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<DATE>2011-11-29</DATE>
<RESPSTMT>
<NAME>Judith Siefring</NAME>
<RESP>MURP</RESP>
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<ITEM>Proofed and reviewed.</ITEM>
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<BIBNO T="oclc">38875744</BIBNO>
<VID>152324</VID>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE LOYAL Non-Conformi&s;t: OR, THE Religious Subject. Yielding to God his Due, and to <HI>Cae&s;ar</HI> his Right: BEING A Di&s;cour&s;e from the Pulpit, touching True GOSPEL WORSHIP, AND Due SUBJECTION to MAGISTRATES. Now PRINTED, as it was Preached (for the mo&s;t part) in the month of <HI>Augu&s;t,</HI> 1662.</P>
<P>By <HI>T. P. P.&mdash;N. C.</HI></P>
<Q><BIBL><HI>Mat. 22.21.</HI></BIBL>
<P>Render to Cae&s;ar, the things that are Cae&s;ar's; and unto God, the things that are God's.</P></Q>
<Q><BIBL><HI>1 Pet. 2.17.</HI></BIBL>
<P>Fear God; honour the King.</P></Q>
<Q><P><GAP DESC="foreign">. </P><BIBL>Ari&s;t </BIBL></Q>
<Q><P><HI>Domiti, ut pareant, non ut &s;erviant.</HI> </P><BIBL>Lip&s;.</BIBL></Q>
<P><HI>London,</HI> Printed in the Year, 1664.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<OPENER><SALUTE>READER,</SALUTE></OPENER>
<P>THe De&s;ign of this Treati&s;e is ho|ne&s;t, being the &s;ame which is held forth in the <HI>Fronti&s;piece;</HI> and the matter not only in offen&s;ive, but very u&s;eful, (e&s;pecially in the&s;e times) there being nothing contein|ed in this little Manual, which is liable to ju&s;t exception, or can di|sta&s;te any Sober, Religious, Loyal, unprejudic'd Per&s;on; and the Con|tents hereof, &s;erving to &s;et people right in their judgement and pra|ctice, in point of duty toward God and Man, that <HI>Piety</HI> and <HI>Loyalty,</HI> may go hand in hand; and that the mi&s;takes about each, which are the great matter of difference at this day, may be corrected.</P>
<P>Some have no Religion at all to|ward God, decrying Ordinances, and de&s;pi&s;ing all Wor&s;hip. Others are altogether for a Religion of their
<PB REF="3">own moddelling, or for a Wor&s;hip framed by men, and for human. In&s;titutions and devices; for Ca|nonical, but not Spiritual Confor|mity and Obedience.</P>
<P>Some are of an <HI>Antimagi&s;tratical</HI> (as well as Antimini&s;terial) &s;pirit di&s;owning and de&s;pi&s;ing Magi&s;tra|cy, and Maje&s;ty; <HI>Dignities,</HI> and <HI>Dominion;</HI> doctrinally and practi|cally denying to give to <HI>Cae&s;ar,</HI> hi<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> due, to yield &s;ubjection to the higher <HI>Powers.</HI> Others go about to ad|vance man too high, making th<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> chief Magi&s;trate Super-Supream<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> &s;etting him above God; preferring the commands of Men, and human<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> con&s;titutions, before the Command of Chri&s;t, and Divine In&s;titutions <HI>Incidit in Scillam, qui vult vitar<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Charybdim.</HI></P>
<P>Now, here is endeavoured, to e|vince the nece&s;&s;ity of Religious Wor|&s;hip, and to &s;hew what Wor&s;hip is and how God is to be Wor&s;hipped as al&s;o, to vindicate Magi&s;tracy,
<PB REF="3">and the <HI>Ruler's Authority,</HI> plead|ing for &s;ubjection to the <HI>higher Powers;</HI> and withal, duly to bound this Subjection, &s;etting ju&s;t limits to the Subjects obedience; that it be with <HI>a tantum u&s;que ad aras.</HI></P>
<P>I might here take occa&s;ion to in&s;ert &s;omething <HI>in patrocinium,</HI> &s;hewing my &s;elf willing, (how&s;oe|ver weak) to be an Advocate for the Religious Subject, who is con|&s;cientious in Wor&s;hipping God, and in honouring and obeying the <HI>Pow|ers</HI> Supream and Subordinate; a little to plead the Cau&s;e of &s;uch, again&s;t the Obloquies, Criminations, and Calumnies of Detractours, and Calumniatours: But, if the &s;ub|&s;tance of this &s;mall Book, an&s;wer the &s;cope and Title, (as I hope it doth) the intelligent ob&s;ervant Reader will find that work to be done there.</P>
<P>But before I di&s;mi&s;s thee <HI>[Rea|der]</HI> let me adverti&s;e thee, that what is written in the following
<PB REF="4">&s;heets, was Preached from the Pul|pit in a Country Village, and &s;o fitted for, and &s;uited to the Capa|cities and Concernments of the hearers; and what it was, the &s;ame it is, for matter and form, as pre|&s;ented now to publick view, in con|fidence that it may probably meet with many Readers, whom it may alike fit, and equally concern, and with whom it may find no le&s;s ac|ceptance; (though I doubt not, but it will likewi&s;e meet with many Car|ping <HI>Momu&s;&s;es,</HI> and Cen&s;uring <HI>Ari&s;tarchu&s;&s;es</HI>).</P>
<P>The Reader may be plea&s;ed, fur|ther to take notice, That the fir&s;t part of the latter Text,
[viz. <HI>the Propo&s;ition or A&s;&s;ertion of the Di|vine Right and Authority of Magi|&s;tracy</HI>] was opened and managed <HI>(Pro Authoris Modulo)</HI> on a day of Thanksgiving for the peaceable and happy Re&s;tauration of our <HI>Royal Soveraign, CHARLES the II.</HI> to his Throne and Royal Dignity:
<PB REF="4">Not long after his before de&s;ired; much longed for, and then joyful, congratulated Return, the <HI>Non-conformi&s;t</HI> was and is <HI>Loyal;</HI> could, while he had liberty, Preach for the <HI>Royal</HI> Intere&s;t; and can, and doth &s;till, pray for the higher <HI>Powers: Rever&s;us ad Dominum, revertatur magis ac magis u&s;que ad Dominum.</HI></P>
<P>Well; read the en&s;uing Treati&s;e without prejudice; peru&s;e it with diligence; be not uncharitable, or malevolently cen&s;orious; yield to Truth; take direction from the Word, and do thy Duty; yielding to <HI>God,</HI> his <HI>Right;</HI> and to <HI>Cae&s;ar,</HI> his <HI>Due;</HI> and &s;o enjoy the labour of the Author, and the benefit of his Prayers; and pray for him, who de&s;ires to be found <HI>God's Friend,</HI> the <HI>King's Friend,</HI> and <HI>thy Friend;</HI> and &s;o Writes him&s;elf,</P>
<CLOSER><SIGNED>Theophilus, Philanax, Philadelphus.</SIGNED>
<DATELINE><HI>DEVON.</HI>
<DATE>Aug. <HI>1664</HI></DATE></DATELINE></CLOSER>
</DIV1>
<DIV1 TYPE="part">
<PB REF="5">
<P>VErus Dei cultus hi&s;ce conditionibus circum&s;cribitur; Ut colatur, non creatura aliqua, &s;ed Deus; non adulte|rimus, &s;ed verus; non adjunctis aliis, &s;ed &s;olus; non quovis modo, &s;ed pro expre&s;&s;a ip&s;ius voluntate; unde &amp; Socrates dice|bat unumquemque Deum &s;ic colo opor|tere, quomodo &s;e ip&s;e colendum e&s;&s;e prae|ceperit.<NOTE N="*" PLACE="foot"><HI>Szegid.</HI> in loc. commun. Tit de vero Dei cultu, pag. 263.</NOTE></P>
<P>Delectatur Deus cultu mentis &amp; &s;pi|ritus, propterea quod &s;piritus e&s;t, &amp;c. ac quoniam puri&s;&s;imus &s;ancti&s;&s;imu&s;que e&s;t &s;piritus, con&s;equitur Deum delectari, non &s;implicitur cultu mentis &amp; &s;piritus, &s;ed &s;piritus puri, innocui, &amp; &s;ancti.</P>
<P>Cultus Dei &s;piritualis, e&s;t opus man|datum a Deo, factum ex fide,<NOTE N="*" PLACE="foot">Idem vel.</NOTE> in cele|brationem Gloriae Dei Principaliter. E&s;&s; Dei Sacrum, in Verbo Dei expre&s;&s;um ad colendum Deum in&s;titutum, quod a no|bis in &s;piritu &amp; veritate prae&s;tatur.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="part">
<PB N="1" REF="5">
<HEAD>True GOSPEL-WORSHIP, From <HI>John</HI> 4.23, 24.</HEAD>
<Q TYPE="sub">But the hour cometh, and now is, when the true Wor&s;hippers &s;hall wor&s;hip the Father in &s;pirit and in truth: for the Father &s;eeketh &s;uch to wor&s;hip him. God is a Spirit, and they that wor&s;hip him mu&s;t wor&s;hip him in &s;pirit and in truth.</Q>
<P>_THere are two famous Hi|&s;tories in this Chapter: The fir&s;t gives us an account of our Saviour his Conference or Di&s;cour&s;e with the woman of <HI>Samaria.</HI></P>
<PB N="2" REF="6">
<P>The &s;econd is a narration of the coming of Chri&s;t into <HI>Galilee,</HI> and his miraculous healing of the Centurion's &s;on.</P>
<P>My Text lieth in the fir&s;t gene|ral part of the Chapter, being part of the Conference betwixt Chri&s;t and the <HI>Samaritan</HI> woman: indeed the very <HI>apex,</HI> or utmo&s;t pitch of the di&s;cour&s;e, the head or top of the Hill; to which I &s;hall a&s;cend by degrees, making my entrance at the beginning of the Chapter, beginning my jour|ney at the foot of the Hill. Well then, as concerning the Confe|rence, notice may be taken,
<LIST>
<ITEM>1. Of the Occa&s;ions of it.</ITEM>
<ITEM>2. Of the Sub&s;tance and &s;eve|ral parts of it.</ITEM>
<ITEM>3. Of the Con&s;equents, or what followed upon it.</ITEM>
</LIST></P>
<P N="1">I.<NOTE PLACE="marg">Occa&s;ions of the confe|rence. Remote.</NOTE> The Occa&s;ions of the Di&s;|cour&s;e were either more <HI>remote,</HI> or <HI>nearer.</HI></P>
<P>Of the remote Occa&s;ions, I &s;hall note but one; which was Chri&s;t his removing from <HI>Judea. v.</HI> 3. and that was occa&s;ioned (a<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the fir&s;t Ver&s;e doth intimate) by
<PB N="3" REF="6">his knowledge of the offence, which the <HI>Phari&s;ees</HI> took at the &s;ucce&s;s of his Mini&s;try: where|upon he could expect no other but that, as they envied and malic'd him in their hearts, &s;o their hands would have been &s;oon again&s;t him, if he had remained any longer in <HI>Judea.</HI> Tho&s;e <HI>Phari&s;ees</HI> were a Sect among the Jews, that pre|tended to much Piety and Devo|tion; but their Religion &s;tood altogether, or mo&s;tly, in Ceremo|ny: for be&s;ides that they ob&s;er|ved the Levitical Rites more ex|actly than others, they had al&s;o many outward Ob&s;ervations that were traditional, in which they placed righteou&s;ne&s;s and merit: and the&s;e great Doctors and Reli|gious men, (for&s;ooth) the&s;e De|vout Ceremony-Ma&s;ters, as they had corrupted mo&s;t part of the Law with their ab&s;urd mi&s;-in|terpretations, and fal&s;e glo&s;&s;es; &s;o they were very Hypocritical in their Wor&s;hip and Practice; and the Evangelical Hi&s;tory &s;peaks them to be mo&s;t ambitious of Ho|nour and Preferment, and mo&s;t
<PB N="2" REF="7"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="3" REF="7"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="2" REF="8"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="3" REF="8"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="4" REF="9">Covetous, and the greate&s;t Ene|mies and Per&s;ecutors of Chri&s;t, and of the &s;incere Preachers and Profe&s;&s;ors of the Go&s;pel; and Chri&s;t calls them <HI>Serpents,</HI> and a Generation of Vipers.</P>
<P>The Evangeli&s;t here mentions the&s;e <HI>Phari&s;ees</HI> onely as enemies to Chri&s;t, (not that the <HI>Scribes</HI> were his friends, but) becau&s;e the&s;e were the mo&s;t eminent and predominant Sect, and they who under a pretence of religious Zeal, were mo&s;t carried again&s;t the Way. Doctrine, and Religion of Chri&s;t. Now Chri&s;t knowing what an of|fence he was to them, and what malice they had again&s;t him, re|moveth a little out of their way, departeth out of <HI>Judea</HI> into <HI>Gali|lee,</HI> where the <HI>Phari&s;ees</HI> had not &s;o much power as they had in <HI>Ju|dea;</HI> (though <HI>Herod,</HI> who had bound <HI>John,</HI> and ca&s;t him into pri&s;on, did now bear Rule in <HI>Ga|lilee.</HI>)</P>
<P>I &s;hall here take up two or three Occa&s;ional Notes.<NOTE PLACE="marg">Notes.</NOTE></P>
<P N="1"><MILESTONE N="1"> 1. Note what &s;ort of men are the greate&s;t enemies to Chri&s;t, and
<PB N="5" REF="9">to his friends &amp; followers. Chri&s;t will rather tru&s;t <HI>Herod</HI> in <HI>Galilee,</HI> than the <HI>Phari&s;ees</HI> in <HI>Judea. Je|remiah</HI> found more courte&s;ie at the hands of <HI>Babylonians,</HI> than at the hands of Prie&s;ts and Prophets. We find that the greate&s;t Per&s;e|cutors of Chri&s;t and his Apo&s;tles were the Prie&s;ts. It was &s;aid by one lamentingly; <HI>Alas, Lord!</HI><NOTE PLACE="marg">Heu, Do|mine qui in Eccle|&s;ia &s;unt primi, &s;unt in per&s;ecu|tione primi.</NOTE> <HI>they that are the chief men in the Church, are the greate&s;t Per&s;ecutors:</HI> And hath it never been &s;o among&s;t us? We need not to wonder at it; it is no new thing: Was not Chri&s;t de&s;pi&s;ed and rejected by the Builders? (as if the Church of God could be built up, where Chri&s;t is laid a&s;ide.) Well, though Chri&s;t cho&s;e rather to go into <HI>Ga|lilee,</HI> than to &s;tay in <HI>Judea;</HI> yet he knew that there was danger e|nough, (though not &s;o much as among the <HI>Phari&s;ees</HI>) and we read afterward, that <HI>Herod</HI> &s;ought to &s;lay him.</P>
<P N="2"><MILESTONE N="2"> 2. Note, Chri&s;t had enemies every where, and &s;o have his &s;er|vants, in all places, enemies from whom they are in danger: but whi|ther
<PB N="6" REF="10">may they flee for &s;afety? where can they be in &s;ecurity? Onely with God, who is their re|fuge.</P>
<P>The <HI>Phari&s;ees</HI> are troubled at the &s;ucce&s;s of Chri&s;t his Mini&s;try; they thought that all was well when <HI>John</HI> was rid out of the way: but &s;ee! here comes another who is a greater grievance to them, as making more Di&s;ciples than <HI>John</HI> made. So they thought them&s;elves &s;ure when Chri&s;t was crucified; but Chri&s;t before his death rai&s;ed up twelve more, &s;ending them to preach the Go&s;pel; of whom he &s;aith, that they &s;hould do greater things than him&s;elf.</P>
<P>Note here matter of comfort in two points:
<LIST>
<ITEM><MILESTONE N="1" UNIT="Note"> 1. That in the lo&s;s of one, God can rai&s;e up another faithful Mi|ni&s;ter; and can double the &s;pirit of <HI>Elijah</HI> upon <HI>Eli&s;ha.</HI></ITEM>
<ITEM><MILESTONE N="2" UNIT="Note"> 2. That the Churches enemies &s;hall not prevail: though Mini|&s;ters be Mortal, the Church is Im|mortal; and therefore there &s;hall be a perpetual &s;ucce&s;&s;ion of Go|&s;pel
<PB N="7" REF="10">- Mini&s;ters: <HI>I am with you</HI> (&s;aith Chri&s;t) <HI>to the end of the world.</HI><NOTE PLACE="marg">Mat. 28.20.</NOTE></ITEM>
</LIST></P>
<P>But now, there are two Que&s;ti|ons about Chri&s;t his withdrawing and departure from <HI>Judea;</HI> the An&s;wer to which may yield &s;ome profitable Doctrine.</P>
<P><MILESTONE N="1" UNIT="Que&s;t."> Que&s;t. 1. <HI>Why doth Chri&s;t now flee per&s;ecution and death, &s;eeing he came into the world for this purpo&s;e, to &s;uffer and to die?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> There are three Texts in this Go&s;pel wherein our Saviour gives a full An&s;wer to this Que&s;ti|on.</P>
<P>One Scripture is this:<NOTE PLACE="marg">Joh. 14.3</NOTE> <HI>As my Father hath given me Command|ment, &s;o I do.</HI></P>
<P>Another is this:<NOTE PLACE="marg">Joh. 6.38</NOTE> <HI>I came not to do my own will, but the will of him that &s;ent me.</HI></P>
<P>A third, is that which alone giveth a &s;atisfactory An&s;wer to the Que&s;tion: <HI>My hour is not yet come.</HI><NOTE PLACE="marg">Joh. 7.30</NOTE></P>
<P>Chri&s;t might not, would not, draw upon him&s;elf, nor ca&s;t him|&s;elf upon, per&s;ecution, &s;uffering, or death, before the time appointed
<PB N="8" REF="11">by his Father; but following his calling, u&s;ed lawful means to pre|&s;erve his life and liberty, by his own example, backing that Pre|cept of his to his Di&s;ciples; <HI>If they &s;hall per&s;ecute you in one City,</HI><NOTE PLACE="marg">Mat. 10.23.</NOTE> <HI>fly into another;</HI> and concerning this, <HI>Augustine</HI> &s;aith well; <HI>Our great and good Ma&s;ter did this,</HI><NOTE PLACE="marg">Fecit hoc Ma|gi&s;ter bo|nus, <HI>&amp;c.</HI></NOTE> <HI>not out of fear, but to teach us that e|very one ought to walk in his calling, &s;o as not to tempt God:</HI> As we ought not to fear men in &s;uch &s;ort, as to baulk our duty, &s;o we mu&s;t &s;ee that we do not ra&s;hly run our &s;elves in|to danger, and unadvi&s;edly draw, or take, trouble upon our &s;elves.</P>
<P><MILESTONE N="2" UNIT="Que&s;t."> Que&s;t. <HI>Why did not Christ, by his Divine Power, bind up or cru&s;h his Enemies, and re&s;train the malice of the&s;e Phari&s;ees: If he had done this, then he needed not to have fled from them?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> Chri&s;t was not &s;ent to exerci&s;e his Power again&s;t his ene|mies, but to be aba&s;ed, and abu|&s;ed, and trampled upon by his E|nemies; and he <HI>emptied him&s;elf, Phil.</HI> 2.7. emptied him&s;elf of his Glory and Equality to his Father.
<PB N="9" REF="11"><HI>He who was all things,</HI><NOTE PLACE="marg">Ex omni ad nihi|lum &s;e|ip&s;um redegit. <HI>(Beza.)</HI></NOTE> <HI>became no|thing:</HI> He mu&s;t be in all points tempted like as we are, that we might be incouraged in trouble &amp; per&s;ecutions, eying his Example; <HI>looking to Je&s;us, the Author and fini&s;her of our Faith; who for the joy that was &s;et before him, en|dured the Cro&s;&s;e, de&s;pi&s;ing the &s;hame, and is &s;et down at the Throne of the Right Hand of God:</HI> The Di&s;ciple is not above his Ma-Ma&s;ter, &s;aith Chri&s;t; and if they have per&s;ecuted me, they will per|&s;ecute you; you mu&s;t look for it, and mu&s;t not think much of it; the Members mu&s;t be conformed to the Head, fir&s;t in bearing the Cro&s;s, and afterward in wearing the Crown: <HI>If we &s;uffer with him,</HI><NOTE PLACE="marg">Rom. 8.17.</NOTE> <HI>we &s;hall be glorified together with him:</HI> The Apo&s;tle <HI>Peter</HI> bids us <HI>to rejoyce, in as much as we are made partakers of Christ his Suffer|ings,</HI><NOTE PLACE="marg">1 Pet. 4.13.</NOTE> <HI>that when his Glory &s;hall be revealed, we may be glad al&s;o with exceeding joy.</HI></P>
<P>So much how touching the re|mote occa&s;ion of Chri&s;t his di&s;|cour&s;e with the <HI>Samaritan</HI> Wo|man.
