jews, and in all other Christian Churches, to be worshipped: as at large and learnedly you may see it paraled by Grotius in hunc locum Thessaly. and chronologed by faithful Eusebtus in Hist. Eccles. de temp. sub Caio. And of the sad condition of the Church in this respect, under a Christian Antichrist, it was prophesied by one to this purpose: That what the people of God should have, Abbas joachim, in Apoc. Electi Der sapient sibi ipsis id quod sapi ent, ut tamen praedicare publicè non praesumunt etc. Et pag 168. col. 4. in illis die. bus non etit licitum praedicare, aut audire praedicantem. they should have to themselves, what understanding, knowledge, etc. not daring to publish it to others. Nay the days shall come (saith the same author) when neither the on's durst preach: nor the other durst hear him that would preach, and to this may all the Churches of God in their season yield ample testimonies, let us but a little receive satis faction herein. Eusebius lib. 5. pag. 76. quotes an Epistle written by the persecuted Christians in France to the Christian Churches in Asia, and amongst other cruelties exercised towards them, relates this, Non solùm aedificiis publicis, balneis, & foro nobis interdictum est, sed etiam ne quisquam nosirûm usquam locorum in conspectum prodeat, ab illis vetitum: they were not only denied their public places for divine exercises, bathing places for their healths, market places for their commerce, but mutual fellowship, that Christians in no place be found together: whereby they could not have the enjoyment of the least Ordinance, Acosta lib, 2, cap, 15, de temp: noviss, even of godly conference. We find another presaging to this purpose; that in the later days we shall find Ministers weeping, Sacerdotes gementes, portas destructa●, Altaria deserta, sacras aedes vacuas, quod non sint qui venient ad A gni solemnitatem, Et I lem cap, ult. Ecclesiarum aedes sacras erutas, liturgiam extinctam, psal. morum cantionem nullam esse. the places of divine Worship destroyed, none frequenting such Assemblies; and the usual exercises of prayers and singing of psalms neglected. We may with serious thoughts consider what once the Churches of the new Testament were, and what now, not only one, but all of them are. We may take a little inspection into Chronologers and find something spoken to this Nation of England; * Vide Bernar. Christianogr & Doni. Rob. Cott. Antiq. That it received the true Light even upon the nearest dawnings of the Light; yea after the rising of the glorious Son of God, and his sitting in the highest Heavens, is very evident: And that it had as sudden, miserable, and general clouding afterwards is as evident; and that by one thus writing: * Fasciculus Temp. pag. 47 & 70 Anno Dom 294 ●64 1552 in Anglia pene tota fides extincta est h●c●tempore à Maximiniano: that under the Government of Maximinian, the Faith was even utterly extinct: (and if my memory fail me not) he and another persecutor rejoiced exceedingly, that they had rooted out of this Nation, the Superstition of one jesus. And again, the Church was in the same condition sub Edvino Rege Angliae, when not only the Ordinances of Christ were abolished, but the profession itself ceased. Not the least of which but was acted under Queen Mary, who at the first had the Ordinances adulterated, than the means of knowledge taken from them, and at last their persons carried to prison, and from prison to the Stake. Whereby we see how the men of this world have in all generations dealt with the Church of God about their sacred things. Thirdly, for Honesty and Righteousness: The godly in all ages have been the world's Dung-cart to carry away all their filthy languages and reproaches, to bear their hard usages and whatsoever they were pleased to lay upon them; and amongst them chief the Ministers of the Gospel: but what the Apostles spoke of themselves, is appliable to all the members of Christ, 1 Cor. 4.13. We are made as the filth of the World, and are the offscouring of all things unto this day. Who should the Drunkard abuse, and against whom should he vomit his ribaldry, but David? yet haply he might be one of the chief of the people: but the abjects and base sort of them, whose revenge could not fasten sooner than on a godly man, revile him also: such as sometimes begged at the Gates of job, calumniate him in his adversity, for his integrity. When the countenance of the Magistrate is turned from good men, his protection withdrawn, nay when he acts against them as offenders and enemies, the Church hath deeply suffered by the incivilities and dishonest deal of their fellow subjects in person, name, and goods. Anno Christi. 252. omnes ubique uno ore ●onclamabant, E quis è Christianer m numero impia & profana verba effari recusaverit, rapiatur ex templo, & in ignem coniiciatur. Eus●h. l●b. 6. cap, 34, We will exemplify this a little out of primitive Histories: Under Decius the persecutor, the common people were made the executioners of the godly, and if they would not be as vile as the vilest, and sin with the sinfulest, they were immediately brought to execution; it was so dangerous to be suspected a Christian, that they must commit evil to remove suspicion. But we read of another Decree before that, passed by Verus against Christians, Servitius Paulus being Proconsul of Asia, by occasion of which the rude and vile sort of people stole away the goods and estates of Christians in the day time as well as in the night, Impudentes, & protervi calumniatores, atque adeo alienarum rerum appetentes ex his Edictis occasionem nacti, palam noctu & interdiu sutantur etc. Euseb. lib. 4. cap. 25. pag. 73. without punishmemt of the offenders, or restitution to the offended, they remaining harmless sufferers under them. And lest they should not be cruel enough, and be too much like men, Dioclesian proceeded yet higher, to vex the Saints of God, by delivering them over to the pleasure of an unruly and ungracious multitude: Libera potestas saith Eusebius lib. 3. cap. 11. pag. 149. omnibus concessa esset contumelias & poenas illis (Christianis) pro arbitratu inferendi: high fustibus, alti virgis, illi flagellis, nonnulli loris, multi funibus, eos perculerunt, etc. so that when the Magistrate could not invent how to be unjust and cruel enough, the wicked people must have liberty to inflict in words or actions even unto death, what cruelties soever they pleased on them. So merciless they became, ut sepultura martyrum cadaveribus negata, that whom they judged not worthy to live, being dead, thought not worthy of burial. And sure if all persecutors had become such, they would have prevented the execution of that sottish malice of the papists that searched the graves of Saints to burn their bones, whom they could not catch being alive: Who could imagine men so much deboisted of reason, and to have made themselves beasts to accomplish Satanical fury flaming in them! Nay, their malice extended yet further, to the poor infants of the servants of Christ, (as lately in Ireland likewise) not as Pharaoh, who in the nonage of the jewish Church, nor as Herod, who in the nonage of the Christian Church, in policy for their own security, slew the infants, but in mere cruelty, not deeming one of their posterity worthy to survive their parents, of whom the world was not worthy. But to these may be applied the Saying of that holy Father and Martyr, Aetes' nee dum habilis ad pugnam, idonea extitit ad coronam; ut appareret innocentes esse, Cypr, Epist. 56 pag. 116.b. qui propter Christum uruntur, infantia innocens ob nomen ejus occisa est: an age not yet able to wield the lightest weapon, is fit to wear the heaviest & most glorious crown; and that it might appear that they are innocent that are slain for Christ, innocents', even innocency itself must endure for him. And thus you see what entertainment hath been given to the Saints of God in all ages, you see how black the Spouse of Christ is made through those hot persecutions: if it was necessarily pertinent, this might be expaciated by the Examples of papists, but let this suffice for the second Proposition. CHAP. VI NOw to take up the third Proposition, That though a Church should be stripped of all those glorious Ornaments, and left naked to all her enemies; or if the foundations thereof were shaking, and she in danger of losing those happinesses, yet Prayer is a most probable and spiritually-rationall means to recover a lost, & preserve a tottering condition, even prayer for the Civil Magistrate, and Government under which in present the Church hath her being: I say the procurement or settlement of those blessed immunities probably may be by prayer: First in respect of the Magistrate, for whom we pray and make our intercessions. Secondly, in respect of God, to whom we pray and make our intercessions. 1 Prayer put up to God for the happiness of Magistrates and their Government, is a probable means to procure happiness to a Church from the Magistrate, if we consider the Magistrate himself, who hereby may receive a clear demonstration of the nature of their profession, whither it truly tends; since that this is their practice, that they prey to the great God of heaven (with whom they dare not deal deceitfully) for his safety and prosperity: and to this they are bound by the principles of their Religion, daily both in private and public so oft as they have opportunity; yea although the Magistrate should continue his persecution against them for professing the true God: Herein I say, is a most clear evidence of the integrity of Christians exhibited to all men, and more especially to the Magistrate, whereby they may the easier be induced to grant those things unto them, which they know them so sincerely to seek as well for the Magistrates welfare as for their own. They having no greater peace, no surer liberty in Religion, no clearer vindication against personal and private injuries, than what their Profession might demand under any Government. And though Magistrates have ignorantly received slanders cast upon their Religion, as seditious, factious, an enemy to peace, and all Lawful Authority; yet by these their so sweet dispositions and deportments may the mouths of gainsayers be stopped, and thereby may the ears of Magistrates be opened to entertain any reasonable motions for the advancement of their profession, and in the mean time to retain good thoughts both of it, and its professors. Satan of old hath been an accuser of the brethren to God, and his instruments of old have accused them to such as are as Gods in this world; not only to abate the happiness of the Church, but to draw a clould over the dawnings of their deliverances, under which they have sat down long in trouble. When Israel's troubles began, there were found enough to hasten them, this is their cry: Psal. 137.7. Raze it, raze it even to the foundations thereof. And when trouble is fallen on her, many are ready to lay more weight to make her yet more miserable: the Lord reproves Edom for this, Obed. 12, 13, 14. But thou shouldest not have looked on the day of thy brother, in the day that be became a stranger, neither shouldest thou have rejoiced over the children of judah in the day of their destruction: neither shouldest thou have spoken proudly in the day of distress etc. And if his people but a little raise up their heads above the waters, for a refreshment to themselves & others, how ready do they stand to knock them down; thus they dealt with Daniel and the three Children, they beginning but a little to shake off the baseness of their bondage, and to be lifted up into the King's presence (whereby not only they but the rest of their brethren might find comfort,) were counter-plotted by ungodly persons, as we read Dan. 3.8, 9, etc. by way of Bill and Accusation concerning their God, and that they slighted the King. And if the Church itself begin to shake off her prison garments, and climb up the dry banks out of the red sea of her tribulations, how many, and potent adversaries shall she meet withal! Cyrus he gins to open a door of Salvation to the jew, but in the days of the next. King, many rise to shut the door against them, and that by maliciously aspersing the people: Ezra 4.12, 13. Be it known unto the King, that the jews which came up from thee to us, are come unto jerusalem, building that rebellious and bad City; which if it be builded, and the walls set up again, then will they not pay toll, tribute, and custom, &c The grand accusation laid against Christ, was, that he would be King, and thereby draw in a great multitude to him, not only to disturb; but to depose that present Authority, and so he must be arraigned and condemned as a Rebel and a Traitor, Mark 15 16. etc. The same charge was laid against the Apostle, as appears by that wise and moderate answer of Gamaliel to the Council, Acts 5. And as it appears by Histories, after the death of the Apostles, the same did the jews insinuate into Governors & Rulers against Christians, whereby many times they were a great occasion of their persecution. And so likewise did their Astrologers, Diviners, praestigiatores illorum temporum, not only draw away the Magistrate from the Faith, as Elimas' did the Deputy, but instigate them to a violent persecution of it: as also by Apostates and other Seducers. But the patiented bearing of their troubles following upon their accusers reproaches, and that without any resistance, but rather submitting to them with all meekness and willingness, did engage the Saints to love and pray for them, and did also much plead for their justification: and such was the advice of the Apostle to all Christians in that condition, 1 Pet. 3.9, 10, 11. Not rendering evil for evil, or railing for railing: but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Let him eschew evil, and do good, let him seek peace and ensue it. And not only their patience without the least contempt of Authority, did much vindicate them; but such was the inoffensive courage and sacred pride (of that their condition) joined to their patience, that many of their enemies were thereby convinced, and became weary in afflicting them. We read of an Epistle sent to a persecuting Emperor by one of his Deputies, Illis (scil. Christianis) magis in optatis est, Epist. Anton ex Euseb. lib. 4. cap. 12. ut in crimen adducti mortem pro suo Deo appetant quam vita fruantur, unde sua ipsorum vita hoc pacto prodita, multo majorem clarioremque reportant victoriam, etc. It is more desirable to Christians that they being made guilty of this crime of professing Christ, to kiss death than enjoy their lives, their life so lost brings in a more glorious victory to them. And surely such as had courage to lay down their lives with this cheerfulness, had as much in other ways to spend them; but their cruelty could not force them to a Rebellion, nor being put to a stand, would they resist so much as in opprobrious language. Paul brought before the High Priest, Acts 23. 3, 4, 5. whom ignorantly and inconsiderately he called the Whited Wall, who indeed was but the image of Authority, his Secular power being taken away by the Romans, and his Ecclesiastical by Christ, yet sitting in the place of judicature, as a Ruler of his people, must not be taunted and undervalved by an Apostle of Christ: Paul's sudden checking of himself might most clearly convince the Magistrate, that really and intentionally he was not of a contentious and contumacious spirit: and might also render his Profession (than in question) the more placid and peaceable to them in Authority. Moreover, though still they should proceed to slay these dumb & innocent Lambs, they cannot beat them out of the life of Charity, but even upon the Cross when their enemy's hands are lifted up against them, than the Christians voices and hearts are lifted up to God for them; even than they most sincerely and fervently pray for them: and what they then breathed out is but (as I may so say) the Amens of some thousands of prayers formerly put up for them: And me thinks if every Magistrate should truly and impartially discourse this in his mind, and raise up arguments from these men's devotions against their own cruel actions; if there were but common humanity, or ordinary policy in them; they should readily concede and allow that to the oppressed subject, in which the subject so really labours to preserve his Magistrate. Tacere liceat, nulla libertas minor A Rege petitur— No less a freedom can be desired, no less returned, than for a people to sit down in silence: no Magistrate can afford less peace to him whom none can force to break it, than to hold his peace, and therein to have his peace. Me thinks the Magistrate might reason his own duty out of the subjects; and sure if yet he remain unperswaded, this or nothing will persuade him: soft words (and so mild actions) mollify wrath, and pacify the wrath of Kings. A great King will witness this unto us, and from him it is argued by Lypsius for subjects to live in quiet even under Tyrants; for the hearts of Magistrates are more placed in their subjects, than in themselves, and they are often guided more by the subjects Carriage, than their own Counsel; the end of Laws, Governors, and all Governments, being to make men good, that the bad might not live ba●●… but the good in peace. When the Magistrate sees thy doctrine, thy conscience, thy practice, carrying forth nothing less in all thy prayers and intercessions; when peace is wanting or in danger to be lost, thou consciensciously and piously intercedest for it; when thou hast it, thou praisest God for it, of whom thou hast received it, the author of peace. I say, a Magistrate that will (as he ought) wisely read his subjects much, must learn by these what they are, and be taught from what they are, so to preserve them in peace and righteousness, and in Religion leading unto both; to which his own reason if not his duty in all conscience might direct him. 2 This is a rational way in respect of God, to whom we pray, to obtain these things, viz. by praying for the Magistrate under whose boughs we rest ourselves, and under whose shadow we find protection: nay, though we want these things, yet the way to obtain them under such a Magistracy is, to pray for that Magistracy. 