Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity

PART. IIII.

CHAP. I. For whom we ought to pray, generally for all men, more espe∣cially for the Magistrates, and most especially for the Ministers of Gods word.

SEcondly, Hauing heard of the first part of the Apostles request, the act that you should doe, pray; we are now to consider of the second part, which is the extention, for whom you should pray, for vs, pray for vs.

You must therefore pray first for your selues; it is of necessity included, for nulli sapit, qui sibi non sapit; it is certaine, that hee which seldome prayeth for himselfe, will neuer pray for others: nei∣ther is it enough for vs to pray for our selues, but we must pray one for another; for though the wicked, fibi nati, sibi vinunt, sibi damnati; are good for nothing; and therefore will pray nei∣ther for themselues, nor others; yet the godly will pray for them∣selues, and for all others.

First, Propter vniuersalem vocationem;* 1.1 because we outwardly call all men, and preach to all men, euery one that thirsteth, come to the waters, and therefore we must pray for all men.

Secondly, Propter efficaciam gratiae, because of the vnspeake∣able efficacy of this grace of prayer, which is able to obtaine of God, of these stones and stony hearted sinners, to raise vp children vnto Abraham; for if the words of men be so power∣full to moue the affection, as that the Poet saith,

—quid facundia posset, Repatuit, fortis{que} viri tulit arma disertus.

then how much more powerfull is the word of God, which is the power of God vnto saluation to all that beleeue,* 1.2 and is able to diuide the soule and the spirit? and if the word preached bee so powerfull, how much more powerfull is the word of prayer? and therefore seeing we preach to all, why should we not pray for all?

Thirdly, Propter nostram ignorantiam, because God onely knoweth who are his, and we are none of his priuie Counsellers, we know not whose names are written in the booke of life; nor when God will call any man vnto his mercy; whether at the sixt houre, or at the ninth houre, or at the last houre; for as hee that now goeth on his way weeping, may returne with ioy, carrying his sheaues with him, so he that now goeth on in sinne, may with the prodigall childe, returne and finde grace: and we daily see, that one man, de quo desperamus conuertitur, & fit optimus, & alter de quo multum praesumseramus, deficit & fit pessimus; of whom we despaired, is conuerted to be a good man, as Saul, to be a Saint Paul, and another of whom we conceiued great hope, hath relapsed and became most wicked, as Iudas, Magus, and others, so that nec timor noster certus est, nec amor; nei∣ther our hope nor feare is sure; and therefore seeing we know not who are Gods people, wee are to hope well of all people, and therefore to pray for all; saying, alwayes with our Liturgy, That it may please thee to haue mercy vpon all men.

More particularly the Apostle willeth vs, that first of all prai∣ers and supplications should be made for Kings and all in authority, because that not onely mans saluation, and the knowledge of the truth, but also the quietnesse of kingdomes, and whatsoeuer else tendeth to the benefit of the publike weale, commeth by the power of prayer, as Saint Augustine saith; their place is high, their charge is great, and to bee a King is to bee a man full of cares,

—cui mixta dolori Gaudia nulla ferunt spes semper mixta timore.

Their sollicitous thoughts can haue but little ioy, and that ioy is alwaies mixt with cares; yea, their very crownes containeth no∣thing else but weighty affaires, the seruice of God, the safety

of men, and so the whole charge both of Church and Com∣mon-wealth,

— Quantum sit onus regnare probarunt.

And this sheweth how hard a thing it is to gouerne; and therefore it is our duties most heartily to pray for our Kings, but not peremptorily to pry into the authorities or prerogatiues of our Kings, for tolle regalia, tolle regem, if you take away the royalties, you leaue no King; for Christ was a King, sed quia rex sine regno; but because he seemed without his royalties, they would haue no King but Caesar; and therefore I say, that whosoeuer limiteth the prerogatiues of an absolute King, hee may leaue him to bee a man, but he scarce leaues him to bee a King; aske Abishag, and aske the kingdome saith Salomon,* 1.3 take the one and leaue no other; but as the Iesuiticall Priests would haue all Kings to be ruled by their Popes, so our purita∣nicall, Anabaptisticall people, would rule all Kings themselues by the rules of their clanculary Parliaments, and Parliamentall conuenticles; and to that end they are euer limiting their au∣thorities, and euer nibling at the prerogatiues of free Monarchs; still affecting that gouernment wherin themselues would haue a large interest: But the Diuine verity teacheth otherwise, in the 1 Sam. 8. where the extent of the authority of free Mo∣narchs is fully expressed,* 1.4 as I could if I had time easily proue it; and Iustinian saith, Beneplacitum regis, vigorem legis habet; the Kings good will hath the vigor and strength of a Law, i. e. where there is no law to the contrary, and Budaeus saith as much in the pandects.