<PB N="10" REF="12">In his pa&s;&s;age from <HI>Juded</HI> into <HI>Galilee</HI> thorow <HI>Samaria,</HI> (which was his neare&s;t way) he meeting with this woman, falls into &s;uch con&s;erence with her.</P>
<P>Well,<NOTE PLACE="marg">Nearer.</NOTE> The nearer occa&s;ions were,
<LIST>
<ITEM>1. Chri&s;t his coming to <HI>Jacob's</HI> Well, and &s;itting there.</ITEM>
<ITEM>2. The Womans coming to draw water.</ITEM>
<ITEM>3. Chri&s;t his asking of water, together with her untoward An|&s;wer, and refu&s;al to give it.</ITEM>
</LIST></P>
<P>The&s;e I &s;hall pa&s;s by.</P>
<P N="2">II.<NOTE PLACE="marg">The Con|ference it &s;elf.</NOTE> Now as to the Di&s;cour&s;e or Conference it &s;elf, herein we may ob&s;erve,
<LIST>
<ITEM>1. How Chri&s;t labours to &s;et this Woman on thir&s;ting after him&s;elf and his Grace.</ITEM>
<ITEM>2. How &s;ucce&s;sful his endea|vours are,</ITEM>
<ITEM>3. How, having provoked her thir&s;t, he &s;atisfies it.</ITEM>
</LIST></P>
<P><HI>Fir&s;t,</HI><NOTE PLACE="marg">Fir&s;t.</NOTE> He &s;ets her on thir&s;ting, by &s;hewing her
<LIST>
<ITEM>1.<NOTE PLACE="marg">Excellen|cy of Chri&s;t &amp; his Grace.</NOTE> The Excellency of Chri&s;t, and his Grace.</ITEM>
<ITEM>2. The facility of obtaining it.</ITEM>
<PB N="11" REF="12">
<ITEM>3. The need that &s;he had of it.</ITEM>
</LIST></P>
<P><HI>Fir&s;t,</HI><NOTE PLACE="marg">Set forth by</NOTE> The Excellency of Chri&s;t and his Grace is &s;et forth,</P>
<P>By the names that are given to it, and by the effects of it.</P>
<P N="1">1.<NOTE PLACE="marg"><HI>1.</HI> Its Names.</NOTE> By the names that are given to it, it is tearmed, <HI>The gift of God,</HI> and <HI>That living Water.</HI></P>
<P>Chri&s;t with his Merit for Ju&s;ti|fication, and his Spirit for Sancti|fication, are thus called by our Saviour, <HI>The Gift of God,</HI> and <HI>that living Water.</HI> I &s;hall note &s;omething very briefly from each of the&s;e Titles.</P>
<P><MILESTONE N="1" UNIT="Note"> Chri&s;t is the principal-Gift of God the Father; he is that <HI>Gift,</HI> the Gift of Gifts, an incompara|ble Gift; and there are wonder|ful rich Trea&s;ures of Grace laid up in Chri&s;t, and offered with him.</P>
<P>What childi&s;h folly is it then, that when God holds forth in his Right Hand the Riche&s;t Jewel, Chri&s;t, and in his left Hand (an Apple or Nut) the Belly-ble&s;&s;ings of this life; we &s;hould chu&s;e the Apple, before the Jewel; the&s;e Earthly things, before Chri&s;t: O that we may rather be like un|to
<PB N="12" REF="13"><HI>Paul,</HI> than like the <HI>Gadarens!</HI> let us account all things as lo&s;s for Chri&s;t, that we may winne him; and let &s;uch as have laid hold on Chri&s;t, hold him fa&s;t, and let go all, rather than let go this Gift of God. Alas! poor creatures do not under&s;tand what that Gift of God is, and therefore they do not de&s;ire it, and &s;eek it, nor accept of it, when it is offered.</P>
<P><MILESTONE N="2" UNIT="Note"> Chri&s;t &amp; his Grace, his Merit &amp; Spirit are fitly compared to living water, or &s;pring water, in re&s;pect of nece&s;&s;arine&s;s, and motion, and vertue, and perpetuity: But I &s;hall ha&s;ten toward the Text.</P>
<P N="2">2.<NOTE PLACE="marg"><HI>2</HI> It's Effects.</NOTE> The Excellency of this liv|ing Water, Chri&s;t and his Grace, is &s;et forth by the effect of it; one effect there is of the apprehen&s;ion and knowledge of it, another ef|fect of the enjoyment of it.</P>
<P N="1">1. The effect of the knowledge of this Gift is this, that it excites de&s;ire, <HI>ver&s;.</HI> 10. <HI>If thou knewest, thou would'st have asked.</HI></P>
<P><MILESTONE UNIT="Note"> He that knows Chri&s;t truly, will de&s;ire him, and long after him; and no man can truly de&s;ire him,
<PB N="13" REF="13">till he hath &s;ome knowledge of him; till the eyes of his under|&s;tanding be opened, to &s;ee the worth of Chri&s;t, and the preciou&s;|ne&s;s of his Grace: The want of af|fection in the &s;oul towards Chri&s;t, is from the blindne&s;s of the mind.</P>
<P N="2">2. There is a notable effect of Chri&s;t and his Grace enjoyed, which is this,</P>
<P><MILESTONE UNIT="Note"> That this gift being receiv|ed, &s;o enricheth the Soul, that it is &s;weetly contented with it: This water being drunk, &s;a|tisfieth the Soul, &s;o that it thir|&s;teth no more. Now the Soul's fulne&s;s and &s;atisfaction, by drink|ing this living Water, is not op|po&s;ed to a thir&s;t of de&s;ire, with re|&s;pect to the &s;ame, (for they who have drank of this Water, who have ta&s;ted the &s;weetne&s;s of Chri&s;t, do thir&s;t more after him, de&s;ire to have more of Chri&s;t) but it is op|po&s;ed to a thir&s;t of total indigence, to the drought of the Soul; The Soul &s;hall never more be wholly without moi&s;ture, there &s;hall ne|ver be an utter failing of the en|ergy and comfort of Grace re|ceived,
<PB N="14" REF="14">but it &s;hall be in him, a Well (or Fountaine) of water, &s;pringing up to Eternal Life: Chri&s;t will never leave him, the life of Grace &s;hall never fail; but the &s;piritual life begun here, &s;hall be perfected in Glory: The a|&s;cent of water, is an&s;werable to it's de&s;cent, &s;o that in the pa&s;&s;age tho|row Conduit-pipes, or any ways of conveyance, it will ri&s;e as high as the Spring-head: This water (which we are &s;peaking of) as it comes from Heaven, &s;o it ri&s;eth again to Heaven.</P>
<P>Now the perfection that is in Chri&s;t his water, the excellency of this living water in point of &s;a|tisfactorine&s;s, is illu&s;trated by the defectivene&s;s of the water in <HI>Ja|cob's</HI> Well, (the un&s;atisfactorine&s;s of all things be&s;ides Chri&s;t, and without him) <HI>Who&s;oever drinks of this water, &s;hall third again.</HI></P>
<P><MILESTONE UNIT="Note"> The Soul cannot have full or true content in any eartuly thing; <HI>Au&s;tine</HI> expre&s;&s;eth this hand &s;omely by way of &s;peech to God:<NOTE PLACE="marg">Domine feci&s;ti nos propter te, &amp;c.</NOTE> Thou Lord ha&s;t made us for thy &s;elf, therefore our heart finds no re&s;t,
<PB N="15" REF="14">till it re&s;t in thy &s;elf: Nothing can fill the heart, but the fulne&s;s that is in Chri&s;t.</P>
<P N="1"><MILESTONE UNIT="&V;&s;e."> 1. Now, this may &s;erve for a check to ambition and covetou&s;|ne&s;s; to the worlding his itch and thir&s;t:<NOTE PLACE="marg">I&s;a. 55.2.</NOTE> <HI>Wherefore do ye &s;pend your money for that which is not bread, and your labour for that which &s;atisfieth not:</HI><NOTE PLACE="marg">Quo plus &s;unt pe|tae, plus &s;itiuntur aquae.</NOTE> He that drin|keth of the waters of plea&s;ure, or profit, or preferment, thir&s;teth more afterward than he did be|fore: Wherefore &s;hould we &s;o ea|gerly pur&s;ue the&s;e earthly things, from which we can have no &s;atis|faction?</P>
<P N="2">2. Looking to the former note, whereof this latter is an illu&s;tra|tion; we may &s;ee matter of great comfort to Believers and Saints, who have received Chri&s;t by Faith, and have true Grace in their hearts; they have that which is &s;atisfactory, and that which will &s;tay with them to mini&s;ter com|fort and delight to them for e|ver: They can never fall away wholly, and return to their for|mer e&s;tate, to be without Chri&s;t,
<PB N="16" REF="15">to be de&s;titute of Grace and Spi|ritual life; but the Fountaine is &s;till theirs, and that which flows from the Fountain to them, into them, doth prove a Fountain in them; and we know that a Foun|tain cannot be exhau&s;ted or dried up: However the great water brooks of hypocrites fail in Sum|mer's drought, yet the little Foun|tain water of God his Children holds out; and though true Chri|&s;tians may have their thir&s;tings, and may be as the parched ground (as <HI>David</HI> complains, <HI>P&s;al.</HI> 32.4. that his moi&s;ture was turned into the drought of Summer) yet the godly &s;hall not thir&s;t &s;o, but that this living water, Chri&s;t and his Grace, &s;hall be a Fountain &s;pring|ing up, and yielding water to re|leive their thir&s;t, &s;o that it &s;hall not be a killing thir&s;t: Excellently &s;aith <HI>Chry&s;-&s;tome;</HI><NOTE PLACE="marg">Sicut is non po|te&s;t &s;iri|re, &amp;c.</NOTE> <HI>As he cannot thirst who hath a Fountain &s;pringing in the very bowels of him, &s;o they who have Chri&s;t dwelling in their hearts by Faith, and by his Spirit, for a&s;much as they have a Fountain of living water in them&s;elves, &s;hall not thir&s;t for ever.</HI></P>
<PB N="17" REF="15">
<P>Thus you have &s;een how Chri&s;t in the fir&s;t place &s;eeks to &s;tir up this Womans thir&s;t after Grace, by &s;hewing her it's excellency, which is di&s;covered by the names and effects of it.</P>
<P><HI>Secondly,</HI> Chri&s;t provokes her thir&s;t, by &s;hewing her the ea&s;ine&s;s of obtaining Grace, if &s;he have a de&s;ire to it, <HI>ver&s;.</HI> 10. as in the be|ginning of the ver&s;e, he told her, <HI>That if &s;he had known; &s;he would have asked;</HI> &s;o in the end of the ver&s;e he tells her, <HI>That if &s;he had asked, God would have given her this living water;</HI> &s;he may have it for the asking: and here is inti|mated, that &s;he mu&s;t ask it, if &s;he would have it.</P>
<P><MILESTONE UNIT="Note"> If we open our mouth wide,<NOTE PLACE="marg">P&s;. 81.10. I&s;a. 443.</NOTE> God will fill it; God will pour water upon him that is thir&s;ty; yea, the thir&s;ty lands &s;hall become &s;prings of water: If we open our hearts, God will open his hands; but we mu&s;t ask, that we may have; mu&s;t thir&s;t, that we may be water|ed; and when God intends to be|&s;tow his Grace upon us, he &s;tirs up in us de&s;ires of Grace; and he
<PB N="18" REF="16">will an&s;wer tho&s;e de&s;ires which are excited by him.</P>
<P><HI>Thirdly,</HI> Chri&s;t takes another cour&s;e to provoke this womans thir&s;t after his grace; and that is by convincing her of the need &s;he hath of it, awakening her to a &s;en&s;e of her pre&s;ent condition, as being a filthy Harlot, living in un|cleanne&s;s. <HI>Call thy husband,</HI> &s;aith our Saviour. <HI>I have no husband,</HI> &s;aith &s;he. <HI>Thou &s;ay&s;t truly,</HI> &s;aith Chri&s;t: <HI>For thou ha&s;t had five hus|bands, and he whom thou now ha&s;t,</HI> i. e. with whom thou accompa|nie&s;t, as if he were thy husband, <HI>is not</HI> indeed <HI>thy husband.</HI> This wo|man (as 'tis like) had lived long in this filthy cour&s;e, keeping her filthine&s;s clo&s;e from men, and without any &s;mitings of her con|&s;cience for it; but now Chri&s;t comes home unto her, charging her with uncleanne&s;s.</P>
<P><MILESTONE UNIT="Note"> Sinners may for a while enjoy a fal&s;e peace in &s;in; but Con&s;cience &s;hall at length be awakened, and God will &s;et their &s;ins in order be|fore them, either here or hereaf|ter. Therefore let us not ble&s;s
<PB N="19" REF="16">or flatter our &s;elves in the &s;ecrecy of our &s;ins; for though (with this woman) we may hide our &s;innes from man, yet Chri&s;t takes notice of them, and will at one time or other charge them upon us.</P>
<P>Thus we have &s;een what cour&s;e Chri&s;t takes to provoke this wo|mans thir&s;t; which is,
<LIST>
<ITEM>1. By &s;hewing her the worth and excellency of his grace.</ITEM>
<ITEM>2. By intimating to her the ea|&s;ine&s;s of obtaining it.</ITEM>
<ITEM>3. By convincing her of the need &s;he had of it.</ITEM>
</LIST></P>
<P><NOTE PLACE="marg">Secondly.</NOTE><HI>Secondly,</HI> We are to look upon the &s;ucce&s;s of Chri&s;t his endea|vours: they have that effect which Chri&s;t aimed at, <HI>&amp;c.</HI> her thir&s;ting after that living water. This thir&s;t of hers di&s;covers its &s;elf in her next &s;peech to Chri&s;t, Ver. 19, 20. <HI>Sir, I perceive that thou art a Prophet,</HI> &amp;c. where we have,
<LIST>
<ITEM>1. Her acknowledgement of Chri&s;t as a Prophet, and of all that he had &s;aid as true.</ITEM>
<ITEM>2. Her de&s;ire to be re&s;olved in a great point or ca&s;e of con&s;ci|ence, about the Wor&s;hip of God:
<PB N="20" REF="17">She would be informed where God was to be wor&s;hipped with Sacrifice-wor&s;hip, (which was the then &s;olemn publick profe&s;&s;ion of Religion) and whether as to this matter the <HI>Jews</HI> or the <HI>Samaritans</HI> were in the right: She would know which was the place where God was thus to be wor&s;hipped; whether in Mount <HI>Gerizim,</HI> where the <HI>Samaritans</HI> Temple &s;tood; or in Mount <HI>Sion,</HI> where the Jewi&s;h Temple was built. Yea, and by our Saviour his full an&s;wer, there &s;eems to be more in her Que&s;tion than is expre&s;&s;ed; and that &s;he was de&s;irous to be informed not onely which was the right place for &s;olemn wor&s;hip, but al&s;o which was the be&s;t Wor&s;hip and Religi|on, that of the <HI>Samaritans,</HI> or that of the <HI>Jews: Sir, thou art a Pro|phet,</HI> that knowe&s;t the mind of God; thou can&s;t &s;hew me both where and how God is to be wor|&s;hipped; I de&s;ire now to learn of thee where and how I may &s;eek that living water which thou ha&s;t &s;poken of, and may have it to be in me a Well of water &s;pringing up unto eternal life.</ITEM>
</LIST></P>
<PB N="21" REF="17">
<P>There might be divers Ob&s;er|vations from this pa&s;&s;age in <HI>Ver.</HI> 19, 20. I &s;hall touch upon a few things.</P>
<P>Fir&s;t, &s;omething from the &s;uc|ce&s;s of this la&s;t cour&s;e which our Saviour took with this woman for her conver&s;ion, after other me|thods u&s;ed, he works upon her by convincing her of her &s;in.</P>
<P><MILESTONE UNIT="Doctr."> <HI>A thorow conviction of &s;in, is the way to the conver&s;ion of a &s;inner:</HI> &s;o that it is a mi&s;take at lea&s;t (and no &s;mall mi&s;take) of tho&s;e who would have Go&s;pel onely preached, to bring &s;inners to Chri&s;t. As long as Chri&s;t preached pure Go&s;pel to this woman, &s;he did but &s;corn him, and &s;coff at him; but when he doth <HI>(oleum aceto mi&s;cere) mingle his Oylwith Vinegar,</HI><NOTE PLACE="marg">Calv. in locum.</NOTE> &s;hewing to her her filthine&s;s; now &s;he is chan|ged, now &s;he is &s;ick, and &s;eeks to the Phy&s;itian, whom before &s;he de&s;pi&s;ed and flouted; now &s;he thir&s;teth after that living water, which before &s;he regarded not.</P>
<P>Well; this womans Que&s;tion, which did argue her to be touch|ed in con&s;cience, and awakened,
<PB N="22" REF="18">is about the true wor&s;hip of God: Que&s;t. <MILESTONE UNIT="Que&s;t."> <HI>But what is the meaning of the Que&s;tion? or what moved her to the putting it forth?</HI></P>
<P><MILESTONE N="1" UNIT="An&s;w."> <HI>An&s;w.</HI> It &s;eems that &s;he being convinced of &s;in, and touched in con&s;cience for it, begins to be &s;ollicitous about reconciliation to God, whom &s;he had &s;o highly of|fended; and now would fain know in what Religion, in what way of wor&s;hip, by what means, &s;he &s;hould &s;eek peace with God. Therefore acknowledging Chri&s;t to be more than an ordinary man, &s;he puts this que&s;tion to him:</P>
<P><HI>Fora&s;much as I perceive thee to have the Spirit of God, and that thou art a Prophet, who&s;e Office it is to &s;hew unto men the mind of God; I pray thee to re&s;olve me in the main thing that is controverted be|twixt us and the</HI> Jews. Our fathers wor&s;hipped in this mountain: <HI>here they &s;ought God, in that &s;ame way of wor&s;hip which is now in u&s;e with us. The</HI> Jews <HI>&s;ay, That if a|ny man will &s;eek the face of God, to have him propitious, he must wor|&s;hip in the Temple at</HI> Jeru&s;alem,
<PB N="23" REF="18"><HI>with that wor&s;hip which they now practi&s;e: I pray thee &s;hew me, which is the Religion that plea&s;eth God, and how he is to be wor&s;hipped to acceptation.</HI></P>
<P>Now this Que&s;tion propounded with &s;uch a meaning, and to &s;uch a purpo&s;e, intimates to us, what was this Womans judgement in &s;uch a ca&s;e, wherein &s;he was right: for this is a truth.</P>
<P><MILESTONE UNIT="Doct."> That there is onely one true Wor&s;hip of God, in and by which &s;inners can plea&s;e God: This woman de&s;iring to be recon|ciled to God, knew that it could not be in a fal&s;e Wor&s;hip, and therefore &s;he de&s;ired to know the right: Many that are con&s;cious to them&s;elves of their gro&s;s &s;in|ning again&s;t God, &s;pending all, or mo&s;t part of, their time in va|nity and wickedne&s;s, yet think to make God amends for all, and re|concile God by a little fooli&s;h for|mal Devotion, by their ignorant ceremonious wor&s;hipping of him; haply by repeating the Lords Pray|er, and the Creed, and the Ten Commandments, or &s;aying over
<PB N="24" REF="19">a few Prayers, wherein there is <HI>(vox &amp; praeterea nihil)</HI> nothing done to purpo&s;e: and &s;ome think that all Religions do well, and that God may be pacified with any Wor&s;hip; but this Woman, a&s;&s;oon as God had opened her eyes, is of another judgment, and teacheth us another le&s;&s;on.</P>
<P N="2">2. This Woman being convin|ced of, and touched in Con&s;ci|ence for, her Adultery, makes que&s;tion of her Wor&s;hip, whether it were right or no; begins to &s;cruple about Idolatry and Super|&s;tition: As &s;he will no longer be an Adultere&s;&s;e, &s;o &s;he would not be an Idolatrous or Super&s;titious Wor&s;hipper; therefore &s;he de&s;ires to be well informed concerning the true Wor&s;hip of God.</P>
<P><MILESTONE UNIT="Note"> A &s;inner thorowly touched in Con&s;cience for one &s;in, and re|penting of that, doth not cleave to any &s;in; but de&s;ires to turn from all &s;into God; and de&s;ires to know, and to do the will of God in all things.</P>
<P N="3">3. See how this Woman expre&s;|&s;eth her &s;elf about the matter of
<PB N="25" REF="19">Wor&s;hip, wherein &s;he &s;eeks fur|ther re&s;olution from Chri&s;t: <HI>Our Fathers Wor&s;hipped in this Moun|tain, and ye &s;ay, that in Jeru&s;alem is the place wherein men ought to Wor&s;hip.</HI> Though &s;he is at &s;ome uncertainty in this point, and makes it a que&s;tion, whether the <HI>Samaritan</HI> or <HI>Jewi&s;h</HI> Wor&s;hip were the be&s;t, yet &s;he is iuclined to give her Vote for the <HI>Samaritan</HI> Reli|gion; pleading pre&s;cription of time, and urging the authority of Fore-fathers.</P>
<P><MILESTONE UNIT="Note"> This is that which people are very apt to lean upon, as a prop of fal&s;e Religion, or Vain, Cere|monious, Super&s;titious, Ab&s;urd, Api&s;h wor&s;hip; <HI>viz.</HI> The Autho|rity and Example of Fore-fathers: If this or that hath been practi&s;ed in former times, why &s;hould it be otherwi&s;e now? there mu&s;t be no change, no, by no means, though the Word of God and &s;tate of the times do require an Alteration:
<Q>Our Fathers were Wi&s;e, and Devout, and Pious, and they e&s;tabli&s;hed this, and that plea&s;|ed
<PB N="26" REF="20">them; why &s;hould not we be plea&s;ed as well as they? why &s;hould we make new Con&s;titu|tions? without doubt, it is well enough as it is, or el&s;e our Fa|thers would have reformed it:</Q> Oh, what a block is this in the way of Religion? This is that which the <HI>Samaritans</HI> pleaded for their mungril Religion, and very cor|rupt wor&s;hip; <HI>Our Fathers Wor|&s;hipped in this Mountain;</HI><NOTE PLACE="marg">Sed pa|trum mores, &amp; longa tempora nihil probant in Reli|gione.</NOTE> and this is the plea of Papi&s;ts for their Re|ligion, and this is the plea of For|mal, Ceremonious, Super&s;tition Wor&s;hippers: Oh, how are peo|ple in love with that Religion, in which their Parents and Ance|&s;tors lived and died? But now again&s;t this conceit it is good to con&s;ider,<NOTE PLACE="marg">Noli er|rantium majorum tuorum &s;equi ve&s;tigia. <HI>Aug.</HI></NOTE></P>