1 In that God is the author of all blessings, and so of these, viz. Peace, Godliness, and Honesly: to which end, he is as well the Director as the Knower of the hearts and ways of all men; and can as well (by a secret violence on the spirits of men) keep evil men from doing evil, as by a gracious change set on evil men to do good: nay, without any such change he can make a Magistrate that is naturally fierce, to institute Laws for peace, an Idolater to protect Godliness, an unjust Judge to deal justly, as well as make a cruel man peaceable, a wicked man godly, or an unrighteous man honest. God makes Magistrates, and God makes Magistrates good, and to become a blessing to his people: Promotion comes not out of the East or West, but from the Lord, as to make Magistrates; neither does Peace come from the East or West, but from the Lord through Magistrates, whom he hath made the most proper means to establish or to destroy these blessings: they are the clouds that God hath made to drop fatness on his own inheritance, or because of them it waxes barren and desolate. As by him Kings Reign, so by him Kings Rule, or Prince's decree justice. He turns the Conditions of Great Ones like the wheel, suddenly placing the nethermost part uppermost; and he changes their hearts like a River, causing them to run in what channel he pleases, and to whom he pleases. Prov. 21.1. The King's heart is in the hand of the Lord, as the Rivers of water, he turneth it whither soever he will. God casts the hearts of men into what dispositions he pleases, & when men have made them bad, he makes them over again, good. Paul was a man of parts and power amongst the Rabbis, and a man extremely violent against the Church of God, yet on an instant we find him as fast building up the Church as he was pulling of it down. Manasseh that fed on the lives of his subjects, became a nursing Father to them; and he that offered blood to Idols, offers tears unto the Lord. Trajan at length laid aside his Lion's skin, and put on the Lambs. Maximinus a most licentious cruel Magistrate, when God laid his hand of vengeance on him, before his death, was reclaimed: tantis misertis (saith the Ecclesiastic Historian) colluctans redit ad Deum, persecutionem in Christianos sedat, Templa reaedificat, preces pro Imperii statu petit; striveing (but not able to break from the power of justice) with his many miseries, he returns to the Lord, quenches the fire of his persecution, not only gives liberty but contributes his own assistance to the re-edification of the Christians Temples, for the public worship of God, and therein desires prayers continually to be more for the happiness of State and Government: a wonderful change! sure it is by the mighty hand of God conquering and leading captive such high thoughts and proud imaginations into obedience to himself & his Church: by any rational apprehension it could be as little judged that this Emperor should become so merciful, as once that Hazael should become so cruel; but he that can alter the hearts of Princes to afflict his people, can as easily alter them to nourish his people, and to take off their bonds: And a little further I must observe this miracle, in that so high & bloodthirsty an enemy should appear so tender a friend, that even he who ruined men because Christians, should invite all men to be Christians, that he who with such zeal erected Temples and Altars to his Idols, should throw down his Gods, sacrifice his Priests and False prophets, to their destruction, as his deluders; and those sychophanticall fovorites, who were the instruments to provoke him to this persecution, should be cast off by him and become contemptible. I say, this is the Lords doing, and it is exceeding wonderful in our ears; his hand is not yet shortened to work such changes, nor his ear yet heavy to receive the prayers of his people to this end. 2 As he is able to work for his Church upon their Rulers, so he is nigh at hand to do this for such as call upon him: His willingness appears in his promises experiences directions to his people. First, in his promises: we see the Lord (minding the happiness of his people) hath freely engaged himself to procure such Magistrates for them, as should yield unto them the blessed fruits of holiness and righteousness, and accordingly he hath given them such as have been more industrious to obtain them, than his careless people have been prepared to receive them. I shall not multiply places, but open a few material ones, wherein the promissory right of the Church may appear hereto. In general, the Lord hath promised to give to his Son a people out of all people, both great and small, which the Word abundantly testifies in its historical part; Psal. 2.8. Ask of me, and I shall give thee the Hethens for thine inheritance, and the uttermost parts of the Earth for thy possession. And among his Churches such as should remain enemies and troublers of it, he undertakes to reduce them add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veritatis & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae, to the knowledge of the Truth, and a submissive acknowledgement of the Church; Behold, I will make them of the Synagogue of Satan, which say they are jews and are not but doelie, to come and worship before thy feet, and to know that I have loved thee: these promises do much concern the peace of his Church, and indifferently respects Magistrates as subjects; but we shall chiefly look after Magistrates, and see how Christ hath left them for her good as the chief part of the jointure of his Spouse. We see a promise of refining, and restoring of the Magistrates of his people to their pristine integrity, who were formerly corrupted, and so to make them useful that were hurtful: Isa. 1.25, 26. And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin. And I will restore thy judges as at the first, and thy Counsellors as at the beginning: afterward thou shalt be called the City of righteousness, the faithful City: but this is the least of the works of God in this particular. Isa. 49.23. King's shall be thy nursing fathers, and Queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet, and thou shalt know that I am the Lord: for they shall not be ashamed that wait for me: and we see here that God will have a Church where never any was, he will plant in a barren and dry wilderness, where inhabit cruel and ungodly men; yet here the Church shall increase beyond its bounds, the seed of Christ shall go beyond the seed of Abraham, that was as the stars, and sand of the sea shore for number: verse 20. The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me, give place to me that I may dwell: this shall be to her own astonishment, and admiration, both for the number, and the manner of their increase: verse 21. Then shalt thou say in thine heart, who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone, these where had they been? then the Lord tells thee who is the chief cause hereof, and where and whence the Lord will gather those for thee: verse 22. Thus saith the Lord God, behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And then the means he will use to bring these things about, he will make use of the Magistrates, who in their care, and love shall be as fathers and mothers, yet giving honour and subjection as children: They shall bow down to thee, verse 23. Isa. 60. we see the off spring and generation of such as know not the Church, and of such as knew her, but hated her, were given unto her to serve her, to repair and strengthen her, verse 10.14. So much peace and righteousness that there shall be neither watch nor ward kept amongst them, verse 11. And a great change in their outward estates, verse 17. But the cause hereof must be in the change of men: God will take in great men to his Church, thorough whom these blessings shall be conveyed to her, verse 16. Thou shalt also suck the milk of the Gentiles, and suck the breast of Kings, etc. what is it they shall draw forth out of their breasts? their Laws, their Sword, and Strength; even all their power and interests, for peace and righteousness. But you will say, that this can never be brought about without the destruction of the Antichristian enemies of his Church, that have spoiled her of all these blessings, and still stand betwixt her and the enjoyment of them: the Lord therefore to remove them hath promised to put a Sword into the hand of the Magistrates, and to stir up their spirits unto this work, Revel. 17.16, 17. And the ten Horns which thou sawest upon the Beast they shall hate the Whore, and make her desolate, etc. If we had no more promises in the whole Word, these were sufficient infallibly to bind the Lord to this, and faithfully to preserve the expectations of his with him: and indeed all promises, but especially those of this nature should have these several effects on every true believer, viz. to transform us into the likeness of God in them; to live so on them as if in present we shared of them, to strengthen us in faith and patience to wait on him, in hope to rejoice in him, by prayer to strive for the accomplishment of them, and by our practices to draw them onward to us, and to prepare ourselves for them: to conclude this with that of an holy Martyr upon that legacy of Christ, left to his people, My peace I leave with you, saith that Christ having left or given to his Church peace in promise, hanc nobis haereditatem Christus dedit, dona omnia sua pollicitationis & praemia in pacis conservatione promisit. Christ hath made us that believe heirs of this peace, the only heirs of the promises of peace, and in the keeping of this he hath lapped up all blessings servient unto this, and consequent hereof. 2 As you see the promise lies before you, so we find by experience the mighty power of prayer, effecting as great things as these promises contain: the Saints of God by prayer have elicited the power of God, and stirred up the tender affections of God, to put forth that power to establish his people in such blessings. Heb. 11.33. If Faith in the promises can subdue Kingdoms, cannot the same Faith subdue the hearts of Kings and bring promises of as little difficulty to perfection? But further, you shall see what way prayer hath made into the hearts of Kings, and that God hath wrought more graciously on their spirits upon their prayers, than by his judicial signs and wonders. We read of that great trouble and affliction the spirit of Nehemiah lay under for the sad estate of Jerusalem, which the King his Master discovers in his countenance, and to know the cause of which he was very percunctory and inquisitive, as you may read Neh. 2. Nehemiah might well acquaint him, but little hopes he had to prevail, to gain a people out of captivity, or being delivered, to raise means to enable such beggarly and poor captives to repair the Temple, Jerusalem, and build their own houses, a work too difficult through its greatness and their weakness: yet first Nehemiah seeks God by prayer, verse 4. So I prayed to the God of Heaven. Then he prevails with the King, verse 5, 6. If it please the King, etc. The same course takes Ester and succeeds: the jews are in great danger and are all like to perish, she knows not what course to venture upon to save them, but that which was more dangerous; for to go into the King's presence was death without the golden Sceptre; and if happily she scaped that, yet it was an uncertain way, very improbable it was that a woman and a captive too, should upon a bare request undo what a great Court Favourite had done, and which being executed carried a great pretence of emolument and income to the King's Treasury; yet mark the way she takes, Chap. 4. v. 16. Go gather together all the jews that are in Shushan and fast you for me: I also & mine will etc. such as were most ready must join in this duty, they must not delay its performance till all (that were like to suffer) should know of it: but first they pray for her good speed: and when she comes, she finds the heart of of the King as ready to receive her, and answer her in all her desires, as if her soul had been transanimated to his body, or had been long before prepared for her. See then the mighty power of prayer, that prevails for the destruction of many and potent enemies, why not for their salvation? does not their salvation lie in the way of thy prayer as well as their ruin? or is it less glory to God, or would it be less comfort to his Church rather to see them saved then ruined? prayer hath wrought favour for the Church in their eyes, and it might work favour for them also in the Lords eyes; and sure it is, that this is the best way to make them the Churches, for if they were the Lords they would be his peoples: and it's fare sweeter to suck the milk out of the breasts of gracious Magistrates, then wicked Magistrates, though their favours should be all one: and if prayer be a means whereby Solomon obtains grace for himself, it's a means also whereby a people may obtain it for the Magistrate, wherein they might be made happy in a free and real collation of these blessings on them. 3. And herein this gracious success only answers the Lords own direction: he gives us this in command as a means to procure any mercy and in general to encourage the necessitated to this, tells us of the power of it. jam. 5.16. The effectual fervent prayer of the righteous avails much. But as to these in particular; the Lord tells his his people how precious his thoughts were to them in their captivity, that his mind stood to their grace and mercy. jer. 29.11. I know the thoughts, etc. And the Lord tells them this for this end, to put them upon this divine exercise of prayer, that they might draw out his gracious intentions into acts, verse 12. then shall ye go and pray unto me, etc. verse 14. and I will be found of you, and turn away your captivity. And again when those thoughts of God shall be made manifest to his people's happiness, by inclining the hearts of their oppressors to them, even their King's heart, God shows of what temper and disposition his people shall be, making way for those mercies. jer. 50.4. In those days and at that time saith the Lord shall the children of Israel come, they and the children of judah together going and weeping; they shall go and seek the Lord their God. We know that the ground of engagement to promise mercy, and of the performance of those promises lies in himself; the same cause that moved him to make them, excites him to a speedy and seasonable accomplishment of them: yet the Lord draws arguments from us, even the work of his grace in us, and the working of that grace out of us up to himself, to accelerate the work: in the forementioned promise of crowning his spouse with such an hopeful Magistracy he gives this reason of it Isa. 29.23. for they shall not be ashamed that wait for me: first they must wait for the glorious appearance of God in such blessings amongst his people: again it must be granted, that this attendance must be in his own way; for it's not a dead hope, nor an activelesse faith, but such as stirs up the soul to earnest desires and fervent long assured on the faithfulness and truth of God in such promises: such than shall not be ashamed, they shall not wait in vain, their expectation shall not fail them: whereby they should repent themselves of that way they have walked in, nor the wicked take occasion to reproach them, saying, where is their God. We meet with another passage in Peter, who moving the Christians to patience in trouble, to a true persuance of Peace, closes the exhortation with this argument. For the eyes of the Lord are upon the righteous and his ears are open unto their prayers &c 1 Pet. 3.12: as if the Apostle should inminde us of God's special observation of Christians deportment in such times of trial; that it be such that their prayers may find acceptance with him, who stands ready to receive them: nay if we had no greater assurance of their certain availement, then in the text, it was sufficient encouragement to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratus, so pro●a●us, dignus admitti, commendabilis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is a lovely and acceptable thing thus to pray for them that are in Au, hority; the face of a soul is comely in God's eyes thus complexioned, and disposed; a prayer issuing from such an affection comes with great approbation into his presence: here is then a certainty of good speed ere we go, we desire in this a thing suitable to the mind of God, which already he hath agreed on in himself, and promised in his Word to grant us; either to give us the Magistrate, or to give us these blessings under his government: for sure such qualifications as these, of charity, content, patience, etc. which must be in a soul praying for an inimicitious Governor, puts great beauty on the soul, and power unto prayers; not to make itself meritorious, but having the character of his own prayers, and will upon them; Christ himself will own them, take them out of our hands and present them to his Father in the behalf of his oppressed members: thus you may conceive the probability of this heavenly ordinance serving unto these ends. CHAP. VII. FEw there be that believe the ways of God, or have had a clear experience hereof, but will grant this, and are resolved in the use of other means, and without the rational appearance of such means, conscionably to apply themselves to this practice. But here it will be demanded, whether indifferently for any Power, Authority, or Government, under which we live, ought we to pray for them in reference to such ends: the ends are good, but whether thorough any Magistracy we ought so to seek for their administration, is the question? and so by consequence whether God may make this present Government serviceable hereunto, and we pray for them in reference thereto? To this I answer affirmatively, which I shall endeavour to prove, 1 From the practice of particular servants of God, and the Churches of God in all ages. 2 From some plain demonstrative arguments. 