But then you will say,* 1.5 this is to make way for tyranny and not to maintaine their true authority.

I answere, their authority or what they may doe,* 1.6 is one thing, and their duty or what they ought to doe, is another thing; the one they may exercise ouer men, and none can controll them, and for the other, if they doe ill they must render an account though they be Kings, but to God not to men; for tibi soli peccaui, against God onely haue they sin∣ned, as the Prophet Dauid saith; and therefore when we speake of the authority or prerogatiues of Kings, we doe it not to make them bold to doe what they list without feare, for with God

there is no respect of persons, but if Coniah though hee were as the signet on Gods right hand offend, he will cut him off; & therefore be wise, O ye Kings, and see what you doe, aswell as what you may doe; but we speake this to keepe the people in obedience, that are alwaies naturally inclined to kicke against authority, that they should euer obey and suffer, and neuer resist whatso∣euer betides them; for you must euer note a difference betwixt those actions of Kings and Princes, which are sine offensa, vn∣blameable, and those which ought to be sine resistentia, vnre∣sistable; the first are those which are according to Gods Law; the second are those which are not onely good, for which they shall be rewarded, but also those that are euill, according to their owne will, and contrary to the will of God, for which they shall be punished; for we finde by the example of Dauid towards Saul, and by the precept of Saint Paul vnto all Christians, that whatsoeuer they doe wee may not resist, wee may not touch Gods annointed, neither with hand, word, nor thought; and they shall finde it to their cost, that for all those things they doe amisse, they shall render a strict account to God; for though I say that we are to suffer all things, sine re∣sistentia, without resistance; yet I say not that wee must doe it, sine querela, without complaint to God, to be relieued; and you know what he saith, I will heare their cry and will helpe them: and I hold this to bee the rule of true Christian obedience: And therefore we should leaue to pry into those things which are forbidden, and giue our selues to pray for our Kings, which is commanded; for that is most pleasing to God, not displeasing vnto them, necessary for the good, and profitable vnto vs all; for quo sublimior gloria est, eo maior & cura est; the more emi∣nent in place, the more need of grace: and therefore Kings should not despise the prayers of the poorest, nor the poorest neglect to pray for their Kings; for though this is the best good that they can doe, to pray for them, yet this good they can doe vnto the best; and wee finde that Hezekias the great and good King of Iuda,* 1.7 desired the prayers of Esayas; Daniel, that beloued Prophet of God, desired the prayers of Shadrach, Mesaach,* 1.8 and Abednego; and God commanded Iobs friends to desire the prayers of Iob;* 1.9 and so Saint Paul the great Apostle

of Iesus Christ, though he abounded in reuelations and excee∣ded in the graces of Gods spirit,* 1.10 yet doth hee in many places desire the prayers of all: and therefore let vs pray for our Kings, and all such as are in authoritie,* 1.11 euen for the good of our selues;* 1.12 because God many times sends euill Kings vnto wicked people, and sets an vngodly man to rule ouer them, as a iust punishment of their iniquitie; yea sometimes hee makes good Kings to become burthensome vnto a land, as hee did Dauid when hee numbered Israel, for the sinnes and wickednesse of them that dwell therein; and on the other side, hee makes euill men good Kings and gouernours, for the loue that hee beareth vnto all faithfull people; or, if still they continue euill, hee will soone take them off, if the people truly and faithfully serue him, and pray vnto him for their Kings continually as they ought to doe; because God hath promised to heare the prayers of the faithfull, and to graunt vnto them their requests.