<P N="1">1. Who are the Fathers, who&s;e Example is pleaded, as &s;o fit (yea, almo&s;t nece&s;&s;ary) to be fol|lowed: Surely wi&s;e and &s;erious Chri&s;tians, or learned and godly Doctors,<NOTE N="*" PLACE="marg">Sana ratio &amp; veritas exemplis patrum antepo|nenda. <HI>(idem.)</HI></NOTE> will not look upon the
<PB N="27" REF="20">Major part of tho&s;e that lived in the age or ages before them, as their fore-fathers, by who&s;e judg|ment and practice they mu&s;t be bound up, to follow their exam|ple,<NOTE PLACE="marg">Nec pa|rentum, nec &s;eni|orum er|ror &s;e|quendus e&s;t, &s;ed autoritas Scripturarum, &amp; Dei docentis imperi|um. <HI>Hier.</HI></NOTE> without looking into the law-lawfulne&s;&s;e and expediency of things.</P>
<P N="2">2. If tho&s;e Fathers, who&s;e Ex|ample is alleadged, were of the better &s;ort, yet &s;urely it is not &s;o &s;afe judging of the&s;e matters by Examples, as by Laws,<NOTE PLACE="marg">Scriptu|rae &s;acrae Angelis etiam, nedum patribus praepo|nendae.</NOTE> by the Law of God, the Rule of his Word, which &s;hould be clearer and bet|ter known to &s;ucceeding Gene|rations of the Church, than to former Ages: The be&s;t men that have been, or are, are but men, and may erre; but now to make their Example a &s;tanding Law to the Church, or to our &s;elves, is to lift them up above the ranck of men, &s;etting them in the place of God: and &s;urely God doth not like &s;uch gro&s;s Idolatry or Man-wor&s;hip.</P>
<PB N="28" REF="21">
<P N="3">3.<NOTE PLACE="marg">Tempora di&s;tin|guenda, &amp; diver|&s;a agendi lex a Do|mino prae&s;crip|ta; e&s;t &s;e|rio cogitanda.</NOTE> It is wi&s;dom to di&s;cern the difference of times, and the &s;tate of the Church, and to enquire, whether that which our Fathers did (though well) in foregoing ages, be now lawful and commen|dable for us.</P>
<P>Now,<NOTE PLACE="marg">Statimab exordio Eccle&s;iae, in caere|moniaru~ congerie peccari caeptum e&s;t, quia nimis va|luit &s;tulta judai&s;|mi imi|tatio.</NOTE> in the ca&s;e here before us, which hath been the occa&s;ion and ground of this di&s;cour&s;e, that was lawful in former times, which in after times was unlawful: The Fathers before the Law might lawfully Wor&s;hip in this Moun|tain which the Woman &s;peaks of, having no command concerning a Temple at <HI>Jeru&s;alem,</HI> and <HI>Levi|tical</HI> Ceremonies; but the ca&s;e was altered now, when this Wo|man alleadged their example, God had given a command con|cerning a certain place for his So|lemn Wor&s;hip and Service by Sa|crifice, and had tied all his peo|ple to that; and in the New-Te|&s;tament, that command concern|ing <HI>Levitical</HI> Wor&s;hip was abro|gated: Could this be good plea|ding
<PB N="29" REF="21">of the example of the Fa|thers before the Law, now when the Law was given? or could it be congruous to alleadge the ex|ample of the Fathers under the Law, now in the time of the Go|&s;pel,<NOTE PLACE="marg">Olim &s;uf|fitus, lu|mina<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">ia, ve&s;tes &s;a|crae &amp; &s;i|miles ri|tus Deo place|bant: nunc a Chri&s;ti adventu mutata e&s;t ratio: nam quae tunc fuit pia&s;acro|rum ob|&s;ervatio, hodie &s;celera|tum fit &s;acrilegium. <HI>Szeg.</HI></NOTE> when that Law was abroga|ted by Chri&s;t? Be&s;ides, as in this ca&s;e, that which was lawful in one age of the Church was un|lawful in another; So there may be &s;ome things in the aeconomy of the Church, and the Wor&s;hip of God, more &s;uitable at one time, which in other after times may be altogether incongruous; &s;o that if we confound times, we may be ea&s;ily mi&s;carried with a blind, mi&s;guided, dangerous zeal of imi|tating our Fore-fathers.</P>
<P N="4">4. It is good for us, e&s;pecially, to heed, not &s;o much what any men before us have done, as what God, who is before all,<NOTE PLACE="marg">Veritati nulla praejudi|cat con|&s;uerudo, nulla ve|tu&s;tas.</NOTE> <HI>The Anci|ent of dayes,</HI> in compari&s;on of whom, the greate&s;t and mo&s;t An|cient Father, (as one &s;aith well) hath not one gray hair of Anti|quity;
<PB N="30" REF="22">to heed, I &s;ay, what God would have to be done, <HI>To the Law, and to the Te&s;timony:</HI> Our Fathers wor&s;hipped in this Moun|tain, and ye &s;ay, that in <HI>Jeru&s;a|lem</HI> men [ought] to Wor&s;hip. This woman alleadgeth Cu&s;tome and the example of Ance&s;tors but &s;he is put to a &s;tand by the <HI>Jewes</HI> Allegation of <HI>Duty;</HI> and &s;urely the re&s;olution is ea&s;ie, whe|ther mens Example, or God Command, &s;hould carry it: Who dare to deny this,<NOTE PLACE="marg">Con&s;ue|tudo &s;ine veritate vetu&s;tas erroris e&s;t. <HI>Cypri|an.</HI></NOTE> that we mu<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> con&s;ider what ought to be don<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> according to the revealed Wor<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> of God, rather than what hath been, or is, done according to the opinions and humours of men?</P>
<P><MILESTONE N="3"> Now we are to &s;ee how Chri&s;t gives &s;atisfaction to this Woman after that he had provoked he thir&s;t after him and his Grace.</P>
<LIST>
<ITEM>1. He re&s;olves her touching the true wor&s;hip.</ITEM>
<ITEM>2. He makes him&s;elf known to her, that he is <HI>the Chri&s;t,</HI> that <HI>gift of God,</HI> and <HI>that living Water.</HI></ITEM>
</LIST>
<P>The latter of the&s;e lies beyon<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> my Text, and &s;o is not within the
<PB N="31" REF="22">Verge of my di&s;cour&s;e: I am but leading you to the Text, upon which I &s;hall fa&s;ten.</P>
<P>Well then, as to his re&s;olution concerning the true wor&s;hip: It is an an&s;wer to the que&s;tion pro|pounded, <HI>ver&s;.</HI> 20.</P>
<P>Whether the <HI>Samaritan</HI> or <HI>Jew|i&s;h</HI> wor&s;hip was the true wor&s;hip.</P>
<P>Now the An&s;wer is not direct, as to a deci&s;ion of the controver|&s;ie, betwixt the <HI>Jews</HI> and <HI>Samari|tans,</HI> which of the&s;e two Religi|ons or Wor&s;hips was the be&s;t: But the An&s;wer is in effect, to this purpo&s;e; That &s;he needed not &s;o much to trouble her &s;elf about this, &s;eeing the be&s;t of the two was not to continue long, as the other ought not to have been at all; for Chri&s;t &s;ought not to bring her over from the <HI>Samaritan</HI> Re|ligion to the <HI>Jewi&s;h,</HI> but rather to make a Chri&s;tian of her: Je&s;us &s;aid unto her, <NOTE PLACE="marg">Ver&s;. 27</NOTE><HI>Woman, believe me, the hour cometh, when ye &s;hall nei|ther in this Mountain, nor at Jeru|&s;alem, wor&s;hip the Father.</HI></P>
<P><HI>Woman, believe me;</HI> Thou ac|knowledge&s;t
<PB N="32" REF="23">me to be a Prophet, and if I be a Prophet, I am to be believed, as being guided by an infallible Spirit, therefore believe what I &s;ay: I tell thee, <HI>The hour cometh,</HI> &amp;c.</P>
<P>Here may be three Que&s;tions,<NOTE PLACE="marg">Que&s;tions</NOTE> fit to be an&s;wered by the way.</P>
<P><MILESTONE N="1" UNIT="Que&s;t."> Que&s;t. 1. <HI>Did the</HI> Samaritans <HI>Wor&s;hip the Father? Chri&s;t his words &s;eem to imply, that they did.</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> They pretended to wor|&s;hip the God of <HI>Abraham, I&s;aac,</HI> and <HI>Jacob;</HI> (this was the <HI>Father</HI>) but indeed they did not wor&s;hip him; therefore Chri&s;t in the next ver&s;e plainly revokes what he &s;eemed in this ver&s;e to grant; there he &s;aith, <HI>Ye wor&s;hip ye know not what:</HI> when I come to tho&s;e words, I &s;hall &s;hew you what the <HI>Samaritan</HI> Wor&s;hip and Religion was.</P>
<P><MILESTONE N="2" UNIT="Que&s;t."> Quest. 2. <HI>Why doth Chri&s;t &s;ay; Ye &s;hall wor&s;hip
[the Father,] ra|ther than thus, Ye &s;hall wor&s;hip [God?]</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w. Calvin</HI> thinks that Chri&s;t
<PB N="33" REF="23">here calls God <HI>Father,</HI><NOTE PLACE="marg">Videtur eum o|bli&abque; op|pone<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">e patribus, &amp;c. <HI>Calv. in loc.</HI></NOTE> in oppo&s;i|tion to the fathers which the wo|man &s;pake of, <HI>Jacob</HI> and his twelve &s;ons, the Patriarchs, according to who&s;e example the <HI>Samaritans</HI> wor&s;hipped in this mountain, pretending to them as their fa|thers, (though indeed tho&s;e Pa|triarchs were not their fathers: for the <HI>Samaritans</HI> were people of other Nations of the Heathens, whom the King of <HI>A&s;&s;yria</HI> placed in the Cities of <HI>Samaria,</HI> in &s;tead of the people of <HI>I&s;rael,</HI> who were carried away Captives into <HI>A&s;&s;y|ria.</HI><NOTE PLACE="marg">2 King. 17.24.</NOTE> Chri&s;t tells this woman, that whereas now the <HI>Samaritans</HI> pretended to wor&s;hip God in this mountain, (for which they had no warrant, but the example of pre|tended fathers) and the Jews did indeed wor&s;hip God in the Tem|ple at <HI>Jeru&s;alem,</HI> (as God had gi|ven command) the time was co|ming when they and the Jews &s;hould have one common Father,<NOTE PLACE="marg">Ac &s;i di|ceret De|um com|munem &s;ore pa|trem omnibus. <HI>Ibid.</HI></NOTE> even God, (the Gentiles al&s;o be|ing taken into Covenant) &s;o that God &s;hould hereafter be wor&s;hip|ped without difference or di&s;tin|ction
<PB N="34" REF="24">of places or people, accor|ding to that prophe&s;ie.<NOTE PLACE="marg">Mal. 1.11</NOTE> But there may be a further An&s;wer given to the que&s;tion, <HI>Why Chri&s;t &s;aith, Ye &s;hall wor&s;hip the</HI> Father, <HI>rather than ye &s;hall wor&s;hip</HI> God?</P>
<P>This may be to &s;hew how God is to be wor&s;hipped,<NOTE PLACE="marg">God wor|&s;hipped as in relati|on.</NOTE> under what notion or con&s;ideration, <HI>viz.</HI> not as ab&s;olute, but as in relation.</P>
<P N="1">1. Con&s;idered as in the relati|on of the per&s;ons in the Divine E&s;&s;ence, between them&s;elves.</P>
<P>A Divine per&s;on is, <HI>Modus Di|vinae E&s;&s;entiae,</HI> the Divine E&s;&s;ence modified. The three per&s;ons in the Divine E&s;&s;ence, are the Divine E&s;&s;ence con&s;idered three manner of ways,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> di&s;tingui&s;hed from the E&s;&s;ence; not by a real di&s;tinction, (as if the E&s;&s;ence were one thing, and the Per&s;on another) but as the manner of the thing.</P>
<P>We are to ob&s;erve the order of the &s;ub&s;i&s;tence of the&s;e Divine Per&s;ons. In order of &s;ub&s;i&s;ting, the <HI>Father</HI> is before the <HI>Son,</HI> and the <HI>Son</HI> before the <HI>Holy Gho&s;t;</HI> but we mu&s;t know that they are equal in regard of Time, Maje&s;ty, Glory
<PB N="35" REF="24">and E&s;&s;ence. The <HI>Father</HI> is the fir&s;t per&s;on, exi&s;ting from him&s;elf, not from any other, in re&s;pect both of E&s;&s;ence and Per&s;on.<NOTE PLACE="marg">Joh. 1.14</NOTE> The <HI>Son</HI> is the &s;econd per&s;on, who, in the con&s;ideration of his per&s;on, doth exi&s;t from the <HI>Father</HI> by e|ternal generation;<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> but as to his ab&s;olute E&s;&s;ence is of and from him&s;elf. The <HI>Holy Ghost,</HI> or <HI>the Spirit,</HI> is the third per&s;on, in re|&s;pect of his per&s;on, proceeding and flowing from the Father and the Son; but in re&s;pect of E&s;&s;ence,<NOTE PLACE="marg">Joh. 15.26.</NOTE> being God of him&s;elf, with the Father and the Son.</P>
<P>And we mu&s;t know, that<NOTE N="*" PLACE="marg">Deus &s;unt in|confu&s;e trinus in unitate; indivi&s;e unus in trinitate. 1 Jo. 57.</NOTE> the Trinity of per&s;ons doth not take away, or de&s;troy, the Unity of the Divine E&s;&s;ence, (as the Unity of E&s;&s;ence denies not the Trinity of per&s;ons) <HI>the&s;e three are one.</HI></P>
<P>Now this God is to be wor&s;hip|ped, as in &s;uch a relation of Fa|ther, Son, and Spirit,<NOTE PLACE="marg"><HI>1</HI> As Fa|ther, Son, and Spirit</NOTE> as con&s;idered in &s;uch a modification of the Di|vine E&s;&s;ence: we mu&s;t wor&s;hip the Trinity in Unity, and Unity in Trinity, otherwi&s;e we wor&s;hip not. God aright, nor wor&s;hip the
<PB N="36" REF="25">true God. As God the Father, God the Son, and God the Holy Gho&s;t, are the object of Divine Faith; &s;o they are the object of Divine Wor&s;hip. Prayer is to be directed to God the Father, Son, and holy Gho&s;t; but we mu&s;t not pray to either of the per&s;ons, but as united to the other. The Apo|&s;tle tells the <HI>Ephe&s;ians,</HI><NOTE PLACE="marg">Ephe&s;. 2.12. <GAP DESC="foreign"></NOTE> that they <HI>were without God in the world,</HI> they were Athei&s;ts in the world; and how doth he make this good, that they were Athei&s;ts? why thus; they were <HI>without Chri&s;t,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> without the knowledge of Chri&s;t. Though a man acknowledgeth, That there is a God, and but one true God; yet if he knoweth not this God in Chri&s;t, he is without God in the world, he is an Athei&s;t, and an A|thei&s;t cannot wor&s;hip God. Now here in the Text, when the Fa|ther is named, the other two per|&s;ons are included. We are to call upon God the Father, in the name of his Son, by the help of his Spirit. So that <HI>Turks</HI> and <HI>Jews,</HI> who acknowledge not Chri&s;t, wor|&s;hip not God; nor many of our
<PB N="37" REF="25">common people, who under&s;tand little or nothing of the Doctrine of the Trinity.</P>
<P N="2">2. God the Father is to be wor|&s;hipped as in relation to Us,<NOTE PLACE="marg"><HI>2.</HI> As our Father.</NOTE> as Our Father, loving Us as &s;ons; and &s;o we are to come to him with an humble boldne&s;s, as his children, crying, <HI>Abba, Father.</HI> If we can|not &s;ay, <HI>Our Father,</HI> we cannot wor&s;hip God.</P>
<P>Thus have I an&s;wered a &s;econd Que&s;tion ari&s;ing from the 21th Ver&s;e.</P>
<P><MILESTONE N="3" UNIT="Que&s;t."> Que&s;t. 3. <HI>How doth Chri&s;t &s;ay, that they &s;hould no longer wor&s;hip the Fa|ther</HI> [in Jeru&s;alem,] <HI>when God &s;aith of</HI> Jeru&s;alem,<NOTE PLACE="marg">P&s;al. 132.14.</NOTE> <HI>that it is his Re&s;t for</HI> ever?</P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> That &s;poken in the <HI>P&s;alm</HI> is true, e&s;pecially of the Church &s;ignified by <HI>Jeru&s;alem:</HI> it is true likewi&s;e of <HI>Jeru&s;alem</HI> the type, in a limited &s;ence: <HI>Jeru&s;alem,</HI> Cir|cumci&s;ion, Legal Wor&s;hip, were to be for <HI>ever; i. e.</HI> until Chri&s;t, and the beginning of the new world in him; till the coming of the <HI>Me&s;&s;iah.</HI><NOTE PLACE="marg">Gen. 17.13.</NOTE> Thus the Covenant of Circumci&s;ion is called an <HI>ever|la&s;ting</HI>
<PB N="38" REF="26">Covenant; and &s;o it is &s;aid that the fea&s;t of the Pa&s;&s;over &s;hould be kept by an Ordinance [<HI>for ever,</HI><NOTE PLACE="marg">Exod. 12 14, 17, 24 Exod. 40 15.</NOTE>] and &s;o the Levitical Prie&s;t-hood &s;hould be <HI>[for ever.]</HI></P>
<P>Well, this is that which our Sa|viour teacheth in this one and twentieth Ver&s;e; That in the new Te&s;tament di&s;tinction of place, for the wor&s;hip of God, is taken a|way, and that the Temporary Prie&s;thood, and External Rites are aboli&s;hed by Chri&s;t his co|ming. In the Old Te&s;tament God revealed him&s;elf in the Tem|ple, over the Mercy-&s;eat; but now Chri&s;t is the true Temple, and the true Propitiatory. The Body being come, the Shadows are va|ni&s;hed.</P>
<P>I pa&s;s on to the two and twen|tieth Ver&s;e:<NOTE PLACE="marg">Ver&s;. 22. <GAP DESC="foreign">.</NOTE> <HI>Ye wor&s;hip ye know not what;</HI> or, <HI>that which ye know not.</HI></P>
<P>This is &s;poken by way of antici|pation,<NOTE PLACE="marg">Per prae|occupa|tionem.</NOTE> (a Figure in Rhetorique very common:) Chri&s;t is here aforehand with the woman, gi|ving an An&s;wer to a Que&s;tion which &s;he might be ready to pro|pound,
<PB N="39" REF="26">having occa&s;ion given her by his former An&s;wer. She might &s;ay, <HI>Though neither of the&s;e Wor|&s;hips mu&s;t long continue; yet at pre|&s;ent one onely of them is right, or one is better than the other; I would know which that is? Not yours,</HI> &s;aith Chri&s;t; <HI>for ye wor&s;hip ye know not what: but ours, for we wor&s;hip that we know.</HI> Though Chri&s;t had told the woman, that both the&s;e Wor&s;hippers (both of the <HI>Sama|ritans</HI> and the <HI>Jews</HI>) &s;hould cea&s;e, &s;o that neither of them was that which &s;hortly he would have to be; yet he doth not equal them in his cen&s;ure of them, accounting one as good as the other: but he condemns the <HI>Samaritan</HI> wor&s;hip, and approves of the <HI>Jewi&s;h</HI> wor|&s;hip; <HI>viz.</HI> that which the godly among them performed. As for you <HI>Samaritans,</HI> ye wor&s;hip ye know not what, nor how: though you will &s;ay, you have a good meaning, and direct your wor|&s;hip unto God, and pretend the example of your fathers; yet fora&s;much as your wor&s;hip is not directed or warranted by the Word
<PB N="40" REF="27">of God,<NOTE PLACE="marg">Cu&s;tus Dei a&s;ti|mandus e&s;t, qui verbo Dei no|bis prae|&s;cribitur</NOTE> but taken up by you without this Rule and Foundati|on, it is indeed an ignorant, fool|i&s;h wor&s;hip, which cannot plea&s;e God: but now as to the <HI>Jews,</HI> while they have God his Word for their Rule and Warrant, their wor&s;hip is with knowledge and judgement, and that which God approves of. But in as much as the time is at hand, when the Le|vitical Prie&s;t-hood and Wor&s;hip &s;hall be aboli&s;hed; if any <HI>Jew</HI> af|ter &s;uch abrogation &s;hall wor&s;hip with ob&s;ervance of Levitical Rites, his wor&s;hip will then be as bad as yours is now.</P>
<P>Now, let us &s;ee what Chri&s;t here teacheth: <HI>Ye wor&s;hip ye know not what.</HI></P>
<P>The <HI>Samaritans</HI> in their mean|ing did wor&s;hip a Deity, yea the God of the <HI>Jews,</HI> and their Wor|&s;hip was &s;omewhat refined from that gro&s;s &s;tate in which it was at fir&s;t; yet becau&s;e they did not conceive aright of God, nor wor|&s;hip him in the appointed place, and appointed mode; but had a|nother Temple, and another
<PB N="41" REF="27">Prie&s;thood, and Ceremonies of their own devi&s;ing; for this rea&s;on they are &s;aid to wor&s;hip they know not what; <HI>i. e.</HI> a fancy of their own brain, an Idol, not the true God. Hence we may con|clude,</P>
<P><MILESTONE UNIT="Doctr."> <HI>That it is but an idle and Idol|wor&s;hip, which is not directed to the true God rightly conceived of, as he hath revealed him&s;elf in Scripture; and which hath not Gods Word for its Foundation and Rule.</HI></P>
<P>God him&s;elf is turned into an Idol, when people have fal&s;e gro&s;s apprehen&s;ions of him, and wor&s;hip him with any other than Scri|pture-wor&s;hip, (&s;uch as is order|ed or allowed by the Word of God; I &s;ay) when people have carnal, gro&s;s, un&s;uitable appre|hen&s;ions of God, or do not con|ceive of him aright in his Attri|butes, Properties, and Relations, as he hath revealed him&s;elf in his Chri&s;t, they wor&s;hip an Idol in &s;tead of God; and it is vain idle wor&s;hip when people follow their own or other mens inventions in &s;tead of God his pre&s;criptions.
