THis exhortation (as also the whole epistle) was written and sent by Paul the blessed Apostle of Ie­sus Christ to 1 Tim. 1: 1. 3. Timothy the Euangelist, whom he besought when he went to Macedonia, to abide at Ephesus a renowned city of Asia, wherein the Lord had planted a famous Rev. 1. 11. and 2: 1. Church of Saints and true wor­shippers of his name, notwithstanding the heathenish service of that great god­desse Diana and the image which fell downe from Iupiter did there so greatly [Page 22] flourish (Act. 19: 24. 27. 28. 35.) where the Lord wrought by the hands of Paul many miracles (Acts 19: 11.) where the Apostle fought with beasts in the manner of men (1 Cor. 15: 32.) and wherein there was a great doore and effectuall opened to him, though there were manie adver­saries, 1 Cor. 16: 9. The end of the abiding of Timothy at Ephesus in the Apostle his absence, was to supply that service which the Apostle himself should have done if he had bin present, namely, 1 Tim. 1: 3. to charge some that they should teach no other doctrine than that which the Apostle had taught them, or than was agreable to 2 Tim. 1: 13. sound and wholsome wordes of faith and love which is in Christ Iesus. Now as persons of greater place and au­thority, leaving others more inferior in wisdome and power, to discharge some duty for them in their necessary absence (or to attend upon a service which they themselves are called from by occasions elswhere) doe give them not only com­mission, but also direction how the same should be done: So the Apostle Paul (the master builder of the Churches of the gentiles, 1 Cor. 3: 10.) not onlie giveth [Page 23] Timothy commission to tarry in his stead; but also counselleth and directeth him how to behave himselfe in the house of God, which is the Church of the living God, the pillar and ground of truth, 1 Tim. 3: 16. And amongst the many most excellent, di­vine, & infallible rules of direction, which he giveth him, we are now called upon to consider and attend unto one of the chie­fest and principallest thinges w ^ch he gave him in charge; the which he doth not in commanding and lordly termes, but with meeknesse and love, saying, I exhort ther­fore that first of all, &c.

The Apostle's intent and purpose in this exhortation, is not to Timothy alone, that he should performe this; but that he should teach it to the Church of God, as the mynd of the Apostle, which was the 1 Cor. 7: 40. mynd of God himselfe, wherfore the Apostle saith I exhort therfore, &c. as if he should say, If any man shall resist or refuse thy exhortation to, or example in the performance of this duty; let them know that it is the exhortation of me Paul the Apostle of Christ, who have with power and demonstration of the Spirit approved my self among them by [Page 24] signes and wonders to be no fabler or leight fellowe, to be no seducer and de­ceitfull worker, but the minister, legate, and messenger of God himselfe, who hath put his word in my mouth, which if they obey not, they may have cause to re­pent it.

As this exhortation was at the first in­tended and penned by the Apostle, for the instruction of the church of God, and the substance of this treatise thereupon delivered to a congregation of Believers (as is noted in the preface) So the intent now of publishing it, is not to exhort wicked and worldly men to make prayers and supplications unto God, or to assure them of any benefit by so doeing; for the scripture saith that the sacrifices of the wicked are abomination to the Lord, Prov. 15: 8. and 21: 27. and 28: 9. and those that call upon the name of the Lord shall be saved, but how shall they call upon him in whom they have not believed? &c. Rom. 10: 13. 14. And if they say they doe believe, then the scripture saith againe, that faith without works is dead, Jam. 2: 17. 20. 26. and they that professe they know God, and in Tit. 1: 16. workes deny him, and are abo­minable [Page 25] and disobedient, and unto every good worke reprobate; they have the 2 Tim. 3: 5. forme of godlinesse, but denie the power thereof, and therfore we are bidden to turne away from them; (I should rather exhort such, to repent, and be converted that their sins may be blotted out when the times of refreshment shall come from the presence of the Lord, Acts. 3: 19. and then they may come with boldnesse to the throne of grace, and be sure to find grace to help in time of need, Heb. 4: 16. for they must be purged even as gold and silver, before they can offer to the Lord an offering in righteousnesse, Mal. 3: 3.) But my purpose in manifesting this dis­course, is partly to put the Church of God in mynd (as in duty and by calling I am bound) what is the best and most safest meanes to be used by them in these trou­blous times, to helpe to allay the distra­ctions of our native Countrie; and that such a meanes as whereby they (though absent from them yet) may helpe them, & that more effectually than if they should run home and fight for them; to wit by their earnest prayers, teares, and strong cryes unto God, which prevaile powerful­ly [Page 26] when sword and speare can doe no good: and partly (as hath bin before touched) to give the world and all judi­tious readers to understand (if they will understand anie thing) that those faithfull Christians which goe commonly (though falsely) under the name of Brownists, are not so corrupt in doctrine and manners as hath bin (since the session of this present Parliament of England) divers times in­timated against them by persons of no meane quality, whose wordes (by reason of their place & dignity) doe call for credit when they affirme any thing inword or writing, and that not only such as assist the King, but also some that seeme to plead for the Parliament as if Brownists as they terme them were the only and chief foisterers and fomentors of these dis­sentions, and the only masterlesse and unruly persons in the common wealth, and such as can not endure Kingly gover­nement or authority over them. And this I have attempted not for the credit of the persons of the professors (for they can have no greater credit and honour upon earth, than to be falsely accused for the name of Christ, Math. 5: 11. 12.) but [Page 27] for the truth's sake, that such as desire or inclyne to the embraceing thereof, may receive no stumbling block or offence by these aspersions, but maie Iam. 1: 21. with meek­nesse receave the ingraffed word which is able to save their soules; and that they who have already receaved it may not so faint in their myndes, that they should by these reprochfull slaunders be turned aside from the good way whereunto the Lord hath called them; but have something to answere those that shall thus accuse them; and by their perseverance in well doeing put to silence the ignorance of foolish men, and Gal. 6: 9. never be weary of well doeing, knowing that in due time they shall reape, if they faint not.

In these verses therfore and so forward The scope. unto the end of the 7 ^th vers of this chap­ter, the Apostle exhorteth to the carefull and diligent performance of publike prayers, wherein he teacheth, that we are not only to be myndfull of our selves, but ought to remember all men in our prayers to God, and espetially Kings and all other magistrates, of whom there might have bin then great occasion to doubt whither they should be prayed for or [Page 28] seing they were such bitter enemyes to the Church of God. But for them espe­tially the Apostle proveth that Christians ought to pray, by an argument drawen from the profitable effect which should & might come thereby to themselves, viz that they (by their prayers seeking & pro­cureing the safety & preservatiō of Kings and magistrates, & their equall & just ad­ministratiō of their office) might live a pea­ceable & quiet life in all godlines & honesty. And for all men both kinges & people, by an argument drawen from a certaine & as­sured effect which cā not but follow upon our faithfull & fervēt prayers in this kind; viz that therein we should please God▪ How ever it goeth with us in respect of the King and people, though he continue [...] to be a tyrant against us, & regard not th [...] benefit which might come to him and hi [...] land by the prayers of the faithfull, and they doe continue still in their ignoran [...] refusing of the knowledge of God: ye [...] our praying for them shall returne into our owne bosomes, it shall not come home empty; for: 1: this is good, that i [...] a greable to the will of God, profitable and benefitiall unto our selves. 2 ^ly ac­ceptable [Page 29] in the sight of God our Saviour: A thing wherein he is much delighted as, w ^th the sweet incense and Psa. 14 1: 2: evening sacrifice. The which goodnes and acceptablenes of prayer the Apostle proveth by another ar­gument, taken from the end whereunto God would have all men to attaine, which is salvation. Wherein we may appre­hend the Apostle's argument to be to this effect. He that willeth or is well plea­sed with the end, the same willeth also and is well pleased with the use of the lawfull meanes for attayning to that end: But God willeth all men, that is all sortes of men aswell Kings and other magistrates as people to be 2 Pet. 3: 9. saved: Therfore God wil­leth and it is a thing good and acceptable in his sight that prayers and supplications be made for them that they may come to the knowledge of his truth & so be saved. Vers 4. Now that God doth will the salva­tion of all sortes of men he confirmeth by a double reason, Vers 5. and 6. first becaus there is but one God of all sorts of men, that is, becaus one and the same God hath chosen his people in & out of every order and condition of men, whom he hath or­dained to be objects of his favour. There [Page 30] is not one God of the King, and an other [...] of the subject; not one of the rich an [...] another of the poore; not one of the Rom. 3: 29. Jew [...] and another of the gentile; but he only that justifieth both Jew and gentile, i [...] able to save both king and people; it i [...] the Rom. 10: 12 same Lord over all that is rich unto al [...] that call upon him; and he alone knoweth who are his, 2 Tim. 2: 19. Secondly becaus there is but one mediator be­tween God and man, the man Christ Je­sus, who hath given and offered up him selfe to the father, as the price of redemp­tion for all those whom the father hath given him out of every kindred and na­tion and kingdome and people, out o [...] every sexe & condition. Amongst whom he putteth no difference, but alike dye [...] for them all, for there is Col. 3: 11. neither gree [...] nor Jew, circumcission nor uncircumcis­sion, Barbarian, Scythian, bond nor free [...] but Christ is all and in all, and all are one in him, whom the Lord will have to be testifyed in due time to his elect of al [...] sorts and conditions, to the end that they might beleeve in him, and beleeving might have life through his name; an [...] Acts. 15: 1 [...], known unto God are all his workes from th [...] [Page 31] beginning of the world. Now prayer is an espetiall meanes whereby the word of this salvation is made 2 Thes. 3: 1. to passe and take effect upon all and unto all whom God hath predestinated unto the Ephes. 1: 5. adoption of children by Iesus Christ unto himselfe ac­cording to the good pleasure of his will. So that this, to wit, the testifying of Jesus Christ unto all, may be another argument to move us to pray for all.

Or (if we would have the division Division. shorter, and such as we may more easily comprehend, then) thus we have it. First, 1 the duties exhorted to, viz prayer and thankesgiving. Secondly for whom these 2 duties are to be performed; not for our selves allone, but for all men of what estates or conditions soever, and if for all, then espetially for kings and those in authority, becaus of the profit and peace which may come thereby to our selves, that we may lead a quiet and peaceable life in all godlinesse and honesty. Thirdly, 3 The argument to move us to the free and [...]eady performance of those dutyes for all men, viz becaus it is good and acceptable in the sight of God, &c. as if the Apostle should say, whatsoever is good and ac­ceptable [Page 32] in the sight of God, that w [...] ought to be carefull to doe and performe [...] But to pray for all men, is good and accep­table in the sight of God (how ever it go [...] w ^th us, whither they persecute us or giv [...] us libertie) I Exhort therfore, that first of all supplications, prayers, Intercessions, and gi­ving of thankes, be made for all men.

Before we come to the handling of th [...] dutyes here mentioned, it shalbe worth our labour, to mynd the occasion of th [...] Apostle's putting Timothy in mynd o [...] these duties, and the manner how he com­mendeth them to him, wherein he is a [...] example or patterne to Timothy, how he shall commend this to the church o [...] God.