And as we are inioyned to pray for our Magistrates, so here the Apostle sheweth that we ought also to pray for our Ministers; for himselfe and the rest of the Apostles, and all other Preachers of Gods Word, pray for vs; and this is, praeceptum breue, leue, & vtile; a short request, but one word, pray, you cannot forget it; and it is easie, for the poore may doe it as well as the rich; and as the distich saith,

Aeque pauperibus prodest, locupletibus aeque, Aeque neglectum pueris, senibusque nocebit;

It is as good for you that doe it, as it is for vs for whom you doe it; and the neglecting of it will preiudice you, as much as vs: and therefore pray for vs.* 1.13 And I find the Apostle reque∣steth this diuers times, therefore no doubt but for diuers reasons.

First, you should pray for vs, because we pray for you, yea,* 1.14 oftentimes when you doe not, and sometimes when you can∣not pray for your selues, as Pharaoh sheweth, when hee sent to Moses and Aaron that they should pray for him; and it is pec∣catum non orandi; a sinne of not praying in vs,* 1.15 when we neglect it, as Samuel sheweth, God forbid that I should cease to pray for you, and so sinne against God: and therefore, lege talionis,* 1.16 you are bound to pray for vs.

Secondly, you should pray for vs for the good of your selues;

for weake Ministers are the destruction of the people: Iereboam made all Israell to sin, because he made Priests of the meanest of the people; for if they fall and perish, many perish; because as Saint Peter saith,* 1.17 many shall follow their damnable waies. And if you looke vpon all sorts of men, you shall finde that they should be the most absolute of all men in all good parts; for euery eye is vpon them, therefore the Law requireth they should be men without blemish, and euery man is to be taught by them, and therefore the Priests lippes should preserue knowledge. Or if you consider all degrees of men, they haue all neede of them, and they are necessarie vnto all, to correct the bad, to confirme the good, to teach the people, and to assist the princes; for who should speake in Sermons, Parliaments, or any other Assemblies, to preserue pietie, to increase charitie, and to iustifie the rights of Princes, and to vindicate the same against the gaine-saying of Corah, but we that are to teach euery soule to feare God, to loue their neighbours, and to be subiect vnto the higher powers? And yet wee see regale Sacerdotium that royall Priest-hood, which should be vpheld by Kings to be assistants vnto Kings, to go∣uerne Gods people in all piety and honestie, to become almost vulgare Sacerdotium, a laicke presbyterie of a strange concreti∣on, or a popular Priest-hood full of all prying curiositie & con∣tradiction: but I hope this will serue to shew how behouefull it is, to haue wise, discreet, and faithfull Ministers, euen for the good of all the people; for like Priests, like people: if we be ill, we make many ill; because, as the people of themselues haue not any grace to doe good, they know not how to doe it vnlesse we teach them, so they haue not much wit (though it be al∣waies propense to euill) to doe many euils; quia non nisi ex magnis ingenijs magni errores; because strange plots can neuer proceede from meane wits; but you see what cruell combusti∣ons the bloodie wittie Iesuites doe make in all the world, to erect their Popish Monarchie, and what foolish factions our own gid∣die wittie Puritan-Priests haue made amongst our selues to bring all things to an anarchie: and therefore for your owne sake, you should pray for vs that are your teachers, that wee may be such as may be good for you; to teach you in all ho∣nestie and godlinesse.

Thirdly, you should pray for vs, that by your prayers wee may be helped to discharge that great charge, which is laid vpon vs; for we are bound to beare one anothers burthen, and to helpe one another in all necessities;

But of all the men in the world, we are in the strangest state, and therefore haue most need of all assistance; For,

• 1. Our worke is the greatest, which we are to doe.
• 2. Our danger is greatest, whatsoeuer we doe.