<PB N="42" REF="28">Who but God him&s;elf can tell what wor&s;hip that is with which he will be plea&s;ed? Therefore hath he in the Old Te&s;tament de|clared his mind from time to time concerning this, with many &s;trait prohitions of adding or altering any thing. In nothing &s;ub&s;tanti|al or circum&s;tantial mu&s;t we make our own fancies, or mens inven|tions or pre&s;criptions the Rule of our wor&s;hip; but we are tied &s;trictly to the Word of God for the kinds and parts of Wor&s;hip, to have them determined by God; and we are al&s;o tied in circum&s;tan|&s;tances of wor&s;hip, not to act in particulars contrary to the gene|ral Rule of Scripture.</P>
<P>The matter of God's wor&s;hip, what&s;oever is acted as a part of wor&s;hip, mu&s;t be &s;omething com|manded by <HI>God;</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> and in the modi|fying of wor&s;hip, we mu&s;t &s;ee that nothing be done contrary to the Word, or unworthy of <HI>God.</HI> The Heathens gro&s;ly fancied a plurali|ty, a multitude of ridiculous gods; and they tell us, that each god is to be wor&s;hipped and &s;erved ac|cording
<PB N="43" REF="28">to his own directions: So <HI>Socrates</HI> can teach us, that <HI>God</HI> is to be wor&s;hipped as he him&s;elf will. And what doth the Scri|pture teach us? why this, That <HI>the Lord our God is one God,</HI> and that him we mu&s;t fear, and keep his &s;tatutes and his commandments, which he commands us. <HI>God</HI> of|ten calls upon men to take heed that they follow not their own hearts, that they go not in the way which them&s;elves &s;hall chu&s;e, that they do not what &s;eemeth &s;tood in their own eyes.</P>
<P>The &s;cope and &s;umme of the Se|cond Commandment, is to or|der us in the &s;olemn Wor&s;hip of God, in Religious exerci&s;es, and therein, under an expre&s;s prohi|bition of Image-making, and I|mage-wor&s;hip; (which was the cheif invention of men, for cor|rupting of Divine wor&s;hip) I &s;ay, under that one in&s;tance God flat|ly forbids all mens devices and inventions about his Wor&s;hip: For this is a Rule to be ob&s;erved for the under&s;tanding of the Com|mandments, that where any &s;in
<PB N="44" REF="29">is expre&s;ly forbidden, under that general expre&s;&s;ed, all the <HI>&s;pecies,</HI> and individuals, and degrees of that finne, together with all the cau&s;es, and means, and occa&s;ions, and appearances of that &s;in, are likewi&s;e forbidden;<NOTE PLACE="marg">Mat. 5.21, 22, 27, 28.</NOTE> Thus our Sa|viour interprets Commandments: So that I &s;ay, the &s;econd Com|mandment forbids, not only the making and wor&s;hipping of Ima|ges, (the gro&s;&s;e&s;t Idolatry,) but al&s;o, all Super&s;titious devices of men in the wor&s;hip of God: And doth not God charge his people, <HI>not to turn a&s;ide from his Command|ments,</HI><NOTE PLACE="marg">Deut. 5.32.</NOTE> <HI>either to the right hand, or to the left?</HI></P>
<P>When men, out of prophane&s;s, or Athei&s;m, wor&s;hip not God at all, this is to turn a&s;ide to the left hand; and for men, under pre|tence of Religious zeal, and good intentions, to &s;et up, in the wor|&s;hip of God, that which he hath not commanded; this is to turn a&s;ide to the right hand, and this is forbidden: When we have not the light of God's Word to direct us in our wor&s;hip, we offer to
<PB N="45" REF="29">him a Sacrifice without eyes.</P>
<P>Now let us &s;ee what the Scri|pture &s;peaks of &s;uch devi&s;ed Will|wor&s;hip, that we may &s;ee how God likes it, and what good it is like to do us.</P>
<P>See our Saviour his cen&s;ure of &s;uch wor&s;hip,<NOTE PLACE="marg">Mat. 159 I&s;a. 29.13</NOTE> quoting the Pro|phet <HI>I&s;aiah;</HI><NOTE PLACE="marg">Deo non proban|tur, quae|cunque extra verbum de con|&s;ilio ho|minum in &s;acris con&s;titu|untur. <HI>Chemn. in locum.</HI></NOTE> <HI>In vain do they wor|&s;hip me, teaching, for Doctrines, the commandments of men;</HI> and &s;urely this is the wor&s;t of all vanities, when our Religion and Wor&s;hip &s;hall procure a vain thing.</P>
<P>Yea, &s;uch Will-wor&s;hip of hu|mane invention, is &s;o far from be|ing profitable to us, or plea&s;ing to God, that God accounts it done to Devils, not to him: This is no ra&s;h a&s;&s;ertion of mine, or <HI>gratis dictum.</HI> Ye may read it in Scripture,<NOTE PLACE="marg">Levit. 17.7. Deut. 32.17.</NOTE> <HI>They &s;hall bring their Sacrifices to the Lord, to the door of the Tabernacle of the Congrega|tion,</HI> (they &s;hall do herein, accor|ding to my appointment) <HI>and &s;hall no more offer their Sacrifices unto Devils.</HI> And in the latter of tho&s;e Texts, <HI>viz.</HI> in <HI>Deut.</HI> 32. for|a&s;much as they wor&s;hipped Idols,
<PB N="46" REF="30">they are charged with <HI>&s;acrifi&s;ing unto Devils.</HI><NOTE PLACE="marg">2 Chron. 11.15. Rev. 9.20.</NOTE> And <HI>Jeroboam</HI> his Idols are called <HI>Devils,</HI> and &s;o are Antichri&s;t his Idols.</P>
<P>This is God his e&s;timation and cen&s;ure of Idolatrous wor&s;hip, and all devi&s;ed fictitious wor&s;hip, wch is not according to God's own appointment, wherein men wor|&s;hip an Idol of their own brain: whatever they intend or pretend, not God, but the Devil, is &s;erved by &s;uch forbidden unin&s;tituted wor&s;hip. <HI>Jeroboam</HI> did not plain|ly renounce the true God, but pretended and intended &s;till the wor&s;hip of God, when upon a po|litick account he &s;et up the Calves in <HI>Bethel</HI> and <HI>Dan:</HI> nor did the people that went up thither, in|tend the wor&s;hip of Devils; yet God in his Word tells us, that <HI>Jeroboam</HI> &s;et up this wor&s;hip to Devils.</P>
<P>O how cautelous &s;hould men be, and fearful, le&s;t they wor&s;hip Devils in&s;tead of God? how care|ful to keep clo&s;e to God his In&s;ti|tutions?</P>
<P>Now you have &s;een, that our
<PB N="47" REF="30">Saviour his an&s;wer here to the <HI>Samaritan</HI> woman, teacheth us, how vain, &amp; idle, and how di&s;ta&s;t|ful to God, that wor&s;hip is, which is devi&s;ed and oppointed by men, contrary to the Word, or without Scripture warrant.</P>
<P>Well then, it follows hence,</P>
<P N="1">1. That the wor&s;hip of <HI>Turks,</HI> and <HI>Jews,</HI> is an idle Idol-wor&s;hip, becau&s;e they wor&s;hip God out of Chri&s;t; conceiving far ami&s;s of that God whom they pretend to wor&s;hip; and making an Idol of him, (there being no &s;uch God made known in the Word, to be the Object of wor&s;hip.</P>
<P N="2">2. That the wor&s;hip<NOTE N="*" PLACE="marg">In &s;cri|pturis I|dololatrae vocantur qui Divi|num, cul|tum, Ido|lo &s;ive proprie dicto, &s;ive figu|rate, tri|buunt. <HI>Rainoldus</HI> Quis tam amens ut Dei for|mam &amp; imagi|nem &s;ta|tua refer|ri per|hibeat? <HI>Eu&s;eb.</HI> Quam imagi|nem po|netis ei qui &s;pi|ritus e&s;t, &amp;c. <HI>Hier.</HI> in <HI>E&s;ai.</HI> cap. 40.</NOTE> of Papi&s;ts is an idle Idol-wor&s;hip; for they conceive ami&s;s of God, and of his wor&s;hip: as if his pre&s;ence were tied in a &s;pecial manner to Ima|ges, or as if he were to be wor|&s;hipped in Images, or could be repre&s;ented by Images; there is no &s;uch God. They conceive a|mi&s;s of Chri&s;t, as if he could be held in the hands of the Prie&s;t, after the con&s;ecration of the bread (or ho&s;t, as they call it,) there is
<PB N="48" REF="31">no &s;uch Chri&s;t; &s;o that they wor|&s;hip a God and a Chri&s;t of their own devi&s;ing; and they have mon|&s;trou&s;ly corrupted the whole wor|&s;hip of God, by a multitude of in|ventions, and &s;uper&s;titions, and devi&s;ed rites of their own; they have many new forms of wor&s;hip which God hath not commanded; they have introduced a multitude of Ceremonies, which they make the wor&s;hip of God; in which their Religion mainely con&s;i&s;t|eth. <HI>They wor&s;hip they know not what.</HI></P>
<P N="3">3. The wor&s;hip of a number o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> <HI>Prote&s;tants</HI> is an idle Idol-wor&s;hip Oh, how many are they who&s;e wor&s;hip ju&s;tly falleth under thi<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> cen&s;ure! As,</P>
<P N="1">1. They that have no under|&s;tanding of the Doctrine of th<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Trinity, no knowledge of the per|&s;onal relations of <HI>Father, Son</HI> an<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> <HI>Spirit,</HI> to be con&s;idered in th<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Godhead, and yet pretend t<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> wor&s;hip God. The&s;e <HI>wor&s;hip the<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> know not what.</HI></P>
<P N="2">2. They that wor&s;hip God o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> therwi&s;e than he hath appointed
<PB N="49" REF="31">and in &s;uch ways, and by &s;uch means, of wor&s;hip as he doth not approve of; that follow their own fancies, or other mens inventions, with a neglect of, or in oppo&s;ition to, Gods pre&s;criptions. The&s;e do, in the point of wor&s;hip, they know not what, and that of which they can give no account to God.</P>
<P N="3">3. They that &s;eek not to be re|&s;olved in their own Judgement and Con&s;cience, that what they do in the bu&s;ine&s;s of Religion, &s;uits with the mind of God, and &s;o is his Wor&s;hip; but ca&s;t them|&s;elves upon the &s;treams, to be car|ried which way that runs.</P>
<P N="4">4. They that have no other ap|prehen&s;ions about Religion, or the Wor&s;hip of God, but the Laws of the Land, or the Con&s;titutions of the Church in which they live; that trouble not them&s;elves to en|quire whether it be right or wrong; whether it be acceptable to God, and con&s;onant to his Word; but this is commanded by Superiors; and this they do, and therefore they do it, and will do it; (as if Superiours were infalli|ble,
<PB N="50" REF="32">and could not po&s;&s;ibly com|mand that which ought not to be done. Thus <HI>Seneca</HI> the hea|then &s;aid of him&s;elf;<NOTE PLACE="marg">Non tan|quam Diis gratum, led legi|bus ju&s;|&s;um.</NOTE> <HI>That he ob|&s;erved the wor&s;hip of their Gods, not as acceptable to the gods, whom he thus wor&s;hipped, but as commande<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> by the Laws:</HI> But Chri&s;tian<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> &s;hould know and do better, and the Word of God teacheth other|wi&s;e; <HI>viz.</HI> to look to God's Law<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> and attend to his mind, and &s;ee<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> to plea&s;e him in our wor&s;hip.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e"> Let us therefore look to this, that our wor&s;hip be rational, and rightly founded; <HI>viz.</HI> upon the Word of God: Men are very prone to invent wor&s;hip, have na|turally a delight to make a wor|&s;hip of their own; and man is na|turally apt to regard and adher<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> to humane inventions, rather than Divine pre&s;criptions: <HI>The</HI> &s;everal ages of the Church have given &s;ad experience of this; we have therefore need to look to our &s;elves, and, from what hath been already &s;aid, and made good from Scripture, we may judge how careful people &s;hould be, to
<PB N="51" REF="32">&s;ee that they go upon right grounds in the wor&s;hip of God: Do we not in wor&s;hip &s;eek God? if we do not, then there is no rea&s;on in our wor&s;hip; we are no better than bruits: Well, if we would find God, or have any be|nefit by our wor&s;hip, we mu&s;t be able to &s;ay, <HI>We wor&s;hip that we know:</HI> We mu&s;t have the know|ledge of God, and a knowledge of his Will; mu&s;t under&s;tand how he is to be wor&s;hipped; mu&s;t therefore look into his Word; mu&s;t &s;ee what he hath appointed there, and mu&s;t take directions from thence. I have been long enough in the Context, there|fore I will &s;tay no longer from the Text;<NOTE PLACE="marg">An ap|proach to the Text.</NOTE> wherein we have the very pith, and highe&s;t pitch of our Sa|viour his di&s;cour&s;e with the <HI>Sa|maritan</HI> woman.<NOTE PLACE="marg">The im|mediate connection of the words.</NOTE> But before I fa&s;ten upon the Text, it will be convenient to &s;hew you the more immediate Connection of the words.</P>
<P>The Dialogue or Colloqui be|tween Chri&s;t and this woman, is from the nineteenth ver&s;e, plain|ly
<PB N="52" REF="33">about the Wor&s;hip of God; concerning which, the Woman puts forth a Que&s;tion to Chri&s;t, and de&s;ires to be re&s;olved by him, in the twentieth ver&s;e; <HI>Our Fa|thers wor&s;hipped in this Mountain, and ye &s;ay, that in Jeru&s;alem men ought to wor&s;hip:</HI> Whether are we or you in the right?</P>
<P>Our Saviour's fir&s;t An&s;wer, was (as I have already hinted) to this effect: That &s;he needed not to be be &s;olicitous about this, be|cau&s;e neither of the&s;e two wor|&s;hips was long to continue. Be|lieve me woman, <HI>The hour cometh, when ye &s;hall neither in this Moun|tain, nor in Jeru&s;alem, wor&s;hip the Father.</HI> Here he teacheth her, that there &s;hall be an abrogation of <HI>Mo&s;es</HI> his Ceremonies, and of the whole <HI>Levitical</HI> Service; for under the name or title of the place of wor&s;hip, <HI>Jeru&s;alem,</HI> he comprehends the whole <HI>Jewi&s;h</HI> wor&s;hip, which, for the mo&s;t part of the Ceremonies, was by God's appointment to be performed there, and not el&s;ewhere.</P>
<P>Well; but though neither of
<PB N="53" REF="33">the&s;e wor&s;hips mu&s;t long conti|nue, yet for the pre&s;ent, one is right, or one is better than the other. Which is that?</P>
<P><HI>Not yours</HI> (&s;aith Chri&s;t,) <HI>but ours;</HI> Yours is &s;tark naught, for <HI>ye wor&s;hip ye know not what:</HI> your wor&s;hip hath no word of God in|&s;tituting or warranting it: but <HI>we wor&s;hip that we know;</HI> our wor|&s;hip is grounded upon the Word of God:<NOTE PLACE="marg">Rom. 3.2</NOTE> <HI>[For Salvation is of the Jews] i. e.</HI> to them are commit|ted the Oracles of God;<NOTE PLACE="marg">The &s;a|ving Do|ctrine of the Cove|nant of Grace, is among the Jewes. <HI>Diod. in loc.</HI></NOTE> with them, is that word wherein they have a &s;aving manife&s;tation of God in Chri&s;t (though not yet &s;o clear as &s;hall be) and a di&s;cove|ry of the right way of wor&s;hip|ping God unto Salvation: and &s;urely this is the right wor&s;hip, which is taught and warranted by the Word of God.</P>
<P>Object. <HI>But if the Jewi&s;h wor|&s;hip be grounded upon the Word of God, how &s;hall it be aboli&s;hed?</HI></P>
<P><HI>Sol.</HI> To this Chri&s;t an&s;wers, that God had pre&s;cribed and ap|pointed that way of <HI>Mo&s;aical</HI> wor|&s;hip, not for perpetuity, but only
<PB N="54" REF="34">to continue till the fulne&s;s of time &s;hould come;<NOTE PLACE="marg">Gal. 4.1, 2, 3, 4. Heb. 9.10</NOTE> till the <HI>time of Re|formation; i. e.</HI> till the time of the New-Te&s;tament, when (all that was &s;ignified by tho&s;e Ceremonies and outward Services, being ful|filled in Chri&s;t) that temporary Ceremonious wor&s;hip &s;hall be changed into a &s;piritual and more excellent wor&s;hip, which &s;hall ne|ven be abrogated: And Chri&s;t tells the Woman, that now the term of that <HI>Levetical</HI> wor&s;hip is expired, (the Me&s;&s;iah being come to put an end to it.</P>
<P>Here is the &s;umme of Chri&s;t his An&s;wer. There is a double Word of God re&s;pecting his wor|&s;hip; One Word concerning the <HI>Levitical</HI> wor&s;hip, delivered by <HI>Mo&s;es,</HI> which was to be in force till the coming of the <HI>Me&s;&s;iah;</HI> that word belongs not to the New-Te&s;tament wor&s;hippers. There is another word concerning the Spiritual Wor&s;hip of God, that is perpetual; which word al&s;o the Patriarchs before the Law, and the godly under the Law, did ob|&s;erve; (though both before and
<PB N="55" REF="34">under the Law, it was hooded and cloathed (as it were) with certain Ceremonies appointed by God; but now in the New-Te&s;ta|ment, this is the voice and plain open expre&s;&s;ion of the Go&s;pel|word, <HI>[The true Wor&s;hippers, &s;hall wor&s;hip the Father in Spirit and in Truth.]</HI></P>
<P>This is the Connection of the words, which I have made out as plainly and as briefly as I might.</P>
<P>The Text is an a&s;&s;ertion of the true nature and &s;tate of right Go&s;pel-wor&s;hip,<NOTE PLACE="marg">Text de|vided &amp;</NOTE> with a double rea&s;on to confirm it.</P>
<P>Go&s;pel-wor&s;hip is a&s;&s;erted to be a wor&s;hip in Spirit and in Truth.</P>
<P>Now of this there are two De|mon&s;trations.</P>
<P N="1">1. The fir&s;t Demon&s;tration is drawn from the <HI>Will</HI> of God: <HI>The Father requireth &s;uch to wor|&s;hip him:</HI> God &s;tands upon it, to have &s;uch Wor&s;hippers, and this is the wor&s;hip which he comman|deth, which will plea&s;e him.</P>
<P N="2">2. The &s;econd Demon&s;tration is taken from the Nature of God;
<PB N="56" REF="35">he is <HI>a Spirit,</HI> a pure &s;piritual E&s;&s;ence; therefore the wor&s;hip done to him mu&s;t be <HI>Spiritual,</HI> an|&s;werable to his Nature.</P>
<P>The true Nature and &s;tate of Go&s;pel-wor&s;hip is a&s;&s;erted in the former part of the Text: <HI>The true Wor&s;hippers &s;hall [now] wor|&s;hip in Spirit and in Truth.</HI></P>
<P>I &s;hall a little open the&s;e words, and then conclude &s;ome|thing from them:<NOTE PLACE="marg">opened.</NOTE> <HI>The hour cometh, i. e.</HI> the time is at hand: Here he teacheth, that the Mo&s;aical Or|dinances were not perpetual, but impo&s;ed onely for a time, and that they were at this time even out of date.</P>
<P>Yea, the hour <HI>[now]</HI> is, <HI>viz.</HI> in part, Chri&s;t being come, hath already ob&s;cured the grace of the legal-wor&s;hip: and Now is the time of reformation: Now the time is come, that the true wor|&s;hippers &s;hall wor&s;hip after ano|ther manner: The Temple and Prie&s;t-hood, and ritual wor&s;hip, which hitherto have been u&s;ed with approbation, mu&s;t hence|forth be laid a&s;ide, and now the
<PB N="75" REF="35">Father mu&s;t be wor&s;hipped <HI>[in Spirit, and in Truth.]</HI></P>
<P>To let pa&s;s the&s;e various ac|ceptions of the terms, <HI>Spirit and Truth;</HI> I &s;hall onely &s;hew you what is the import of the&s;e tearms here; what it is <HI>to wor&s;hip in Spirit, and in Truth.</HI></P>