The occasion is conteyned in the illa­tive particle, therfore, I exhort therfore [...] which calleth upon us, to looke back upo [...] the matter or substance of the foregoeing chapter, espetiallie that which is se [...] downe in the verses imediatly goeing be­fore this exhortation. Wherein th [...] Apostle remembereth Timothy of th [...] dangerous condition of such as 1 Tim. 1: 4. 5. 6. &c. give hee [...] to fables, &c. of such as swarved fro [...] faith, charity, and a good conscience, turnin [...] [Page 33] aside after vaine jangling, and disputations about the law, &c. and of the mercie of God shewed to himselfe in particuler, in accounting him faithfull, and putting him into his service who before was a blas­phemer, &c. And having concluded the occasion of his writing this epistle with Vers 17. thankesgiving to God, he proceedeth to give Timothy his generall charge, where­in he sheweth to what end he writeth this charge unto him, namely, that he by the peophesies which were before of him might warre a good warfore, holding faith and a good conscience, the which he should have the more care of, for that he knew of some already that had made shipwrak of faith, of whom were Hymeneus and Alexander. From which generall charge the Apostle proceedeth to this first and principall duty to be observed by the Church, of which Timothy was to have care. So that in the former chapter the Apostle seemeth to make a generall enterance into this epistle, wherein he prepareth Timothy to receave his direction and commande­ments; and now he begineth to handle the particuler thinges whereof he was to have a Care, as a faithfull minister of Je­sus [Page 34] Christ. Of which the first and prin­cipall duty which he was to performe, and to see performed, or to exhort others unto, was to prayer, &c. The two gene­rall and more ordinary dutyes of the mini­sters of the gospell are described Act. 6: 4. to be prayer and the ministrie of the word. These are the thinges whereunto they are to give themselves, as the Apostles in that place resolved to doe for their parts; for indeed all thinges are 1 Tim. 4: 5. sanctifyed by the word of God & prayer. The performance of these duties of piety prayer and thankes­giving, are espetiall meanes to confirme and keep us in the true and sincere wor­ship of God, to nourish and increase in us faith and a good conscience, which some had put away, as the Apostle complaineth in the imediatly foregoeing verses; wher­fore it is not in vaine, but to good purpose that the Apostle begineth first with this duty, saying, I exhort therfore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men.

As concerning the manner of the Apostle his laying downe these dutyes, it is not in any dominereing and comman­ding way, with threatenings and loftie [Page 35] termes or gesture (as the manner of Lordly prelates is to behave themselves towards their clerkes) not as if the Apostle were Timothy's 1 Tim. 1: 2. father in the Lord, not as if Paul were an Apostle which was a chiefe office, and Timothy but an Euangelist which was more inferiour, but as if they were equals, fellow servants (as indeed the Apostle doth account the meanest mini­sters of Christ that served with him in the worke of the Lord, Philem. Vers 1. 2. 1 Thess. 3: 2. Col. 4: 7. 11. Coloss. 1: 7. Philip. 2: 25. and 4: 3. 2 Cor. 8: 23.) for he saith [...] I exhort, beseech, pray, and perswade; or by the reasons and arguments preceding, and following, I move, counsill, and stirre you up, as the word is diversly rendered by our transla­tors. In Rom. 15: 30. I beseech you bretheren by our Lord Jesus Christ, and by the love of the Spirit, that you help togither with me in your prayers, &c. Rom. 12: 1. I beseech you therfore brethren by the mer­cies of God, &c. 2 Cor. 6: 1. we beseech [...]ou also, &c. 1 Tim. 6: 2. These things [...]each and exhort. Tit. 2: 6. Exhort [...]oung men to be sober mynded, &c. (See [...]lso, 1 Thess. 5: 11. 14.) that is, by sound [Page 36] and wholsome reasons and arguments in doctrine perswade and move them. Wherfore we shall find that the Apostle seldome or never useth this word exhort in his owne person to others, but he either prefixeth or affixeth reasons to move thē to the doeing of that which he commen­deth to them. And John the Baptist is said when he preached to be Luc. 3: 18. [...] exhorting, & the Apostle calleth his owne doctrine 1 Thes. 2: 3. [...] exhortation. Whence we may learne what are the wea­pons that faithfull Bishops and overseers of the soules of God's people must use to provoke & prick forward the flock com­mitted to their charge in the doeing of good dutyes, and to resist and oppose such as doe withstand the truth; they must not be carnall and fleshly weapons (of processes, citations, injunctions, threaten­ings, imprisonings (take him pursivant, a dowtie argument to come out of a preacher's mouth) such as have bin used by some who have called themselve [...] Bishops but may be termed bad-ships o [...] late yeares in their ecclesiasticall (tyrani­call) courtes and consistories) but they must be mighty through God pulling [Page 37] downe the strong holdes of Satan, 2 Cor. 10: 4. 5. casting downe imaginations, and everie high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; they must not be the customes of the Church, nor the lawes of the magistrate (much lesse of a fewe corrupt men in lane sleeves and foursquared caps) that must be their sheild and buckler, but it must be by Tit. 1: 9. sound doctrine that they must both exhort the one and gainsay the other; which must be produced out of that well spring of learning the holy Scripture, which is given by 2 Tim. 3: 16. 17. in spiration of God and is (only and suffitiently) profitable for doctrine, for reproofe, for correction, for instruction in righteousnes, that the man of God may be perfect throughly furnished unto all good works? For whosoever Isa. 8: 20. speaketh not according to the word which is written in the law and in the testimony, it is becaus there is no light in him; and whatsoever he be (though an Angell from heaven) that shall seeke to drawe us by any other doctrine or ar­guments than what are learned thence, we may not hold him a minister of Christ, [Page 38] but an instrument of Satan 2 Cor. 11: 15. transformed into the likenesse of a minister of righ­teousnes, that he may deceave the better; and such an one is pronounced to be Gal. 1: [...]. ac­cursed.

Erasmus noteth that Ambrose an antient Annota: in locum fortasse legit [...] writer rendereth this word Exhortare in the imparative mood, and second person, as if the Apostle would have Timothy exhort others viz the Church of Ephe­sus. Howsoever we take it, it still serveth to shew what meeknes and care the mini­sters of the gospel should use in directing the church of God in performance of her duty. Meeknesse, in that it must not be with terror and masterlynes; but with soft and gentle admonitions and exhorta­tions. Care, in that it must not be only in soft and still words, but those wordes must be sound and forceable; wordes which must carry with them their force of argument. For it is not enough to speak unto the church, but it must be to pur­pose, with understanding, using such arguments and reasons, as may convince the conscience, and perswade the heart ( as the 1 Pet. 4: 11. oracles of God) to obedience, and take away all doubt and scruple which [Page 39] may any wise hinder from the doeing of the duty, or beleeving the doctrine. For, to lay one stone upon an other is not to build, that is but to heap up stones; but to fit the stone for his proper place, and to fasten it in with morter, that is the worke of building. So, they that edifie the Church must not doe it by heaping up wordes and speeches (the Prov. 10: 19. multitude whereof doth darken I [...]b 38: 2. counsill, and therein iniquity can not be wanting) pres­sing to this or that at randome (as it were) and confusedly: but the exhortation being layd upon a good foundation (some solid and sound doctrine or thesis of truth) must be fitted to it's proper place, and then be beaten in with the hammer or trowell of God's law, semented or fastened in its place by suffitient arguments, drawen from the profit and benefit which shall accrew to them in the doeing of such or such a service, and the losse and damage which cometh by the neglect thereof, and illustrated by examples and lively simili­tudes, whereby the same may be the more pleasing and delightfull to the eye of the mynd. And this is to speake a word to edification and exhortation. The like b 1 Cor. 14: 3. [Page 40] may be said also of comfort, which is by wholsome and sound wordes and argu­ments, (drawen from the causes and ends of affliction, the grace and mercy of God, and the comfortable promises thereof which he hath made unto us in his word) to incourage those that are in affliction and calamity to lift up their heades, and to have chearfull Spirits waiting patiently upon the Lord who shall give a good issue to all their adversities. Whereof we have an exact president commended to us by the Apostle, Heb. 12. vers 1. &c. vers 5. &. vers 12. to the end. Wher­fore our newe English translation and the old latine render this same word in [...]. 1 Thess. 5: 11. Comfort your selves togither, which our old translation in Eng­lish and the newer translations in latine expresse thus Exhort one an other. Which (if we approve of both) may give us to learne that true comforting is by sound and godly exhortations, which must be framed as before.

We may further observe (in the man­ner of the Apostle's laying downe this exhortation) the season time or order of performing these dutyes [...]. first of all or [Page 41] before all thinges. Some will have the genitive case ( of all) to be referred to sup­plications prayers, &c, as if the Apostle did require the prayers of all the church to be made. Which I take rather to be a niceity in the interpretation (an humor which many men are troubled with, who would faine vent some conceits which others dream not of) than to have any appearance from the text seing the verbe [...] ( be made) cometh betwene [...] ( of all) and [...] ( supplications) whereas if the genitive case had agreed with supplications, &c, it should have bin set either imediatly before or after it and the other. Yet (notwithstanding this wrested interpretatiō be not approved of) I take the Apostles meaning to be, that all the church should performe those dutyes as hath bin declared in the generall scope. Others will have these wordes first of all to be understood according to Christ's precept first seeke the Kingdome of hea­ven, &c. Math. 6: 33, not so much to re­spect the order of time as the dignity of the thing to be performed. Which under­standing either of the wordes of Christ or of the Apostle I can not take to be the [Page 42] most currant or strictest, though in some sort I should grant, that God doth not so much esteem the first performance of a thing in respect of the outward order or circumstance of time, as that it should have the first and principall seat in our af­fections and desires of our hearts: yet I can not withall but mynd, that what the heart doth most principally & earnestly desire, that the tongue will preferre to the first place in the outward expression, for our Saviour saith that Math. 12: 34. out of the abundance of the heart the mouth speaketh. And surely if our hearts did most of all in sincerity Mat. 5: 6. hunger and thirst after righteousnes, and our affections were not set on things be­low but on thinges in Col. 3: 1, 2. heaven, ou [...] prayers and petitions would in the first place tend to that purpose, according to that perfect platforme which Christ hath Mat. 6: 9. &c. taught us, wherein he hath set the peti­tions which imediatly concerne God and his glory, before those which doe mor [...] nerely concerne our selves. And for my part, I dare not in any case have a though [...] to question the perfection of that form [...] of prayer, either in substance or circum­stance; though yet I doe not intend to [Page 43] put a bond upon the Spirits of the Saints, without the observation whereof their prayers can be no way acceptable. But I feare, least our preferring (in our forme of prayers) the praying for the forgivenes of sin and Gods grace and blessing to be poured downe upon us in particuler, be­fore the seeking of the sanctifying of his name, the doeing of his will, and coming of his Kingdome, doe not proceed out of a self-love, and greater desire we have of our owne salvation, than of Gods glory simply.

Therfore in simplicity, if we take these wordes to be the Apostles exhortation (which is the agreement of most interpre­ters, and the best gramaticall construction of the word exhort, as appeareth by the use thereof in other places) then I can not but conceave his intent to be, not only to note the dignity of these dutyes, but also the very order of performance, that they should be done in the first place, and be­fore all other thinges. And indeed the Apostles (who had as little need to pray as any, being not prone to erre in their doctrines) doe place it first in order of their ministeriall administrations viz [Page 44] Act. 6: 4. prayer and ministery of the word: and if we consider well the worthines and dif­ficulty of this dutie, it shall not only have the preferment in our thoughts, but also in our practice. Wherfore I conclude hence, that it is an approved & laudable practise which the Churches of the Saints have learned, and doe use, and good it is that they should continue the reverent obser­vation thereof, namely, that before they enter into the administration of the word of God, they make prayers supplications, inrercessions, and giving of thankes to God. For indeed it is by prayer, that we procure helpe and assistance to ad­minister, heare, and understand the word. Prayer and thankesgiving should there­fore be the first and last, the beginning and end, the opening and shutting up of every Christian assembly. Begin there with, that we may have help to performe the worke we are taking in hand. End therewith that we may have that accep­ted and blessed, that hath bin done.