First, our worke is not collectio pecuniarum,* 1.18 a trading in the world to get wealth, or a hunting after our owne preferment; but it is cura animarum, a charge of soules, the greatest charge in the world: a burthen saith Moses, yea such a burthen, Angeli∣cis humeris formidandum; as would make Angels shoulders to shrinke saith Erasmus: and therefore Saint Paul cries out, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Who is sufficient for these things? for wee are not onely to Preach in season and out of season, that is, volentibus et nolentibus; to them that are willing, and to them that are vn∣willing, as Saint Augustine expounds it; because that to the wil∣ling, it comes in season, whensoeuer it comes; and to the vn∣willing it comes out of season, come when it will; but we are al∣so to be an example of good life vnto all others, and to liue like Gregorie Nazianzen, qui fecit ea quae docuit,* 1.19 & seipsum minime condemnauit contraria agendo quam docebat; which did the things that he taught,* 1.20 and did not condemne himselfe by liuing contrarie to his teaching: The life of Preachers should be a most vpright and a sincere life, without all offence; quia inter seculares nugae nugae, in ore sacerdotis sunt blasphemiae;* 1.21 because those things which are but trifles or small sinnes among se∣cular men, they are great, and horrible, vntolerable sins among the Preachers of Gods Word; nam ibi criminosior culpa est, vbi honestior status; for the more honourable is our calling, the more odious is our offending; and the Lord saith, I will be sanctified in them that come nigh me: and therefore what care and what diligence ought we to haue to looke to our selues, vt nihil faedi∣tatis in nobis appareat;* 1.22 that we might abstaine from all appearance of euill, and fashon not our selues in any thing like vnto the courses of this present world.

* 1.23Secondly, as our taske is great which we are to doe, (thus vprightly to liue, & most faithfully to preach the Word of God) so our danger is great whatsoeuer we doe; for wee are betwixt the barke and the tree, betwixt the fire and the water, betwixt the anger of God and the malice of the diuell, and as the Poet saith, incidit in Scyllam cupiens vitare charib dim, we shall fall into one, doe what we can; For,

* 1.24First, If we neglect our duties, either in not preaching, or in ill-liuing, the bloud of the people, besides liuing in our sinnes, shall be required at our hands: and therefore, woe is mee if I preach not the Gospell, saith the Apostle; & vae miseris qui sunt catholici praedicando, & heretici operando, vae qui tenent in memoria quae non agunt in vita; and woe to those miserable men which preach well, but liue ill, which haue Christ in their Sermons, but not in their actions, which know and teach others what to doe, but will not doe it themselues; woe, woe, to those miserable men, saith Saint Bernard; Quia satius est sustinere paenam Caiphae, Pilati & Herodis, quam paenam sacerdotis indigne Ministrantis; because it were better to suffer the punishment of Caiphas, Pilate and He∣rod, then the punishment that is due to an vnworthie Minister.

Secondly, If we truely preach the Word of God, and liue as vprightly as the Saints of God, yet wee shall be sure neuer to escape the censures of men, nor the malice of the diuell; for though in olde time there were counted but seauen wise men (that had that name) among the Greekes, yet now there are not, (in their owne iudgements) so many fooles amongst vs; and therefore, et garrula anus et delirus senex, as Saint Hierome saith to Paulinus; Coblers and Tinkers in their shoppes will iudge what we shall say in our Pulpits: But if this were all, we could well indure it, but it is not; for as wee seeke to destroy the Kingdome of darknesse, so doth the Prince of darknesse seeke by all meanes to destroy vs; and therefore he shooteth all his poysoned darts at vs, he stirreth vp the hearts of wicked men to trample vs vnder feete,* 1.25 as the mire in the streete, to doe vs all the mischiefe that lieth in them, and to deale with vs as their Fathers vsed the Prophets, and as wee read of them in the second of Wisdome 10, &c. saying, come, Let vs lie in waite for the righteous, let vs see if their words be true, let vs examine them