<P>That we may under&s;tand this, we mu&s;t note the <HI>Antithe&s;is,</HI> here intended by our Saviour; he op|po&s;eth Go&s;pel-wor&s;hip to both the former wor&s;hips &s;poken of in the Context; that of the <HI>Samaritans,</HI> and that of the <HI>Jews;</HI> the <HI>Sa|maritan</HI> wor&s;hip was hypocritical and counterfeit, not that which God had appointed, for the in|ternals or externals of it; it was heartle&s;s devotion, and unin&s;ti|tuted wor&s;hip; and the <HI>Jewi&s;h</HI> wor&s;hip, as to the external part of it (as in&s;tituted by God) &s;tood in Meats and Drinks, and divers Wa&s;hings, and Carnal Rites, and Ordinances, &s;o called by the A|po&s;tles;<NOTE PLACE="marg">Heb. 9.10</NOTE> and the in&s;titution of that wor&s;hip is &s;aid to be <HI>The Law of a Carnal Commandment;</HI><NOTE PLACE="marg">Heb. 7.19</NOTE> and the generality of the <HI>Jews</HI>
<PB N="58" REF="36">were &s;o gro&s;sly carnal in their ap|prehen&s;ions of the bu&s;ine&s;s of Religion, that they &s;tuck in the outward Ceremonies, having no re&s;pect at all to internal and &s;pi|ritual wor&s;hip, nor minding that which was &s;ignified by tho&s;e car|nal rites and &s;hadowes: but if the Ceremonial Law were ob&s;erved in offering Sacrifices, and in the point of Meats, and Drinks, and Wa&s;hings, <HI>&amp;c.</HI> they reckoned that all was well enough: This is that which God upbraideth them with, and for which he &s;harply repro|veth and threateneth them.</P>
<P>Now according to the <HI>Anti|the&s;is</HI> here intended; <HI>[Spirit]</HI> &s;ignifies the heart, and its renew|ed &s;piritual motions and affecti|ons, together with the expre&s;&s;i|ons of tho&s;e affections, in &s;uch outward actions as nece&s;&s;arily flow from them: <HI>[Truth]</HI> &s;igni|fies &s;incerity, as oppo&s;ed to hy|pocri&s;ie; and it &s;ignifies the ve|ry &s;ub&s;tance and kernel of Religi|on, that wor&s;hip which is rea<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> and &s;ub&s;tantial, which &s;tands in the <HI>Truth</HI> of tho&s;e figures and
<PB N="59" REF="36">&s;hadowes, that which was figured by tho&s;e legal Sacrifices, and o|ther ceremonial Ordinances, that which is indeed the thing that God looketh after; and <HI>[Truth]</HI> likewi&s;e importeth a con&s;onancy to the Word of God.</P>
<P><HI>True</HI> wor&s;hip is that which is ordered and commanded by God, that which is according to the Rule.</P>
<P>So then, wor&s;hip <HI>in Spirit and in Truth</HI> is oppo&s;ed to the Carnal Ceremonious wor&s;hip of the <HI>Jews,</HI> and to the heartle&s;s and devi&s;ed wor&s;hip of the <HI>Samaritans,</HI> which was a fal&s;e wor&s;hip, wanting the Rule of God's Word, appointing and warranting the matter of it, as well as the truth of a good heart, for the manner of perform|ing it.</P>
<P><HI>Wor&s;hip in Spirit and in Truth</HI> is &s;incere, &s;piritual, in&s;tituted wor|&s;hip, Scripture-wor&s;hip, which hath the Word of God, for its foundation and rule. This is true right Wor&s;hip.</P>
<P>Obj. <HI>Did not the true wor&s;hip|pers in the Old Te&s;tament, wor&s;hip
<PB N="60" REF="37">God in</HI> Spirit and in Truth?</P>
<P><HI>An&s;w.</HI> God is always the &s;ame, &s;o that from the beginning of the world he was never plea&s;ed with a wor&s;hip not &s;piritual and true; and undoubtedly, the god|ly wor&s;hippers among the <HI>Jewes,</HI> wor&s;hipped &s;piritually, <HI>in Spirit,</HI> and truly, <HI>in Truth;</HI> but yet in the worldly Sanctuary at <HI>Jeru|&s;alem,</HI> and in &s;hadowes and fi|gures; and with the ob&s;ervati|on of many outward Ceremonies: &s;o that in &s;hew, and as to the ex|ternal part, their wor&s;hip was Car|nal; we may &s;ay that the Wor|&s;hip under the Law, was in it's &s;ub&s;tance, and &s;oul (as I may call it) &s;piritual; but in re&s;pect of the outward &s;hape and body of it, it was in &s;ome &s;ort carnal and earth|ly: Whereas the New Te&s;tament wor&s;hip is <HI>in Spirit,</HI> without &s;uch a carnal body and covering of Ce|remonies, and <HI>in Truth</HI> without figures and &s;hadowes.</P>
<P>Obj.<NOTE PLACE="marg"><HI>1</HI> With outward Ceremo|nies.</NOTE> <HI>But do not we now under the Go&s;pel wor&s;hip God, as bowing the Knee, lifting up the Hands and Eyes in Prayer?</HI> &amp;c. <HI>And are not
<PB N="61" REF="37">our Sacraments, as to the vi&s;ible matter of them, carnal Elements?</HI></P>
<P><HI>An&s;w.</HI> The former &s;ort of the&s;e Ceremonies are natural, &s;uch as flow from the Nature of the thing, and &s;erve to a lively expre&s;&s;ion of the inward motions and affecti|ons of the Soul, and &s;o appertain to the wor&s;hip, which is <HI>in Spirit;</HI> for &s;piritural wor&s;hip is not only the inward affection, but al&s;o meet outward declarations and expre&s;&s;ions thereof in action.</P>
<P>As for the latter &s;ort of Cere|monies, <HI>viz.</HI> the Sacramental Rites, they are in&s;tituted by God him&s;elf; but they are &s;o &s;ew, and &s;o plain and &s;ignificant, that they do not at all dimini&s;h or ob|&s;cure the &s;pirituality of the Wor|&s;hip.</P>
<P>Now to fetch &s;ome Doctrine out of the Text.</P>
<P><MILESTONE UNIT="Doct."> That which I &s;hall conclude from thence, is either implied, or expre&s;&s;ed in the words.</P>
<P>The Doctrine implyed is this:</P>
<P><HI>That true Go&s;pel-profe&s;&s;ours are true Go&s;pel-wor&s;hippers:</HI><NOTE PLACE="marg">Doct. 1. implied.</NOTE> All true
<PB N="62" REF="38">Chri&s;tians do indeed wor&s;hip God: Our Saviour here &s;peaks of Chri&s;tians in contra-di&s;tincti|on to <HI>Jewes</HI> and <HI>Samaritans;</HI> and this is the de&s;cription and Cha|racter of them; They are <HI>true wor&s;hippers.</HI></P>
<P>The Doctrine expre&s;&s;ed, is this.</P>
<P><MILESTONE N="2" UNIT="Doct."> Doct. 2. <NOTE PLACE="marg">expre&s;&s;ed.</NOTE> <HI>That true Go&s;pel-wor|&s;hip is that which is performed in Spirit and in Truth.</HI></P>
<P><MILESTONE N="1" UNIT="Doct."> <HI>Doct.</HI> 1. True Go&s;pel-profe&s;|&s;ours are true Go&s;pel-wor&s;hip|pers.</P>
<P>I &s;hall in a word open the Sub|ject,<NOTE PLACE="marg">Explica|tion of,</NOTE> and in&s;i&s;t a little on the ex|plication of the Attribute.</P>
<P>The Subject of the propo&s;ition,<NOTE PLACE="marg"><HI>1</HI> the &s;ub|ject.</NOTE> <HI>Go&s;pel-profe&s;&s;ours;</HI> The&s;e are &s;uch as own the Doctrine of the Go&s;|pel, and profe&s;s the Name of Chri&s;t, profe&s;s them&s;elves to be of that Religion which the Go&s;|pel teacheth; and they who hold forth &s;uch a profe&s;&s;ion, are called Chri&s;tians.</P>
<P>Now profe&s;&s;ion is either feigned or unfeigned, either in hypocri|&s;ie, or in &s;incerity, either a pro|fe&s;&s;ion
<PB N="63" REF="38">in word only and in &s;hew, or that which is a profe&s;&s;ion in|deed and in truth.</P>
<P>Now our Doctrine doth not &s;peak of all profe&s;&s;ion, (as to &s;ay, that all who profe&s;s them&s;elves to be Chri&s;tians, are Go&s;pel-wor|&s;hippers) but of true profe&s;&s;ours, &s;uch as are Chri&s;tians indeed; all that do with judgement own, and with affection embrace, the Do|ctrine of Chri&s;t, and &s;incerely profe&s;s the Chri&s;tian Religion. The&s;e are <HI>Go&s;pel-wor&s;hippers,</HI> and do truly wor&s;hip God: This is the Attribute of the propo&s;ition,<NOTE PLACE="marg"><HI>2</HI> of the Attribute</NOTE> which cometh now to be explain|ed.</P>
<P>Que&s;t. <HI>What is it to wor&s;hip God? What is carried in this notion of wor&s;hip, when it is related to God as it's Object?</HI></P>
<P><HI>An&s;w.</HI> Religious adoration, or the Wor&s;hip of God, is either na|tural, or in&s;tituted.</P>
<P N="1">1. Natural-wor&s;hip I call that which doth ari&s;e from the con&s;i|deration of a Deity, that which Nature it &s;elf will tell us is due unto God. Whoever acknow|ledgeth
<PB N="64" REF="39">that there is a God, will ea&s;ily acknowledge that he is to be wor&s;hipped, <HI>i. e.</HI> believed, fear|ed, loved, invocated, tru&s;ted in, <HI>&amp;c.</HI></P>
<P N="2">2. In&s;tituted-wor&s;hip is that which depends on, and an&s;wers to, the Revelation of Gods will, any way or means appointed by God for the exerci&s;ing of Natural wor|&s;hip, which is due to God, as God; any work or &s;ervice of divine in|&s;titution, to be performed unto God: This Notion of wor&s;hip, in &s;uch a &s;trict &s;ence of the word, is e&s;pecially to be con&s;idered of in the pro&s;ecution of the &s;econd Do|ctrine; but now in the fir&s;t point, I &s;hall take it in the large&s;t &s;ence of the tearm; and you may take this de&s;cription of it.</P>
<P>True Wor&s;hip,<NOTE PLACE="marg">Wor&s;hip de&s;cribed</NOTE> is a Religious holy ob&s;ervance of, and obedi|ence to, the only true God, as our God, in all things commanded by him; performing all duty in Faith, through Je&s;us Chri&s;t the Mediator, unto the glory of God.</P>
<P>I &s;hall give you the &s;ence of this De&s;cription in five conclu&s;ions.<NOTE PLACE="marg">De&s;crip|tion ex|plained.</NOTE></P>
<PB N="65" REF="39">
<P N="1"><MILESTONE N="1" UNIT="Concl."> 1. The Object of Religious wor|&s;hip is God, the true God, our God.</P>
<P>This fir&s;t Conclu&s;ion hath three Branches,<NOTE PLACE="marg">Trimem|bris.</NOTE></P>
<P N="1">1. <HI>God</HI> is the Object of Wor|&s;hip: Religious wor&s;hip is to be exhibited only to God the Father, Son, and Spirit; to him, and to him onely, mu&s;t our wor&s;hip be directed; for wor&s;hip is a Solemn acknowledgement of a Deitie: Therefore the Scripture holds out to us this Object of wor&s;hip, ex|cluding all others;<NOTE PLACE="marg">1 Sam. 7.3.</NOTE> <HI>Prepare your hearts to the Lord, and &s;erve him only:</HI><NOTE PLACE="marg">Mat. 4.10</NOTE> <HI>Thou &s;halt wor&s;hip the Lord thy God, and him onely &s;halt thou &s;erve.</HI></P>
<P N="2">2. We mu&s;t wor&s;hip the <HI>True God,</HI> or wor&s;hip God [as God]; therefore we mu&s;t have true ap|prehen&s;ions of God, right con|ceptions of him in his Nature, Attributes, and Properties, and a true knowledge of God in Chri&s;t, and as he hath reveal|ed him&s;elf in the Covenant of Grace.</P>
<P N="3">3. God mu&s;t be wor&s;hipped
<PB N="66" REF="40">and &s;erved [as <HI>our God</HI>] with an appropriation of him to our &s;elves, apprehending our Cove|nant-Relation to him, and Intere&s;t in him: <HI>Thou &s;halt wor&s;hip the Lord [thy God] God, the true God, our God,</HI> is the &s;ole Object of Re|ligious wor&s;hip.</P>
<P N="2"><MILESTONE N="2" UNIT="Concl."> 2. The right wor&s;hipping of this our God, is a religious, holy ob|&s;ervance of him, and obedience to him; &s;o that true, full wor|&s;hip, takes up the inward and the outward man; and takes in all &s;orts of duties, and all points of obedience: there is an Univer|&s;ality, both re&s;pecting the Subject of wor&s;hip, which mu&s;t be the whole man, and re&s;pecting the Parts of wor&s;hip, how far it is to extend in point of duty; to all duty, it mu&s;t be whole obedi|ence.</P>
<P>Fir&s;t,<NOTE PLACE="marg">Inward wor&s;hip.</NOTE> there mu&s;t be the wor|&s;hip of the inward man; heart-wor&s;hip, &s;oul-wor&s;hip, which con|&s;i&s;teth in</P>
<P N="1">1. A right knowledge and ac|knowledgment of God, as he hath revealed him&s;elf in his Word and Works. And</P>
<PB N="67" REF="40">
<P N="2">2. A Religious holy affection toward God, thus known and ac|knowledged; for we mu&s;t know, that the Law of God, which is the rule of his wor&s;hip, is Spiritual, reaching the under&s;tanding and affections, and all the powers of the Soul. We have both this knowledge and acknowledgement of <HI>God,</HI> and this affection toward <HI>God,</HI> called for by <HI>Mo&s;es;</HI><NOTE PLACE="marg">Deut. 6.4, 5.</NOTE> <HI>Hear O I&s;rael, the Lord thy God is one Lord;</HI> (know this) <HI>and thou &s;halt love the Lord thy God with all thy heart, and with all thy &s;oul, and withal thy might.</HI></P>
<P>Now Religious holy affection towards <HI>God</HI> hath in it, and no|teth out to us,<NOTE PLACE="marg">Internal duties.</NOTE> all the internal du|ties of wor&s;hip, which are the Souls more immediate actings, wherein we glorifie <HI>God:</HI> It can|not be expected, that I &s;hould name them all; I &s;hall but touch upon &s;ome few &s;pecialties.</P>
<P N="1">1.<NOTE PLACE="marg"><HI>1</HI> Faith.</NOTE> Faith is one part of the In|ternal wor&s;hip of <HI>God:</HI> I &s;ay, Faith to believe <HI>God,</HI> and Faith to believe in <HI>God;</HI> for there is a great difference between the&s;e two.</P>
<PB N="68" REF="41">
<P>And the fir&s;t of the&s;e, <HI>viz. to believe God,</HI> is to be taken in a double &s;ence;</P>
<P N="1">1.<NOTE PLACE="marg"><HI>1</HI> To be|lieve God.</NOTE> <HI>Credere Deum,</HI> to believe the Being of the true <HI>God;</HI> that there is a <HI>God,</HI> and that he is &s;uch a <HI>God</HI> as the Scripture &s;peaks him to be.</P>
<P N="2">2. <HI>Credere Deo,</HI> to a&s;&s;ent unto, and be thoroughly per&s;waded of, all that <HI>God</HI> hath &s;poken in his Word; &s;o &s;ubmitting our judge|ment, and &s;tooping our rea&s;on to <HI>Gods</HI> revelations, re&s;ting &s;atisfied with them: This &s;urely is part of that wor&s;hip and honour which every &s;oul oweth to <HI>God;</HI> To be|lieve <HI>God</HI> his Being, and to be|lieve his Sayings.</P>
<P>Then,<NOTE PLACE="marg"><HI>2</HI> To be|lieve in God.</NOTE> <HI>to beleive in or on God,</HI> is, to have the Soul carried by Faith unto <HI>God</HI> in <HI>Chri&s;t,</HI> as my <HI>God</HI> and <HI>Father;</HI> and to apply to my &s;elf the promi&s;es of Grace, which in Chri&s;t, are <HI>yea and amen.</HI> So ca&s;ting my &s;elf upon <HI>God,</HI> and depending on his Fatherly good|ne&s;s, for all good things for Soul and body.</P>
<P>This Faith is to be lookt upon,
<PB N="69" REF="41">as a vertue or work of the Soul, which appertaineth to, and is part of, the inward wor&s;hip of <HI>God.</HI></P>
<P N="2">2.<NOTE PLACE="marg"><HI>2</HI> Love.</NOTE> Another ingredient of Di|vine internal wor&s;hip, is Love; when knowing <HI>God</HI> to be the chief good, and apprehending our own intere&s;t in him, we love him tru|ly, and above all other things; de&s;iting nothing &s;o much as com|munion with him, and to be con|formed to him: This wor&s;hip is called for in Scripture;<NOTE PLACE="marg">Mat. 22.37.</NOTE> <HI>Thou &s;halt love the Lord thy God withal thy heart, and withal thy &s;oul, and with all thy mind.</HI></P>
<P N="3">3.<NOTE PLACE="marg"><HI>3.</HI> Fear.</NOTE> The fear of <HI>God,</HI> is the in|ternal wor&s;hip of <HI>God,</HI> when reve|rencing the Word of <HI>God,</HI> and the Maje&s;ty, and Holine&s;s, and Ju&s;tice of <HI>God,</HI> we flie &s;in, as being fear|ful to offend <HI>God,</HI> and careful to plea&s;e him in all things: This holy fear is called for in many places of Scripture;<NOTE PLACE="marg">Deut. 6.13.</NOTE> <HI>Thou &s;halt fear the Lord thy God; Fear the Lord ye his Saints:</HI><NOTE PLACE="marg">P&s;al. 34.<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></NOTE> <HI>In thy fear will I wor&s;hip,</HI> &s;aith <HI>David:</HI> This fear of <HI>God</HI> is &s;uch a &s;pecial part of in|ward
<PB N="70" REF="42">wor&s;hip, that is is (not rare|ly) put for the whole wor&s;hip of <HI>God,</HI> for all Religion and godli|ne&s;s: The Prophet <HI>E&s;ay</HI> &s;aith:<NOTE PLACE="marg">I&s;a. 29.13</NOTE> <HI>Their fear toward me, is taught by the Precepts of men.</HI> Our Saviour quoting this Text, gives us the &s;ence of it thus;<NOTE PLACE="marg">Mat. 15.9.</NOTE> <HI>In vain do they wor&s;hip me, teaching, for Doctrine, the commandments of men.</HI></P>
<P N="4">4.<NOTE PLACE="marg"><HI>4.</HI> Repen|tance.</NOTE> True Go&s;pel-Repentance, which comprehends Faith in it, and is the turning of the whole Soul unto <HI>God,</HI> lookt upon as an effect of Sanctification, is the in|ternal wor&s;hip of <HI>God.</HI> When we acknowledge our &s;innes, and, ac|knowledging them, bewail them, and ca&s;t our &s;elves by Faith upon the Mercies of <HI>God,</HI> through the Merits of Je&s;us Chri&s;t, firmly purpo&s;ing, by the help of Grace, to ab&s;tain from &s;in, and to obey <HI>God</HI> in all things; herein we give <HI>God</HI> the glory of his Omni&s;cience, and Holine&s;s, and Ju&s;tice, and Mercy; and this is &s;urely to wor|&s;hip <HI>God,</HI> when in our hearts we reverence him, and give him the glory of his Attributes. This is
<PB N="71" REF="42">that wor&s;hip which <HI>Paul</HI> taught; <HI>Repentance toward God,</HI><NOTE PLACE="marg">Act. 20.21.</NOTE> <HI>and Faith in our Lord Je&s;us Chri&s;t.</HI></P>
<P N="5">5. The inward wor&s;hip of <HI>God,</HI> is, with a thankful heart, to ac|knowledge the goodne&s;s and be|neficence of <HI>God</HI> towards us; look|ing upon our &s;elves as utterly un|worthy of any of his gifts; &s;eri|ou&s;ly purpo&s;ing to glorifie our good <HI>God.</HI></P>
<P>I might multiply particulars, wherein the internal wor&s;hip of <HI>God</HI> con&s;i&s;teth: But the&s;e few hints &s;hall &s;uffice.</P>
<P>Secondly,<NOTE PLACE="marg">Outward wor&s;hip.</NOTE> As concerning Ex|ternal worship, I shall only hint what it is in general: To wor|ship <HI>God</HI> Externally, is &s;incerely and regularly to profe&s;&s;e and practice true Religion; carefully and con&s;cionably endeavouring to perform all outward duties in|cumbent on us by the command of <HI>God:</HI> I &s;ay, <HI>&s;incerely</HI> to profe&s;s and practice true Religion in per|forming &s;uch duties.</P>
<P><MILESTONE UNIT="Note."> Note this by the way,</P>
<P>Though Internal worship may be where there is at pre&s;ent no
<PB N="72" REF="43">acting of that which is External, yet there is no External worship (which is indeed worship) with|out Internal: that which is only an action of the outward man, (meerly bodily exerci&s;e) and not an act likewi&s;e of the inward man, the act of the heart and Soul mov|ing toward <HI>God,</HI> that is not the worship of <HI>God:</HI> However the Soul may and doth often act to|ward God in holy Worship, in Faith, and Love, and godly Fear, <HI>&amp;c.</HI> when no vi&s;ible, external act of worship is put forth; when there is nothing done in point of worship, that may fall under the notice of man. But this I pray ob&s;erve, That worship which is meerly External, is not (to &s;peak properly) any worship at all, but meer hypocri&s;ie, and formality, and carnal compliance, and con|formity to cu&s;tome; &s;o that you are not true worshippers before God, and in his account, and &s;o are not right Go&s;pel Profe&s;&s;ours, and real Chri&s;tians, if your worship be onely External; if you &s;atisfie your &s;elves in per|forming