And if such be the carriage of Gods people in their coming togither before God, then may they confidently expect to have him that walketh in the Revel. 2: 1. midst [Page 45] of the seven golden candlesticks, and hath the seven starres in his right hand to be with them, for he hath said Math. 18: 20. where two or three are met togither in my name there am I in the midst of them: and the Apostle ex­horteth saying, whither ye eat or drinke or whatsoever ye doe, doe all to the glory of God, 1 Cor. 10: 31. and againe, whatsoever ye doe in word or deed, doe all in the name of the Lord Iesus, giving thanks to God and the father by him Colos. 3: 17.

Here the church of God may (by the way) further take notice of a point worthy of consideration; namely that if prayers and thankesgiving be such principall, ne­cessary, and worthy dutyes to be perfor­med in their publike assemblies, then they ought to take care when they elect any to minister the word unto them, that they be such as are endued with the Spirit of supplication also, and that in no lesse a measure than with the Spirit of prophesie; and that becaus these are the chiefest and principall duties: and indeed when men have well and effectually performed this duty, a good half of the worke is done; and there is no doubt that seing prayer and ministrie of the word are the most ordi­nary [Page 46] and frequent administrations of this kind of church-officers, that whom the Lord hath fitted for the one, is also endued with ability to performe the other. And therfore hereby may be seen the igno­rance of those people, that have admitted those to be thrust upon them, as curates of their soules, who though they have made shift, now and then, to tickle them with an homilie, or (it may be) to pronounce a long studyed for sermon, yet have bin no way able to poure out upon all occasions prayers and thankesgiving to God, other­wise than out of a booke, or a stinted forme which they have with much a doe collected togither, and learned without booke, which they have used as a com­mon hackney in their devotion.

If we take these words as spoken to Timothy, that he should exhort, &c. then we must understand that these wor­des first of all, doe commend unto him the dignitie and necessity of these dutyes; and it will serve to informe us, that the doctrines concerning prayer and thankes­giving are such, as should be upon all oc­casions taught in the Church, and the people of God be earnestly exhorted to [Page 47] the practise of them, and that as princi­pall and espetiall duties to be by them performed. Yea and if we mynd the Apostle's omitting to set downe any par­ticuler persons, whom he doth exhort (though it be before in the entrance in­tymated that he intendeth principally the Church of Ephesus, yet naming none) he sheweth that neither Timothy the Euan­gelist to whom he writeth this epistle, nor the Church in generall, nor any par­ [...]iculer member thereof, high or lowe, rich or poore, learned or unlearned, but were obliged to, and had need to be exercised [...]n these manifestations of their faith and [...]ove, as thinges well pleasing to God, and profitable to themselves. Therfore I [...]ope that none will thinke this an un­worthy thing that I have now taken in hand, which is in these times of trouble wherein iniquity doth abound and the [...]ove of many doth waxe cold, and there are not only two, but many yea a great [...]omber who like Hymeneus and Alex­ander have put away faith and a good conscience, and concerning faith have made Shipwrack) to stirre up 2 Pet. 3: 1. the pure [...]yndes of God's people, to the diligent [Page 48] and carefull performance of supplication and prayers unto God, which is the surest and powerfullest meanes which can be used by us for the obtayning of an happie issue of all these distractions; for saith the Psalmist Psal. 107. then they cry unto the Lord in their trouble, and he delivereth them out of their distresses: the rather becaus the pre­sent occasion of our assembling doth call upon us for such meditations, for we are met togither this day to seeke the face of the Lord in the behalf of our sel­ves and the people among whom we so­journe, and with whom the Lord hath made us partakers of many great delive­rances from the handes of their and our enemyes, and with whom we are still in danger of them, their feare is our feare▪ their distresse ours, their deliverance and preservation ours; and amongst them those that are in authority being the chiefe pilots (under God) who doe guide the helme or rudder of this our common wealth. Those that goe before us i [...] fighting the battailes of the Country abroad, and keeping peace at home, by their well ordered governement, if they b [...] cut off our ship is like to be exposed t [...] [Page 49] great danger, if not shipwrack: wherfore we have great reason to pray if for all men, then espetially for them. To which purpose tend these wordes of the Apostle (which I have thought also to suite well with our present occasion) saying I ex­hort therfore 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, &c.

The somme and substance of which wordes is to exhort us to prayer and thankesgiving, as we have heard before. In the laying downe of which two duties the Apostle useth foure severall wordes as if they were so many severall duties to be performed; as first [...] Supplications which some translate obsecrations or de­precations, that is prayers against evill or for deliverance from evills. Secondly [...] prayers, which are by some translated, orations, petitions; that is cra­ving or desiring some good thing to be bestowed on us. 3 ^ly. [...] inter­ [...]essions, which some take to meane com­plaints we make of those that hurt us, but then it should be rather rendered inter­ [...]ellations: others take intercessions in this [Page 50] place to be for the turning of the hearts of our persecutors; but most agree in this that they doe signifie the requests or de­sires which we make unto God one for another, whither of the first or second kind which seemeth to be the clearest in­terpretation of this word seing it is used Rom. 8: 34. Heb. 7: 25. where the text giveth the direct & simple meaning of it. Others make this distinction, that by the first word is meant all kind of prayers in generall; the second, when some certaine thing is desired; and by the third is signi­fied prayers made for others. All to­gither then thus, humble and earnest seekings unto God, for any blessing spiri­tuall or temporall, for our selves or others, or deliverance from any danger to trou­ble.

I shall not dare to trace the pathes of curious speculations about the etymolo­gie of these wordes and the distinction of prayers into severall kinds and sortes re­quired in this place; but rather take the Apostles scope and purpose to be in these different expressions both to set downe a perfect generall rule, which should containe in it all particulers, that thereou [...] [Page 51] might be no starting hole for any unchari­table mynd, to warrant the omission of any kind of prayer for the persons herein after mentioned; and also to presse us earnestly to the performance of this duty. The which freedome and fulnesse of speech the Apostle useth in other places when he saith Ephes. 6: 18. [...]. praying al­waies with all [...]. prayer and [...]. supplication, and watching therunto with all perseve­rance, and supplication for all Saints: and Philip. 4: 6. Be carefull for no thing: but in every thing by prayer and supplication with thankesgiving, let your request be made knowen unto God. And this I inclyne unto the rather for that in the hebrew text of the old testament I find severall wor­des used by the holy Ghost for these thinges; yet he doth not intend any cu­rious or necessary distinction, but a more earnest and plentifull expression, the more to set out the excellency and perfection of his owne scripture. For I find the word Thepilah in 2 Cron. 6: 29. tran­slated prayers which word hath its deri­vation of Paalal to judge, appease, or de­ [...]ermine causes, for which appeales are made. See Psal. 106: 30. Sometime [Page 52] to conclude by thought and imagination upon some ground induceing the mynd thereunto, as Gen. 48: 11. I had not thought to see, &c. yet the holy Ghost doth not thereby make any strict distinction, for in 1 Sam. 2: 25. ( If one mā syn against an other, the Gods shall Pilelo. judge him: but if a man sin against God, who Iithe­palel-lo. shall intreat for him) there it may be rendered intercede, or me­diate. So like wise in 2 Cron. 30: 18. But Hezekiah prayed for them, that is, interce­ded for them, &c. And in Jsa. 1: 15. when you make many The­pilah. prayers, I will not heare, there it is not taken distinctly for any one kind or sort of prayers, but generally all of what kind soever. So also I find Thechinoh (which cometh of Chaanan with signifieth to doe a thing gratis Jud. 21: 22. Pro. 26: 25. & is used to set forth the free grace & meere good will of God, Exod. 33: 19.) in 2 Cron. 6: 29. and 1 King. 8: 33. translated Supplications, so also in Hest. 4: 8. Job 8: 5. Psal. 30: 8. and 142: 1. Jsa. 45: 14. 1 King. 8: 59. and intreatyes Pro. 18: 23. Job 19: 17, which is an earnest seeking of the face: but by 1 King. 8: 30, I find that the holy Ghost intendeth no curious di­stinction by this from the first phrase, for [Page 53] there it is said thus, And heare thou the sup­plications of thy servant, & thy people Israel, which they shall Iithe­pale-lu. pray in this place; where both the words are indifferenlty used, for they are said to pray their supplications: And in 2 Cron. 33: 13. it is said of Manas­seh the king of Judah, that in his affliction he humbled himself greatly before the God of his fathers, And prayed unto him, & he was intreated of him & heard his suppli­cation, &c. where both the former words are also indifferently used, for his prayer is called supplication. So also in the 1 King. 9: 3. the Lord said unto Solomon, I have heard thy prayer and thy supplication which thou hast made, &c. in Heb. which Hithe­chanane­thah. thou hast supplicated; where he is said to have supplicated his prayer as well as his suppli­cation. The like maybe said of [...] Isa. 53: 12. which is translated will make interces­sion See Jer. 36: 25. Isa. 36: 25. Isa. 59: 16. it cometh of [...] which signifieth properly (as the learned note) to meet, or run upon one, to fall upon one, Gen. 32: 1. Judg. 8: 21. Isa. 53: 6. the Lord hath laid on him, &c. Heb. the Lord hath caused our sins to run upon him, like a swift streame or flood runing from an hill into an hole [Page 54] or pit in the bottome (if I may believe my author) and by a metaphor, to run or step in betweene, to intercede, to step forth either with the body or wordes to mediate or make intercession, according to which it is used in Jer. 27: 18. let them run (or make intercession) to the Lord, &c. Gen. 23: 8. but according to the pro­priety of the word it may signifie any ad­dressing of our selves unto the Lord as it is used, Job 21: 15. if we pray unto him, there it can not be (properly) intercession. Wherfore to confirme and ratifie this ex­position we shall find in Jer. 7: 16. divers wordes indifferently used to one and the same purpose, Pray not thou for this people, neither lift up Rinah of Ranan to cry out for sorrovv or joy. cry, not Thepi­lah. prayer for them, neither make [...] intercession to me, &c. By all which termes the Lord intendeth no other but to stay Jeremy from becom­ing an intercessor for the people. But enough of this.

The three wordes hitherto spoken of, tend only to the setting forth of the first duty here exhorted unto; the second duty is commended to us in the 4 ^th phrase onlie, which is giving of thankes, that is a thankfull acknowledgement unto God [Page 55] Almightie (who is the giver of every good and perfect giving) for the delivering of men from evill, or for anie blessing be­stowed on them. It is a thankfull retri­bution, or rendering againe unto God of la [...]d and praise both with heart and voice for his benefits bestowed upon us o [...] others. It is called in Scripture the Psal. 116: 13. cup of Salvation, and the Hos. 14: 2. calves of our lips, which Heb. 13: 15. in and through Christ Je­sus our mediator and Redeemer (being offered upon that golden altare) are more acceptable unto God than all Psa. 50: 8. 14. burnt of­ferings and sacrifices.