3 By resolving certain objections, that may withhold many conscientious Christians from the practice hereof. That it hath been the practice of the servants of God (and accordingly to them have the judgements of many or thodox Divines fallen in) to pray for those Governors and Rules under which they lived. The testimonies of men eminent in the Faith, and in reforming Churches, are no infallible ground for my faith; but where I see they accord with certain scriptural examples, they for the present are a guide to me, and resolve those doubts about which I might seem so anxious and desirous of decision. We find Abraham praying for Abimelech, and all his family, that were Hethens, which he did by God's special direction; and Abraham could do no less as a grateful return of Abimelech his kindness to him, and a discharge of his duty to God: the case was thus; Abimelech in his ignorant innocency took Sarah to be his Concubine, from Abraham, who would not own her to be his wife, and so might in the wrong of himself have lost her; who might as well have been secured from danger, as she was from defilement, had he trusted the Lord: But Abimelech knowing her to be his wife, makes restitution of that which he injuriously (though ignorantly) had taken; here is justice. Abraham prays for him, and that the wombs of his family might be opened to bring forth increase, because Abimelech had not uncleanly touched that womb from which should spring a blessing to all Nations. All this is done by God's direction; Abimelech gives Abraham his wife, Abraham affords Abimelech his prayers, and procures that blessing for him without which his Kingdom (should he have had no enemy) would soon have been wasted. And had not God commanded this, it had been no less just in Abimelech to have restored her, and no less equal in Abraham to have prayed for him: First, as having protection under him in his pilgrimage; then kindness and justice from him though an Hethens: it is more for a heathen to do so for a believer, than for a believer to pray so for him, under whose power and Government he lives; especially for a believing Prophet. His grandchild does no less for Pharaoh an Idolater, Gen. 47.10. jacob blessed Pharaoh not only for those civil favours that he and his sons had found in his eyes, but as a subjects duty, who was now come to live under his protection; where that he might live in a blessed condition, it becomes him to pray for a blessed upon that Prince, or Governor under whom and by whose means such blessings were to be received. But some will say, that these holy Patriarches necessities compelled them to seek for protection and provision from them, and therefore no less than all manner of civil subjection was due to them: their voluntary and entreated act threw them into these Prince's arms; and humanity itself might draw down their prayers and good wishes upon these Prince's heads. True; but this may clearly be answered: yet we will grant you so fare, that such as seek for Magistrates protection, and fly to them for safety, in reason & conscience are bound to obey and pray for them. Yet let us diligently search the Scriptures a little further, and we shall find the Saints of God praying for such Princes and Magistrates to whom they were forced to yield subjection; insomuch that they were slaves rather than subjects; neither did they receive such goodness from them, as might draw out their solemn prayers for them, only the command of God which is thus directed to the people in general, jer. 29.7. Seek the peace, etc. Seek, that is, by prayer and practice. I know the time of their captivity was determined by the Lord, and it was to no purpose to strive, being against the Decree of God, which laid stronger hands upon them than the Tyrants: yet in the mean time they must seek & endeavour after peace, which in that place should be as fully enjoyed as if they had been at home, their walls built up, and no enemy in their Country: as they continued in peace, so without striving they went out in peace; who else might have been lead out of Babylon as their forefathers were out of Egypt; only that was a reward of their obedient and patiented suffering. We read likewise that holy Daniel was in this frame, when he was prepared for food for the hungry Lions, being cast off from his Throne into the pit by the Decree of the King, as if the greedy grave would have been too merciful, therefore he must be interred in the bellies of Beasts, that the Sepulchre of this Prophet might not be hereafter known: and notwithstanding this continued cruelty acted against him, he prays for the King, Dan. 4.19. and 6.21. O King, live for ever. This Darius was an usurper of the Persian and jewish Monarchies, to whom but little obedience by right might appear due: how many arguments from his own Nation, from his present condition, and his cruel usurpation, might he have assumed, to have entered him into an eternal curse: but it is impossible to find praying Daniel out of a praying practice; he prays for perpetuity of years to be added to Darius his aged days, being 62 years old when he entered upon his forced Governments: And probably if Darius had heard daniel's prayer out of his chamber window, some part thereof had been to the same purpose as this in the pit, which the Prophet as one of the chiefest presented to the God of Heaven; for such like directions were sent to Jerusalem, as we read Baruch 1.11.12. And pray for the life of Nabuchadnezzar, etc. which questionless was not in compliment from Daniel sent to them, nor in policy performed by the brethren at Jerusalem, they being so much in the eyes of their enemies, Rulers, and others mixed with them in and about that City, and so subject to any intelligence and accusation that might be given in against the jews to the Babylonian King; but merely from principles of piety and conscience, knowing they owed no less to their Governors, and so ought in reference to God to praise him for them, who many times stirred up their hearts to show them favours, as to pray to him for them, that they might receive favours from them; who together blessed the instruments, and blessed God for them. To these we read the care of Christ (a natural jew, and who might claim as much privilege and exemption as any) in paying his Tribute to the usurper of the jewish Kingdom, being then under the Roman; with what wisdom he answered their objections made to entrap him, that he might deny their Authority; but still he granted Tribute due to them for their maintenance, and paid it himself: what we pay to, we may pray for, else we do but act that really which we dare not acknowledge in words, which is the least acknowledgement, the lesser subjection. The Apostles are frequent herein, instructing the Ministers under them to press forwards this practice in their days, Titus 3.1. Put them in mind to be subject to Principalities, etc. and gives the reason of it, it being rather the genuine property of unbelievers, unprincipled with grace and goodness, to be maliciously affected to Superiors, (as some say the sin of the Devil was before his fall) and thence to despise & resist them, as sometimes we were that now do believe, verse 3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. 1 Pet. 2.12, 13, 14. Having your conversation honest, etc. Rom. 13.1. Be subject unto the higher powers, etc. So Judas, not to despise Government: Where in all Churches they were exhorted to due subjection, to innocent conversation, to a reverend estimation of them, paying unto them our deuce, the least payment being the Tribute of our prayers. Where the Apostles require obedience from us to them, not as Hethens but as Magistrates though Hethens: and they that taught us that it is better to obey God than man; where their commands contradict one another, taught us also to obey them for the Lords sake, where their commands oppose not. To these we add the practices of the Church in her primitive purity. Dionysius that peacemaker & desirer of Unity in the Church of God, in his Apology for Christians under the pesecution of Verus thus writes: Euseb. lib. 6. cap 37. Anno Christi 260. Euseb lib. 7. cap. 10. p. 122. Nos unum Deum omnium sabricatorem— colimus & veneramur: huic etiam sine intermissione pro eorum regno ut firmum & stabile maneat, preces adhibemus: we serve & worship one God the maker of all things, to whom we offer our prayers continually, that their Kingdom and Government might remain firm & sure. Tercullian observes thus in his Defence of the innocency of the Church in his days, Nos pro salute Imperatorum Deum invocamus, Tertul. Apol: cap. 30 — precantes sumus s●mper pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum, quaecunque hominis & Caesaris vora sunt: we call upon God for the health of our Emperors, we pray continually for all our Emperors that they may have a long life, a secure dominion, safe house, strong armies, a faithful Council, an honest people, and a quiet Nation; what Caesar or man can wish, we wish for them. And hereinto fall the judgements of orthodox Expositors, and Writers, glorious Lights in their generation: to refer you but to a few; Peter Martyr. Com. loc. Paraeus in Rom. 13 Comment. & Aphorism. Marlor. in 1 Tim. 2. Gerard. Com. loc. de Magistr. politico, pag. 923, 924. Ames. cas. consc. lib. 5. cap. 25. p. 313. Debent pro ipsis singulariter orare, idque omni genere orationis: we ought principally and in particular to pray for them, (speaking of Magistrates) and that with all kind of prayers: praying for mercies for them, interceding in their miseries, and giving thanks for their happiness. Whatsoever these Caesars or Magistrates undertook according to the mind of God, they with all earnestness and truth of mind, blessed; what they enterprised contrary to his mind, they prayed not for; yet even then they prayed for the Magistrate himself, that the Lord would change his mind, divert his course, and not suffer him to ruin himself and his subjects. This we will close with that of learned Zanchy, speaking of Magistrates, and therein of evil ones, Qui suum collum jugo filii Dei subjicere volunt: those that will not submit to the rules and commands of the Son of God, quibus majorem Dei cognitionem, melioremque mentem precamur à Deo Patre & à Domino jesu Christo: for them we pray of God the Father and his Son Christ, a larger knowledge of God, and a sounder mind. Surely this great cloud of witnesses, these many clouds following one another do write, and are written for our instruction, and leads us into the way of this command, That we pray for all that are over us, even for all that are in Authority; that that power and government might be so blessed of the Lord, that we might lead a quiet and peaceable life in all godliness and honesty. And if hitherto we have not known, nor walked in this way, let us take the advice of Christ to his Church, Cant. 1.8. Fellow ye the footsteps of the flock. CHAP. VIII. THat we may proceed further to confirm your judgement herein, we desire you impartially to weigh what succeeds: We ought to pray for a blessing upon that Government under which we live, upon these grounds, and in reference to these ends. 1. From the true foundation of all magistratical power, that is, the Power, Commission, and Ordinance of God, even as God himself under what form of government soever we live; or in what manner soever the Magistrate doth distribute, and exercise his power, the power is no less of God. The Poet by the light of nature could sing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Kings, and so all Magistrates are of God. So in general doth the Spirit of the Lord speak in Paul indifferently, and indistinctly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is not a power unless it be of God, which cannot be more universal, exclusive of none; which is not to be understood alone abstractively of authority and government, for that is but one and the same throughout the world; but also of the several forms of government, and administration of that power, that whosoever it is that doth govern in present, and in what manner soever, whether as the Emperor of Rome, or usurper of Judaea? whether at Rome, as in an Empire, or at Athens, as in a Common wealth? their power is of God, of God's ordination, constitution, and command: it's not from Satan, nor merely founded on the best reason and policy; but decreed and ordered from above. Therefore writes Grotius upon that place, john 19.11. Thou couldst have no power against me, unless thou hadst it from above. After his Criticism upon Above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comments thus, Cum autem dicit datum e locis superis, nonillam communem significat permissionem, quae multa relinquit or dini naturali, sed ex gravissimis causis deliberatam rem in consilio divino, quae omnia impedimenta undique moverat. But when he saith, It is given thee from above, it signifies not that general permission of God that leaves many things to the order of nature (Reason, and ordinary second causes) but a thing deliberated in the wisdom and council of God upon most weighty grounds, which removes all hindrances that may stand betwixt the persons and the establishment, and the execution of the power. Though that the abusive administration, as well as the unjust acquisition of power is not of God's approbation, and delectation, but permission: yet the power and authority is divine only from God, and hath a real presence of Divinity. 1. In respect of the Original, and Fountain of government, which only is in God, as the maker of the world, and could only ordain Adam, or any of his line to rule over, or govern his fellow creatures, as Stewards in the Family of God; which for the order and beauty of the Universe, had been an institution of God, if man had continued in his integrity, and for the safety of the Universe, was still conferred on his posterity. And this illustrates that in jude, verse 11. They run the way of Cain, not only of uncharitableness against his brother, but of disobedience against his Father, of Rebellion against Adam the dominator of the earth. 2. In respect of his order, and Commission in his word, given to man to rule, under his hand. We have not there a Catalogue of Families and persons that should succeed in government; nor have we Prophets now a days sent from God to nominate and anoint our Rulers, only that man is to rule, and Commonwealths to have Magistrates from generation to generation. Therefore we must distinguish betwixt what is humane, and what is divine in his Ordinance in a strict sense. For the Apostle, 1 Pet. 2.13. calls it an Ordinance of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or humane Ordinance: Humane in respect of the persons that bears this Authority; either elected by the suffrage of the people, or acquiring it by the arm of flesh, or mixed, partly forced, partly by way of stipulation & Covenant passing betwixt the Magistrate and the people, mutually binding; and on the dissolution of any such Obligations on either party, both remains free; and thus man may be said to be the rise of government, though God be the head that feeds all the springs of it; yet the next spring, the Electors, appears the head to us, that immediately convey the streams of power to any. Or it is humane in respect of the person exercising, the persons on whom it is exercised, and the ends for which it is exercised: Yet the power into whose hands soever it is committed, and by what means soever, and however that is executed (God having not bound all Nations to one form of government, whether Monarchichal, Aristocratical, or Democratical? nor for their judicial Laws to one way of administration, provided, That no Law oppose or hinder the Lord, or any thing that is his, but rather advance, and confer establishment to his Laws) it is of God, and is to be obeyed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epiph. l. 2. c. 3. Col. Gerard. etc. saith Epiphanius. All worldly power is ordained of God, which receives the power is ordained of God, which receives the power of the Sword from no other but God. Weems 2. vol. 2. lib. pag. 71. In Decal. vide paraei Aph. sup. ad Rom. 13. That however the several ways of government be left to man's discretion, and so are added or diminished, or wholly altered according to that wisdom applying itself to several times and persons, yet still the power itself remains an ordinance of God. And that this Authority might have the Diviner presence in it, God hath given to the Ministers thereof his own name, an high dignity to his civil Ambassadors. Psal. 82.1. I have, etc. Which Psalm as one observes, was written by Asaph, from the mouth of God himself, who calls you Gods, his Vice-God, Judges for him over his people; representing him, and in some respects, modo inferiori, have the same subjection (as if God should sit there in person, and humane shape to judge for us) if they give in charge nothing but what is their Master's mind. We ought to Honour God with our substance, who gives us all things liberally: and so we ought to serve the Magistrate with it by paying Tribute, who preserves us with our substance that God hath given us. We pray unto God, we pray for these unto God; we ought not to blaspheme the name of the great God, so not to speak evil of the Rulers of his people, We worship God with our bodies that are his, so we offer civil homage with the same to the Magistrates: we serve God in our souls and spirits, so we ought not to let our thoughts or hearts rise up against the Magistrates. This we ought to give as a offering, and yet we pay it as a most due debt. What Christ said, give to Caesar, the Apostle as a good Expositor, bids us render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same word used in both. We give it then not by way of gratuity, but duty: we pay it, we render it up from ourselves, as being against right to detain it from them. Now since that Magistrates are Gods Ordinances, and Magistrates are his representatives; let us endeavour the confirmation of his Ordinance; and honour both in mind and person, such as rightly judge for him: follow his decrees and constitutions by passing our votes and supplications for them. What john said of a brother to a brother, He that loveth not whom he hath seen, being the spiritual image of Christ, How shall he love him whom he hath not seen? Christ himself. So of the subject to the Magistrate, He that honours not him whom he hath seen, that bears the office, & presence of the Almighty, How shall he honour God himself, whom he hath not seen? The second reason is drawn from those ends, for which such a supreme order is constituted overus. First, We will begin with the Subordinate ends, such as most concerns us. God made us, and made us happy, and to be happy, he therefore provided means to promote this happiness. But man by his fall made himself miserable; God therefore to prevent the preproperating our misery, or lessen those evils, into which inevitably we have cast ourselves, hath appointed means, as remedies hereof, even these means, viz. Magistrates. For see the ends for which they are constituted of God, and which they ought principally to attend. Rom. 13.3, 4. For Rulers, etc. Psal. 82.3. 