<PB N="73" REF="43">the outward acts of du|ties, not drawing neer to God with the heart; this is to bring fle&s;h to God for an Offering, and this is not rea&s;onable &s;ervice;<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> for God is a Spirit, and it is rea&s;ona|ble to offer to him, that which is &s;uitable to him, &s;piritual &s;er|vice.</P>
<P>And as they are not Go&s;pel-profe&s;&s;ors, or true Chri&s;tians, in the account of God, who wor|&s;hip not him with an internal &s;pi|rit-wor&s;hip, though they be never &s;o frequent and con&s;tant in ex|ternal acts of Religion; &s;o they that will not afford God the &s;er|vice of the outward man in pub|lick and private actions of Religi|on and Wor&s;hip, do declare them|&s;elves to men, not to be real Chri&s;tians, or Go&s;pel-profe&s;&s;ors, becau&s;e they are not Wor&s;hippers of God; For as God ob&s;erveth the heart, and judgeth according to what he findeth there, &s;o man judgeth according to the outward appearance. They who have no care or de&s;ire to wor&s;hip God outwardly in the way of his own
<PB N="74" REF="44">Ordinances; it is &s;ure that they do not wor&s;hip him inwardly; do not acknowledge him, nor be|lieve in him, nor love him, nor fear him in their hearts.</P>
<P>Thus you &s;ee, that true Wor|&s;hip takes up the inward and the outward man.</P>
<P N="3"><MILESTONE N="3" UNIT="Concl."> 3. As God is to be wor&s;hipped with the whole man, &s;o with <HI>whole</HI> Wor&s;hip: Our Wor&s;hip mu&s;t extend to all duty: God mu&s;t be ob&s;erved and obeyed in <HI>[all]</HI> things commanded by him; in point of Wor&s;hip, we mu&s;t do that which God hath commanded; <HI>onely</HI> that, and <HI>all</HI> that, and <HI>as</HI> commanded by God.</P>
<P N="1">1. <HI>Onely</HI> that which God hath commanded: Seeing all Wor&s;hip is to be directed to God, we mu&s;t for the matter and &s;ub&s;tance of Wor|&s;hip be directed and ordered by God, that we may know it plea&s;eth him; and that what we do, may not be excepted again&s;t, with a <HI>Quis in|junxit?</HI> Who required this at your hands? The Word of God is the Chri&s;tian's Rule for his whole
<PB N="75" REF="44">practice; nothing ought to be done, but what the Scripture commands or allows.</P>
<P N="2">2. In wor&s;hipping and &s;erving God, we mu&s;t have re&s;pect to the <HI>whole</HI> revealed Will of God; to do <HI>all</HI> that he hath commanded: <HI>Ye &s;hall ob&s;erve [all] my Statutes,</HI><NOTE PLACE="marg">Lev. 19.37.</NOTE> <HI>and [all] my Judgements, and do them:</HI><NOTE PLACE="marg">Mat. 28.20.</NOTE> <HI>Ye &s;hall teach them to ob|&s;erve and do
[all] things what&s;oe|ver I have commanded you:</HI> We mu&s;t not half it with God in the bu&s;ine&s;s of Religion.</P>
<P N="3">3. That which we do in the Wor&s;hip of God, the matter whereof is God his Command, mu&s;t be done <HI>[as commanded]</HI> with con&s;cience of Gods Command, &amp; in Obedience to it, with re&s;pect to God's Will, that in doing it, we may plea&s;e him; <HI>I will prai&s;e the Name of God,</HI> &s;aith <HI>David;</HI><NOTE PLACE="marg">P&s;a. 69.30.31.</NOTE> <HI>This &s;hall plea&s;e the Lord: Paul</HI> prayeth for the <HI>Colo&s;&s;ians,</HI> that they may <HI>Walk worthy of the Lord unto all well plea&s;ing.</HI><NOTE PLACE="marg">Col. 1.10</NOTE></P>
<P>This is that which a Chri&s;tian &s;hould look to in all his &s;ervices: This is my duty, God hath com|manded
<PB N="76" REF="45">it, and in doing this I &s;hall plea&s;e God; therefore I will do it.</P>
<P>Thus I have briefly &s;hewed you the extent of wor&s;hip, re&s;pecting the matter of it, <HI>all duty, omne praeceptum,</HI> all that God hath commanded, with a limitation, <HI>tantum praeceptum,</HI> onely that which is commanded, and a re|gulation, <HI>qu&acirc; praeceptum,</HI> as com|manded.</P>
<P N="1"><MILESTONE N="4" UNIT="Concl."> 1. What we do in point of Wor|&s;hip, mu&s;t be done in Faith, through Je&s;us Chri&s;t the Media|tor.</P>
<P>There are divers &s;ignifications of the Word <HI>[Faith]</HI> in Scripture, which I &s;hall not now trouble you with, but &s;hall plainly &s;hew the meaning of this fourth Conclu&s;i|on; for the opening of our de&s;cri|ption of Wor&s;hip.</P>
<P N="1">1. We mu&s;t wor&s;hip God <HI>[i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Faith]</HI> i. e. <HI>with knowledge,</HI> be|ing well re&s;olved in our ow<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> judgment and con&s;cience, that what we do, &s;uits with the mind of <HI>God,</HI> and &s;o that it is his wor|&s;hip, that which he requires and
<PB N="77" REF="45">approves of; as the Apo&s;tle in the ca&s;e of indifferent things, in point of eating or not eating &s;uch and &s;uch Meats, and touching the ob&s;ervation of dayes, &s;aith,<NOTE PLACE="marg">Rom. 14.5.</NOTE> <HI>Let every man be fully per&s;waded in his own mind:</HI> This is the Apo&s;tle his meaning there. Though <HI>to eat,</HI> or <HI>not to eat</HI> be indifferent in it &s;elf; yet let every man take heed in eating, or forbearing to eat, and &s;ee that he doth it with knowledge; being well per&s;waded that what he doth, is plea&s;ing un|to <HI>God.</HI> Let him that eateth be &s;ure, that he doth not &s;in in eat|ing; and let him that forbear|eth be &s;ure, that he offends not <HI>God</HI> or his brother in forbear|ing.</P>
<P>Now, whereas the Apo&s;tle re|quires &s;uch a full per&s;wa&s;ion about things indifferent; much more is it required about nece&s;|&s;ary things, which <HI>God</HI> hath com|manded or forbidden, that in the&s;e matters we be well re&s;olved of what we take up in practice. A man may do that which <HI>God</HI> commands, and forbear that
<PB N="78" REF="46">which he prohibits; and yet &s;in in &s;uch an action or omi&s;&s;ion, be|cau&s;e what he doth, he doth not with knowledge, his action pro|ceeds not from a judgement well informed, and &s;o he doth it not upon good grounds: It greatly concerns us, that our wor&s;hip be according to knowledge. <HI>What&s;oever is not of Faith</HI> (in this &s;ence) <HI>is &s;in;</HI> It is &s;in for us to do any thing in the wor&s;hip of <HI>God,</HI> ignorantly and doubtingly: we mu&s;t be well per&s;waded that the action plea&s;eth <HI>God,</HI> as know|ing that he hath commanded it, or allowes it.</P>
<P N="2">2. There mu&s;t be <HI>[Faith]</HI> in our wor&s;hip, <HI>i. e.</HI> Faith to eye <HI>God,</HI> and to deal with him, in every religious duty or exerci&s;e. <HI>Faith</HI> to believe in <HI>Prayer,</HI> that <HI>God</HI> can and will hear and help, and give us that which we ask in his Son's Name. <HI>Faith</HI> in reading and hearing the Word of God, to believe that it is true in its predictions, and promi&s;es, and threatenings, and to apply it to our &s;elves. <HI>Faith</HI> in the u&s;e of all
<PB N="79" REF="46">Ordinances, to believe that God will accept us in them, and ble&s;s them to us for good.
<Q>There mu&s;t be <HI>Faith</HI> to &s;ee a&s;&s;i&s;tance in the power of God, and to fetch &s;trength from the promi&s;e,<NOTE PLACE="marg">T. M.</NOTE> and to &s;ee acceptance in the Grace of God, and a Reward in the Bounty of God.</Q> This Faith mu&s;t be in our Wor&s;hip, that it may be plea&s;ing to God, and pro|fitable to us.</P>
<P N="3">3. God mu&s;t be wor&s;hipped and obeyed in Faith <HI>[through Je|&s;us Christ the Mediator] i. e.</HI> There mu&s;t be an application of the pro|mi&s;e of Grace, and an affiance on Je&s;us Chri&s;t, for the acceptance of our per&s;ons and &s;ervices. With|out a Mediator we cannot come neer unto God; our be&s;t &s;ervices are &s;o faulty and &s;o filthy, that in them&s;elves they are rather a di&s;|honouring of God than other|wi&s;e, and therefore cannot be plea&s;ing to God, but onely through Je&s;us Chri&s;t, in whom the Father is well plea&s;ed. Therefore when we wor&s;hip God, we mu&s;t gather into Je&s;us Chri&s;t, and lay
<PB N="80" REF="47">hold upon his Righteou&s;ne&s;s; and pre&s;ent our &s;ervices to God through Chri&s;t; and leave our duties with Chri&s;t to be offered by him to his Father, and our Fa|ther, that they may be accepted through him, as from him, and for his &s;ake.</P>
<P>I &s;hall in&s;i&s;t a little longer up|on this forth Po&s;ition, that we are in hand with, further to e|vince the nece&s;&s;ity of Faith in the Mediator, unto a right wor&s;hip|ping of God.</P>
<P>Fir&s;t, I &s;hall &s;hew it re&s;pecting Prayer in particular, and then re&s;pecting all Wor&s;hip in gene|ral.</P>
<P>Fir&s;t, re&s;pecting Prayer, Faith is nece&s;&s;ary, To &s;et Prayer on foot, and To carry on the work and duty of Prayer, and To the concluding of Prayer with an <HI>Amen,</HI> and To keep the heart in a right frame after Pray|er.</P>
<P N="1">1. It is nece&s;&s;ary to &s;et Prayer on foot, or to bring the Soul to Prayer: Can a man have any &s;tomack to go and crave, and
<PB N="81" REF="47">make reque&s;t, where he hath no hope to &s;peed? Now where ef|fectual <HI>Faith</HI> is not, there can be no hope to &s;peed in any &s;uit to God; and that upon this two|fold account.</P>
<P N="1">1. It is upon account of the relation, in which any &s;oul &s;tand|eth unto <HI>God,</HI> that it can have any hope of obtaining that which it &s;eeketh from <HI>God:</HI> It is the con&s;ideration of <HI>God</HI> his Father-Hood and our Son-Ship, that mu&s;t bring us to Prayer, giving us encouragement to go to <HI>God</HI> with our petitions. The Prodi|gal, &s;aith, <HI>I will ari&s;e,</HI><NOTE PLACE="marg">Luk. 15.18.</NOTE> <HI>and go to my Father.</HI> A Child hath rea&s;on to hope that his Father will hear him, and do for him, when he cannot expect it from a &s;tranger. Now, how come we into the Re|ligion of <HI>God,</HI> to have him to be our Father? How come we to have the Son-&s;hip of Chri&s;t up|on us, by vertue of which we may be admitted into the pre&s;ence of <HI>God,</HI> and be received by him? See that Scripture;<NOTE PLACE="marg">John 1.12.</NOTE> <HI>As many as received him, to them gave he this
<PB N="82" REF="48">Power,</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> (this Priviledge) <HI>to become the Sons of God; even to them that believe on his Name. Ye are all the children of God,</HI><NOTE PLACE="marg">Gal. 3.26.</NOTE> &s;aith the A|po&s;tle, <HI>by Faith in Chri&s;t Je&s;us.</HI></P>
<P N="2">2. We cannot &s;tand before God without Righteou&s;ne&s;s, and this the Soul hath not of its own, in it &s;elf. We cannot look up|on our &s;elves, but as &s;inful guilty per&s;ons, nor upon our duties, but as very defective. The Righte|ou&s;ne&s;s which we mu&s;t have, that we may be accepted of God, mu&s;t be a Righteou&s;ne&s;s out of our &s;elves, another's Righteou&s;ne&s;s, <HI>viz.</HI> the Righteou&s;ne&s;s of Chri&s;t, which yet mu&s;t be ours, that it may do us good: Now it be|comes ours by <HI>Faith;</HI> the Righ|teou&s;ne&s;s which gives us acce&s;s to God by Je&s;us Chri&s;t, is <HI>the Righ|teou&s;nes of Faith,</HI><NOTE PLACE="marg"><GAP DESC="foreign">. Rom. 3.22.</NOTE> <HI>the Righteou&s;ne&s;s</HI> of God which is <HI>by the Faith of Je&s;us Chri&s;t, unto all and upon all that believe:</HI> Now for as much as without this Righteou&s;ne&s;s we can have no hope God-ward; How can we with any confidence draw neer to God, till &s;uch time
<PB N="83" REF="48">as by Faith we clo&s;e with Je&s;us Chri&s;t, and apply his Righteou&s;|ne&s;s to our &s;elves? Upon this ac|count Faith is nece&s;&s;ary to &s;et Prayer on foot, to &s;et the Spirit of Prayer on work.</P>
<P N="2">2. Faith is nece&s;&s;ary to carry on the work of Prayer, and for the di&s;charging of the du|ty.</P>
<P N="1">1. That we may with humble, holy boldne&s;s, with a Child-like confidence, pray unto God:<NOTE PLACE="marg">Eph. 3.12</NOTE> <HI>In whom we have boldne&s;s and acce&s;s with confidence, by the Faith of him.</HI></P>
<P N="2">2. That we may lift up holy hands in Prayer. <HI>I will,</HI> &s;aith the Apo&s;tle, <HI>that men pray every where,</HI><NOTE PLACE="marg">1 Tim. 2.8.</NOTE> <HI>lifting up pure hands, without wrath or doubting:</HI> It is Faith that purifies the heart;<NOTE PLACE="marg">2 Cor. 7.1</NOTE> <HI>Having the&s;e promi&s;es, let us clean&s;e our &s;elves form all fil|thyne&s;s of the fle&s;h and &s;pirit.</HI> Reve|lations concerning the Love and good Will of God, concerning Chri&s;t, and Grace, do purge the Soul that takes them in.</P>
<P N="3">3. Faith is nece&s;&s;ary for the en|larging of the heart in Prayer:
<PB N="84" REF="49">and to make us lively and earne&s;t in praying: <HI>I believed, therefore have I &s;poken.</HI> The believing Soul will utter it &s;elf, and even pour it &s;elf forth before the Lord: being per&s;waded, it &s;hall through Chri&s;t obtain, at the hands of God, that Grace which it &s;ues for: but the Unbelieving heart is &s;traitned; and where Faith is not, fervency cannot be; and where fervency is not, the &s;ucce&s;s of prayer is doubtful, at lea&s;t. The effectual <HI>fervent Prayer</HI> of the Righte|ous man availeth much</P>
<P N="3">3. Faith is nece&s;&s;ary to the con|cluding of our prayers with an <HI>Amen;</HI> te&s;tifying, as our de&s;ires to have our petitions granted, &s;o our reliance on God, and a pen|&s;wa&s;ion that he will, for Chri&s;t his &s;ake, grant our reque&s;ts: For it is by Faith that we leave our prayers with Chri&s;t, in whom all the promi&s;es of God are Yea and <HI>Amen.</HI></P>
<P N="4">4. Faith &s;ets and keeps the Soul in a right frame after Pray|er.</P>
<P N="1">1. It &s;ets the heart at re&s;t, and
<PB N="85" REF="49">keeps it quiet. When I con&s;ider that Chri&s;t hath the offering up of my prayers, and that God will not throw a&s;ide any of the petiti|ons which his dear Son brings to him, this quiets my heart:<NOTE PLACE="marg">1 Sam. 1.18.</NOTE> <HI>When</HI> Hanna <HI>had prayed, &s;he did eat and her countenance was no more &s;ad:</HI> If &s;he had not Faith, her &s;tomack would have been no better, nor her heart quieter after Prayer, than it was before: but now be|lieving that God had looked on the affliction of his Hand-maid, and that he would give her that ble&s;&s;ing which &s;he prayed for; now, I &s;ay, &s;he goes away rejoy|cing in the goodne&s;s of God, ap|prehended by Faith, and eats her bread with a merry heart.</P>
<P><HI>David</HI> being among many ene|mies, and in the mid&s;t of dangers,<NOTE PLACE="marg">P&s;a. 3.5.</NOTE> having prayed, could lye down and take his re&s;t; believing that the Lord would pre&s;erve and deliver him, as he had pray|ed.</P>
<P N="2">2. Faith &s;ets the Soul, and keeps it, in a patient, waiting frame; and this is that which
<PB N="86" REF="50">God requires, and that which he loves;<NOTE PLACE="marg">p&s;a. 27.13, 14.</NOTE> <HI>I had fainted,</HI> &s;aith <HI>David, unle&s;s I had believed to &s;ee the good|ne&s;s of the Lord in the land of the living; wait on the Lord,</HI> &amp;c. <HI>Da|vid's</HI> Faith re&s;ting on the pro|mi&s;e of God, upheld him to wait on the Lord for the accompli&s;h|ment of his promi&s;e. The Apo|&s;tle tells us,<NOTE PLACE="marg">Hebr. 10.36.</NOTE> <HI>We have need of pa|tience, that after we have done the Will of God,</HI> (viz. in praying, and u&s;ing &s;uch means as God hath appointed) <HI>we may receive the Promi&s;es:</HI> There is a Promi&s;e of God to waiting Souls;<NOTE PLACE="marg">I&s;ai. 30 18</NOTE> <HI>Ble&s;&s;ed are they that wait for him:</HI> Now it is onely the believing Soul, that is a waiting Soul;<NOTE PLACE="marg">I&s;ai. 28.16</NOTE> <HI>He that believeth, will not make ha&s;t.</HI> The godly are &s;poken of <HI>P&s;al.</HI> 123.2. as having confidence in God, and waiting for his goodne&s;s.</P>
<P N="3">3. Faith keeps the heart in a praying di&s;po&s;ition &amp; frame, &s;ets the Soul on work, to pray again and again, often to ask the &s;ame things, till we have a clear and full An&s;wer from God: And Faith makes the Soul importunate with
<PB N="87" REF="50">God, &s;till ri&s;ing higher and higher in holy importunity: I believe that this Mercy will come, in an|&s;wer to Prayer; therefore I will pray in&s;tantly that it may come, and con&s;tantly till it doth come.</P>
<P>Thus Faith is nece&s;&s;ary with re&s;pect to prayer-wor&s;hip, which is indeed a principal part of the Wor&s;hip of God.</P>
<P>Secondly, Faith is nece&s;&s;ary to the Wor&s;hip of God in gene|ral, or to all Wor&s;hip: and that upon this account, or for the&s;e rea&s;ons:</P>
<P N="1">1. Becau&s;e, to the wor&s;hip of God, there is required a know|ledge of his Will, and of the Rule of Wor&s;hip; and an a&s;&s;ent unto, and approbation of, the Truth, and Holine&s;s and good|ne&s;s of his Revelations, and an Intere&s;t in him: Can a man wor|&s;hip he knows not whom? or when he under&s;tands not how, he is to wor&s;hip? or when he is not per&s;waded in his own con&s;cience, that what he doth is right? or when the Soul hath no recumbency on the Object of Wor&s;hip? Now this
<PB N="88" REF="51">knowledge, and this a&s;&s;ent, and this per&s;wa&s;ion, and this recum|bency, is Faith.</P>
<P N="2">2. Without Faith the Soul hath no way to God, and &s;o can|not draw nigh to him in Wor&s;hip: Je&s;us Chri&s;t is our onely way to God, in him we have acce&s;s with boldne&s;s and confidence to the Throne of Grace: Now it is Faith in Je&s;us Chri&s;t, which gives us the benefit of this way; no Faith, no Chri&s;t; no Chri&s;t, no way to God; no po&s;&s;ibility of any approach unto him without a Mediator; for God out of Chri&s;t is a con&s;uming Fire, and poor Chri&s;tle&s;s Souls have cau&s;e to fall into trembling, when they think of God. Now faithle&s;s &s;ouls, are Chri&s;tle&s;s; and without Faith the Soul hath no acce&s;s unto God, or communion with him; therefore Faith is nece&s;&s;ary to the Wor&s;hip of God: It is only in this way of recumbencie by Faith on Je&s;us Chri&s;t, that the Soul hath any peace toward God, and hope and comfort in it's approaching unto him. While we look unto weak,
<PB N="89" REF="51">corrupt, &s;inful Self, and upon our own imperfect, faulty, &s;inful per|formances, there mu&s;t needs be doubts and fears, and unquietne&s;s of &s;pirit; <HI>Being ju&s;tified by Faith,</HI><NOTE PLACE="marg">Rom. 5.1</NOTE> <HI>we have Peace toward God:
[Peace]</HI> i. e. that tranquility of Con&s;ci|ence, or that comfort and joy, which a Believer hath in a Con|&s;cience &s;prinkled with the blood of Chri&s;t, and that boldne&s;&s;e which he hath toward <HI>God,</HI> as being his Father in Chri&s;t Je&s;us.</P>