Prayer and thankesgiving, is either private, when a man poureth out his soule in secret unto God, Math. 6: 5. 1. Tim. 2: 8. or publike, in the Congregation of the Saints, with the church and people of God. They are not here restrayned to either of the two in particuler (though the Apostle doth principally intend the publike performance of them, as hath bin before touched) therfore it followeth that both kindes are included in this ex­hortation. Whence ariseth this obser­vation, Doctrine. Necessity of prayer and thanks. viz That prayer and thankesgi­ving to God, are dutyes necessary to be [Page 56] performed at all times, and by all degrees of persons in the Church of Christ. They are here the first and principall dutyes ex­horted to by the Apostle. As for prayer wich is the first here mentioned God hath Reasons. commanded us to call upon him Psal. 50: 15. and in the performance of this duty is he in a principall manner worshipped by his Saints, which is the substance of the first table of his law. Our Saviour 2 Christ, and his Apostles have commended it as a duty to be performed by us, and that at all times and seasons Math. 7: 7. Luk. 18: 1. Math. 26: 41. Ephes. 6: 18. 1 Thes. 5: 17. 1 Pet. 4: 7. And who is there that would not make much of the performance of a duty enjoyned by such worthy patrones? If our earthly prince command us by his Herald of armes, or proclamation, to performe some great service, we would use all meanes to set about it, least we should by our neglect fall into danger: howe much more neces­sary and expedient that we should care­fully observe to doe this duty which is commanded us by the Rev. 19: 16. King of Kings and Lord of Lords, by him who is the Nom. 27: 16. God of the Spirits of all flesh, in whom we [Page 57] Acts. 17: 28. live move and have our being, who is the Iam. 1: 17. father of lights from whome cometh every good and perfect giving, who can give us richly all 1 Tim. 6: 17. thinges to enioy, and hath promised to give us 1 Iohn. 5: 14. whatsoever we ask according to his will. Our manyfold wants and necessities doe call upon us with all earnestnesse, yea require us to be myndfull of this duty. We have an heavy yoke and unsupportable burthen lying upon us, which without his mercy and compassion will presse us downe to Hell, namely, the guilt and pollution of originall sin, that deformity and depra­vity of nature, which we brought into the world with us, from the loynes of our first parents; for we were Psal. 51: 5. borne in sin and conceaved in iniquitie, and by Eph. 2: 3. nature we are the children of wrath as well as others, by which we are become so defective and unprofitable that we are not 2 Cor. 3: 5. suffitient of our selves so much as to thinke a good thought, much lesse to doe any good deed; for though we have sometimes a desire or will to doe that which is good, yet we can not finde how to Rom. 7: 18. performe the same, when we would doe good evill is present with us: And this yoke and bur­then [Page 58] can be no wise taken off our necks, or we any wayes eased of the same, but of the aboundant grace of God, in and through the merits of our Saviour Christ, which wee then feele to have obtained when we have receaved the Spirit of Zach. 12: 10. grace and supplication, by whose effectuall ope­ration in our hearts we are imboldened and inabled with penitent hearts and full assurance of faith to goe unto his throne of grace and pray saying, Mat. 6: 12. forgive us our sins as we forgive them that trespasse against us. We are in continuall perrills and feares both from without and within our selves, Our hearts are deceitfull and Ier. 17: 9. wicked above all thinges, who can beare them? our flesh is so weake it is no way able to resist, yea it is rather ready and inclyning to Iam. 1: 14. tempt and draw us unto maniefold inconveniences. Our adver­sary the Divell is alwayes busied as a 1 Pet. 5: 8. roaring lyon walking about with us whithersoever we goe, or whatsoever we doe, seeking all occasions and oppertuni­ties to devoure us, desirours to sift us as Luk. 22: 31. wheat is sifted with a sive, to rob us of whatsoever good thing we have, if it be possible; and we are 2 Cor. 2: 11. not ignorant of his [Page 59] divises, what a craftie, deep, and sub­tile polititian he is, Rev. 2: 24. full of enterprizes, and baites which he layeth to catch us, as the [...]l. 9: 12. silly fish is caught in the net, some­times transforming himself into an 2 Cor. 11: 14. An­gell of light, as he did to our first parents, making them believe that they should be Gen. 3: 5. as Gods, that he sought nothing but their good; and as he did unto our Sa­viour Christ himself, he assaulted him with a sentence of Mat. 4: 6. Scripture, as if he sought to perswade him to no thing, but that which was agreable to the will of God, when indeed he is a Iohn. 8: 44. lyer and the father of lyes: like unto whom are his ministers, they can turne themselves into the shape of the 2 Cor. 11: 15. ministers of Christ, making the simple believe that prelaticall Episcopacie is of divine right; that the worship of God is not pure and holy, un­lesse it be performed in a consecrated church or chappell; nor the Supper of the Lord reverently receaved, unlesse the piece of bread be adored by prostrating of the body before it; that we honor not the name of our Saviour, unlesse we bow the knee, or put off the cap, whensoever we heare the name of Jesus (whereby [Page 60] many ignorant ones (it may be) sometimes mistake VVhere the Apocrypha is allovved to be read in pub­like. Jesus the son of Syrach, or Je­sus called Justus, or Acts. 7: 45. Jesus who brought in the Israelites into the possession of the gentiles, for Jesus our Saviour who is the son of God) and many other thinges which are comonly taught by his ser­vants, yea and ushered in with manie quo­tations of scripture and fathers, as if their doctrines and phantasies were Oracles of God, undenyable truths; when indeed they are no thing but error, and falshood, the very 1 Tim. 4: 1. doctrine of divels, Idol service and Col. 2: 18. will worship, according to the Col. 2: 8. traditions of men and not after Christ. Against whose subtilties and craftie devi­ces where with they Ephes. 4: 14. lye in wait to de­ceave we are no way able to resist, unlesse the Lord of his meere grace in Christ doe give unto us the Spirit Ioh. 16: 13. of truth, by whom we may be led into all truth, and made to discerne between good & evill & cleave to that which is good and forsake that which is evill, the which Luk. 11: 13. holy Spirit he hath promised to give to those that aske him. Behold then what great neces­sity we have every one of us to pray night and day unto God for his helpe and assi­stance [Page 61] against this our deadly enemie, for we Eph. 6: 12. wrestle not against flesh and blood but against principalities and powers, yea Spirituall wickednesses that are in high places; wherfore we shall find that the Apostle adviseth us to the practise hereof as a maine weapon to Eph. 6: 18. resist the fiery darts of the Divell, that having done all thinges we may stand Eph 6: 13. fast in the faith. And our Saviour commādeth us to Math. 26: 41. watoh and praie, that we enter not into tempta­tion. Every day bringeth with it evill Mat. 6: 34. suffitient for the day, whereby we are incombred with maniefold necessityes, for we have not food or rayment of our selves, no not the least health, strength, or ability of body, by our owne wisdome; it is God that Psal. 136: 25. giveth food to all flesh, Mat. 6: 28 29. 30. that clotheth the lillyes and feedeth the ravens when they cry, whose is Psal. 24: 1. the earth and the fulnesse thereof, whose Prov. 10: 22. blessing it is that maketh rich, and he addeth no sorrow with it, without whom all our labour toyle and industrie is but as water spilt upon the ground, for ex­cept Psa. 127: 1. he build the house the worke-man worketh but in vaine, except he keepe the city the watch-man waketh but in vaine: [Page 62] wherfore we can never have assurance to have these our bodily wants supplyed from day to day, unlesse we be carefull to seeke it of God by prayer, as our Saviour hath taught us saying Mat. 6: 11. give us this day our daylie bread. And if I should here insist upon the dangerous times in which we live, and the daylie feares where with we are incompassed, now that we heare of warres and rumors of warrs in all quarters and parts of the earth, now that the stroake is come even to our doores, our native Country (which hath bin famous and re­nowned amongst all nations for traffique and manufacture by sea and land, mightie in conquests, famous for riches and learning, surpassing others in the light of the gospell, which was more or lesse spread abroad over the whole Kingdome) lyeth here and there weltring in the bloud of her owne slaine; and we have con­tinuall talke and discourse of the great nomber of bloodly enemyes that are among us, as so many Serpents in our owne bosomes, ready to bite and devoure us: it might be a suffitient and power­full argument to be produced for the proofe of this point to shew the necessity [Page 63] offervent fervent and faithfull prayers to be pou­red out to the God of hosts whose name is a Prov. 18: 10. strong tower whereto the righteous run and are safe; but I feare to darken counsell by a multitude of wordes without knowledge, I know our owne hearts and dayly thoughts can not but presse this home unto us with greater ef­ficacie than I can speake it. And who is there that is now so sottish or sencelesse, as not to mynd, that if ever, now are the times wherein the Saints are to come often Mal. 3: 16. togither, (and every one in his Zach. 12: 12. house and closet a part) to poure out strong cries and teares unto him that is able to make us overcome all difficulties, for if God be with us Psal. 118: 6 we need not feare what man can doe unto us.

They that Psal. 107. 23. goe downe to the sea in ships, and occupie in the deepe waters, they well know how needfull an anchor [...]s to a ship; for it is one of the principall implements which they are carefull to preserve: So may prayer be said to be to the soule of every true Christian; for it will helpe to beget and worke in us [...]ope, which is the Heb. 6: 1 [...]. anchor of the soule, [...]oth sure and stedfast and it entereth into [Page 64] that within the vaile, where Christ ou [...] high priest sitteth at the right hand o [...] God. And as a key is necessary for the opening of a doore that is fast locked: So is prayer necessary to open the shut doore of our heart, to open the doore of Acts. 14: 27. faith unro us, to open the doore of Col. 4: 3. utterance unto us, yea the doore of heaven it self▪ whereby we may have entrance unto the throne of grace, Heb. 4: 16. to aske grace to help in time of need. Wherfore a learne [...] doctor calleth the just man's prayer Oratio justi clavis est coeli, ascendit precatio & descendit Dei misericerdia. Aug. ser. de tom. 226. th [...] key of heaven, becaus it ascending up to God draweth downe his mercy upon us.

The reverent and faithfull performance of this duty is a note whereby w [...] may know the Saints of the most high; & 4 whereby we shall approve our selves to our owne consciences in the sight of God 1 Cor. 1: 2, whereas the wicked are bran­ded for the not doeing of it Psal. 14: 4▪ Job 21: 14. 15.

The frequent performance is also very 5 profitable. 1. To procure favour an [...] mercy from God. 2. To preserve it. 3. To regaine any good lost. and fourthly to turne away anie judgement plague, or trouble, whither generally o [...] [Page 65] the state wherein we live, or of the church whereof we are members, or par­ticulerly of our selves; for the Lord hath promised us helpe and deliverance herein if we will but call upon him, for he saith Psa. 50: 15. Call upon me in the time of trouble, and I will deliver thee, and thou shalt glorifie me. Is the judgment or affliction already upon us, be it a common calamity, as the sword, captivity, plague, famine or the like, or particuler chastisement, as sick­nes, banishment, povertie, distresse &c? See what pregnant proofes we have in Scripture of the validity of prayer in such cases. When the King of Assyria had sent rayling 2 Kings. 19. Rabshekeh to revyle the people of God, and good king Hesekiah; and to threaten warre against them: Hese­kiah went into the house of the Lord, and prayed unto him with earnest affection; and the Lord did not only destroy in one night an hundred foureskore and five thousand of the King of Assyria's host; but also shortly after the king himself was slaine & that by his owne sons. Wee have read what captivitie and bondage the children of Israel were in under Pharaoh King of Aegipt and his people: yet the [Page 66] Lord heard the Exod. 3: 7. prayers of his people, and of his servants Moses and Aaron; and brought them out from thence, with a strong hand and out stretched arme; and so did he also afterwards deliver them from many other servitudes wherein they were. Manasseh was for his idolatry taken prisoner by the host of the King of Asshur, and they put him in fetters, bound him with chaines, and carryed him away captive into Babel: and when he was there in tribulation, 2 Cron. 23: 12. 13. he prayed to the Lord his God, and humbled himself greatly before the God of his fathers; and God was intreated of him, and heard his prayer, and brought him againe to Jeru­salem into his kingdome. When the pestilence was inflicted so sore upon the people of Israel, as that there dyed in three dayes seventie thousand persons; King David raised an altar unto the Lord and offered 2 Sam. 24. Last. burnt offerings and peac [...] offerings: and the Lord was appeased to­wards the land, and the plague cease [...] from Israel. 2 King. 20: 3. 4. 5. Hesekiah when he wa [...] sick, he turned his back to the wall an [...] prayed, and wept sore; and he receave [...] presently a message from the Lord, by [Page 67] the mouth of Isaiah the prophet, that his life should be prolonged, and he should recover. And the Apostle James assu­reth us that the Iam. 5: 15. prayer of faith shall save the sick. Yea prayer is a speciall remedy for the sicknes of the soule which is the Prov. 15: 15. greatest sicknes that we can be afflicted withall in this life.