4. Defend the poor, etc. and most eminently in this Text, Pray for them, that under them, you, etc. As we are the Lords people, so the Lord hath made us their people, and delivered us to them, and given to them Divine institutions, even such as are necessary to the well-being, nay, the being of humane Societies. If they abuse that power to set up their own private interests, contrary to those ends, this is neither from God, nor naturally arises from their power; but from the corruption and baseness of men's ambitious spirits, that makes use of their master's favour and talents for their own advantage, seeking their own, instead of the good of others. A Magistrate of all men is the least his own, but given unto, and set a part for the people: he is the greatest Servant of all men, and the best, if upright in his place: Yet though he be the Servant of others in labour, he is the Master of others in honour. God therefore hath appointed them to serve us with their blessings, or he hath ordained them the Pipes and Vessels through which the Fountain of good, conveys his good things to us: or this order of the preeminency is a civil Stewardship, in which men are to deal out the allowances of God to the rest of their fellow Servants, to preserve and augment those blessings. Since then the ends be so desirable, and the means so considerable, it becomes us to strengthen and make use of those means, to pray that the Stewards may be found faithful in their Office, that these Pipes be not broken, or stopped; that so the stream of the Common wealth, Justice, and the stream of the Sanctuary, Godliness and Truth, may in a peaceful, still, quiet, and proper channel run down amongst us. Therefore, besides their Titles of Authority whereby they live over us, and by us, so they have their Titles of Duty, to show they should live for us, and we by them. Fathers, and Mothers; joseph was a Father indeed, and by his prudential care provided for his people. Deborah was a Mother indeed, and carried her people out of the Waters, and mire of troubles: here we have the true Nurcing Father and Nurcing Mother: and so should all others be that should feed the oppressed with Justice, causing him to sit under his own Vine, and to eat the fruit of his own labour, feeding the Poor by careful, timely, and sufficient provisions; feeding the Righteous by protecting and providing for their Pastors; defending the Ordinances, the bread of life in purity: sure then if we be obedient children, expecting or desiring these blessings from our Fathers, we ought to pray for a blessing upon our Fathers. They are called the The foundations of the earth, the guard and Saviour of a Nation, etc. To reckon up and apply all; would be tedious, and beyond my purpose: only this, these names were not imposed upon them in vain, but they have their energetical significancies, teaching them what they ought to do for us, and what we may expect from them: as also unto what we ought to seek of God to enable them; for if they produce not these blessings to us, there is some great cause in them, or us, they being so naturally, or Divinely annexed to the Office. How hearty do we pray for, and watch over such things as we know by experience to be the proper causes of comfort to us, as over our Children, over the earth we manage, etc. and if there be a failing, a deviating in them, that the channel that should afford us sweet, yields nothing but bitter water; and our best earth that should bring forth pure grain, bears nothing but thorns, we are much affected with it; we mourn, we pray, and beseech the Lord to divert the curse. Do so for the Magistrates of a land, especially for Magistrates labouring and striving to bring forth fruits suitable to their place, and to yield better fruit, and more wholesome to the people, than ever any laboured before: pray that the Lord would furnish them with wisdom and strength accordingly; either thou must desire mercies of God in the way of his means, else thou temptest God. And if thou hast received such benefits by the Government under which thou livest: ungrateful man! that wilt not endeavour a recompense, viz. of Prayers and blessings. Debent illis submissam gratitudinem, qua benificia illa, quorum participes facti sunt, ex eorum potestate, studiunt pro viribus compensare, saith Ames. lib. 5. cap. 20. pag. 303. We own to Magistrates an humble gratitude, Case Consc. wherein to our utmost power we ought in our duties & callings to study to compensate those benefits, whereof by their own power they have made us partakers; pray that the same good hand may rest upon them, to coutinue the same good to us. And if as yet those blessings fall short of a moderate desire and expectation, pray that they may not. Nam hoc officium non possunt praestare principes nisi a Deo donari, etc. Zanch. t. 8. de mag. pag. 554. Though they are ordained of God for these ends, yet they cannot accomplish these ends for us, unless the Lord concur with them in the administration of their power, as he did in their ordination. We may conclude this with that observation of learned Mr Weemes, vol. 2. lib. 2. cap. 13. pag. 73, ad finem: The jews say, Esto orans pro salute Regni, nam si non esset. Authoritas publica, vir proximum suum deglutiret, ut pisces majores minores: pray for those that are in Authority, for if there were no Authority to restrain oppressors, than the wicked would devour the man that is more righteous than themselves, even as the great fish devour the smaller. Me thinks our own necessity should lead us unto this duty, when we see Magistrates contriveing their Counsels to our wants, we having so many evil persons abounding amongst us. Aquin. 12. qu. 95. art. 1. ex Isod. Factae sunt Leges ut earum metu humana coerceretur audacia, tutaque sit inter improbos innocentia: If the Laws were for no more than these ends, that the impudence of impious persons might be corrected, and the innocent might lie down in safety, they were sufficient to induce us to this duty: and so fare as we do enjoy these, let us be thankful for them, for without them we should not know what was our own. They therefore (saith Paraeus Aphoris. 3. praedict.) seem to be more necessary than our daily bread, the air we breathe in, the Sun we walk by, etc. for even these we could not comfortably enjoy without them. 2 The prime and highest End is the glory of God. Ames. cas. cons. lib. 5. cap. 25. pag. 313. Debetur autem hoc officium, non tantùm quia subditorum bonum in ipsorum bono, etc. we own not only this duty to Magistrates, because our good is included in their good, but because a singular price of glory and honour comes to God out of the right administration of their power: When a Magistrate is converted, there is not only rejoicing for him as a common sinner, and single, being saved himself, but as one that adds glory to the Church, strengthens and comforts many that do believe, and may bring in many more to the acknowledgement of the same truth. If the Lord had not cut off that cursed julian, into what dangerous mischiefs had he hurled the Church of God? One Emperor only pulls down the places of public Meetings, that so solemnly, diligently, and preparedly they should not instruct one another: another takes away their public Schools, that so their children might not receive humane Learning, and the principles of Religion: another takes away the means, the outward support of all their helps to Religion and Learning, knowing that with it all will in time perish. — Quis enim virtutem amplectitur ipsam, Praemia si tollas?— saith the Poet. Such was their subtle actings with the Church of God, in the primitive times, to draw a darkness over the truth to destroy their souls; and if that will not prevail, than they destroy their persons; and what evil such a cruel Lion as Nero may do in a little flock of Christ in a short time, any may cast up. But when that unparaleld Constantine arises, what a splendent glory breaks forth over all the Churches of God what pleasant beauty settles on the countenances of the godly! what praises are sung to God for him! how much is the name of Christ advanced by him! Christus in Consistorio, Christ now sits in the Consistory; Christ pronounceeh judgement on the Throne: Christ ruling, Christ preaching. And in his time not the most infernal mouth durst open against the name of Christ. Art thou a Chrstian, and wilt not pray for this glory, which in all places and ages is usually eclipsed or enlarged by the Magistrate? Thy prayers may confer to the reducing of an erring Magistrate, as well as an erring brother: and if this be of consequence, much more is that: the Apostle makes it possible, that we might put it into act, jam. 5. ult. Let him know that he which converteth (any) sinner from, etc. but let him know, that he that converts a Magistrate by prayer or any other way does much more. And suppose thou hast not been idle and unacquainted in these means; thou hast prayed from time to time, and thy prayers return not with these full and pleasant fruits; thy prayers go out laden with the best and choicest of thy desires, but they return empty: yet the continuance in this duty may abate the dishonour of God. If upon this thy Magistrate become not so good as thou desirest, yet he may not be so bad as thou fearest: this may stop blasphemous mouths, check the malignant and impetuous slanderer; nay, hereafter when thou art dead, the memorial of thy conversation may work upon and be as Balm unto thy Hearse, and be a friend to the surviving Christians. Marler. in 1. Tim. 2. v. 3. Cedit in gloriam Religionis Christianae, imò Domini Dei nostri, si pacificè, mansuetè, ac sedulò Dominis obsequamur, subjecti omnibus in timore Dei, etc. this will redound to the glory of our Christian Profession, and of our God, if meekly and peaceably we endeavour to obey our Rulers, for being subject to them, we show by our works that the Laws of our good God are written in our hearts, and what those Laws are, when from us they shall glorify God, that if it please him to visit them with his gracious mercy, enduing them with religious and pious hearts, they shall serve and worship this God with us; however in the mean while Orationibus nostris commendati, let them be presented unto God in our prayers for this end: or if it please the Lord to visit them in anger and with his rod, this may sadly reflect upon their spirits, as one cause of their punishment; I have hated them that have loved me, cursed them that blessed me, oppressed them that prayed for me, laughed and mocked at them that mourned and fasted for me: I have required them evil for good, I have despised their good, and therefore it is just that this evil should come upon me: an heart thus truly smitten will presently send forth cries: Ob, let them pray for me still. Oh, that I might live to pray with them, to return those blessings I have taken from them, and to pay that to them in part which I own for their prayers; my blood is too little to shed for them to protect them, that shed such tears for my heavenly protection. And if with these wishes and thoughts they should breathe out their lives, it would be honour to God, and should be sufficient comfort to thee, though they should not live to remunerate thee. 1 Pet. 2.12. Having your conversation honest (and thus pious likewise) among, & verse 15. for so it is the will, etc. that with well doing you may put to silence the ignorance of foolishness: and if yet herein thou obtainest not thy desire, but they live and die as wicked and ungodly Magistrates as ever they were, yet here is thy comfort, thou glorifiest God in performing his own Ordinace; and that in hope thou continuest waiting therein upon his bare word, without the least income of mercy suitable to thy endeavour. Lastly, thou oughtest to pray for them, They may desire it of thee: and doubtless if the Magistrate be a good man, or ever had the least acquaintance with God in this his way, he will not so much that thou mightest acknowledge his Authority, as that he might through faith and fellowship in the same duty, be made partakers of so effectual an Ordinance, desire thy supplications and intercession for him. Hezechiah sends to Esaiah, and in him to all the rest, Is. 37.4. Lift up thy prayer, etc. So did Esiher to all her brethren. We see the Elders of Judah coming to the Prophet with false and hypocritical Spirits to desire his prayer and direction, jer. 42.2, 3. We beseech thee let our, etc. yet they had a free and gracious answer, verse 10. If you still, etc. as if there had been much good intended to them, if they had really intended obedience. That wicked and rebellious people that had injured Samuel, yet knowing the efficacy of prayer, comes to him, 1 Sam. 12.19. And all the people said to Samuel, etc. This was samuel's gracious and mild answer, to that ungracious, and discontented multitude, verse 23. As for me God forbidden, etc. We ffnde that Heathen Kings have been so far convinced of the virtue of this means, that they have desired it earnestly, Ezra 6.10. That they may offer, etc. And to this he engages them by special favours, verse 8, 9 Not only to defray the charges of the Sacrifice, but the expenses of the place of worship itself. Many of their Princes, the Eunuch, etc. have come up to jerusalem for this end, to join in worship with them. We have many examples hereof upon Record, and in our own eyes to this day; I shall give you but one in the Primitive Church. Maximinus that cruel and impious persecutor, on his bed of sickness had certain reluctations of Spirit for his evil practices, and got up his heart to desire the prayers of Christians, even of that remnant yet preserve from the fire, and other torments: and that he might obtain the Christians hearty prayers for him, did bestow upon them many liberties, gifts, etc.— Euseb. lib. 8. cap. 29. p. 169. Unde Christani hac indulgentiâ à nobis concessâ devincti debent deo suo obnixe supplicare, pro nostrâ, pro Reipublicae, pro suâ ipsorum salute, ut quovis modo cum publieus rerum status integer & incolumis retineatur, tum ipsi in familiis suis absque ourâ & solicitudine vitam degant. Having by his decree restored to them their places of Worship, Means, Liberty of profession, etc. Hence, saith he, The Christians being bound by this indulgence granted by us, ought earnestly to pray unto their God for our health, the health of the Common wealth, and their own, that so the common condition of affairs being well and safe, they might spend their lives in their families without care and molestation. What an unworthy thing would it be in us, to deny to answer this their desire? Where would be that Christian compassion, and charity suitable to our profession? we condemn them for not protecting us, and we deny to afford them our prayers to enable them to it. We judge the Magistrate for his wants, when our wants are the greater; I say, they are the greater, because they are the easierly supplied; it is worse that they should want our prayers (especially praying for them) then that we should want their countenance, assistance, maintenance. Hypocrites, Heathens have had and merited their answer of desires herein, who tended to nothing but their personal security, and particular happiness: much more should such Magistrates, who from pious, sincere, and humble spirits, desire good men's prayers alone, even for this end, That they might receive Divine influences of wisdom, courage, integrity, &c and outward blessings, whereby they might cause their authority and power, truly to serve the Church of God. Thus you see how probable the effect is, how reasonable the performance is. CHAP. VII. IT comes now in order to discuss the last particular promised, viz. The resolution of some Objections that have sometimes sat upon my judgement and conscience; and the same may abide still upon the minds of many sincere, and tender hearts, that desire truly and exactly to walk according to Gospel Rule, and to the honour of their holy profession; which with all the candour and freedom of spirit I can, I shall labour according to truth to remove; that so with the more cheerfulness, and less hesitancy, we may set ourselves to the conscionable practice of this Duty. Object. But some will say, Ought we to pray for, and to be subject to Heretical Magistrates, and such as make use of their power to protect Heretics? Sol. To this I answer, 1. That if this be made in reference to this present Government, and to them that are in eminent Authority over us, it may upon probable grounds be denied that they are such Heretics; for this by experience I can affirm of some that have great influence upon the affairs of this Common wealth as they are now acted, and carried on amongst us. 1. That they are sound in judgement in the Fundamental points of religion; zealous affectors of the Ordinances of God in purity, constant practisers of such Duties, as carries in them the power of Godliness, and men of great and heavenly experiences. 2. That they are sadly and deeply affected with the spreading Errors and Heresies of these times, through which there are such numerous divisions daily begotten in that one only Church of God, and do truly resent the departure of good men from the Truth, not only as the common, Sins, but the heavy Judgements of these times, from which I am persuaded they will labour according to truth to recover this nation. 3. They are tender over the Orthodox, and thereof especially the Ministers of the Gospel; ready to supply their indigencies, to pardon their infirmities committed against themselves, desirous of nothing more than union with them; exceedingly troubled to be made instruments of their affliction, and the others restauration. To this their own actions may testify in many, and they still will testify in the due honour and preservation of learning, and of learned men, as a means to discover the subtleties of Satan (covered by men of the ablest parts) and to strengthen the truth, to which we own our noblest excellencies, and of which at all times, even in the Apostles times (when there was an immediate effusion of the spirit) the Lord made use of, as serving truly to these ends. Yet I believe that there be many violences offered against them in their estates and names, of which they in Authority are wholly ignorant; and I believe their actions hereafter will yet give a clearer evidedence unto this. Hereby it may easily be discerned what kind of Heretics they be. 2. By way of concession, admit the present magistrates should be Heretics, even under their government thou oughtest to live in peace, and perfectly to obey them in all their Ordinances that are according to the mind of God; and if otherwise he command thee, resist not, though thou obeyest not: but in thy place reprove them, so that thy reproofs, through soundness of wisdom tend to reformation, and not to shame and disturbance. 1. For we find not any Magistrate (admitting he hath the gifts of Government) excepted from Rule, nor we exempted from due Obedience, and honour to any Magistrate under any such qualification. But the rule runs in general, to be subject to the higher powers, to all that are in Authority, to every Ordinance of man for the Lords sake. 2. We find not any example in the Orthodox, and reformed Churches of God, that by any regular and approved course, by any unanimous and free consent, have laid aside, deposed, resisted, or slighted any Magistrate, for that Religion he hath professed in the New, or Old Testament: though we know otherwise, Religion is the common and general plea for Rebellion; and so for excusing all allegiances, as we have too many precedent: of this kind. We find not any King in Judah Deposed for Idolatry, nor the Prophets and Priests resisting their Authority for it, though faithfully, and sharply reprehending them. Nor find we any of the Churches of the new Testament resisting or denying obedience to a Magistrate because Heretical, Idolatrous, or back-sliding from the truth. Object. Good reason, for they had not Strength. Sol. First, None can deny but the Jews had sufficient strength; they who could irresistably revolt from Rehoboam the oppressor, could as easily have rejected his Father, secure in the arms of his Concubines, and an Idolater. Secondly, It is probable that the Primitive Christians had power within them to have effected such a design, if they would. For if we should reckon those many thousands that suffered (besides those that escaped) under one Persecutor, we should think if they had been embodied (in so just a cause as truth alone) they might have puzzled all their Tyrant's power. And if we further consider how many Christians were in great favour, Courtiers, and attendants to those great Princes; many in Offices of great trust, Commanders in the field, Governors of Forts, Towns, and Castles, it would be no great marvel (if this opinion was Evangelical) to hear of embroilments, and insurrections. To give you but an instance or two, besides what is largely spoken to this by Tertullian in his Apology. In initio imperii Valeriani— tota domus ejus piis hominibus complebatur, Euseb. l. 7. c. 9 p. 126. erat que planè Dei Ecclesia. When Valerian began his Reign, his house was so stuffed with Godly men, that it appeared truly, rather to be a Church of God, than the Court of an earthly Prince. Who when their Emperor Apostatised into those great impieties of Tyranny, and Persecution, probably had both power and opportunity to have finally cut off that wicked Magistrate, as Ehud did Eglon, judg. 3. if they durst have resisted that power. We meet with going along in the same History, another Cornelius, Marinus a Roman Centurion, who being questioned for the faith he professed, questioned not their Authority, neither made use of that power and interest he had in the soldiery (who