with despitefulnesse and torture, that we may know their meekenesse, and proue their patience; for they be not for our turne,* 1.26 we haue no benefit by them, but they vpbraid vs with our offending of the Law, and obiect to our infamie the transgressing of our education, yea, they reproue our thoughts, and their life is not like other men, but their waies are of another fashion, esteeming vs as counterfeits, and abstai∣ning from our waies as from filthinesse, and therefore, seeing they are so grieuous vnto vs, euen to behold, let vs see if their words bee true, and let vs ioyne our selues against them; as against our mortall enemies: thus doe they consult, thus doe they combine themselues as against all righteous men, so specially against the Preachers of Gods Word, and the reprouers of their faults: O then, beloued brethren, what created power is able to vndoe this couenant of hell it selfe, when subtilty & cruelty, the world, and the diuell, like Simeon and Leui, that were brethren in euill, haue combined together to ouerthrow vs? surely God who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deus in oportunitatibus; a God in the needefull time of trouble (as Simplicius calls him) must be our helper and defender, or els we shall be soone consumed and brought to nothing; for we are weake to resist, and our enemies strong to oppresse, and all our hearers, our owne people, of whom we should receiue most comfort, are either mockers and scoffers of vs, or at least iudges of vs, who, and when wee doe ill and when we doe well, rather then helpers of vs by their pray∣ers, that we may doe well; and therefore we see how many of vs are: one man learned without discretion; another worldly wise but cannot preach, a third preacheth well, but liueth ill; and in briefe, most of vs defectiue of what wee should be: and all this turneth to the hurt of all men.

And therefore that we may be as we ought to be, good for our selues, good for you all, you see how necessarie it is that you should pray for vs, and especially,

First, that euil & licentious Ministers might haue grace, for their amendment, or the censure of eiectment out of the Church, as Adam was out of Paradise: some indeed had rather couer their faults then cure them, lest the reuealing of their vices might be a cause of reuiling their fellowes; but alas had it beene more credit for the Apostles to haue had Iudas still retayned or exclu∣ded?

I trow excluded: and therefore he lost his dignity; to teach vs that all such false stewards should heare the same sen∣tence, Episcopatum tuum accipiet alter; let another take this place, for a litle leauen will leauen the whole lumpe; and one lewd man may doe much mischiefe; and therefore as our Sauiour droue the buyers and sellers out of the Temple; so should all buyers and sellers of the Church of Christ, all factious and contenti∣ous Preachers, and all loose and lewd liuers, be deliuered vnto Sa∣tan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus; and that all the leauen of iniquity may bee purged from the Ministery. And,

Secondly, that God would not suffer the world to condemne the righteous with the wicked, nor to accuse all for the offence of some, but as the Poet saith in another kinde,

Parcite paucarum diffundere crimen in omnes Spectetur meritis quae{que} puella suis;

So in this; that they onely should be blamed which are blame-worthy; or if they will still persecute vs, that neither Satan with all his cruelties, nor yet the world with all his subtilties may de∣iect the mindes of worthy and godly Ministers, but that in all afflictions and contempts, they may say with the Prophet Da∣uid, Why art thou so heauy, O my soule, and why art thou so disquieted within me? yet put thy trust in the Lord, for he is thy helper and de∣fender; and that they may goe on in the course of godlinesse like the two Cowes which carried the Arke, which went on straight forward without turning to either hand:* 1.27 and like King The∣rons Coursers, that were neuer weary of running; that so they may escape all the fiery darts of Satan, and finish their course with ioy, when they shall receiue that Crowne of righteousnesse which the Lord hath prepared for them that loue him.

And thus dearely beloued, you see that although man for his sinne, was eiected out of Paradise, and subiected to all mise∣ries, yet through the mercy of God, in sending his Sonne to be made man to suffer for man, to ouercome the diuell, sinne, and death, to raise himselfe from death, to ascend to Heauen, to send his holy Spirit to fill our hearts with his heauenly graces, wee shall, (if we beleeue in him, and serue him, praise his Name for all his blessings, loue one another, and pray one for another,) at∣taine

vnto euerlasting happinesse: Vnto the which happinesse, the Lord of his goodnesse bring vs all, through Iesus Christ our Lord, to whom with the Father and the Holy Spirit, be as∣cribed, as is most due, all Glory and Honour, and Praise, and Thankes, and Power, and Maiesty, and Dominion, both now and for euermore. Amen.

A Prayer.