Is the judgment or affliction not yet fallen upon a people, but threatened gainst them as it is against us at this day if we repent not? let us know then that prayer (if it be fervent) is an espetiall meanes, a soveraigne remedie to avert and turne away the same. A proofe where­of we have in the people of Ionah. 3. Niniveh unto whom though the Lord sent his prophet with an expresse message to de­nounce his judgment against them for their sins, telling them directly (as if there had bin no recalling it) yet fortie dayes and Niniveh shalbe destroyed: yet the people of Niniveh beleeving God, and humbling themselves with fasting and crying mightily unto the Lord; the text saith that the Lord heard them and repented him of the evill which he had threa­tened against them. Iacob hereby pre­vailed [Page 68] with God when he was Gen. 32: 7. 9. 28. in feare of his brother Esau: and so may we too, if we pray with faith and waver not.

Which serveth both to reprove the too Vse. too great neglect of this holy duty; and to exhort and stirre us up to the diligent and zealous practise thereof. It is one of the greatest charges wich lyeth upon the ministers of the gospell, to teach men how to pray, and to presse them to the doeing of it; there being not a more in­fallible signe that a man is the child of God than this that he hath receaved the Spirit of grace whereby he is made able willing and ready to goe unto God as his father; and with true faith and fervencie of spirit to poure out his complaints and supplications to him as his present occa­sion requireth. Art thou then by distance of place, imprisonment, banishment, neces­sary travaile, or otherwise, removed from the ordinarie hearing of the word of God taught and preached; from fanctifying the Lord's day, in doeing the publick duties of worship and service unto thy maker with the rest of thy bretheren the people of God, and thyne heart doth as it were long and pant (as the hart doth for Psal. 42: 1. the [Page 69] brooks of water) to appeare before God in those his publike ordinances and admi­nistrations? be not discomforted: but alwayes have recourse unto God in prayer, Dan. 6: 10. three times a day with Daniel, Psal. 119: 164. seven times a day with David, alwayes as our blessed Luke. 18: 1. Savior teacheth, and 1 Thes. 5: 17. continually as the Apostle Paul in­structeth us, and above or before all thinges as we learne in the text. Offer up this sacrifice to God morning and evening, saying with the sweet singer of Israel, Psa. 14 1: 2. let my prayer ascend unto thee as incense, and the lifting up of my hands as the evening sacrifice. Let it be thy first and [...]ast worke every day. Make it even the key to open the daie, and the lock to shut up the night, that thou mayest rest in [...]afety, and thy sleep may be sweet, and [...]one may make thee affraid. Let the [...]erformance hereof goe before they re­ [...]eipt of thy daylie food, and conclude [...]he receipt thereof with giving God [...]raise: So shall the good creatures of God [...]e sanctified to thee. In a word, what­ [...]oever thou goest about or layest thine and unto, though thou hast not time or [...]pportunity solemnely upon thy knees [Page 70] to utter a prayer in wordes, yet learne of Nehem. 2: 4. Nehemiah to lift up thine heart unto God.

Art thou assaulted by Satan, or his in­struments; and by him or them tempted to anie evill? praie to God to give thee strength that thou be not led into Mat. 6: 13. temp­tation, but mayst resist and over come: and if thou receave it not at the first, leave not off, but pray with Paul 2 Cor. 12: 8. the second & third time. Hast thou yeilded and given way in any respect to the inticement of the flesh, and art so farre overcome that thou hast don evill and sinned against thy God? Despaire not yet; but pray unto God to give thee repentance, that thou mayst have assurance of the pardon of thy sins, & reconciliation to thy God. Doest thou find in thy self upon examination of thy conscience, that thou hast deserved God's judgments for thy sins; and that they hang over thyne head, ready to be powred downe upon thee? pray unto God that he would take away thy sins that are the me­ritorious cause of those judgments; & if i [...] be his good pleasure to remove the judg­ment also from thee. Hath God after [...] long time of thy living in sin and wickednesse, [Page 71] found thee out though thou thought­est thy self sure enough, deluding thy self in thine owne heart, saying tush Ezek. 8: 12. God seeth not, &c? and hath he layd his scourg­ing hand upon thee to bring thee home to himself? humble thy self under the migh­tie hand of God, rip up thine heart, exa­mine thy inward parts, consider thy life past, confesse thy sins, and pray earnestly for deliverance, either by removall of the judgment, or lessening it; or to give thee strength and patience to beare and under­goe whatsoever he shall lay upon thee.

As for the duty of thankesgiving, if we Thanksgi­ving. performe not that, we are in danger to lose the good, which we have gotten; neither can wee be sure to obtaine any other thing we are in need of. Thankes is the sacrifice which God requireth of us, and the end wherfore he bestoweth his blessinges upon us Psal. 50: 15. Therfore be thankfull. Much more might be spoken of the necessity, profit, and use of prayer, and to urge us to the frequent performance thereof: but I thinke that there is no one subject or point of doctrine, whereupon so much hath bin, and is continually spoken, and written, [Page 72] as on this; therfore all that I can speake will be but a casting of water into the sea; and a long detayning you without suffi­tient cause. There is none that have truly learned Christ, but are continually so sencible thereof, that they are able in their owne hearts to comment largely upon this principle. Yet thus much I have spoken for the present necessity, ayming not so much to instruct, as to quicken and stirre up the mynds of the godly, to a zealous delight in approaching neare unto God, who is a liberall Heb. 11: 6. rewar­der of those that seek him. And as for gi­ving of thankes I could well be contented to insist more largely upon that also, the rather for the provoking of our selves, who doe enjoy singular blessings in a strange land by the goodnes of our God, who moveth the Magistrates and people of the same to shew favour to us notwith­standing our sins have incurred both his and their displeasure. But something remayning in the text yet untouched (unto which I hasten all that may be) doth hin­der me, and it would aske much time to handle every point at large.

The next particuler in this exhorta­tion [Page 73] worthy of our consideration is for whom the Apostle would have prayers and thankesgiving to be made; and that is not for our selves only, but also for others, both those that are with us, and farre from us, whither freinds or foes.

Our Saviour Christ and his Apostles To pray and give thanks for others. doe commend unto us in many places the loveing of our neighbor Math. 22: 39. Joh. 15: 12. 1 Joh. 2: 9. 10. 11. and by the parable of the good Luc. 10: 30. &c. Samaritane he sheweth whom we are to repute our neighbor. Now as our neighborhood extendeth not only to them that are neare but also farre off unto all men: So the duty of love is manifest not in one, or some, but in all good thinges. Therfore pray for all, which are the very words of the Apostle I exhort therfore that first of all supplications, prayers, intercessions, and gi­ving of thanks be made for all men. And this is to be done in no degree or manner lesse and weaker than for our selves; but with the same fervencie love and earnestnesse, esteeming their wants and necessities as our owne: for we know not but they may be of the same body with us, though for the present the condition of some may [Page 74] seem otherwise. Wherfore we may not thinke it strange that we are commanded to pray for all men, both good and bad, godly and wicked. The wickeder they seem to be (so long as they are not past hope) the more need they have of our prayers, that if it be the will of God they may be amended, that some change or reformation may be wrought in them. This point is plainly proved by the pre­cept and practise of our Saviour Christ, who hath taught us to pray for our Mat. 4: 44. ene­myes, those that cruelly persecute us; and if for them then no question, but we should pray and give thanks for others. But maie Object. some say, we find some restraint in scrip­ture of praying for all men without ex­ception. Sometimes God hath forbid­den it for some Jer. 11: 14. 1 Joh. 5: 16. Sometimes the Saints have bin so far from praying for persons, that they have even prayed against them 2 Tim. 4: 14. and the prophet David in many places of his psalmes. And our Saviour excepteth some out of his prayers Joh. 17: 9. To Ansvv. which I answere, that these are spetiall cases which must be excepted from this generall rule. As first those in Jeremy [Page 75] their hearts were obdurate in their Ido­latry, and God had manifested to the pro­phet, that he would without faile send his Iudgement upon them. Wherfore he forewarneth his prophet not to pray for their deliverance whom he had purposed to destroy. So if God doe by his spetiall word (as he did the prophet) forbid us to pray for such and such a people; who shall dare to pray for them? or what hope can he have to be heard? The Lord hath com­manded in his law that man shall not Exod. 20: 30. kill his neighbour, and he that sheddeth mans blood by Gen. 9: 6. man shall his blood be shed: but if God command Gen. 22: 2. Abraham to slay his son Isaac, he must doe it, and shall have praise for so doeing. The second place is of such as have committed that great sin against the holy Ghost, of which there is no pardon to be obtayned Math. 12: 32. In such a case though wee cry never so much for his forgivenes; yet the Lord will not heare us. As for the Saints praying against some, we must note that they were such as they have had spetiall information of them by the motion of the Spirit, that they deserved to be prayed against. And for that of our Saviour [Page 76] Christ that he saith I pray for them (mean­ing his elect) and not for the world,, that is the wicked reprobates, we must under­stand that speech with vers 11. where our Saviour noteth what it is he seeketh for them, namely to keep them through his owne name that they might be one as the father and son are one, &c. Now to pray thus for the wicked and damned hypocrites, which are only knowen to God, were a plaine resisting of his will and labor in vaine. For to what purpose should we seeke salvation and eternall life to them who are ordayned unto eternall destruction from the presence of God and the glory of his power? To what pur­pose were it for us to seeke the conversion of those that have nothing to doe to Psa. 50: 16. take the ordinances of God in their lips becaus they hate to be reformed? But those things being secret are only knowen unto God, and we being ignorant who it is by name that is reprobate and who not, but knowen unto God are all his workes: we are therfore to followe his revealed will, which Deut. 29: 29. belongeth unto us and to our chil­dren, and therein we are taught to pray for all men, that is, for all sortes, estates, [Page 77] and conditions of men, high and low, rich and poore, Kings and subjects, Jewes and gentiles; and that becaus God will have all men to be saved and to come to the knowledge of his truth. That this is the meaning of this word the scripture other­where teacheth, Mat. 4: 23. Luc. 11: 42. Eph, 1: 3. 1 Cor. 10: 25.