might be Christians for the most part (as that Legio fulminatrix was) or at least affected to Christianity) for his defence and protection, or for the suppression of that Tyrant's wickedness: but after he had discoursed with Theotecnus, Euseb. c. 14. pag. 130. an holy Bishop, who presented him with a Bible and a Sword, & praecepit exillis duobus, quod magis esset ex animi sententia deligeret: And required him that whether of them two he had rather have, he would choose, who without delay threw away his sword, and with cheerfulness submitted his neck to the Axe. Many instances of the like nature might be produced out of those ancient Historiographers, and that modern, but faithful & learned Frenchman, Thuanus: only thus far we have the effigies of other Christians in these, that though they could, yet they would not resist that power they either had protection from, or protected by their service; no, not so much as to capitulate with them. thirdly, We answer, that if this should be granted, That we might lawfully resist, or withdraw our necks from the yoke of obedience to a Magistrate, because erroneous in his judgement, or Heretical, it would open a gap to a perpetual rebellion, and draw a sword that should never be sheathed up: for there should never be any in Authority, but he would be an Heretic to some party (every one esteeming himself in the truth) though truly Orthodox in himself: and then that Heretic might also judge it lawful for him to resist that Magistrate, or unlawful to obey him: and a third party judge so of this, and so by sword and violence one will be always crowding another out of the seat of Authority: How pernicious this would be to religion and common safety, let any judge. fourthly, We answer, That Heresy in a Magistrate is no sufficient plea for a Subject to resist his Authority, because Heresy is a corruption of the person, not of the authority: he errs as a man, not as clothed with Authority: he er as imperfect in judgement, knowing but in part, not as a Magistrate; for an erroneous Christian may be a just and faithful Magistrate: and if he tolerate wicked persons, and evil workers, it is contrary to that end of his power to which by God he was delegated, viz: for the punishment of them that are evil: and if he desinge his Sword against holiness & truth, he hath the more need of our prayers, and it behoves us the more carnestlie to implore the God of Heaven rightly to inform his judgement, & to direct his heart by his truth, to teach his fingers to fight, and his arm to sway the sword of justice for the Lord against all impiety. LASTLY, if this should be granted another absurdity must thence necessarily follow: where must live the passive Christian? where should we find a Martyr? If we have liberty to resist an Heretical Magistrate, then how shall we leave all, yield up our lives and goods for the testimony of Christ and his Gospel? A Christian should go like a Lamb to the slaughter, but if he resist and prevail not, he will go like a wild Bull taken in the net, and be led to his suffering like a Bear to the stake, truly like a Malefactor. All those exhortations of the Apostle, to a patiented running of the race, to long suffering, etc. may be expunged as Apocryphal: that cloud of witnesses may then vanish away, as unneedfull to guide us. All the Saints of God in the primitive days, when the Church was in her glory, as well as in her darkness, understood not their Christian privileges, if this be true. And the Gospel of Christ is yet imperfect, which amongst the publications of all its glad tidings, left unrecorded this immunity purchased by his precious blood. And to what end should we have so rich a treasure of sacred promises, of a Crown of glory, Dominion, Rest, and Immortality; of a Resurrection to Christ, that shall judge the cause of his Saints, and of pleasures at the right hand of God for ever, made to the persecuted, afflicted, patiented, well-bearing Christian? Why should we carve for ourselves here on earth by resistance, and victory, if we mean to enjoy our possessions, and our losses returned a thousand fold over in heaven for enduring? In a word, if we had such a Gospel liberty (or rather an Heathenish, or Brutish licentiousness) to resist under this notion, all the Doctrine and Examples of Christ, and his Apostles, would be to none effect. Object. But it will be further enquired, what if the Magistrate be Tyrannical, oppressive, and unjust, ought we then to obey him, and pray for him? Sol. To this we answer. First, If still this reflect on this present Government, we shall answer by Negation. Tyranny we know consists in the irregular, illegal, arbitrary, irrational, immoderate, and by-ended exercise of power; the end being to satisfy some private lust of his or their own (that be in Authority) as pride, covetise, luxury, revenge, etc. and not the common good. Now both in the way of administration, and in the portended ends of it, (rebus extantibus) this supposed Tyranny to my apprehension breaks not out, which appears upon these reasons, which I submit to the ingenuous reader's judgement. 1 Because these (I speak of them that sit at the Stern, those underdeck may assume more liberty to themselves unknown to the chiefe-ruling Magistrate) rule and govern by Law. Tyrants love not enclosures, to live and act in their Offices by prescript, but to walk in Forest paths themselves, yet to have all things else submitted to their judgement, regulated by their will; their seals and countenances must determine cases, dispose of lives and estates; so that the subject must have no other Oracle than such a Magistrates mouth, and the very Law lies locked up in his breast; and if he stoop so fare as to ordain Laws, they are to be no boundary to a Tyrant, but an hedge to his people, in which there must be left such gapps and passages that he may act beyond, beside them; or else tread them down at pleasure by virtue of a supereminent prerogative overtopping all Law and Reason. Now this is apparent to any impartial apprehension, That such as chief rule in this present Government, live not, act not, govern not thus: they have embarked themselves in the common Bottom with the subject, yield up themselves and all theirs to the trial of the same Law by which the meanest subject is tried: and if it be tyranny in this present exigence of time, to tax & onerate the subject with new Impositions, I say, if this be oppression, they are then Tyrants and oppressors of themselves, and their own friends and tenants, being no ways free themselves from them or any other burdens: and how irrational this is to any wise man, that men should advisedly oppress themselves, all may judge. The conclusion is, they act by Law, live under that Law in equal capacity with the meanest, which is no tyrannical Administration. And to this we may add, that if any Law swell above the Liberty of the Subject, or their privileges, they are ready to entertain any information or motion to correct, or repeal (where a correction will not suffice) that Law: and so likewise to enlarge any Law that may make for the happiness and freedom of the subject in general: this many can assure of them in power, and all may know, that this hath no show of Tyranny. 2 We must know, that a Parliament being the Supreme Authority of this Nation, (according to Mr. Pryn, etc.) and including alone the Legislative power, into whose hands by free and unanimous suffrage upon serious deliberation the people have committed their Liberties, Lives, and Estates; I say, they acting in Parliament upon the interest of the people, and in reference to the common welfare, according to their judgement, (to which all our National affairs are committed) cannot be said in reason or conscience, to rule tyrannically over the people. 3 As to their ENDS, I am not able to reach them; but must leave that to him for to judge, whose nature and prerogative it is to search the hearts and try the reins, to weigh men's actions, & to judge according to men's thoughts: if their ends be evil, & corrupt, GOD in time will find them out, blast their enterprises & overthrew them in the making up their Ends: When they have punished others, God will take them into his own hands, or create an unexpected scourge to punish them also. But in the mean while, this I can affirm of some chief Rulers, that they mind the public affairs more than their own, and account it their being, to be spent for the Common Good. That they desire not revenge, thirst not after blood, but could let tears fall upon the wounds of their enemies: through patience and many special favours acted towards the Godly, (as yet dissenting from them) they would thereby make them their Debtors, and if it were possible bring them into one Fellowship. That they hate Bribes; and in time it will be manifest, that they will effectually promote and settle Religion in its purity and unity, according to the word of God, and religious policy according with the word of God: and advance it likewise by all other external means that may properly conduce to it. And that through their means, the multitude of Errors shall receive a total rout, and Truth ride in triumph. Of this we may assure ourselves, if we may credit their personal practices, their affectionate, (and I hope sincere) appeals to God both in private, and public; their solemn promises, and resolutions; their appeals to man upon their appeals to God, where in charity I am bound to receive such thoughts of them that such are carried off from Tyrannical ends, & intentions. Secondly, But admit the worst, subscribe to the clamour, That they act Tyrannically, endeavour to set up their own iuterests, ends, and factions, yet that does not disoblige us from this our subjects duty. 1. If Heresy and Idolatry are not sufficient grounds to dis-authorize, and dis-office a Magistrate, than Tyranny and oppression me thinks should not, De jure, Disoblige a people from their Duty. 2. Tyranny is an evil of a person in power, making use of that present power to bring forth and establish the evil thoughts, and base affections of his spirit: which power, if rightly administered, would overthrow Tyranny and oppression; so that durante officio, we own obedience to him, viz. his power, though he act contrary to the ends of it. 3. We must examine, whether that Tyranny be not in the extravigant uses of a limited power, bounded in by Oaths, Laws, Covenants, and solemn Stipulatory acts, contracted betwixt the Magistrate and the Subjects, or no. If it be an abuse of such a power, which he only hath received in trust, and so liable to account for the mannagement of it, he may be resisted by way of defence to prevent the utmost execution of his unguided will, lest he should destroy himself, and them from whom, and for whom he hath received his power, (so that they that act herein, that examine and judge herein, be men in just authority) and if he prove incorrigible, and irreducible to act according to his Legal and entrusted power, he may be liable to sentence, and stripped of his power. The conditions on which the Subject sets up a power and Authority over himself ought to be performed, though to his slavery and ruin, as in the case of Saul: but if the Subject doth faithfully perform his duty, and the Magistrate fail, (and that wilfully) in the performance of his conditionated duty, than the next subordinate Magistrates are bound by the Law of God and nature, to defend those subjects from oppression, and to require an account of the trust of the superior Magistrates. If the superior Magistrate sin alone against God in the execution of his Office, to God alone he is accountable: but if he be a Magistrate entering upon his Government in trust, and upon conditions, he stands responsible to them, to whom these conditions are made, or to them whom they appoint to require, examine, and determine according to the trust reposed in him, which must be by men noble and worthy, invested with a true and rightful power. 4. A great cause of your rash condemnations, and exclamations against this power as Tyrannical, is from those unusual and extraordinary impositions of Taxes. But know, that as a good Magistrate will not impose unnecessary burdens, so the good subject will take heed of wronging his superior, by calling that unjust and Tyrannical, unto which the common necessity compels him. That which tends to the preservation of the whole, is not Tyrannical, though sometimes Irregular: and that supreme Authority cannot act illegally, that hath power to alter, abolish and constitute Laws. When the Magistrate sees the whole in great danger (nay, when a subordinate Magistrate perceives a part in a desperate estate on a sudden) it is then lawful for him to proceed in the execution of his place against Law, & to use any means to that end, and not to stay for the ordering of those means by Law, till all be ruined: so it is lawful to infringe some of the Subject's Liberties, to repair and maintain the rest of his Liberties. I know such actions work much against the spirits of the wealthy and covetous Subject, who minds his own profit more than the publicks, & looks no further after the business of others, than he can work into his own: and therefore calls upon the Superiors for Justice, Justice, Protection, Peace: and the least Prevarication (though it belongs not to him to censure) will speedily open his mouth to cry out, Oppression! and Tyranny! But take heed; while the Magistrate is Minister Dei pro tuo bono, repine not at him seeking thy good; condemn him not for such actions as Tyrannical; such acts living no longer than thy absolute necessity informs them. 5. Admit that such actions have a relish of Tyranny, yet then (a wiseman hath given advice) That a dull humour in the Subject, is better than a sharp, and Patience better than a Sword. To foster murmur in the breast (which are but preparations for Rebellion, and a Civil War) is very dangerous: and our late experiences may teach and lead us to a patiented suffering, rather than an impatient repining, which frequently precedes hazardous undertake. 6 And if the continuance of troubles be so great (whether thorough the necessity of the public or no) that they become very difficult to be born, yet let us bear them as the servants of God did under those unreasonable and cruel Tyrants, Nero, Caligula, etc. and betake ourselves to a solemn search, and serious repentance for sin, the true cause of all those griefs in all relations, and persons, that so suffer; and if we be sincere therein, where in persons or estates we shall finde plain and sufficient cause prevencing those troubles: which in the best sense must be afflictions inflicted to prevent worse, as we let blood to prevent bloody-fluxes, Fevers, and such more dangerous diseases: as that faithful historiographer relates, before that long and grievous perfecution of Dioclesian, the failings of the Church were great. Anno Christi. 306. Cum nos prae nimia quadam licentiâ in mollitiem delicatam, & dissolutam segnitiem prolap si, cum alij alijs invidere, maledictis insectari, & prope nos ipsi inter nos petulantibus linguis tanquam mutuis armis impugnare, etc.— Praesides ecclesiarum, alter alterius vires infringere etc.— cumque ficta & adumbrata pietatis species, etc. Then fell the Church into the sad time of travel under that cruel persecutor, and he by desolation put an end to the Church's divisions. Our actions in Church affairs renders the English of it; he that reads us, will interpret that. While then we groan under our calamities, let us press out some groans for sin, let our complaints against Superiors be turned against our selus, let us water our chamber with tears for the divisions of the Church, and for the Magistrates also, that should resarcire Ecclesiam dilaceratam, stand in the gap and make up our breaches. To this penitence ad patience, bear it because so justy deserved, since we have stretched forth the hand to fetch in and hasten these troubles upon ourselves, which carry upon them the legible characters of our sins, Lam. 3.39. Wherefore doth a living man complayn, a man for the punishment of his sins? why complain? will that satisfy a provoked God? or will it affect the Magistrates? Calumniando pejores fiunt Principes: to wrong the Magistrates by our calumnies, is to make the to wrong us, to justify our calumnies. Can vexatious and unquiet complaints affect God? who delights to see us meek, and our souls possessed and kept with patience, and to hear compassionate prayers poured forth for our oppressors instead of discontented repine. 7. Lastly, Thou lookest upon such Tyrants and oppressors as thy very enemies; thou art a private person, & hast no remedy left but to Petition for them to thy God, and for thyself to them; and this is thy holy duty. For they commit many evils in ignorance, oppressing, and persecuting others, yet may be vessels reserved for mercy, as Paul. Our Saviour tells us, That there will be many such blind Zelots in power; Seperabunt vos censure, & authoritatis vi, job. 16.2. That shall, etc. And this did not they, but with colour of piety and authority, Christ prayed for such, both Magistrate and People, that proceeded so high as to put him to death, Luk. 23.24. Father forgive etc. It may be thou thinkest it a less matter to pray for their pardon and conversion, peace and outward happiness: but sure the mercy is greater, and the grounds are as warrantable for this, as that. How much is this disposition called for in us by the Lord, to overcome their evil with our good: Cruelty is over come by Patience, and Tyranny by a quiet subjection; Curses, by Blessings, injuries, by well-doing. justin. in Colloq. cum Tryph. Col. Grot. Thus writes of Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We pray that they all repenting may find mercy from that God of all men, a pitiful and much merciful Father. Should we look upon any man, and above all men, upon Magistrates to be our enemies, even above all men we ought to pray for them. Christ directs us unto this, as to a practice exceeding nature, and a discoverer of the excellency of his Gospel-Doctrine, wherein he appears far more glorious than any other Teachers. Mat. 5.44, 45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. That ye may be the children of your Father which is in Heaven, for he maketh his Sun to rise on the evil and on the good, and sendeth rain on the just, and on the unjust. Where we find an argument drawn from our likeness to God himself, into which this practice would work us: For he indifferently reins blessings on the unjust as well as on the just: if thou wilt not let thy desires concur with his providence, if thou wilt not pray for blessings on the unjust, God will bestow them without thy prayers; yet though God do it without thee, and would if thou shouldst be silent, he he hath appointed thee to pray, as a means to draw out those blessings. We shall then close up this with that of S. Hierom, in Jer. 19 Seek ye the peace of this City, Ut simus non nostri tantum salute contenti, sed inimicorum quoque quaeramus salutem, So I say, seek the peace of this Common wealth, and silence those reasonings that may stir you up to the deeds of the flesh, that you may not only be satisfied with your own, without others happiness, but that you might become instrumental to save others with yourselves, even your enemies. CHAP. X. YEt there remains the two most difficult objections, that lie so much in the eyes of many pious men, that they cannot see their own duty, and the things that belong to their own peace. Some object against the Lawfulness of this present Authority, and therefore own to them no obedience, because they saw that they assumed by violence their authority to themselves, and so are no less than usurpers, whom we ought not to obey, nor pray for. As the other objection reflected upon the administration of Government obtained, so this questions the reception, and ground of the Government itself, since it appears to many conscientious Christians to be violently taken, and that by the hands of private persons, and therefore neither to be obeyed, nor prayed for; For the resolution of which, First, We shall lay down these following propositions to untie the knot itself, by declaring the nature of our former Government, and of usurpation itself. 