O Eternall God, and our most gratious Father, wee most humbly beseech thee for Iesus Christ his sake, to forgiue vs all our sinnes, which we acknowledge and confesse to be more in number then the sands of the Sea, which cannot bee numbred; cleanse vs O Lord with the bloud of Christ, and plant in vs those heauenly gifts and graces whereby wee may be inabled to serue thee as we ought to doe, in holinesse and righteousnesse all the dayes of our life; increase our faith, stirre vp our hope, and kindle our loue, and our charity both towards thy selfe and all men for thy sake; giue vs patience to vndergo, without offending thee, whatsoeuer miseries this wic∣ked world shall any wayes heape vpon vs: blesse our gracious King, the Prince, and all the royall issue; blesse all the Mini∣sters of thy Church, and all the Magistrates of this Common∣wealth: Grant O Lord, thy grace vnto thy Ministers, that they may faithfully preach the Word of truth, and sincerely liue a most vpright, and a godly life; grant to the Magistrates thy grace O God, to defend right without remissenesse, and to pu∣nish vice without maliciousnesse; and because we are all thy creatures, the workes of thy hands, made by thee, preserued by thee, and inioying all we haue, life and liuelihood, from thee; O Lord be mercifull vnto vs all, and remember that we are but dust; consider, O consider that we are but as grasse, not able to doe what we would, not able to doe any thing that is good, vnlesse thou dost it in vs: O then let our soules liue, and wee will praise thy Name, we will magnifie thee for euer and euer, for all the blessings that we haue receiued from thee, our Crea∣tion, Redemption, Sanctification, Preseruation, and our assu∣red

hope of Glorification, and all other graces whatsoeuer, through Iesus Christ our Lord. Amen.

A Soliloquie of the Author.

O Eternall God, thou hast created me, and I haue offended thee; thou hast redeemed me, and I still continued vn∣thankefull vnto thee; and yet thou hast heaped many bles∣sings vpon me, and giuen me grace to be desirous to serue thee, and according to my poore and weake ability, to shew forth these lights vnto thy Church; I confesse, O Lord, whatsoeuer is ill herein is onely mine, and whatsoeuer is good is truely thine; and therefore I desire thee to pardon mine euill, and to make me thankefull for thy good, and so to accept that worke done by thy grace, that it may be crowned with thy glory. I doe not long for any worldly thing, the whole world lyeth in wickednesse, but I desire my soule may be married vnto thee, to liue with thee for euermore: and therefore O blessed God, seeing that as I haue none in heauen, so, I haue none in earth but onely thou to be my helper, I beseech thee to be my re∣deeming kinsman, to preserue my wearied body from the ma∣lice of this world, and to preferre my disconsolate soule vnto euerlasting ioyes, through Iesus Christ mine onely Sauiour. Amen.

IEHOVAE LIBERATORI.

Notes

• * 1.1

  That we ought to pray for all men.
• * 1.2

  Christus vim verbis, vim gē∣mis vim dedit herbis, Verbis maiorem, gemmis herbis{que} minorem.
• * 1.3

  1 Kings 2.22.
• * 1.4

  1 Sam. 8.
• * 1.5

  Ob.
• * 1.6

  Sol.
• * 1.7

  2 Reg. 19.4.
• * 1.8

  Dan. 2.18.
• * 1.9

  Iob 42.8.
• * 1.10

  2 Reg. 19.4.
• * 1.11

  Dan. 2.18.
• * 1.12

  Iob 42.8.
• * 1.13

  Heb. 13.
• * 1.14

  Three speciall reasons to moue vs to pray for our Ministers.
• * 1.15

  Exod. 9.28.
• * 1.16

  1 Sam. 13.23.
• * 1.17

  2 Pet. 2.12.
• * 1.18

  The great charge of preachers.
• * 1.19

  Ruff. in vita Nazian.
• * 1.20

  How vprightly we should liue.
• * 1.21

  Bernard. l. 2. de considerat ad Eugen.
• * 1.22

  Leuit. 10.
• * 1.23

  In what a dan∣gerous state the Ministers doe liue.
• * 1.24

  The fearefull state of those Ministers that neglect their dutie.
• * 1.25

  Tincta licambaeo sanguine tela dabit. Ouidius in Ibin.
• * 1.26

  Wisd. 2.10.12.
• * 1.27

  Pyndarus.