The Apostle useth a generall terme be­caus it might containe and include all particulers, Exceptis excipiendis; and teaching us thus much, that there is no condition or degree of men whatsoever whom we may or can conscionably ex­clude or debarre from having benefit by our prayers, so long as they doe not (as Ju­lian the Apostate) manifest a resolute and malitious forsaking of God and resisting of his truth. So long as men are in igno­rance, though their malice seeme to be great, and their wicked zeale outragious; yet there is hope for ought we know, and therfore we must not desist the manife­sting of our love, in seeking the salvation of their soules, or any other good they stand in need of. Wherfore let us put in practise this duty according to the Apos­tle's exhortation. God sheweth himself [Page 78] to be no Acts. 10: 34. respecter of persons, nor to de­sire Ezek. 18: 32. the death of him that dyeth; but hath offered the manifestation of his grace to all: let us then imitate God herein, by offering up our prayers and thanks for all, as occasion doth require. And in parti­culer for Kinges and those that are in autho­rity, &c which is the 3d point here commended by the Apostle, to wit, the persons whom in an espetiall manner we are bound to pray for. What the Apostle Paul meaneth here by Kings and all that are in authoritie is expounded by the Apostle Peter in these wordes 1 Pet. 2: 13. 14. whither it be to the King, as supreame; or unto gover­nors, as unto them that are sent by him, &c. By King then the Apostle intendeth the supream and chief magistrate of the land where wee live; and by all that are in authoritie, he meaneth all other civile of­ficers, into whose hand the sword of ju­stice, or any power of goverment, is com­mitted, or deputed, according to lawe. Under which is comprehended all civile parliaments, counsels, Judges, justices, Majors, baylifs, and whatsoever other courts, or persons, they be, that are or­derly appointed, and set, for to rule or [Page 79] governe the Kingdome, Countrie, city, shire, or corporation in which we inhabite. From whence this note ari­seth clearly; That it is the duty of every Doctrine. Christians are to pray for the civile gover­nors. true Christian both in his publike and private prayers to commend unto God all persons that are in civile authority in the Common wealth, both superiour and inferiour, both King and other magi­strates. And good reason too, for the very Reasons. titles which the Apostle here giveth unto 1 them calleth for it. For kings he useth [...] which some learned in the greek tongue interpret as if he were [...] the Therfore Kings should be the suppor­ters, not de­stroyers of their people. basis or foundation of the people, being he that excelleth among the mortall rulers of this world: wherefore Christ is called Rev. 17: 14. [...] King of Kings, becaus he is above all the Kings and princes of the earth; and his King­dome shall stand, when all theirs have an end, and they themselves are become like other men, their honour being layd in the dust; for Luc. 1: 33. he shall raigne over the house of Iacob for ever; and of his kingdome there shalbe none end. It cometh of [...] which signifieth to raigne, to be in autho­rity, to be a King, to beare rule and sway, [Page 80] to be governor of, to beare a great or chief stroke in a matter or thing. In latine they are called Reges of rego to governe or rule, upon which title or denomination Eleutherius bb: of Rome writeth thus (if my Acts and mon. Pa. 96. Col. 2. author faile me not) unto Lucius king of Brittaine about the yere 169. viz A King hath his name of ruling, and not of having a realme. Ye shalbe a King while ye rule well, but if you doe otherwise the name of a King shall not remaine with you, and you shall loose it, which God forbid. The Al­mighty God grant you so to rule the realme of Brittaine, that you may raigne with him for ever whose vicar you be in the realme.

The word which is here used for those in authority signifieth those that are set in excelencyes, high dignities, or prehemi­nences, to goe before others, or to have charge of others. All which serveth to shew that lawfull civile governors of what name or title soever, are set in great place and authority, and our prayers to God for them may doe much in helping them in the administration of their charge and governement.

Secondly they are ministers of God 2 [Page 81] for the good of those that doe well, and to execute wrath upon him that doth evill; Rom. 13. wherfore they stand in need of our prayers that God would fill them with wisdome and understanding, to discerne between good & evill, between right & wrong; to administer justice to the oppressed, & to punish the oppressor; that they may know their obedient and loving subjects, from proud & traiterous rebels, for Virgil: Regûm est parcere subject is and debellare superbos, it is the property of Kings to spare their sub­jects, but to suppresse the proud and rebel­lious. And as they are the ministers of God; so their office & power is the ordinance of God, he hath appointed that there shalbe Rom. 13: 1. 2. governors & rulers over the people; & in his power it is, to set up and pull downe whom he pleaseth. From whence it may he reasoned thus, whatsoever function or administration is ordained and appointed of God, (whither it be for the good of the body or soul of man or both) whosoever shalbe lawfully called to the executing of any such charge, are to be prayed for, and thankes to be given to God for their good, or the good which we receave by them: But Kings and those that are put [Page 82] into lawfull place, are so ordained and ap­pointed of God; & therfore to be prayed for &c in obedience to Gods ordinance, and that it may be sanctifyed unto us.

Thirdly the burthen of all the civile 3 state lyeth principally on their shoulders, and their miscarriage tendeth to the da­mage and hurt of the whole body poli­tick, and so unto Christians as they are members of the Comon wealth as well as others, as we may see by daylie expe­rience. On the other hand, the safety, preservation, and good carriage of the King reacheth unto the whole common wealth. What can be then lesse done for them, than to commend them and their governement to God in our prayers, saying Ps. 72: 1. Give the King thy judgment ô Lord and thy righteousnes to the Kings son?

Fourthly they are appointed of God 4 (amongst other things) for the maintay­nance of his church and truth, against the persecuting hands of malitious & bloody enemyes: therfore necessary it is, yea the duty of every member of the Church, to pray for them; that the Lord would make them Isa. 49: 23. nurssing fathers to his Israel. For the Pro. 21: 1. hearts of Kings are in the handes of [Page 83] the Lord; and as the rivers of water he turn­eth them whither soever it pleaseth him.

Fiftly, how ever it come to passe, 5 whither they be friends or enemyes, good or bad, for us or against us: yet in praying for them, we please God; and our prayers returne into our owne bosomes, as hath bin before noted.

Which may serve for the just con­demnation Vse. of those that in stead of praying for Kinges, princes, and magi­strates; doe curse them, that is, speake evill of them. Neither doe they beare that honour and reverence in their hearts to them which is meet, Exod. 22: 28. Eccl. 10: 20. 2 Pet. 2: 10. 11. Jude vers 8. And the equality and truth of this point may be a ground of exhortation to all that feare God to manifest their honour love and fidelity to their prince by pray­ing for him. What though he be not so wise and prudent in governing, as he ought? yet let not that put thee off from performance of thy duty, which God hath required of thee. He shall answere for his administration; and thou for thy sub­jection and fidelity. His negligence shall not excuse thee for thine. What [Page 84] though he be an enemy to the truth, and seeketh to destroy thy body and goods, becaus thou canst not with good con­science obey his humane lawes, which thou findest to be contrarie to God's law? yet cease not to pray for him, yea know, that in such case thou hast greater reason to pray for him; that God would turne his heart. And what knowest thou, but thy fervent prayers may prevaile so farr with God, as to move him to inclyne his heart, to shew favour to his people, and to suffer the truth to flourish; or at least to favour thee in thy particuler. We have the comfortable experience here in this land, of God's power in this kind; witnes our feedome of the gospell which we here enjoy, farre otherwise than ever any of our fathers could obtaine in our native Countrie (the more is the pity, the Lord lay it not to their charge) and can not the same God worke the same in the hearts of other princes and magistrates? doubtles his hand is not shorter in one place, than another; but for ought thou knowest, it is becaus thou art slack and negligent in calling upon God to powre his Spirit upon thy prince, and to give the Senators [Page 85] wisdome, and inclyne their hearts to shew pitie to his heritage. Besides, is the King or the magistrate an enemy to thee? take heed how therfore thou seekest to Rom. 12: 19. avenge thy self of him by with­holding thy prayers from him: for this is displeasing to him who hath commanded thee to Math. 5: 44. love thyne enemyes, blesse them that curse thee, doe good to them that hate thee, and pray for them which despite fully use thee and persecute thee. If ever the Christian people of the English nation stood in need to be stirred up or awaken­ed in this kind, now is the time; for me thinkes I heare divers complaine of the distance and discord which is between the Kings majestie, and the honourable Court of parliament; and the unreasona­blenes of the malignants, whom the King seemeth to countenance; and I heare di­vers and that religious people too, be­moaning the parliament and blaming the King: yea preparation is made of wea­pons of warre, and that by religious peo­ple; the forwardest and most godlie la­bour to shew their zeal in helping the parliament with men and mony: and I heare also of fasting and prayer for the [Page 86] good of the land and preservation of the parliament; but I heare few or none of the better sort utter good desires concerning the King (though I can not but think that they intend the King with his parlia­ment as necessary adjuncts) and all becaus they take him now to be misled & carryed out of the way by wicked counsell. Is it so that the King seemeth to be led aside from the way of Justice, and (it maie be unwittingly to his majesty) runing upon the rocks of perill and poverty, and ha­zarding the whole kingdome thereby? what great cause is there then for the faithfull, to lift up strong cryes unto God, to confound and turne to foolishnes the counsels of the 2 Sam. 15: 31. Achitophels, and to re­move the wicked from the throne of the Pro. 25: 5. King, and so over rule and perswade the heart of the King, that as a father he may tender the lives & estates of his children, his subjects, and as a prince of God, may so administer the affaires of the king­dome, that peace and truth may kisse each other; that such as professe to feare that great name of God may under him lead a quiet and peaceable life in all godlinesse and honestie which is the fourth particular [Page 87] considerable in this exhortation, and the last point which I shalbe able at this time to handle, as the end wherfore Christians are bound to pray for those in authority; or the good fruit which we may by God's blessing reape, if we be not sparing in sow­ing the powerfull seed of our prayers for them. In which clause as there is plainly set downe a suffitient argument to enduce us to pray for Kings &c: So there seemeth to be included what is the duty of magistrates in the common wealth, or where to God hath ordained them, and what he requireth of them, viz to see to the maintainance of: 1: peace and quiet­nes. 2. godlines and 3 ^ly honestie.

Peace is the profit and increase of the Duty of princes. common wealth, whereas warre is the overthrow and ruine of it; as may be seen in great kingdomes and Countries, which have bin utterly wasted, and depopulated, by having the seat of warre within their borders. So that there is great reason, that those in supream authority, should have a care to preserve peace; for in so doeing they preserve their owne, and the Country's riches, and safety. Happie therfore and renowned among men is [Page 88] that King or supreame magistrate who beareth not only in his Chrest, but also in his breast this divine Mottoe Blessed are Math. 5: 9. the peacemakers: but sad thoughts can not but be of those princes, who like un­naturall and hard hearted parents, shall not only with dry cheeks behold their children (their subjects) sheathing their swords in each others bowels; but also countenance and defend the ringleaders and abettors of such bloodie enterprizes. Surely such (if such there be) are farre from being sons of peace. Should not the shedding of their owne blood touch them, and make them withdraw their hand? yea doubtles; otherwise they be­wray themselves, to be unfit to governe; for he that ruleth over men must be just: 2 Sam. 23: 3. but how farr such demeanour is from Ju­stice, a tender capacitie may soone deter­mine.

Civile peace is also the tranquillity of the Churches of the Saints, who in the dayes of rest and quiet doe flourish as a green baytree in the garden of God, spread abroad over nations and king­domes; but in the daies of trouble and persecution is driven into the wildernes [Page 89] to hide herself from the rage of the wicked; where yet the Lord nourisheth her & maketh her to yeild her savour like the Camemal; which the more it is troden upon and depressed, the sweeter smell it sendeth forth. In the daies of peace and quietnes the people of God sit under their vines and figtrees, eating and drink­ing and making melodie in their hearts unto God; flocking (like doves to their windowes, like Eagles to the carkase) in multitudes to the celebration of God's ordinances. Whereas the times of trouble and persecution make them to sit downe in mourning and hang by their harpes, as not able to Psal. 137. sing the song of Sion; but remembring the Lord a farre off, as one that turneth his back upon them; which maketh them to sigh and groan and to cloth themselves in sackcloth, and to have ashes for their meat, and mingle their wine with weeping. Their meetings togither then (if at all) are in feare and sorrowe, stil looking for their enemy to come upon them, to make a prey of their lives. Let then every true Christian­like heart never cease praying for Kings and those in authority that under them [Page 90] we may live a peaceable and quiet life.