1. To introduce the rest, I shall propose this Observation to any man that is but ordinarily read in our English Chronicles. That the former power by which our Kings reigned, and under which our forefathers lived, was many times obtained by usurpation (the true natural Heirs either banished, imprisoned, or murdered by them) yet to them they yielded subjection, and swore allegiance; and by honour, and other secular preferments, having engaged certain flattering and ambitious subjects to them (for, for this end they claim the Origin of Nobility, and propriety in all men's estates to bestow them on such Favourites) who co-engaged multitudes of simple subjects (admirers of Persons and Titles, Dependants on their Families and Estates (injuriously taken from others, and given to them or absolute slaves to their redundant power) to maintain with their Lives and Estates such usurpers. And hence it was that several families claiming the right of Succession, at one time have hurried the whole Common wealth into Civil broils, and the blind Subject not minding his own safety, hath served these particular interests, and been industrious to enslave himself to their private lusts. And the like we read in all Histories of Foreign Nations, both Christian and Heathenish, That the beguiled Subjects through them, have be●n lead into such practices to the prodigal expense of Blood and Fortunes, not carcing for themselves for whom Princes were made, but only calculating on all passages their Princes will, as if for them they were only made. And hence it hath been that all Nations have had so many Phocases, who by blood have ascended the Royal Throne (affected with outward pomp and revenge) whom our Forefathers, as well as Foreigners, most promptly have saluted as their Dread Sovereign, without question of right or title. Indeed Treachery, Sword, and all manner of violence have given possession to Kings, and by the same means have preseryed it till they have been extruded as they entered: I could bring sundry arguments to discover this First, By their fair pretences for Religion, sending it as the Harbinger to take up the hearts of the people for them, which they never practised in themselves, minded, or loved it in others, and as suddenly laid it aside, when by it chief they have obtained their desires; and by these pretexts the zealously affected, and amongst them, even the Ministers of the Gospel have often unadvisedly been ready to carry their Ensigns, and to advance their Designs. Secondly, By that difficulty in obtaining any indifferent Laws to establish the liberties of the Subjects, to give a little ease to their burdens, or in some small proportion to counterpoise the several acts made in favour of particular persons, and Dependencies; and even those dearly bought, and as hardly wrung from them by piece-meal. Thirdly, By that ingenuous subtlety in framing Laws to Vassalize the persons and estates of the people to their Superiors, not in reference to the preservation of the whole (to which the Law of Nature, as well as of Nations summons us) but for the feeding of their Luxuriant practices, and securing their oppressive commands and jurisdictions; not that I grudge those privileges which by Law and right belong to persons of Authority and Honour beyond the common Subject, but that they should not by their Privileges endeavour to destroy the Subjects liberty: and an hard thing it was to find a limit to their privileges, when the Subject's liberties were hunted up into a narrow corner. Yet such was their blindness, and unsensibleness (through delusion or custom) that they never knew or complained of Tyranny, or usurpation, till this present age. Secondly, To the Objection itself: it is the manner of usurpers to come with a pretence of right, as well as power, by which power they use to recover that right: the right is by way of inheritance and succession, lying in a natural descent, or collateral in marriage, David against Hanun. Constantine against Licinius. or otherwise in Deed and Gift: for whereas the Gifts of Kingdoms (a large congratulation of Favourites) have been many, yet from such as have solely conquered them by sword; & as their right was small or none so it also as soon perished: but this hath been the chiefest practice of Heathens, or others provoked to War upon just grounds, as David, Constantine, and some others. But here we speak to the most specious plea of Succession, which, whether it be just and real yea or no, yet if once actually possessed thereof, they will confirm it on their natural heirs. Now in this alteration (called by some Usurpation) of Government, they claimed no power to themselves as single persons, by virtue of any Hereditary, and innate Right in themselves, more than in any other, but as public, and representing persons in the name of the people, by whom they were Elected, in whom they speak, and act, and to whom they are accountable; and having dispatched their business for the people, they return into no greater a capacity then any other Subject; having the same rule, enjoying the very same Laws, and Immunities, performing the same obedience, having nothing beyond or beside the meanest Subject. Neither do they, nor can they perpetuate their Power in themselves, by conveying it to their Posterity (from whom they did not receive it, and for whom it is too great to merit:) for it may be, that neither they, nor any of their Posterity may ever be Parliament men again; but still remaining in the People (whose happiness in Common, is the sum of all things, the end of all Powers:) he that is now of the meanest rank, through his abilities and improvements may merit the same place of Honour for his season, by the Election of the People. Honour, and Titles of Dignity, are Hereditary (yet through transgression they also may be lost, and their places of Honour too:) but in no wise aught any power or places of trust lineally be descendent, but aught to remain in the choice of them for whom all power is, and in former ages hath been so to the greatest Offices in this Nation; else they would justly bring upon themselves that judgement (which is the most saddest and the most destructive of all Temporal judgements) To have children, Babes, and Fools to judge and reign over them; which is inevitable if power be Hereditary. True, though the Nobility of the Land was, and is honourable in my eyes, especially such as have deserved it for their great services done for their Country, yet of late being created (as they call it themselves) out of nothing, stood in stead of nothing to the Common wealth. And being in Parliament the Commons had not at all the least interest in them, though created out of the out of the Commons (and therefore dissolvable into the same principles) nay, immediately out of the house of Commons, who to advance their private interests, might have turned all the Commons into Barons, & so left the whole People desolate; and usual it was, when Princes found a worthy Patriot of the People's Liberties among them, to remove them by Honour, and crooken them with preferment. 3 Much strength of argument to prove this Alteration an Usurpation, in many men's judgements lies in this; Because the power was transferred from one party possessed of it, and by right claiming it, to another by the hands of private persons, viz: the Army; who then were but servants to the Parliament, their Masters. To which may be returned: 1 Though servants have not a mandative power to lay their strict injunctions upon their Masters, to act, grant, and execute things correspondent to their servants judgements; yet they have a negative power, to refuse the acting of such things for their Masters as appear to them unlawful: and in duty they are bound to restrain their Masters from such violent and unadvised prosecutions, that will evidently cast the whole both Masters and servants into inevitable destruction, if still followed on with industry and success by the servants: and no further do I apprehend they did or ought to undertake. And though in many cases servants are not fitting and competent judges of the Results and Determinations of their Master's Counsels, yet they may and aught to examine and judge their own actions (especially tending to such dangerous & dubious issues) and harken to the rational and regular dictates of their own consciences: and men that have been led thorough various and wonderful providences, exercised upon the same Business and Quarrel before, as now at their second Enterprizing, and to men of large experiences, and still continuing their close walking with God, and observing him in his and their own ways, may be let to see further into the things to come then others, and may discern further into the mind of God, may have stronger bonds and egging of mind, whereby they may be able to inform their Superiors, and to which they are bound to yield up themselves, so it be upon a godly and rational, consultation with the assistance of a lawful power. 2 Admit still there remain some appearance of resistance of Authority in them, yet we know that they intended not the abolition of the Authority itself, which still they honour, obey, and stand by with all their interests: neither did they ever oppose the whole Authority, but assisted part of them, partners in that Authority. And this is most generally concluded as lawful, that if lawful Magistrates, though not so great nor numerous, as the rest, should countenance the subjects, they may oppose and correct the exorbitancies, and riotous extravagancies of the Superior Magistrates; which yet ascended not so high, the Parliament being the only supreme Authority of this Nation, in which the subject properly resided and appeared; a part of which was opposed and ejected, of which there was a fair precedent of their own, who lately dealt so with the Malignant Party of the same Parliament. And to this we may add, that many of them (thus called private persons) have been great instruments in the redeeming of our Liberties, whom still it likewise concerned to have some care in preserving of them, that they did not ungratefully and negligently cast away & lose what God had given into their hands: and into this they were led by men among themselves in just Authority Civil as well as Marshal. We may yet add, that there was the means of Servants, as petitions, etc. used before the least violence was offered, which when acted, did not transcend the former Outrages and countenanced Disturbances of Parliament in the same nature, if not worse: which I know cannot excuse any fault, but others calumnies may be stopped by their own condemnation. To conclude this; the Common Safety of Religion & Liberty is the End of all Governments, nay of all men's Lives, nisi nobis solùm nati: and they cannot be preserved without an established Government: and where any form of Government through the corruption of private persons, the contracted and encroached privileges of great persons (through their customary continuance, or subtle stealth on blind & sluggish ages) have worn away, and eaten up the Liberties of the Subject, and still stand directly opposite unto it, there may be a Change and Alteration of that Government, and no Usurpation: So long as that Government hath its full Authority & Majesty, so long as it lays aside personal & private interests, and thorough the real maintenance of Godliness, Peace, and Righteousness, dissolves itself into the welfare of the Subject. Secondly: But let us a little nearer close with this Objection, that appears so forcible, and fall under it; shall we a little admit the Objection, grant the thing, that really they have usurped the power of this present Government unto themselves; yet 1. We must know that it belongs not to any private person to determine of the right of Government, nor to require an account of any Magistrate of the grounds of his Rule; it is his goodness if he satisfy private men with the reasons, & his Right therein, but it is not for them to demand those reasons of him; no not by Petition, unless they have subordinate Magistrates to direct them therein, that so they may observe Order, and that it many be manifest to the Superiors that this action of theirs, proceeds not from a Riotous, and Rebellious combination. The greatest Plea against this, is the case of Athaliah, who was deposed and executed by Jehoida: but we know that jeboida was a public Person, and of great authority, nearly allied to, and Protector of the supreme Magistrate, a Godly and Holy man: and the present fact of Athaliah, was her evil intentions clearly against the judicial Law of God, and of that Nation, and was notoriously known to be Treasonable, which makes not for the Lawfulness of private persons to combine, act, or associate in any design against them that are in Power. 2. It becomes not private persons, especially Malefactors, to demand the right of power of Judicature, but to maintain their innocence by the known Law of that Nation, or if that Law be corrupt, then by the incorruptible word of God. It is therefore in the collected observations of Marlor. in Rom. 13. Non enim est potestas, etc. Quumigitur quaeretur, cui parendum, non est spectandum qualis sit, qui potestatem exercet, nec quo jure vel injuriâ, quis potestatem invaserit, quare ratione eam administret: sed tantum si potes●atem habeat, si enim qui potestate pollet, jam indubitatum est illum à Deo eum potestatem accepisse, etc. Christian, dost thou see the Magistrate upon the Bench, or in any place of judgement, question not who, or whence he is, he hath power, that is certain, & that power is of God. 3. When a Power of Government is established, no visible authority lawful, opposing, or disputing the same: it is good for us to yield ourselves up unto it, to study the peace of it, to pray for it, that under it we, etc. It is no less dangerous to a man's soul, then to the people where he lives to resist it, if he impartially examine upon what solid grounds he can do it. Lastlie, What was said for an Heretical, for a Tyrannical Magistrate, may be said for an Intrusive, it is but Error Personae, non Officii. The Person sins, not the Power. The Power was, and is good, and all manner of Governments have been abused, and to them all we own our duty, under which we live, which is the sum in all, though diversely, and by several administered. And sure it is, if we make appeal to them, as we must do that lives under them, we must appeal to God for them, to direct them in all their determinations, for the Churches good, and our own also, in civil affairs. Object. But suppose I have sworn, to be true and faithful to a Government contrary to that under which I live, ought I then to obey and pray for that Government I live under? Sol. 1. Certain it is that we ought to make a Conscience of all our Vows, Promises, Oaths Covenants, Protestations, and Engagements, and as sure it is, that he that will slightly, and upon easy grounds lay aside such, will as easily let go any of the Commands of God in his practice, especially if we made them upon serious considerations, holy preparations, and in the times of our necessity; and have had some gracious responces according to the occasional grounds thereof. And indeed in their own nature they are Divinely obligatory, and sits close upon a tender conscience; for though we make them to man, and about some Civil affairs, yet it is in the presence of God to his creature, and thy brother; and it is his command for thee to perform all thy Vows. Psal. 15.4. He that sweareth, etc. Eccles. 5.4, 5. When thou vowest, etc. 2. Yet there is difference of promises made to man, of man, and of promises made to man of God, in man's stead, though the truth and faithfulness of them both aught to be the same. For 1. the promises made to God of himself, may disoblige us from promises made to man; but no promises made of man, candisoblige us from them made to God: and so of mixed promises, partly of God, and partly of man, where both cannot be performed, man must be thrust out first. 2. Promises made to God, binds more firmly to the performance of that, which in equity we ought to have performed, had we not promised it; but promises made to man are oft of such things, to the performance of which, we were free as of ourselves. 3. Promises made to God binds for ever (if not in things indifferent, but them made to man, binds not for ever, because first in their relatives there is corruption. The man bound, & the man to whom he is bound, may decease; and Nature itself teaches, that Vno sublato tollitur alterum, and relatum non potest subsistere sine suo correlato; one relative being taken away, so is the other in respect of that relation, & obligation: actio moritur cum persona, is true in moral, as well as in Common Law. The Apostle hath a similitude that might illustrate this plainly, Rom. 7.2. If ye, etc. the woman which hath an husdand, is bound by the Law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law & bond of her husband. This is the nearest relation that can be, in which there is a certain oneness, and if on these terms the relations, & all the obligations are dissolvable, then much more in relations more remote. Again; Secondly, there is a change in man himself: God is immutable, he cannot, he will not disoblige any man from promises made to the stricter observance of his will, but man may: & if he that made the covenant or promise dissolve it, it is dissolved, I mean him to whom it was made, and by whose power it was made: the reason is good; he sees no necessity of such an obligation to him, and it being for his sake, his safety, honour, etc. and a but then to the obliged; the one party may part with his own right, to ease another. juramentum prom●ssorum quo aliquid promittitur homini, tantum in ejus gratiam desinit obligare, si ille cut factum est promissum vel remittat, vel t●llat fundamentum illud quo nitebatur. Ames. Med. l. 2. c. 10. The stance of an Oath must be just and possible; it is a sin to promise what is not good to be done, or being promised cannot be done. To promise any thing contrary to the mind of God, is absolutely sinful, & from that God does immediately disengage thee; to promise that thou canst not do, is by consequence a sin, because thou dost it not. Sometimes God disobliges us from the performance of our Promises, when he blocks up our ways by his providence, and will not let us perform them. The Lord hath clearly appeared herein to us in his visions of providence, wherein he hath not walked obscurely under second causes, but above them, and made his own armbare before us all, and he himself stood in the way against the political ends of the Covenant, literally expressed in it: & though providences be not an assured justification of precedent actions, yet the sucession of them, & that in a more than ordinary way, have a prophetical Declaration in them, and inminde us of the will of God de futuro, that he will establish such a goverument whom he much owns, and will make us that labours in it, to understand that of Nebucadnezar, Dan. 4.32. that the most, etc. To close this, the main ends of the Covenant binds us more strongly to the performance of that, which without a covenant we are bound to perform, and to clear us before men, etc. and I hope I have great assurance (as much as man can have in man) hat the main & principal ends thereof, this present power will bring ho●e unto us. CHAP. XI. THis truth, that is, the Duty of a Christian subject to pray for the Magistrate, for that government under which he lives, may have its application, 1. To the subject, whom it Corrects, Directs, Informs. 