<P N="3">3. Faith is nece&s;&s;ary, to the wor&s;hip of <HI>God,</HI> becau&s;e where Faith is not, there can be neither will nor ability for any hold acti|on, for any duty of wor&s;hip: What de&s;ire can the Soul have to draw near to God, till it hath &s;ome hope through Chri&s;t of it's acceptance with God? till it hath &s;ome hold-fa&s;t on the Co|venant of <HI>God</HI> his Love? &s;o long as the Soul is e&s;tranged from Chri&s;t, it is a &s;tranger to <HI>God,</HI> and <HI>God</HI> is a &s;tranger to it: Till there be an <HI>&V;nion</HI> between Chri&s;t and the Soul, (even a Marriage <HI>&V;nion</HI>) there will be no de&s;ire of Com|munion
<PB N="90" REF="52">or Spiritual Intercour&s;e; Chri&s;t his <HI>Spou&s;e</HI> is delighted to &s;ee him, even thorough the lat|tices, to hear his voice at the door, but &s;he rejoyceth greatly to be with him in the Galleries, to have his company in the Cham|ber; delighteth to enjoy him in Ordinances, and conver&s;e with him in wor&s;hip: Where there is &s;uch an Union to Chri&s;t, there is plea&s;ure in &s;eeing him, and hear|ing him, joy to be with him. The Soul having ta&s;ted the &s;weets of his Love, de&s;ires to be led up to a more full enjoyment of him; and &s;o is making toward him in the u&s;e of means, in attending on Ordinances, and performing Duties. Now this Union, be|tween Chri&s;t and the Soul, is by the means of Faith; it is by be|lieving, that the Soul comes to be one with Chri&s;t, and &s;o to be de&s;irous of conver&s;ing with him, to delight in his Ordinances and Wor&s;hip. Again, It is by Faith, that the Soul, being made one with Chri&s;t, doth fetch &s;trength and abilities from Chri&s;t, with|out
<PB N="91" REF="52">whom we can do nothing that good is: Of Chri&s;t his fulne&s;s, the believer receiveth grace for grace: Chri&s;t dwelling in the heart by Faith, makes a holy heart, is the worker of Grace in the heart, and furni&s;heth the Soul with abilities for Duty; that the Soul being ju&s;tified, and &s;o &s;ancti|fied by him, may &s;erve <HI>God,</HI> and wor&s;hip him acceptably.</P>
<P><HI>Lastly,</HI> There is one thing more, which is con&s;iderable in the de&s;cription of Wor&s;hip, <HI>viz.</HI> the End of it; concerning which, our Conclu&s;ion is this.</P>
<P N="5"><MILESTONE N="5" UNIT="Concl."> 5. The main end which we mu&s;t aim at in all our Wor&s;hip and Service, is, That <HI>God</HI> may be glo|rified by us.</P>
<P>This is <HI>God</HI> his great end of all his Works, of all his appoint|ments and Commands, even his own Glory. <HI>God</HI> hath made all things for him&s;elf, and he will have all to be done to him:<NOTE PLACE="marg">1 Cor. 10.31.</NOTE> <HI>Do all to the glory of God;</HI> we are cal|led upon <HI>to glorifie God in our &s;ouls,</HI><NOTE PLACE="marg">1 Cor. 6.20.</NOTE> <HI>and in our bodies.</HI> Then may we be &s;aid to glorifie <HI>God,</HI> when ap|prehending
<PB N="92" REF="53">him to be &s;uch a <HI>God,</HI> as he in his Word and Works hath di&s;covered him&s;elf to be, we make a &s;utable profe&s;&s;ion in Word and Deed, really acknowledging his Power, and Wi&s;dom, and Ho|line&s;s, and Goodne&s;s, and Faith|fulne&s;s, and the re&s;t of his Attri|butes and Properties, reverently and humbly wor&s;hipping and &s;erving the onely true <HI>God,</HI> to whom all Wor&s;hip and Service is due from us; referring all our actions to the right end, termi|nating all in him: <HI>Paul</HI> would have the <HI>Philippians</HI> to be <HI>filled with the Fruits of Righteou&s;e&s;s,</HI><NOTE PLACE="marg">Phil. 1.11.</NOTE> <HI>which are by Chri&s;t Je&s;us, to the prai&s;e and glory of God.</HI></P>
<P>Thus I have fini&s;hed the Expli|cation of the Point, explaining the Subject briefly, and the Attri|bute more largely.</P>
<P><MILESTONE UNIT="Proof."> Now for Proof of the Doctrine, I &s;hall refer you to the whole Sa|cred Story; Look thorow the Book of <HI>God,</HI> and you &s;hall find it veri|fied in all true Profe&s;&s;ors, that the Scripture maketh mention of; they were all wor&s;hippers of <HI>God.</HI></P>
<PB N="93" REF="53">
<P>I &s;hall give you two words for the demon&s;tration of the Point, <HI>viz. That true Profe&s;&s;ors of the Chri|&s;tian Religion, are wor&s;hippers of God, according to the Principles and Rules of the Religion which they profe&s;s; that real Chri&s;tians do in|deed wor&s;hip the Father.</HI></P>
<P>The fir&s;t Demon&s;tration &s;hall be</P>
<P N="1">1. From the true &s;tate of Re|ligion,<NOTE PLACE="marg"><HI>1.</HI> Demon|&s;tration.</NOTE> and of a profe&s;&s;ion of Re|ligion.</P>
<P><HI>Religion</HI> properly notes a right acknowledgment, and holy pure wor&s;hip of <HI>God,</HI> according to the rule laid down in his Word. And <HI>Profe&s;&s;ion,</HI> is a plain, open, decla|ration of our owning, embracing, and adhering to, the true Religi|on. Now, <HI>Profe&s;&s;ion</HI> may be either that which is <HI>verbal</HI> only, or that which is <HI>real,</HI> as well as verbal; and the profe&s;&s;ion real may be either regular or irregular.</P>
<P>A <HI>Verbal profe&s;&s;ion,</HI> practically contradicted, is invalidated by &s;uch a contradiction, &s;o that it is to be accounted as no profe&s;&s;ion: He that in word profe&s;&s;eth him|&s;elf
<PB N="94" REF="54">to be of the Chri&s;tian Religi|on, <HI>i. e.</HI> a Wor&s;hipper of <HI>God</HI> in Chri&s;t, and yet in practice, is [<GAP DESC="foreign">] one that doth not wor&s;hip <HI>God;</HI> &s;urely he is no true Profe&s;&s;or: Nor is he a true pro|fe&s;&s;or of Religion, who, though he doth act &s;omething in the wor&s;hip of <HI>God,</HI> yet acteth not ac|cording to the rule of true Re|ligion and wor&s;hip.</P>
<P>Religion and Chri&s;tianity is not a meer Notion, but it is &s;omething Practical; it notes not only the Minds reception of, and the Wills &s;ub&s;cription to, the prin|ciples and rules of Chri&s;tianity; but al&s;o the framing of the heart, and of the whole man, to be act|ing and working in tho&s;e Princi|ples and Rules.</P>
<P>Thus &s;tands the Argument.</P>
<P>A true profe&s;&s;ion of Chri&s;tiani|ty, is real; there is practical Re|ligion, and Chri&s;tianity in the life; and it is Regular, &s;o that the bu&s;ine&s;s of Religion, the true Profe&s;&s;our acteth according to Rule; therefore they who truly profe&s;&s;e the Chri&s;tian Religion,
<PB N="95" REF="54">and are true real Chri&s;tians, are real and regular Wor&s;hippers of <HI>God</HI> the Father.</P>
<P N="2">2. It mu&s;t needs be,<NOTE PLACE="marg"><HI>2.</HI> Demon|&s;tration.</NOTE> that true Chri&s;tians are real wor&s;hippers of God, becau&s;e they are po&s;&s;e&s;&s;ed and acted by the Spirit of God and Chri&s;t; which Spirit is the efficient of holy Wor&s;hip, leading Souls to it, and acting them in it: Every thing acteth according to it's Principles;<NOTE PLACE="marg">Principi|atum re|&s;pondet &s;uis prin|cipiis.</NOTE> Chri&s;tians are principled by the Spirit of Chri&s;t, which doth efficaciou&s;ly incline and govern them to do that which is plea&s;ing to Chri&s;t. The Spirit's in-Being, is argued by the Spirit his working in the Soul: The Spirit of Chri&s;t is a &s;anctify|ing Spirit, that &s;ets the heart right toward God, and orders the con|ver&s;ation aright, in all points of holy Obedience; &s;o that they who have this Spirit, mu&s;t needs be wor&s;hippers of God.</P>
<P>Now I have di&s;patched the Do|ctrinal part of my Di&s;cour&s;e;<NOTE PLACE="marg">Applica|tion.</NOTE> I come to Application: I &s;hall make but two U&s;es of the Point; The fir&s;t for Conviction; the o|ther
<PB N="96" REF="55">a U&s;e of Exhortation.</P>
<P><MILESTONE N="1" UNIT="&V;&s;e"> Fir&s;t, for Conviction: And as the way or Medium to the Con|viction aimed at,<NOTE PLACE="marg">Convicti|on.</NOTE> I &s;hall pro|pound this clear Inference from the Doctrine.</P>
<P>If all true <HI>Go&s;pel-profe&s;&s;ors,</HI> be true Wor&s;hippers; then they who are not true Wor&s;hippers, are no<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> true Profe&s;&s;ours. Now, if we come to try the hearts and practi|ces of people, by the de&s;cription of true wor&s;hip, what a multi|tude of nominal Chri&s;tians &s;hall we find, that are by our Doctrine &s;hut out of the number of true Profe&s;&s;ors, and real Chri&s;tians?</P>
<P>How few Souls that are religi|ou&s;ly ob&s;ervant of God, and obe|dient to him? Where there i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> no ob&s;ervance of God, and obe|dience to him, there is no true profe&s;&s;ion of Religion; where there is no care to conform to the mind of Chri&s;t, there is no rea<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Chri&s;tianity: What a number o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Souls are there, that do not be|lieve, do not love <HI>God,</HI> do no<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> turn to him, do not thankfully acknowledg his goodne&s;s toward
<PB N="97" REF="55">them, do not &s;et them&s;elves to glorifie him for his Mercies?</P>
<P>Ah Souls! Do you choo&s;e <HI>God</HI> for your portion and cheif good? Do you affectionately accept of Je&s;us Chri&s;t to be your Saviour and Lord, not only acknowledg|ing his Sufferings, and accepting of Pardon and Salvation through him, but al&s;o acknowledging his Soveraignty, and &s;ubmitting to his Government and way of &s;av|ing? Where there is not &s;uch a choice of God, and &s;uch an ac|ceptation of Chri&s;t, there is not that Faith which is a part of In|ternal Wor&s;hip. Do you love God above all inferiour earthly things, loving the&s;e things but with a love &s;ubordinate to the love of God? Where God is not thus loved, the Soul doth not wor&s;hip him. Now, alas! how doth Self-love, Creature-love, love of the World, yea, and the love of Lu&s;ts, &s;hut God out of the affections of very many of us?</P>
<P>Where is that fear of God to be found, which, in all addre&s;&s;es to God, compo&s;eth the Spirit by
<PB N="98" REF="56">an awful apprehen&s;ion of that in|finite di&s;tance which is betwixt God and Us? Where is that fear of God, which fenceth the Soul again&s;t temptation unto &s;in, and is operative and in&s;trumental unto holy walking? How few true Penitents are there, that di&s;allow and dete&s;t fin, and carefully ab|&s;tain from it; and do actually re|&s;i&s;t it, and turn from all &s;in unto God, unto Piety and acts of Re|ligion?</P>
<P>Now Friends, If you do not believe, do not love God, and fear him, and turn to him, what Religion is in you? what is your Profe&s;&s;ion? where is your Chri|&s;tianity?</P>
<P>And now, for external Wor&s;hip, to try men upon that account.</P>
<P>Some are not wor&s;hippers &s;o much as in appearance, practi&s;e no wor&s;hip in their Families, and &s;eldome appear in the place of publick Wor&s;hip.</P>
<P>And &s;ome there are (alas! how many) that are wor&s;hippers only in appearance; their Wor&s;hip is meerly External, they draw not
<PB N="99" REF="56">near to God with their Spirits in any act of Wor&s;hip; nor is that which they do in point of Wor|&s;hip, done with Con&s;cience of God's Command, or with any re&s;pect to his Glory, or with Faith in the Mediator.</P>
<P>And how much vain Wor&s;hip is taken up, which is not ordered by God, but by men; which is not according to pure, holy, di|vine In&s;titutions, but according to corrupt, rotten, human <HI>inventions?</HI></P>
<P>Now gather up all this, and hence take conviction home to your &s;elves.</P>
<P>You that do not acknowledge God in your hearts and lives: You that do not believe his Reve|lations, and believe in his Son; You that love the world, and love &s;in, but love not God; You that do not reverence the Holine&s;s and the Maje&s;ty of God, that &s;tand not in awe of his Word, that are not afraid to &s;in again&s;t him; You that will not turn from your &s;ins unto God; You that regard not to wor&s;hip God in publick and in private; and you
<PB N="100" REF="57">who&s;e Wor&s;hip is meerly Ex|ternal: Take Conviction to your &s;elves, that you are not right Go&s;pel-profe&s;&s;ors, or real Chri|&s;tians, fora&s;much as you are not true Wor&s;hippers.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e"> Being thus convinced, learn what it is truly to Wor&s;hip <HI>God,</HI><NOTE PLACE="marg">Exhorta|tion.</NOTE> and become true Wor&s;hippers: Labour to know the Lord, and acknowledge the true God; and believe in God, and love God, and fear God, and wor&s;hip him regularly, according to the Scri|pture-rule, as ever you de&s;ire, that <HI>God</HI> &s;hould look upon you as Chri&s;tians, and own you as true Profe&s;&s;ors of Religion.</P>
<P>Now that you may be a little quickened;<NOTE PLACE="marg">Motives.</NOTE> If you look into the Word of <HI>God,</HI> you may thence take up Arguments fit for you to pre&s;s upon your &s;elves, that you may be per&s;waded to give your &s;elves up unto this Coun&s;el.</P>
<P>The Apo&s;tle tells us,<NOTE PLACE="marg">Heb. 11.6.</NOTE> that <HI>God is a plentiful rewarder of them that diligently &s;eek him:</HI> that call upon his Name, and wor&s;hip him, and tru&s;t in him; &s;o that it is not in
<PB N="101" REF="57">vain to &s;erve the Lord: There is <HI>profit</HI> in keeping his Ordinan|ces: Though our Wor&s;hip mu&s;t not be mercenary, we mu&s;t not look only or chiefly at the reward, &s;erving God for our &s;elves, for our own advantage; yet having looked at <HI>God</HI> his Glory, and aim|ed at a conformity to his Will, we mu&s;t go on in <HI>God</HI>'s way, look|ing to the reward, for our &s;up|port and encouragement. The Apo&s;tle pre&s;&s;eth this Argument upon him&s;elf and others;<NOTE PLACE="marg">Heb. 12.28.</NOTE> <HI>Where|fore we receiving a Kingdom which cannot be moved, let us have Grace, whereby we may &s;erve God accepta|bly, with reverence and godly fear;</HI> and this he illu&s;trateth by in&s;inu|ating the danger of not wor&s;hip|ping and &s;erving <HI>God; for our God is a con&s;uming Fire.</HI></P>
<P>And with this Argument <HI>Mo&s;es</HI> pre&s;&s;eth the people of <HI>I&s;rael,</HI> to a care of true Wor&s;hip, and due O|bedience; <HI>Take heed unto your &s;elves, lest ye forget the Covenant of the Lord your God,</HI><NOTE PLACE="marg">Deut. 4.23, 24.</NOTE> &amp;c. <HI>for the Lord thy God is a con&s;uming Fire, even a jealous God.</HI> God hath power to
<PB N="102" REF="58">de&s;troy tho&s;e that de&s;pi&s;e his Wor&s;hip; and he will not &s;pare in the day of Vengeance, but will pour out his Wrath upon the Fa|milies that call not upon his Name, upon the people that will not wor&s;hip him: They that will not wor&s;hip <HI>God,</HI> but &s;leight and de&s;pi&s;e all Coun&s;els and Exhorta|tions thereunto, &s;hall peri&s;h as the Enemies of Chri&s;t, that will not have him to Reign over them. In <HI>I&s;a.</HI> 65. we may read &s;evere threats again&s;t tho&s;e that would not wor&s;hip <HI>God</HI> according to his Will, and &s;weet Promi&s;es to his faithful Servants and true Wor|&s;hippers: <HI>Ye are they that for&s;ake the Lord,</HI><NOTE PLACE="marg">I&s;a. 65.11, 12, 13</NOTE> <HI>and forget my holy Moun|tain,</HI> &amp;c. <HI>Therefore will I number you to the Sword.</HI> &amp;c. <HI>Behold, my Servants &s;hall eat, but ye &s;hall be hungry, behold, my Servants &s;hall rejoyce, but ye &s;hall be a&s;hamed,</HI> &amp;c. God,<NOTE PLACE="marg">Mal 3.16 17, 18.</NOTE> by the Prophet <HI>Malachy,</HI> tells us, that he will own true Wor&s;hip|pers, tho&s;e that fear him, and &s;erve him, they are dear and pre|cious to him; his Jewels, and he will deal Fatherly and lovingly
<PB N="103" REF="58">with them; <HI>Then &s;hall ye return, and di&s;cern between the Righteous and the Wicked,</HI> &amp;c. It &s;hall one day clearly appear, what differ|ence there is between the godly and the wicked; what difference <HI>God</HI> puts between the one and the other; when he &s;hall deal with the one as a tender Father, and in great Mercy &s;ave him; and with the other as a &s;evere Judge, and in great fury de&s;troy him.</P>
<P>I will add but one word more, to excite you to a care of wor&s;hip|ping <HI>God</HI> aright: Look again in|to the Scripture, and you &s;hall find that <HI>God</HI> hath engaged his Name, and his Truth, to &s;ave the people that call upon his Name, that wor|&s;hip him in Truth: See for this, <HI>Rom.</HI> 10.13.<NOTE PLACE="marg">Rom. 10.13.</NOTE> The former ver&s;e endeth thus, <HI>The &s;ame Lord over all, is Rich unto all that call upon him.</HI> Now he doth by Scripture confirm this, [that <HI>God</HI> is rich in Mercy to all true Believers, and holy Wor&s;hippers] he calls in the Prophet <HI>Joel</HI> to atte&s;t this; <HI>For who&s;oever &s;hall call upon the Name of the Lord, &s;hall be &s;aved.</HI> Here
<PB N="104" REF="59">is a promi&s;e of Temporal and E|ternal Salvation, to &s;uch as in Faith, wor&s;hip <HI>God</HI> with a holy Wor&s;hip: They &s;hall be &s;aved with a temporal Salvation; &s;aved in trouble, <HI>i. e.</HI> &s;upported under it, and &s;aved from trouble, in due time delivered out of it: and they &s;hall be Eternally &s;aved, de|livered from the Wrath to come, and received up to <HI>Glory,</HI> to live with <HI>God</HI> for ever.</P>
<P>Now, let this be the great Ar|gument to per&s;wade you to be|come Wor&s;hippers of <HI>God,</HI> to ac|quaint your &s;elves with <HI>God,</HI> and give your &s;elves up to him, to &s;earch out, and to &s;tudy his Will, and to give him the Wor&s;hip and Service of the inward and out|ward man; performing all out|ward Wor&s;hip regularly, accord|ing to the Scripture-Rule.</P>
<P>The Text la&s;t mentioned, tells you who &s;hall be &s;aved; <HI>viz. They that call upon the Name of the Lord.</HI> i. e. &s;uch as know and acknow|ledge <HI>God,</HI> and believe his Word, and believe in his Son; and love, and fear <HI>God,</HI> and &s;trive to plea&s;e
<PB N="105" REF="59">him, and wor&s;hip him <HI>in Spirit and in Truth:</HI> You can have no hopes to be Saved, as long as you are ignorant, and unbelieving, and fearle&s;s, and gracele&s;s, and dutyle&s;s; while you continue to be of &s;uch a gain-&s;aying &s;pirit, that you will not be called off from &s;inne, and the world, unto <HI>God;</HI> &s;o long as you continue de|&s;pi&s;ers of <HI>God</HI> his Ordinances, and Wor&s;hip; or while your Wor&s;hip is carnal and &s;uper&s;titious; as long as it is thus with you, you are far from Salvation: There|fore my beloved, let us call upon the Name of the Lord, let us be|come true Wor&s;hippers of <HI>God,</HI> that we may lay hold upon this Go&s;pel-promi&s;e, and may have &s;ome well-grounded hope of Sal|vation through Chri&s;t Je&s;us.</P>