Godlinesse is the pillar of the common wealth: for where that is cherished, up­held, and maintayned, by the higher powers; that kingdom is doubtlesse stable and firme, and so shall continue. For there is neither treacherie or rebellion at home, or open invasion from abroad, that shall anie way distract that prince who maketh the Lord his hope, and serveth him continually: nor hurt that people that walke in his feare.

Wherfore it is a principall thing which God requireth in princes, that they be men Exod. 18: 21. 22. fearing God, and the sweet singer of Israel saith, that they must 2 Sam. 23: 3. rule in the feare of God. I can not here omit some­thing that I have lately read written by one Iosua de la Cave. of our times in an Epistle to the states of Holland and West-Frisia, to this effect, Vbi religio est locum ha­bent bonae le­ges, ac bona disciplina, ex quibus for­tunati feli­cesque even­tus in expe­ditionibus praecipu [...] bel­licis nascuntur: sieut [...] contra etiam sublata religione corruere rempub­licam oportet: quonia [...] sublata Dei timore sequitur impietas, & ruins Imperiorum. where religion is, good lawes and good discipline have place; by which come prosperous and happie events espe­tially in warlike expeditions: as on the contrary religion being taken away, the [Page 91] common wealth must faile: becaus when the feare of God is taken away ungod­lines followeth, and the ruine of Empires. And againe, Duo fun­damenta t [...] tius bonae so­cietatis sunt religio & Iustitia, ubi c [...]ptum ab illis declinari, & pro mo­dulo minuitur felicitas Rei­publicae: sub­ditos rebellare in se sentit or­dinario Iure, qui Deo re­bellis est. Religion and Justice are the two only props of a good society: when once men begin to declyne from them, the happines also of the common wealth doth diminish: he ordinarily feeleth the rebellion of his subjects against him, that is himself a rebell against God. And afterwards Cum pura manet religio, tum bene or­dinata stat politia, & a Deo conser­vata incolu­mis. when Religion re­mayneth pure, then the civile state is well ordered, & is kept in safety by God. Now princes may be said to maintaine godlines, first by abolishing and rooting out of their kingdome (as much as in them is) all false wayes, invented and feigned religions, all Idols, and superstitious vani­ties. But if they be on the other hand seekers to root out godlines and the feare of God from among them, by persecu­ting the Saints, forbiding preaching, suf­fering Idol-service; tollerating the blas­pheming of the name of God, and breach of his sabaths; they shall never be able to hold up their heads, when the King of Kings shall call them to an accompt. Secondly, by upholding and maintayn­ing [Page 92] the true Christian religion, defend­ing the Churches of Christ from the abusing hands and tongues of wicked per­secutors. But if they themselves be per­secutors of the godly, restrayning them of their liberty of publike service of God, inflicting fines, amercements, imprison­ments, and other corporall punishments, upon men that make conscience of the way of Gods service, & the true religion: what will they say when God shall visite their iniquity with a rod, & their sin with scourges?

This is the principall charge and duty of princes, if they did but know their duty; namely to further the honour of God, and his worship and service. First 1 becaus it is from him they have their of­fice & charge; they are his ministers; they could have no power except it were given them from above: and therfore good reason that they should use it principally in the furtherance of godlinesse. See Dan. 2: 21. 37. Pro. 8: 15. Joh. 19: 11. Ezek. 29. 19. 20. Rom. 13: 1. 2. 3. 4. Jerem. 27: 8. Secondly, God hath honoured them, with 2 giving them his title, I have said ye are Gods, &c. Psal. 82: 1. 2 Cron. 19: 6. [Page 93] therfore it is their shame if they should [...]ishonour him; which they doe if they [...]eeke not by all lawfull wayes and meanes [...]he promotion of his worship and service. Thirdly this appeareth by the administra­ [...]ion 3 of Almightie God, in all ages since we [...]ead of Kinges ruling upon Earth, both [...]n the land of Judah, and also in Israel, and others Countries: in that he hath pre­ [...]erved those that have feared him and [...]romoted godlinesse (though but in a [...]mall measure) whereas he hath destroyed [...]nd cut off their name and memoriall that have rebelled against him, and bin abet­ [...]ors of Idolatry, and false worship, though [...]t have bin but in the forme and manner of his service (which amongst men is ac­compted an indifferent thing, but it is not so with God, who will have his will to be the only law to rule in mens con­sciences) as he did the Kinges of Israel, who maintayned the calves at Dan and Bethel, which Jeroboam the son of Nebat had set up. And how did he plague Pharaoh and all Aegipt, for that they would not Exod. 5: 1. suffer the childeren of Israel to goe and doe service to their God, as he had commanded them? which example [Page 94] (me thinketh) were alone enough to make the hearts of all Kings, princes, and magistrates, be they of supreame, or in­ferior authority, to tremble and quake; who know that historie of God's fearful [...] judgments upon that king and people▪ and yet are guilty of the same sin; fo [...] they will not suffer the people of God, to 2 Cor. 6: 17. seperate from their Idolatries, and to serve the Lord upon the Rev. 14: 1. VVith Zach. 2: 7. Mount Sion where he hath commanded to be wor­shipped by his Saints. They will hav [...] the Saints of God, the holy ones of the most high, to pollute themselves wit [...] their Aegyptian Idols, to hold com­munion with their Babylonish Syna­gogue, and to approve and justifie them yea to accompanie with them in their un­fruitfull works of darknes, Idol-service, and Image worship; or els fire and fagot▪ halter and gibbet, sword and persecutio [...] shall follow them: yea and such new kinds of torture, as never before these evill dayes have bin heard to have bi [...] inflicted upon the Saints, as if men for conscience towards God were to be notcht & cut or mark'd like dogs, rogues, or open perjured varlets. If this be no [...] [Page 95] a great oppression of the poore weakling, and a depriving the free borne subject of his liberty, (nay his liberty of conscience which is more deare than life) and making them slaves and vassals to mens wills and malitious practises, whither right or wrōg, I am ignorant what is: whereas man being a reasonable creature, and having a spirit of wisdome and understanding given him from the Almightie, should be governed by rationall lawes, grounded upon the law of God, & light of nature; and when he is found after due conviction to be a rebell then is it time enough to punish him: but if a man be able with meeknes and feare any wise to manifest, that that which is put upon him, is contrary to the word of God, and he can not doe this without sin­ing against God, and the scripture saith it is better to obey God than man; then to compell such a man to doe any thing against the check of his conscience, or to punish him for not doeing it, or for doeing the good which is contrary thereunto, is not ruling but tyranie. Oh that now at length the Psal. 2. 10. 11. 12. Kings of the earth would be wise! and that the Judges and rulers of the world would by that and such like [Page 96] examples learne to serve the Lord in feare, and rejoyce in trembling! Oh that they would themselves and their people with them, cast off that affinitie which they have made with that Arch-enemy of Christ the man of sin; and would kisse the son least he be angry, and they perish in the way when his wrath shall suddainly burne, and none shall quench it! for it is the will of God that Iob. 5: 23. all men should honour the son as they honor the father: he that ho­noureth not the son, honoureth not the father, which hath sent him. But is it so that they will not honour the son by submitting themselves, their crownes and scepters at ⁱ his feet, to serve him Rev 21: 24. and his church by being nursing fathers unto his people (Isa. 49: 23. and 60: 10.) if they will not Ier. 22. 3. execute Iudgment and righteousnes, and deliver the oppressed from the hand of the oppressor, and vexe not the stranger, the fatherlesse or the widowe: but will doe violence and shed innocent blood? will they not set before them the law of the Lord God of heaven, & Deut. 17: vers 18. 19. 20. read there­in, and learne thereby to feare the Lord God whose name is Iehovah, and keep all the wordes of his law to doe them; but [Page 97] will have their hearts lift up above their bretheren, and will oppresse them and make them submit to their humane lawes and ordinances, which they have them­selves sucked out of the poysoned cup of fornications in the hand of that great whore, that rideth upon that scarlet beast, whose name is a a Mysterie, great Babilon, the mother of whoredomes, and abominations of the earth; and will Rev. 17: 13. 14. have one mynd, and give their power and authority to the beast, and all, to fight against the lambe, and those that are with him, who are called and chosen and faith­full: Then let them know that if they turne not sudainly, he that is Rev. 19: 11. 12. 13. 14. 15. 16. faithfull and true, who judgeth and warreth righ­teously, whose eies are a flame of fire, and on whose head are many crownes, whose name is THE WORD OF GOD, who hath a companie of warriers fol­lowing him upon white horses, clothed with fine lynnen white and pure, out of whose mouth goeth a two-edged sword wherewith he smiteth the nations; who is the king of kings and Lord of Lords, and hath all Mat. 28: 18 power given him both in heaven and earth: that he (I say) [Page 98] hath Psol. 7: 12. bent his bow and made his ar­rowes ready to shoot at those wicked persecutors; and sudainly will he speake unto them in his wrath & vexe them in his sore displeasure. Then shall they be slaine with the Rev. 19: 18: 21. sword of him that sitteth upon the horse, which (sword) cometh out of his mouth; and their flesh shalbe given for meat to the foules of heaven. Re­member what the Lord did for Israel his people, how he avenged the wrong that was offered or done unto them by the princes and nations of the earth; how he overthrew Pharaoh and his host in the red sea, he smote Ps. 136: 15. great Kings and slew famous kings, Sihon King of the Amo­rites, and Og the King of Bashan, and gave their land for an heritage unto Israel his servant; yea he suffered no Ps. 105: 14. 15. man to doe them wrong, but reproved Kings for their sakes, saying touch not myne anointed nor doe my prophets no harme. Who ever hath fought against God and prevailed? it is Acts. 9: 5. hard to kick against the pricks: now they that molest and persecute the mem­bers of Christ, fight against and resist Acts. 9: 4. Christ; for they that touch them touch the Zach. 2: 8. apple of his eye, and pretious in the [Page 99] sight of the Lord is Ps. 116: 15. the death of his Saints. Therfore let them not thinke to uphold themselves by their present power and dignitie, which they doe enjoy, as if there were no possibilitie to prevaile against them: but let them consider with feare and reverence, that he by whom Pro. 8: 15. Kings raigne and princes decree justice, who lifteth and Dan. 4: 25. setteth up Kings, & pul­leth them downe againe at his pleasure, can turne the hearts of their nobles and people against them, and make them be cast out (like Dan. 4: 33. Nebucchadnezar) to eate grasse with the beasts of the field, till they know that the most high ruleth the king­doms of the earth. Yea, when they shall say peace, peace (pleasing themselves in their wickednes, and making sure, to them selves the bringing to passe of their purposes) then 1 Thes. 5: 3 shall come upon them sudaine destruction, as travaile upon a woman with child, and they shall not escape.