1. It corrects the erroneous, whereof the chief is, Vid. Willer. 7. gen. count. in. Synop. l. 1. p. 36 Ger. de Magist. Po●●t. p. 164, &c jewel etc. 1. The Jesuited Papist, that would have a supreme power in the Pope, the universal Vicar of Christ over the whole world, to depose and enthron what Magistrates he pleases, to set up a Phocas, etc. as also to change government at his pleasure, to cause the subject to withdraw his due obedience from the Magistrate, & instead of praying for him, Excommunicates, & Curses him with Bel, Book, and Candle. He likewise assumes to himself the power of Dijudication in all causes: denying that any Clerk or Person in Orders, shall appeal unto any Magistrate but his Ordinary. As the Apostle excepts none from Magistrates, so no subject from his duty: pray for all men, etc. let Timothy, etc. all the Church at Ephesus, Bern. ad Henr. Epist. Minister & people pray for him. Si●omnis anima & vestra, quis vos excepit ab unive sitare? si quos tentant excipere, tentat decipere, saith a Father; if every soul (must be subject to the higher powers) than yours also; who hath excepted you from this universality? he that would except you, would seduce you. 2. The giddy Anabaptist, that would have a parity amongst all Christians, fellow creatures, fellow Christians, and fellows in all things, and because free by Christ in their souls, therefore free from all humane obedience. What have I to do with civil Powers and Magistrates, & c? saith he: nay, he would not have a civil Magistrate in a Christian Common wealth. Alas man! what wouldst thou do? how wouldst thou defend thyself, and gain redress for injuries acted by evil men. The very unreasonable creature might argue thee out of this opinion: but thou sayest, that thou wouldst have all men to live by that law which is in them: alas, what is the Law of the thief, the Murderer, the dishonest person, the man whose heart is hardened, and conscience seared up? and will there be no such in the best Common wealth? But thou wouldst not have a Christian by any means take upon him the Office of a Magistrate. There is more need of them then any; Vid. Aquin. 22. q. 104. Art. 6. Rutterford; wol, Gor, etc. because there is not such able men, and good Christians in that office: it is, that justice is refused, judging men's causes by their persons, and not their persons by their causes. The Apostle checks the Christian Corinthians for this, 1 Cor. 6. 1. Dare any, etc. sure it is that the Saints the Apostle spoke of, so able to judge betwixt brother and brother, are very precious in these our days; however it's to be wished there were more, that might deserve fuller prayers, and freer obedience from the subject. Secondly, It directs the truly pious, and Christian Subject. 1. In point of Conscience, thou lookest upon many in Authority, as really: base, and unworthy: Persons of profane lives, corrupt judgements, easily biased, & only filling up a place, nay, dishonouring that place; well, thou sayest that thou dar'st not put up any request for them, they and their practices are so abominable in the eyes of God, I am afraid, to pray for them is a sin, at the least a vain petition. Truly, that place is to be lamented that are served with such Magistrates; but are they Magistrates, and so bad and unable? then they have the more need of thy prayers; for want of them they are so bad, it may be. But however in the meanwhile you must distinguish between the Person and the Office: the Office adds to the Persons, the Persons take not from the Office; their personal iniquities, or official corruptions lessons not their Authority, Power, Superiority, Magistracy, but because of this, thou fearest lest thou shouldest sinne in praying for them: it is thy duty, and thou sinnest in not praying for them. Thou hast a bad Child, a bad Father, a bad Minister, dar'st thou not pray for them because they are such? nay pray the more constantly, and the more fervently, the higher their sins cry, the louder let thy prayers cry; the worse that thou dost find them, the more do thou pity them. When thou prayest for them, thou prayest not that they might succeed in their iniquities, but become just; not to prosper and continue in evil, but to turn from every evil way; thou ownest not, but bewailest their faults; thou partakest not in their sin, but washest thy hand, thy conscience from it; and if there be any virtue, any grace, any thing of God in them, of that thou sharest, in that thou rejoicest. Moreover, as I have oft fore-spoken, the Apostle makes no distinction of Magistrates; he says not, for such a Magistrate thou shalt intercede, and for such an one thou shalt not; he points not out the Magistrates in their manners, and qualifications, but for all that are in Authority we must put up all manner of prayers; and all Persons as are to perform this, the poorest Christian that lives upon the alms of Magistrates must pay to them the Subsidies of prayers (granted in the high Court of Heaven) to them as Magistrates. 2. In a duty, viz. to turn thy prayer into practice; what we sincerely pray for, we ought diligently to labour for, using our prayers as the watering of our endeavours; else our prayers will prove a derideing and tempting the Almighty. Thou that prayest for all that are in Authority, that under them thou mayest lead a quiet, and peaceable life in all godliness and honesty, to walk toward the Magistrate, & so act in thy place & calling, that thou mayest lay hold on that for which thou prayest, and help to work out that peace which thou so fervently desirest. Inefficax petitio est, cum praecatur Deum sterilis oratio; Cyprian. de Orat: Dom. a barren, an idle, and a starveing prayer is an ineffectual desire; a naked wish is no prayer; but what thou actest as thou prayest lawfully, thou discoverst the heartiness and sincerity of thy prayers, and offerest a double service unto the Lord. Make use then of such opportunities as are in thy hands, and make them subservient to the Magistrates power; for let him use all his skill, and whet his sword for the procuring hereof, yet in vain will his endeavours be, without the readiness and willingness of the Subject, who not for slavish fear but tender conscience, not for man's sake but the Lord's sake, shall apply himself to make use of his directions, and thereunto make use of his own interests in family, among friends, in all his relations public and private, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, so follow after and prosecute peace, as if thou wouldst ne'er cease till thou hadst overtaken it. Let every man take his Oar, and with all the might and strength he hath row in some part of the Ship of this Nation to preserve it from sinking and splitting against those many Rocks that appear in every passage of this Commonwealth. Let the Master of a Family, the Minister of a Congregation, and every private man confer what he hath hereunto; let the lines of all our callings be drawn to this as to the Centre; then undoubtedly the labours of the Magistrate will prove effectual; join therefore together hand and tongue, pray and work, cry to him, cry for him, assist him in the work to thik end. Thirdly, this informs a Christian of himself and the Magistrate. 1. Here is a glass presented to thee wherein thou mayest see thy own heart; deal uprightly with thyself according to this Rule; what are thy aims and intentions in praying for the Magistrate? are they for peace? that is well; a Magistrate, if a good man may see another good man's heart by his own: he desires a true and lasting peace. Qui vere pacificus est, etiam belli gerando pacificus. Aug. his mind is so bend after peace, that he fights, he wars, he kills and demolishes places with a peaceful mind. Pacem debet habere voluntas bellum necessitas, non pax quaeriturut bellum excitetur, sed bellum geritur, ut pax acquiratur. Though the Church of God, the Christian Magistra e, and Christian Subject does hate the necessity of War and prays against it; yet wars, that she might obtain it, she desires a peace, which is as the warm beams of the glorious Sun to blossoming truths: holiness can never shine without peace to cherish it; and I believe, if the eyes of many of this Commonwealth were truly opened, they should see the loss of holiness and truth in these late times of war would exceed her gains. War is no friend to truth in itself, nor to the powerful and constant practice of godliness; and every private Christian may find this in himself, if he be possessed of a divided, wracked, and discontented, and troubled mind, for that while holiness will be ebbing, himself abating, and flagging in the ways of God: nay, ordinary Disputes and Divisions in Religion are no succourers of grace, but suckers and dryers up of it; oh than its amiable peace that thou desirest, but is it that alone? thou art weary of trouble, and the fear of wars perplexes thee, thou longest for peace: peace, oh how earnestly thou lookest for a messenger of peace, how welcome wouldst thou bid him to thy house, that thy burdens might be removed, and thy murmur stilled; that as Psalm 144.12, 13, 14. That our Sons might be as plants grown. etc. this prayer proceeds from thy fleshly affections, thou mayest see by thy purely carnal ends; thou seekest a Magistrate alone for thyself to satisfy thy private and peculiar interests, and so long mayest thou pray in vain. Jam. 4.3. Ye ask and receive not, because ye ask amiss &c, but wouldst thou have a Magistrate whose wings might protect and nourish a godly man, under whose Government thou mightest lead an holy life, as well as a peaceable? thou wouldst have Holiness, Peace, Truth, quietness hand in hand; thou hadst rather live under an Hezekiah and be besieged in Jerusalem, then sit as a Prince upon one of the Thrones of Nabuchadnezzar, and be forced to bow unto an Image, or be hindered from a free serving of thy God, the G●d of Heaven. Piety is more beautiful than Tranquillity; thou hadst rather be a doorkeeper in the House of God, then sit and fair deliciously in Prince's Courts; both are precious blessings, but a good man cannot be satisfied with peace alone: present him with Riches, and Honour, and Peace, and an eleven of the choicest and goodliest blessings thou canst pick forth of God's Treasury, yet if Benjamin come not, he is full of sorrow; for the life of a good man is bound up in the life of godliness and holiness: therefore he dares not pray for peace alone: for had he his outward peace completed, he could not be at peace, while he sees wickedness on high, and iniquity abounding, and sin in pre-eminence, and eminent places; he cannot be at peace while ungodliness and unholynesse is at peace and reconciled to Authority; his peace is a broken peace, his life a dying life. Then peace indeed is sweet if not embittered through ungodliness; an unholy peace is ill, and therefore he desires a quiet & holy life, a power protecting persons and goods, a power advancing holiness and truth: such a Magistrate he prays for, he prays that every Magistrate might be such. Heb. 12.14. Fellow after peace and holiness, etc. and he would not have these two separated, which God hath joined together. Protection from open enemies, and Seditious rise: encouragements to Piety and holy practices: deliverances from aspersion and cruelty; the least of the blessings is the last, yet a very precious and an acceptable mercy: If peace, if holiness; yet if we could not enjoy our own, we were still unhappy: if a peaceable, if seemingly an holy Magistrate, yet if not honest he would be a burden to us; though if we were really assured of the two first, the last would undoubtedly follow: honesty being the least part of a Christian, the stream of his holy heart, and that wherein a Hypocrite and ignorant person might equal him; yet sure it is, a Magistrate that sets a sure guard over his Subjects for a quiet and holy life, will judge righteously; and though Morality be a common virtue, yet it's the desire and endeavour of the Christian Subject, being the outward illustrating form and credit to holiness and truth's profession, and gives a sweet relish to, and is the happy solemnisation of outward peace. Examine therefore the true frame of thy spiri●, and thy earnest desires, when thou prayest for the Magistrate, is it really for the happy uniting of these three, Peace, Godliness, and Honesty? dost thou set thy eye upon that promise made to the Church, and put it into petitions, Psalm. 85.10 Mercy and Truth are met together, etc. if this be thy temper, its according to the Apostles rule. 2. This presents unto us the necessity of Magistrates, in what need the Servants of God, the Church of God stand of them, since by the Apostles order and command they must be so seriously, and earnestly prayed for; for had not the Servants of Christ such to defend them, they above all others should have the least quietness, or honest dealing: could not they suck the milk of righteousness and peace out of the breasts of Magistrates; the breasts of Mammon and all the world besides would yield them nothing but poison. Nay amongst themselves, their peace would sour into confusions, Truth would be laid under Errors, Profaneness out-justling holiness, Ordinances made common and defiled, instead of Honesty, injurious and uncivil deal, had we not Magistrates many times to step in to heal Church-breaches as well as the Commonwealths. What great pains that good Emperor Constantine took for the peace of the Church, and removing differences occasioned by some erroneous persons; he writ's letters frequently to several men of ability, and to their Counsels; he fights with his Armies against their Adversaries, he comes in his own person to the general Assemblies, & there woes & beseeches them to peace, as if he had as particular a charge as any of them; he was a true Nurcing Father, fed them with rich favours, and hushed the wranglings of godly men, he gave them the breasts of the world, Riches, Honour, Wealth and Peace to such to live on, nay as if that was not dear enough, he gives his blood for them, and endures those miseries to confer on them and preserve with them the contrary blessings. And not only in this respect have the people of God a Magistrate, but in other respects to regulate their conversations; they have corruptions as well as others, which may break out into as notorious acts as in the wicked: sometimes they may fall out about the world, estates, etc. & fall into great civil differences many times; these need not only a brother to motion, but a Magistrate to command peace, and absolutely to determine the cases amongst them, whence else are those exhortations, 1 Thes. 4.6. That no man go beyond, etc. a caution, 1 Pet. 4.15. But let none of you, etc. that a check, Jam. 4.1. From whence come wars and fight, etc. a good man hath the same roote-sin, and the same temptations, that same tinder, and the same presented to it as ungodly men have, that they may happen to fall into the same evil and condemnation with others; therefore God's people had need to pray for good and wise Magistrates, that may play the part of a skilful Physician to know how to search and judge of the sins of Persons, in the nature of them, and how to apply his remedy, and in what degree and measure. What a sad time was it in Israel, when they wanted a Prophet in the Church, a Judge and Governor in the Commonwealth; Brave times might some unbounded Spirits say, but see Judg. 17.6. In those days there was no King in Israel, etc. (That is, no Government, for as yet they never had any King in their most happy and flourishing estate) but every man did that, which was good, etc. What a sad Nation should we have, if every man might do so, if every party unjustly head themselves, and every person follow his own way, every man be his own Judge, Lawmaker, Executioner, Councillor, and Interpreter. Find me a Nation without men of licentious spirits, and irregular principles; and could you find a Commonwealth of Saints, yet even then there might be need of a Magistrate: both for the Political order and beauty of the Commonwealth, and for the prevention of evils that may arise, and the preservation of such happinesss which may be lost; it being no less difficult and honourable to preserve, then to acquire such blessings. As he must cast out, so he must keep out that evil-doer, and there is required no less wisdom and watchfulness in a Magistrate to make and maintain a fence so strong as to keep out such persons, that may ensnare these happy Privileges, as to extirpate and suppress them being rooted amongst his; No marvill the Apostle requires us to pray for them in all manner of prayers, which they themselves stands in such great need of; the more thou observest the Commonwealth, and the more thou enquirest out the reasons hereof, the more wilt thou be convinced of the necessity of this Duty. CHAP. XII. NOw touching the Magistrate himself; all lies not on the Subject himself: when Servants, and Children, and Wives are exhorted to love, reverence, obedience, etc. It intimates a Relative duty owing from the Master, the Father, the Husband; as it is in all relations, there are mutual conditions that both of them are bound unto. Only in general, let the Magistrate make this use of this Christian practice, It's a proper Duty of a Subject to pray for his Magistrate. 