And Honesty. This is the honour and safety of a common wealth. The shame­full sins of the heathens were the causes, wherfore their lands did spew out both them and their princes. Therfore it can [Page 100] not but be an espetiall duty of Kinges and all that are in authority, by the sword of justice committed to them, to cut downe sin and iniquity; that it be not suffered, much lesse maintained, in their dominions: For sin and iniquitie abounding is the caus wherfore the Lord doth bring great and terrible judgments upon the nations of the earth. A fruitfull land (saith the Psa. 107: 34. psalmist) becometh barraynnes for the ini­quity of the people that dwell therein. And this doubtlesse is the controversy which the Lord hath at present with the Inhabitants of England, becaus there is no Hos. 4: 1. 2. 3. truth, nor mercie, nor knowledge of God in the land, but by swearing & lying, & killing & stealing & committing adultery, they break out & blood toucheth blood: Therfore shall the land mourne, & every one that dwelleth there­in shall languish, with the beasts of the field & with the fowles of heaven, yea the fishes of the sea also shalbe taken away. Whereas the rooting out of wickednes and vice, and the maintaynance of true religion and virtue, hath bin, is, and shall be an espetiall meanes to procure God's blessing both upon King and people; as may be seen in the examples of the good [Page 101] Kinges of Judah, when they brake downe the Images, put away the Sodomites and witches &c out of their land (2 Cron. 30: 14. and 34: 33. and 33: 15.) and in Jehu the king of Israel, who is commended for pulling downe the temple of Baal, &c. (2 King. 10: 26. 27. 28.) though he abode in the sin of Jeroboam still: and for his service herein, and destroying the house of Ahab, he had the kingdome of Israel confirmed to his sons to the fourth generation. We see then how much it concerneth princes, to looke to them­selves and the people committed to their charge, and how they should with Solo­mon crave of the Almightie 1 Kin. 3: 9. a wise and understanding heart to discerne between good and evill, to uphold and maintaine them that doe well, but to drive from their courts, counsels, and countenance, all dishonestie, and iniquity, all oppression and evill doeing, that so their thrones may be established with Justice. And Vse. for our owne parts to whom this is spoken (that we may not goe away without some particuler application of this to our selves) let us consider what great thinges 1 the Lord hath done for our soules, in that [Page 102] he hath placed us in this Country, where though we live among a people of ano­ther speech, yet God hath bin pleased so to inclyne the hearts both of princes and people, that we live a peaceable life un­der and amongst them: Let us not then receave such great good from the hands of God, without rendering due thankes and praise to him for this good gift which he hath bestowed upon us. Consider what misery and affliction our friends and brethren in our native country do suffer at present, while we enjoy felicity and quiet. Oh, that our ingratitude, and carelesse walking, deprive us not of it! Secondly, let us know that we are bound 2 to pray for the magistrates and people of the land, by whose good will (next under God) we enjoy this. Let therfore their trouble be our trouble, and let us pray to God for them as for our selves; let their deliverances be our deliverances, and let us give thankes to God for whatsoever good is bestowed upon them knowing that in Ier. 29: 7. 3. their peace we have peace. And lastly seing we enjoy here a peaceable and quiet life, let us walke in all godlines and ho­nestie. Have we quietnes & freedome o [...] [Page 103] conscience to meet togither to serve God without let? let us then take heed how we turne this grace of God into wantonnesse, how we abuse this peaceable life we have from them, by an unquiet life among our selves. Be therfore zealous of everie good worke, carefull of sanctifying the Lords day, making his sabbath a delight unto us, spending it altogither in the service of God publikely and privately: and towards men let our conversation be in all tempe­rance sobriety and equity, not doeing in­jury to any, Rom. 12: 17. 18. recompencing no man evill for evill, but as much as in us is live peaceably with all men. Let our Mat. 5: 16. light so shine before men that they may see our good works and glorifie our father which is in heaven. For the grace of God that Tit. 2: 12. 12. 13. 14. bringeth salvation, hath appeared to all men, teaching us that denying ungod­linesse and worldly lusts, we should live soberly, righteously, and godly in this pre­sent world, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquitie, and purifie unto him­self a peculiar people, zealous of good workes.

A word or two more and then I con­clude. Vse. Is it so that magistrates have such a charge, and duty, layd upon them, as hath bin before intimated: it followeth then that they have power and authority given them of God for the discharge hereof, if the Lord give them grace and wisdome to mynd, understand, & practise what is their duty, in that way and after that manner, which he in his word hath required: and then it may serve to teach us to be obedient to them in the Lord; to honour and reverence them in the admi­nistration of their office, and to give God thankes for them when he doth put into their hearts, to further and promote peace, godlines, and honesty, in their realmes. Rom. 13: 1. 2. 3. Tit. 3: 1. 1 Pet. 2: 13. 14. 15. And it may serve for con­demnation of the man of sin, who doth trample the dignity of Kinges under his feet, and doth yeild no subjection to them: but exalteth himself 2 Thes. 2: 4. above all that is cal­led God. It also reproveth the error of those false prophets who teach & say that subjection came in with sin, and Christ Object. having taken away sin he hath also taken away subjection; and they are called unto [Page 105] liberty therfore must not be the servants of men &c, concluding thence an exemp­tion from the power of the civile magi­strate. Wherein they doe abuse the word Ansvv. of God, in making no difference between that civile subjection, which is for the maintainance of the order and peace of States and Countries, and slavish sub­jection a punishment for sin. For a Christian doth not obey the magistrate for feare and through terrour (as doe the wicked who are still in their sins, for whose sake 1 Tim. 1: 9. 10. both the law and civile magistracie is appointed as a curbe and bridle to restraine their wicked and rave­nous desires, who els would readily breake foorth to commit rapine, murder, incest, and all manner of filthinesse without shame and remorse even openly and with high hand against God) but for conscience sake towards God, who hath com­maunded every Rom. 13: 1 soul to be subject to the higher powers, for there is no power but of God, and the powers that be are ordayned of God. As for our redemption by Christ, it is true, we are redeemed by him from the service of sin, and set free to serve him in Luk. 1: 74. 75. righteousnes and holynes all the [Page 106] dayes of our life. And therfore we hold that so long as the magistrate doth com­mand that which is agreable to righteous­nes and true holynes so long we are bound to obey actively; and this commandement is not grievous unto us, becaus it is that which God commandeth: but when he commandeth otherwise, then we may & must answere, as the Apostles did in the like case, Acts. 4: 19. it is better to obey God than man; in such cases we are bound patiētly to suf­fer any punishment or persecution at their handes, willingly submitting our selves unto death it self, rather than to displease our heavenlie father. And so lōg as we thus behave our selves we shall neither bring our selves in bondage to sin (for to whom­soever a man yeildeth himself servant to obey, his servant he is whom he obeyeth) or incurre the punishment of sin. But they whosoever they be that under pre­tence, and the cloake of Christian liberty and religion, doe teach any doctrine that leadeth to rebellion against anie minister of God in the lawfull discharge of his duty; they are so farre from standing fast in the Gal. 5: 1. libertie wherewith Christ hath made them free; that they intangle [Page 107] themselves againe with the yoake of bon­dage: and while they 2 Pot. 2: 19. promise men li­bertie, they themselves are the servants of corruption: for of whomsoever a man is overcome of the same is he brought in bondage. And whiles they break the Mat. 5: 19. least of the words of Christ, and teach men so; it is to be feared that they are the least in the Kingdome of heaven. And it is a thing taught us by that great Doctor of the Church, and therfore must be re­ceaved and obeyed as truth viz that we in giving unto Caesar no more than what be­longeth to him, can not rob God of any thing of his: for these two must stand to­gither, Math. 22: 21. Give unto Caesar the things that are Caesars, and unto God, the thinges that are Gods. What God hath joyned to­gither let no man put a sunder. But Object. they will Object yet further, that belee­vers are in the kingdome of heaven here in this life, and therfore to be in obedience to none but to Christ their King? which is not farre discrepant from that which some have affirmed of late, that becaus Christ's kingdome is not from hence or of this world, and that to Christians there is but one God: therfore no subjection or [Page 108] superioritie to be given to the prince in Ecclesiasticall causes (i. e as themselves have interpreted the dutyes required in the first table of the lawe) Wherein they erre greatly, (not knowing the scripture, nor the order wherein God hath set man­kind here on earth both for the upholding of his Spirituall and civile estate, neither understanding well what they speake or whereof they affirme) in that they per­ceave not that there are two kinds of goverment in this world, a thing so plaine as nothing is plainer. The one Spirituall, of Christ in his Church; in which respect all are to be in a like subjection unto Christ, both prince and people, noble men and them of lowe degree; and to be governed by such officers and lawes, as the Lord Jesus hath for that end institu­ted: and in this estate the prince and people are brethren, and of like liberty & authoritie; neither maie they be masters of one an others faith, but fellow helpers of each others joy. The other is civile or worldly in the common wealth; which governement is also of God, and ought to be administered according to his lawe, being the perfect rule of righteousnes, [Page 109] according to which all humane lawes ought to be made, or els Judgment and justice can not be rightly executed. In which estate we are to be considered in severall degrees and conditions, as namely, one is a prince or King, the rest are the subjects and people; some are magistrates, others are those under their gover­ment; one is a father, an other a child; one a master, an other a servant; and ac­cording to these relations, the inferiour is to be in subjection to the Superiour in the Lord. To denie the power of the magistrate in the common wealth, were to inforce a denyall of the power of masters and fathers in their familyes, seing one and 5 Com. the same commandement of the lawe re­quireth subjection to the one as well as the other; and so to bring the fabrick of natures-order, which God hath so won­derfully made, and so wisely and orderly disposed, to a confused chaos. So that Christians to avoyd this absurdity, must necessarily mynd themselves every one while he liveth in the world in any gover­ned city, Countrie, province, or com­mon weale, to beare or represent a double person or estate. 1. A member of the [Page 110] church, wherein his dignity and honour spiritually in the sight of God is as great as any other member or officer in the same body, and greater than any King or prince of the world that is not a member of the Church of Christ. 2. A member of the common wealth, a citizen of the city, an Inhabitant of the towne, or a member of the familie; wherein he is either superiour or inferiour. If fuperior; to rule and governe those committed to his charge, according to the will of God, Col. 4: 1. doeing to every one that which is just and equall; knowing that he hath also a master in hea­ven. If inferior, he is to be subject and obedient to all thinges that are agreable to the word of God, whither they be things Spirituall or temporall; and that not for feare but for conscience sake, Eph [...]. 6: 6. 7. 8. not as men pleasers, but in singlenes of heart as unto Christ, knowing that of the Lord they shall receave their reward whither they be bond or free; for in so doeing they serve (not men properly but) the Lord Christ. Thus we may see how the estate of a Christian doth not overthrow but rather establish the order of nature, and the civile govern­ments of this life. But indeed thus much [Page 111] maie be intimated, by waie of conclusion; that if it could so come to passe (which we have no ground to expect) that a whole land or citie were (both magistra­tes and people, high and low) all faithfull and sincere Christians, diligently obser­ving the rules of Christ for the redresse of things amisse at anie time, there would be so little use of civile power, as if it were a needlesse administration. But seing God hath in his divine wisdome fore­seen, that after the fall and transgression of Adam, there would be alwayes a mix­ture of beleevers and Infidels in the world; and that the wicked should be as pricks and thornes in the eyes and sides of his Saints to try their faith and patience; and hath to the end that the wickednes of men (who are ready by nature to break forth into blood oppression, and open violence to the destruction of the crea­ture which God hath made, and which it standeth him in hand to preserve, that so his mercy may be seen both to just and unjust) may be restrayned and kept in some order, appointed Kinges princes and estates, with the good will and appro­bation of the people, to rule and governe, [Page 112] that the wronged may have right, and the oppressed may be delivered, and violent wrong-doers may be terrified by the sword of Justice; and it hath bin, is, and shalbe allwayes the portion of the little flock of Christ to have their residence or sojourning in some Common wealth or other: let us therfore admire the wonder­full wisdome of God in thus restayning the rage of man; and let us be so farre from 2 Pet. 2: 10. despiseing governements or prin­cipalities, as that for conscience towards God wee doe submit our selves unto all man­ner ordinances of men for the Lord's sake, 1 Pet. 2: 13. &c. whither it be to the King, as unto the su­Preame, or unto governors, as unto them that are sent of him, for the punishment of evill doers, and for the praise of them that doe well. For so is the will of God, that by w [...]ll-doeing we may put to silence the igno­rance of foolish men, as free, and not having the libertie for a cloake of malitiousnes, but as the servants of God.