1. Here you have the Essay and Character of a true Subject, see his Disposition, his Affection, his heart taken out of him and laid before thee: man's languages one to another are no certain discoveries of their mind, but their prayers, which they dare not counterfeit when they go to their God and Father, who is the searcher and trier of the heart and reins. Nay they not only sometimes pray for the Magistrate, but they make it their business, this is a chief thing that in the first of all things they must place, even the happy Government of the Magistrate, and that they might enjoy a true Subjects life: as God hath committed them to thy hands, so they commit thee and thy Government into God's hand; what thou labourest for, they truly pray for, that the Lord would enable thee with such Graces and Gifts, to guide thee by his Spirit, and so guide himself too, that thou mayest rule and govern in Peace, Holiness, and Honesty, see here his heart running in unto thee, his affections making haste to meet, his endeavours striving to answer the sum of a good Magistrates desire, and to delight him in his own happiness; If thou be'st a Magistrate and affected with men of other tempers, thou art no lover of thyself or the Commonwealth: if thou seest men otherwise disposed, be assured that they are not true Subjects according to Gospel's interpretation; or if any of God's people fail herein: blame not the truth and the way they profess, they have been instructed in other Principles, better Rules are laid before them to walk by. Then the Magistrate ought not to account him as the only faithful Subject, that is a solicitous informer, fills his ears with groundless complaints, that strains, sqeezes, and forces the actions of men to speaks in such a Dialect; that as he hates them that are good, so he would set at difference the Magistrate and them that are good; sure it is (how charitably soever such as are in Authority, and judge of them, and howsoever they may use them as profitable to themselves, (unless in apparent cases of necessity, peace itself being concerned in it) yet they are according to the first qualification of the Apostle, the worst Subjects a Magistrate can have, bringing much dishonour on him that hearkens to them. For as the Prophet discribes them, Isa. 29.20, 21. They watch for iniquity, that make a man offend, etc. These men cannot live but in the flame of revenge, and the fire of envy, they delight in the disquietation and ruin of others, and therefore labour by suggested lies, and wiredrawn Truths to perplex the mind, to wrack and torture the Name and Estate of the true Subject, that truly desires to lead a peaceable and quiet life; yet questionless the eminency of their affection, and the exactness of their subjection appears only in this. Again this informs, that a wicked person cannot be a true Subject; the contentious man being an enemy to Peace, disquiets the innocent Members of Jesus Christ; so the ungodly man is inwardly an hater of the happiness of the godly, and would be ready to entertain, and violently to prosecute motives that might beget the disquietness of the Righteous; and if he should follow the Principles of his own heart, he can neither rule as a good Magistrate, nor obey as a good Subject; how can he pray for the Magistrate, that never prayed for himself: his prayers as well as his person bring an abomination; The prayers of the Righteous avail much: In truth the wicked man is subject to none but the Devil and his own vile affections, neither can he be; while an evil Spirit rules in him as in all Children of disobedience. He only loves a Magistrate like himself, and delights to make him like himself, Hos. 7.5, 6, 7. In the day of our King, etc. delights to see him live like himself, Rom. 1. ult. But hear how they will sound forth the commendations of a Minister of Justice, that will countenance or connive at their wickedness: and it's easily known in a County what a Magistrate is, by the persons that wear his Livery, and the Herald of his Name; for such as the Subjects are, such is the Magistrate by whom they live: especially he is such in his Admirers and Agents. We read that this Title is given to the Magistrate, who is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, populi, the Shepherd of his people, but sure it is: the ungodly persons are the scab of his Flock, and a curse of his Government; the ungodly person is the Tinder, the Contentious person is the Fire, while these two receive countenance from the Magistrate, the best of the Subjects shall enjoy little peace. 2. This may serve to guide the eye, and direct the heart of a good Magistrate, where he ought to place it; it may teach him, what value and esteem he ought to place on the righteous man, considering what fruits he properly bears, so long as watered by the Doctrine of the Apostles, viz. Peace, Godliness, Honesty. If thou be'st a gracious Ruler, and desirest so to govern the people, thou wilt delight in, and receive to thyself such as meet thee in the ends of thy Government. Cornelius was a good man, and loved men like himself, as good though not as great as himself; such shall be nearest his person, and things of trust committed to them. Act. 10.7, 8. He called two of his household servants, and a devour etc. In those days it was a dangerous thing to be a Patron of the Apostles, or any Ministers of Christ; if it had been known but to their Heathenish Emperor, or any of their Deputies, he had lost his place of Command, if not his Life: yet with this business (he had such good servants of such fidelity) he durst intrust them. Therefore saith the wisest of Magistrates, Prov. 16.13. Righteous lips etc. such is the nature of him; and then he directly moves towards the divine ends of his Office, Rom. 13.3. for Rulers are not &c. Mark the resolves and practices of that good and upright King, Psal. 101.2. I will behave myself wisely in a perfect way: What is that way? See one step he struck therein, vers. 6. Mine eyes shall be upon &c, They ought to have a good man in high esteem for his works sake; and above all, for the inward frame of himself, which is compounded of Peace, Holiness, and Righteousness. You may behold him keeping just Laws before they be, and helping the Ruler to that Peace and Righteousness in his way, that a Ruler cannot help himself unto, by reason of the defect of his Law: a true Christian makes it his business privately and publicly to pray and act for this: No sooner are good Laws made, but he rejoices in them, lives more securely from evil men, but no more securely in himself, having the same standing Law in his Conscience, nay, being a living Law to himself. King James used to say of a good Justice, that he was his best subject, and none deserved better of him; and sure the Country may say as much of him, as a Magistrate amongst them: But what will Magistrates say, when they see Christians walking like so many Justices, keeping Court in their own Consciences; and were there no Law, durst not offend, nor break the peace of common society? Sure such are to be had in honour, that are so ready to every good work. I know, that there are many in authority at this present, to whom good men are dear to them as the apple of their eye; yet again I know them to be but men, and may receive accusations privately suggested (having many coming to their ears) and such being received, and the mind possessed of them, it's an hard thing to unsettle them, and remove them from the affection; anger inveterated rurnes to malice, and that to worse; and some Rulers are too apt many times to spend their judgements, according to a sudden apprehension, or present information. A Ruler ought to be very careful herein, against whomsoever he receives any thing, or speaks, especially of a good man, whose heart is or shall be thus disposed presently to Peace, Holiness, and Honesty in all things; and in some particulars that obliquely seems to oppose some of these, gives him leave soberly & solidly to come up unto them: in the mean time, let him not lose that esteem and good affection, that is due from thee to him; which another day thou shalt be forced to acknowledge. 3. This shows in what a perilous estate the Magistrate stands: his foot is set upon a Hill, which if either to wet or to dry may prove ill for him: he therefore hath not only need of his own prayers and watch, but of others, of all good Subjects under them, of whole Congregations, Ministers, and People: that their prayers ascend with the greatest strength and force to the Throne of Grace: God requires us thus to act and intercede to himself for them: the great danger they are in, appears by the the necessity of their & our prayers, and the great care that God takes of them, who can thus bless and prosper from himself, yet not without means, this must not be forgotten above all things, this do first of all: and this must be constantly at all times being a general direction, first of all; slight not this, God himself hath put up a Bill into thy hands every time thou goest into the Pulpit, Pray for all that are in Authority; and good reason, their temptations are so many and so great, Satan waiting on Ministers, and Magistrates at all times, to be a lying Word in the mouth of the Prophet, and a false sentence in the mouth of the Ruler: for if they err, many err with them, and in their ruins many perish. Moreover they do Judge and speak for the Lord, and as in his stead and place, and thence do their sins much reflect upon the Lord; and they do judge the Lords people, and his Inheritance, which ought tenderly to be respected: there be many extraordinary and occasional employments, that they need constantly to stand under the droppings of the Olive tree, and we always to be putting up our supplications for them, for supplying influences of Courage, Integrity, clearness of Judgement and Wisdom. And here again is taught them, that as the care of the people lies on them, so good people bears much care for them: they are afraid lest they should slip or fail in the discharge of their places, if they do, they mourn over them, they seek to restore them, being very sensible of their conditions, knowing what loss the people of God may suffer by them. And if such be the charge of others for them, how great need have they in humility, godly temperance, and vigilancy to be overseers of themselves, and frequently to examine their own hearts and ways, and fall fully to attend the Lord in prayer, and all other means for strength and direction. CHAP. XIII. HErein by way of reflection, the Magistrate may take a view of his own duty to the Subject; what the Subject is bound to seek for of God, what they are bound in duty to endeavour to perform to him, for the Subject prays that he he might lead a quiet, godly, and honest life under him, and to enable the Magistrate so to rule and govern, that his Government may conduce hereunto, which ought to be his study: should he not pray for him, and this calls upon me to handle the other part, the Ruler's duty, and how just the expectations of the Subject are from him for their blessings: but I must leave this for another opportunity, which I hope God may cast into my lap, only in present receive these brief Observations. 1. Let the Magistrate endeavour a confluence of these three, Peace, Holiness, and Honesty: let him not satisfy himself as a Political person, with peace and Honesty, but if it please God to bless him with them, strive by way of gratitude to return the other for thyself upon the Subject; you have a duteous interest in them all, though somewhat different, yet so great as to promote the remotest from your power, Truth and Holiness, you see how the Lord is pleased to join them in promise, Jer. 33.6. Behold, I will give unto them health, etc. What we have laid up in promise, we ought to strive each of us in our calling (which may confer something to it) to draw that forth, those that establish a lasting Peace, must build it upon these two Columns, without which it will inevitably ruin, and those will be ruined that lie under it; let it otherwise be laid upon the strongest Basis of Policy. I never read otherwise in the History of any Church, either jewish or Christian, but where either of them two perished: either the Government itself, or at least the Magistrate perished. When God would in a Vision represent to Nebucadnezar (and therein to every Magistrate) his charge, he adumbrates him by a Tree, it was in it self great and strong, though made so by the hand of God, that for Beasts it might be both for food and shadow, and for Fowl to build their nests in the spacious and loving arms of it; The interptetation is clear. 2. That the Corruption of a Magistrate, or his Tyranny (as some term it) consists as much in the no-execution of his power, as in the licentious exceed of the bounds of his just power; It's an hard thing to keep in measue, though he must exceedingly endeavour it, that he neither two much slacken, nor too much straighten his golden Reins; For besides his own sin, and danger herein, it's too subject to the unadvised Subject, to murmur without just occasion. Sloth and baseness of spirit is as much detestable, as ridgidness, and pride: there is partiality in both. Lose not what you can do, where it is good or safe; overact not what you may do, though to your own profit; yet there is less danger in the excess then in the defect, though this be much to be lamented, other as much to be hated. For an oppressive Tyrant is more tolerable for good men, and more wholesome to a Commonwealth, than a Partial, Idle, Fearful, or unwise Magistrate, that will not, or cannot use that Authority committed to him: for at such times we have multitudes of Tyrants, and concludes with destruction to the whole oftentimes. 3. Acts of policy should not suspend Acts made, or delay Acts to be made for Piety and Honesty: Lay first these as the foundations of Peace, and God himself will build a glorious Structure for us; build God's House, and God will build our houses. We see in that Text that the Church in the first place would pray for Magistrates, so Magistrates in the first place would act for them. The Philosopher, that had more reason than Faith, could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Pol. 7. c. 8. Col. Lips. Lips. lib. 4. c. 2. pag. 172. Chiefly, or first, our care should be about Divine things; and sure it is the best policy, for as a wise man said, Jam verò publicè, qui salvissimus, nisi illa salva? Religio & timor Dei solus est, qui custodit hominum inter se societatem. Now who may be safe in a Common wealth, unless Religion be safe? for its Religion and the fear of God alone, that keeps the society of men among themselves. Let God's way go first, and it will enlighten, and it will guard our ways; if we walk uprightly, even our enemies shall be at peace with us. But if we lay our own counsels deep, and lay aside (though for a while) the way of God, our own counsels will destroy us, or God will destroy them, and make us know, that it is the safest and best policy, to gain him, and keep him on our sides; and in such cases it will prove the most successful, at the least the most comfortable, to deny our carnal reasonings herein: Let us consult our counsels with our own hearts. It's bad to say with the worldling, I will but provide so many Portions, and obtain such a proportion of Land, than I will rest, and serve the Lord; let us not first seek ourselves, than the Lord: it's no part of true Faith, to try what the Lord will do first for us, before we do any thing for him; and it's no wisdom, to trust our hearts till then: for they not only cool in the mean time, but are subject to several mutations, from temptations arising out of the alterations of our conditions. In a word, while the Magistrate makes fences for his own Government, let him make some for Christ's, and let not his Church lie so open, his Laws so lose, and ready for spoil and defilement; lest God pull down the hedge of the Magistrates territories, and raise up another Magistrate, that will take care of his own. 4. The Commonwealth's peace cannot be firm, without the Church's peace; if the Church be tossed upon the waves, the Commonwealth cannot be in a calm: but when she rides under a full sail, and all her men acting in their several offices and places, it's a sign that then the Civil Government is well, and settled, or will be so. However, no permanency to Peace, while there is no assured and real establishment of Religion. Saith Jehu; What peace, while the whoredoms of thy Mother Jezebel are so great? While Israel ungratefully neglected the House of God, after her deliverance, God had other secret judgements to eat out her comforts, and to make her liberty more miserable than her captivity. Now there is a Negative Peace, when the Magistrate, as a third man, interposes himself betwixt jangling parties; and by his power abates differences; this is well, but this will not long continue: the severity of a Judge may make the high way so plain and peaceful, that a rich man with his wand may walk in the dusk of the evening; but till those men's spirits be made honest, there will be such to inrerrupt it again. Now there is an Affirmative, where there are holy and sure grounds for reconciliation and unity laid for the Church to walk by, its probable then to be One indeed, and a real Peace established. Quibus spiritus unus est, unus sit & animus & sensus, Cypr, in Orat Dom. in whom there may be one spirit, one mind, one meaning: surely, to have one way in general to walk by, is the next way to reduce men unto it. A great Politician was in judgement, that it behoved a Commonwealth to have but one Church in it, Lips. lib. 4. c. 2. pene toto. which is directly conductive to civil Peace. We all desire to see this liberal and beautiful Queen, Peace, to be Regent amongst us, and to command us to beat out our Drumheads, and beat our Swords into Ploughshares. But dost thou desire this for thyself? so does many: for the public? that's more noble: for God? that's Christian: Thou askest it; ask it for God's sake; not only as the efficient cause and ground in himself of bestowing it on us, but as the final cause, on which thou wouldst bestow it. Pray for the peace of Jerusalem, they shall prosper that love it. Jerusalem was the chief City, and place of justice; Jerusalem was the chief place of worship, and type of the Church of God, pray for the peace of both; pray out of worldly and ardent affection, from a sincere and entire heart, desiring to see Zion in her beauty, and these tears of division, of loss, of fear, of blood, to be wiped off; sure such prayers are full, and will be most like to speed: but alas! what love men bear to Zion, their faint and very wishes for peace do too much testify! Howsoever pray for it, thy prayers may counter-worke others endeavours. Therefore we pray for Magistrates, as our duty, being subjects, as Rulers over us, and Nurses of Zion; both Magistrates & people pray for Zion, because they all are, or aught to be her subjects, and to lay all they have at her feet, to serve her: And let them know, that such as out of pure affection pray for her, shall prosper. Here is the encouragement of all, they shall prosper, etc. Men may pray for peace, and not love the peace of Zion, nay be inward enemies unto it, therefore they prosper not. Men never saw in the Promise the excellency of Zion, what is foretold of it, therefore neither pray for, nor love it, these prosper not likewise. But if the private man would prosper in the Shop, the Field, the Family: if the Minister would prosper in his Calling among his people, or the Magistrate in the administration of his Government: let them love the peace of jerusalem, let that love break into the flame of desires, and pray for it. And let the God of peace, for Christ his Son's sake the King of Peace, and head of his Church, send down his Spirit to guide the hearts of all his people in the way of Peace, that so his Jerusalem here below may be restored to her glory, that is now in trouble, Amen. FINIS.