<P>Thus I have di&s;patched the fir&s;t Point which is implied in the Text; <HI>viz.</HI></P>
<P><HI>That all right Go&s;pel-profe&s;&s;ers,</HI> (true profe&s;&s;ors of the Chri&s;tian Religion) <HI>are true Go&s;pel-wor&s;hip|pers;</HI> (wor&s;hippers of the true <HI>God,</HI> according to the Principles
<PB N="106" REF="60">and Rules of the Religion which they profe&s;s) <HI>Real Chri&s;tians do in|deed Wor&s;hip the Father.</HI></P>
<P>Now I come to handle the &s;e|cond Doctrine, which is the &s;ub|&s;tance, and expre&s;s matter of the Text.</P>
<P><MILESTONE N="2" UNIT="Doct."> <HI>True Go&s;pel-wor&s;hip, is a Wor|&s;hip in Spirit and in Truth.</HI></P>
<P>This Propo&s;ition requires Ex|plication; I &s;hall therefore ex|plain both the Subject and the Predicate.</P>
<P>Fir&s;t,<NOTE PLACE="marg">Explica|tion.</NOTE> Here is the Subject, <HI>Go&s;|pel-wor&s;hip.</HI></P>
<P>What is Go&s;pel-wor&s;hip.</P>
<P N="1">1. I take the term <HI>Wor&s;hip</HI> here in a &s;tricter &s;ence, than in the for|mer point; under&s;tanding it of In&s;tituted Wor&s;hip, that which depends on, and is con&s;onant to, the Revelation of God his Will, any way or means appointed by God, for the excerci&s;ing of natu|ral Wor&s;hip, which is due to <HI>God,</HI> as <HI>God;</HI> any Religious work, or duty of Divine appointment, to be performed unto <HI>God,</HI> directed more immediately to him.</P>
<P N="2">2. <HI>Go&s;pel-wor&s;hip</HI> is a Wor&s;hip
<PB N="107" REF="60">&s;uitable to Go&s;pel-times, and a|greeable to the Go&s;pel-rule.</P>
<P>Secondly, Now to open the Predicate, that you may &s;ee what it is to <HI>Wor&s;hip God in Spirit and in Truth.</HI></P>
<P>I &s;hall not trouble you with the various &s;ignifications of the&s;e tearms <HI>Spirit</HI> and <HI>Truth,</HI> but only &s;hew you what is the proper no|tion of them, in our Text and Doctrine.</P>
<P>I have already told you, that our Saviour here oppo&s;eth <HI>Go&s;pel-wor&s;hip,</HI> to both the former Wor|&s;hips &s;poken of in the Context; that of the <HI>Samaritans,</HI> and that of the <HI>Jewes.</HI> The <HI>Samaritan</HI> Wor&s;hip was Hypocritical, and Counterfeit, invented wor&s;hip; not that which God had appoint|ed either for the internals or ex|ternals of it: It was heartle&s;s Devotion, and unin&s;tituted Wor|&s;hip.</P>
<P>The <HI>Jewi&s;h</HI> Wor&s;hip, as to the External part of it, (as In&s;tituted by God) &s;tood in meats and drinks, and divers wa&s;hings, and legal purifications, and in offer|ing
<PB N="108" REF="61">&s;acrifices of Bea&s;ts, and fruits, and &s;uch like things; carnal Rites and Ordinances,<NOTE PLACE="marg">Heb. 9.10</NOTE> as the Apo&s;tle calls them: And the generality of the <HI>Jews</HI> were &s;o gro&s;ly carnal in their apprehen&s;ions of the bu&s;i|ne&s;s of Religion, that they &s;tuck in the outward Ceremonies, hav|ing no re&s;pect at all to Internal and Spiritual Wor&s;hip; normind|ing that which was &s;ignified by tho&s;e carnal Rites and Shaddows, (though the under&s;tanding, god|ly, true Wor&s;hippers that were a|mong the <HI>Jews,</HI> wor&s;hipped Spi|ritually, with their Spirits; and truly, in Truth) &s;o that the Wor|&s;hip under the Law, which God approved of, was, in its Soul, and &s;ub&s;tance, Spiritual; yet the Wor|&s;hip then was cloathed with &s;uch a dre&s;s of Ceremonies, that as to the Shew and External part of it, in re&s;pect of the outward Form and Body, it was but carnal Wor|&s;hip. Whereas the New-Te&s;ta|ment Wor&s;hip, is ordered to be in <HI>Spirit,</HI> i. e. without &s;uch a car|nal body, or covering of Cere|monies; and in <HI>Truth,</HI> i. e. with|out
<PB N="109" REF="61">Figures and Shadows.</P>
<P>Well, it is clear, that Go&s;pel-wor&s;hip is here put in oppo&s;ition to the Carnal Ceremonious Wor|&s;hip of the <HI>Jews,</HI> and to the heart|le&s;s devi&s;ed Wor&s;hip of the <HI>Sama|ritans,</HI> which was a fal&s;e Wor&s;hip, wanting the truth of God's Word appointing and warranting the matter of it, as well as the truth of a good heart, and holy Devo|tion in the manner of perform|ing it.</P>
<P>Now we may ea&s;ily &s;ee, what is the import of this expre&s;&s;ion, <HI>[in Spirit, and in Truth.]</HI></P>
<P>Fir&s;t, as for the tearm <HI>Spirit,</HI> it notes</P>
<P N="1">1. A renewed mind, and a renewed heart and affections, to|gether with due expre&s;&s;ions of tho&s;e affections, in &s;uitable acti|ons of Religious Wor&s;hip.</P>
<P N="2">2. A Spiritual kind of Wor&s;hip, in oppo&s;ition to that which is car|nal and Ceremonious, a Wor&s;hip &s;tript of that cloathing and dre&s;s of Ceremonies, to which the peo|ple of God were tied under the Law, which are aboli&s;hed by the coming of Chri&s;t.</P>
<PB N="110" REF="62">
<P><MILESTONE UNIT="Note."> Note by the way, That they who burden the Church with a multitude of Ceremonies, go a|bout to de&s;troy Go&s;pel-wor&s;hip, (which mu&s;t not be Ceremoni|ous) do what in them lies to ca&s;t Chri&s;t out of the Church, and to bring in <HI>Mo&s;es</HI> in his &s;tead; and that they who affect and plead for, and delight in a Ceremoni|ous Wor&s;hip, &s;eem to forget, that the&s;e are Go&s;pel-times; and do in effect deny that Chri&s;t is come; for, it is mo&s;t evident, that our Saviour here points out the dif|ference between <HI>Jews</HI> and Chri|&s;tians, in point of Wor&s;hip; and it is clear that the difference is not in the inward Sub&s;tance and Soul of Religion, but in the out|ward Form and Body.</P>
<P>Well, you &s;ee how the tearm<NOTE N="*" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Spirit,</HI> is here to be under|&s;tood.</P>
<P>Secondly, The tearm<NOTE N="*" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>Truth</HI> &s;ignifies</P>
<P N="1">1. Sincerity, as oppo&s;ed to hy|pocri&s;ie.</P>
<P N="2">2. It &s;ignifies the very kernel and &s;ub&s;tance of Religion; that
<PB N="111" REF="62">Wor&s;hip which is real and &s;ub&s;tan|tial, which &s;tandeth in the truth of tho&s;e ancient Figures and Shaddows; that which was figu|red by the offering of legal Sacri|fices, and by Ceremonious ob&s;er|vances.</P>
<P N="3">3. <HI>Truth</HI> &s;ignifies a Con&s;onan|cy to the Word of God; that which is according to Truth writ|ten: <HI>True</HI> Go&s;pel-wor&s;hip, is that which is commanded, and order|ed, by Chri&s;t; that which is exer|ci&s;ed according to the &s;implicity of Go&s;pel-In&s;titution.</P>
<P><HI>True Go&s;pel-wor&s;hip, is a Wor|&s;hip performed in Spirit and in Truth;</HI> i. e. it is Cordial, Holy, Sincere, Spiritual, Sub&s;tantial, In&s;tituted, Scripture-wor&s;hip, that which hath the Word of God for it's Foundation and Rule.</P>
<P><MILESTONE UNIT="Proof."> The Text is (as a clear founda|tion, &s;o) a full proof of our Do|ctrine; and our Saviour tells the Phari&s;ees,<NOTE PLACE="marg">Mat. 15.9</NOTE> that <HI>In vain do they wor|&s;hip God, teaching, for Doctrine, the Commandments of men.</HI> That is a vain idle Wor&s;hip, an unprofitable Wor&s;hip, which is ordered other|wi&s;e
<PB N="112" REF="63">than God hath appointed, which is not directed to the true God rightly conceived of; and performed in a right manner, &s;uitable to his Will and Nature, and which hath not God's Word for its foundation and Rule. This was an ob&s;ervation which you had from the 22 ver&s;e, which Chri&s;t &s;aith, <HI>Ye wor&s;hip ye know not what.</HI></P>
<P>Now for demon&s;tration of the point: We have two demon&s;tra|tions in the Text. This a&s;&s;ertion <HI>[That true Go&s;pel-wor&s;hip, is a Wor&s;hip in Spirit, and in Truth]</HI> is proved.</P>
<P N="1">1.<NOTE PLACE="marg"><HI>1.</HI> Demon|&s;tration.</NOTE> From the <HI>Will of God, The Father &s;eeketh &s;uch to wor&s;hip him:</HI> This is the argument here u&s;ed: They that wor&s;hip God, mu&s;t &s;ee that their Wor&s;hip be &s;uch as will plea&s;e God. Now onely &s;uch &s;piritual, &s;incere, in&s;tituted-wor|&s;hip plea&s;eth him: Therefore onely &s;uch Wor&s;hip is to be per|formed.</P>
<P N="2">2. A &s;econd rea&s;on is drawn from the <HI>Nature of God; God is a Spirit:</HI> he is a pure, &s;piritu|al
<PB N="113" REF="63">E&s;&s;ence, and he mu&s;t be wor|&s;hipped with a Wor&s;hip, &s;uitable to his Nature: Thus to wor|&s;hip God is rea&s;onable &s;ervice.</P>
<P>God is a Spirit, in a kind of &s;ingularity, and excellen|cy, and eminency, above all Spi|rits.</P>
<P>God is a mo&s;t <HI>Intelligent</HI> Spirit; his under&s;tandig is infinite. They who &s;atisfie them&s;elves with a car|nal external Wor&s;hip, &s;uch as is but a Carcai&s;e, without any Soul of Heart-devotion in it, with|out holy, &s;piritual motions, and affections, of the inward man; the&s;e apprehend not God to be <HI>a Spirit,</HI> the God and Father of &s;pi|rits, and the &s;earcher of hearts, but deny his Spiritual Nature, and make him a God of fle&s;h, while they bring &s;te&s;h to him for an Of|fering: If God be a Spirit, he mu&s;t be wor&s;hipped with our Spi|rit; and truly, he calleth for this, <HI>My Son give me thy heart:</HI><NOTE PLACE="marg">Prov. 23.26.</NOTE> he re|requires a preparation of the heart for Wor&s;hip, and the activity of the inward man in the perfor|mance of Wor&s;hip; and the Soul's
<PB N="114" REF="64">intentne&s;s upon the work in hand. God loveth &s;piritual performan|ces.</P>
<P>Again, God is a Spirit, mo&s;t <HI>&s;imple,</HI> void of all Compo&s;ition, and uncapable of divi&s;ion: Such mu&s;t our Wor&s;hip be, &s;uitable to the mo&s;t &s;imple Nature and Being of God: It mu&s;t be <HI>uncompounded, undivided</HI> Wor&s;hip.</P>
<P N="1">1. There mu&s;t be no Compo&s;i|tion in it, no mixture of our own conceits, and devices, or any hu|mane inventions; a patched, &s;ophi|&s;ticated, lin&s;ey-wool&s;ey-wor&s;hip fuits not with the &s;implicity of God, the Object of Wor&s;hip.</P>
<P N="2">2. There mu&s;t be no divi&s;ion in our Wor&s;hip, it mu&s;t be whole entire Wor&s;hip, head and heart; under&s;tanding and affections; Soul and Body; all mu&s;t joyn unanimou&s;ly in the Wor&s;hip of God.</P>
<P>I will adde one Demon&s;tration more.</P>
<P N="3"><MILESTONE N="3" UNIT="Arg."> 3. Corrupt Wor&s;hip is not true Go&s;pel-wor&s;hip, that which is ex|pected from Go&s;pel-profe&s;&s;ors; But, that Wor&s;hip which is not
<PB N="115" REF="64">performed <HI>in Spirit</HI> and <HI>in Truth,</HI> (according to the import of tho&s;e tearms, as they have been opened to you) is corrupt Wor&s;hip: For Wor&s;hip is corrupted the&s;e three wayes.</P>
<P N="1">1. In re&s;pect of the Object; as,<NOTE PLACE="marg">Wor&s;hip corrupted <HI>3</HI> wayes.</NOTE> when &s;omething el&s;e is wor&s;hip|ped in &s;tead of God; or when o|ther Objects of Wor&s;hip are taken up be&s;ides God, and together with him; &s;o al&s;o, when people have carnal, gro&s;s, un&s;uitable ap|prehen&s;ions of God; and &s;o wor|&s;hip not the <HI>true</HI> God with a Wor|&s;hip &s;uitable to his Nature (a &s;piritual, &s;imple, pure Wor|&s;hip.)</P>
<P N="2">2. There is a corruption in the manner of Wor&s;hip, when it is per|formed in formality, without any care of preparation for it: with|out attention and affection in it; when there is no Soul-labour, no Spirit-work in all our Wor&s;hip, but a re&s;ting in the bare outward act; and when that which people do in point of Wor&s;hip is meerly out of cu&s;tome, or for fa&s;hions-&s;ake, without any true re&s;pect to|ward
<PB N="116" REF="65">God, or tendency of the Soul unto him: And when peo|ple behave them&s;elves carele&s;sly, irreverently and rudely in the place and time of VVor&s;hip; and while they them&s;elves pretend to be wor&s;hippers: This is corrupt, rotten Wor&s;hip.</P>
<P N="3">3. VVor&s;hip is horribly cor|rupted, in re&s;pect of the kinds and parts of it, by taking away from, or adding to, Gods In&s;titu|tions, or making an exchange with God, following our own fancies, or other mens inventions, in|&s;tead of God his pre&s;cripti|ons.</P>
<P>Now, Wor&s;hip that is thus cor|rupted, any of the&s;e wayes, is not true Go&s;pel-wor&s;hip, or that which is approved of God. <HI>True Go&s;pel-wor&s;hip</HI> is <HI>pure</HI> VVor&s;hip: Now that is <HI>pure</HI> VVor&s;hip, for the <HI>Object</HI> of it, which is exhibited to the true God alone, conceived of according to the Revelation of him in Scripture: And that is <HI>pure</HI> Wor&s;hip, as to the <HI>manner</HI> of it, which is performed reverently, con&s;cionably, &s;piritually, and af|fectionately.
<PB N="117" REF="65">And that is <HI>pure</HI> VVor&s;hip for the <HI>matter,</HI> in re|&s;pect of the kinds and parts of Wor&s;hip, which holds &s;trictly to God his appointments, when no|thing is done in the VVor&s;hip of God <HI>(Contra vel praeter)</HI> again&s;t or be&s;ides the VVord of God.</P>
<P>Thus you have the Demon&s;trati|on of the point: <HI>True Go&s;pel-wor&s;hip is a Wor&s;hip in Spirit and in Truth.</HI> For</P>
<P>This onely will plea&s;e God, and</P>
<P>This onely is a VVor&s;hip &s;uita|ble to God, and</P>
<P>This is pure VVor&s;hip.</P>
<P>Now I come to application.<NOTE PLACE="marg">Applicat.</NOTE></P>
<P>And I &s;hall in the fir&s;t place draw up three Inferences for In|formation.<NOTE PLACE="marg"><HI>1</HI> &V;&s;e for Infor|mation.</NOTE></P>
<P N="1"><MILESTONE N="1" UNIT="Infer."> 1. If true Go&s;pel-wor&s;hip be a wor&s;hip <HI>in Spirit,</HI> performed with a renewed mind, and a renewed heart and affections; then the Wor&s;hip of the prophane per&s;on, and of the Formali&s;t, and Hypo|crite, is not Go&s;pel-wor&s;hip, for it is not <HI>Spirit-wor&s;hip.</HI></P>
<P>The&s;e men are not renewed in
<PB N="118" REF="66">the Spirit of their mind, by the Holy Gho&s;t transforming them into the Image of <HI>God,</HI> which &s;tands in Righteou&s;ne&s;s and holi|ne&s;s of Truth; nor do they wor|&s;hip <HI>God</HI> with their <HI>Spirit.</HI> Men that are notoriou&s;ly ungodly, who devote them&s;elves to carnal plea|&s;ures, and to the &s;ervice of ba&s;e lu&s;ts, may &s;ometimes act the part of tho&s;e that &s;eem to be Religi|ous: And many there are, that put on a made face of Religion, and that walk in a di&s;gui&s;e, &s;eem|ing to men, to be <HI>Wor&s;hippers</HI> of <HI>God,</HI> but there is no truth in their inward parts: There is &s;ome Re|ligion before men, who judge ac|cording to outward appearance; but there is no Religion in the &s;ight of <HI>God, who &s;earcheth the heart, and trieth the reins.</HI> Oh! how vain is the Religion of For|mal hypocrites, that pretend many times to exceeding great Reverence, in managing the out|ward part of <HI>Wor&s;hip;</HI> and are very Zealous about Circum&s;tan|tials and Ceremonies, placing all, or mo&s;t part of, their Religion, in
<PB N="119" REF="66">ge&s;tures and forms, and other accidents of <HI>Wor&s;hip;</HI> and in Ex|ternal ob&s;ervances of humane Con&s;titutions, in a pack of Com|plements; but have no regard to the inward Sub&s;tance and life of <HI>Wor&s;hip;</HI> are &s;o far from prizing, and honouring this, that they can reproach, revile, and rail upon the true, tender con&s;cienced, &s;in|cere, &s;piritual <HI>Wor&s;hippers;</HI> (and this in Pulpits) with blood in their faces, and fire in their eyes, and the poy&s;on of <HI>A&s;pes</HI> under their lips. What &s;entence doth the Spirit of <HI>God</HI> pa&s;s upon &s;uch <HI>Wor&s;hip</HI> and <HI>Wor&s;hippers:</HI><NOTE PLACE="marg">Mat. 15.7, 8, 9.</NOTE> <HI>Ye hypo|crites, well, did E&s;aias Prophe&s;ie of you,</HI> &s;aying, <HI>&amp;c.</HI> Chri&s;t here con|demns the <HI>Wor&s;hip</HI> of the Scribes and Phari&s;ees, becau&s;e they placed Religion in Ceremonies, and made up a wor&s;hip of humane Traditions, and preferred the&s;e Traditions before God's Com|mands; and he tells them, that this is <HI>vain wor&s;hip;</HI> that which hath no approbation with God, is of no advantage to them, and is frivolous in it &s;elf. It is but an
<PB N="120" REF="67">idle Mock-wor&s;hip, in which there is not Spirit-work; the labour of the heart and affections toward God, and wherein men &s;atisfie them&s;elves with a few Superficial Hypocritical, Complemental Ser|vices: This is to offer to God<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Sacrifice of husks and &s;hells, and lifele&s;s carca&s;&s;es; and will God be plea&s;ed with this?</P>
<P>Let me here in&s;ert a word o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Caution, to prevent mi&s;takes.</P>
<P>I have not pitched upon this Text, as aiming it, or the Do|ctrine from it, or any inference from the Doctrine, again&s;t al Forms of Wor&s;hip: My Judge|ment &s;tands not again&s;t the u<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> of a well compo&s;ed Litugy, o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Form of publick Wor&s;hip: I doubt not but there may be Spi|ritual Wor&s;hip, and heart Devo|tion, and fervency of affection i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the u&s;e of a Form; though expe|rience may teach us, that we a<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> apt to loo&s;e much of our affection by a con&s;tant u&s;e of the &s;ame words or Forms, without any in|terpo&s;ition of &s;uch matter or ex|pre&s;&s;ions, as may &s;erve to ca<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">
<PB N="121" REF="67">home, and quicken affection and attention.</P>
<P>But alas! how many are there, that are meerly for Forms, with|out any heart-Devotion, that not only are regardle&s;s of, but even defie, and deride, Spirit-wor&s;hip, and are zealous for &s;uch or &s;uch a Form of wor&s;hip, meerly out of humour, or haply out of de&s;ign, and in oppo&s;ition to Go&s;pel-wor|&s;hip, and Go&s;pel Wor&s;hippers? And how many are there that wor&s;hip <HI>God</HI> according to their own humours, and in &s;uch a for|mal way, of purpo&s;e to &s;hift off God's Wor&s;hip, that which is Spiritual and Cordial? who offer him the lips, in repeating Prayers after the Reader, that the heart may be excu&s;ed; who, if they had not &s;ome cu&s;tomary Service to perform, and &s;ome bodily Wor|&s;hip to be employed in, would find little or nothing to do in our A&s;&s;emblies: And how many are they who I dolize the <HI>Liturgy,</HI> and place all their Religion in it? Now our Text and Doctrine lies a|gain&s;t &s;uch <HI>Wor&s;hip</HI> and <HI>Wor&s;hip|pers,</HI>
<PB N="122" REF="68">as naught, as being far from <HI>Go&s;pel-wor&s;hip,</HI> and <HI>Go&s;pel-wor&s;hip|pers.</HI></P>
<P><MILESTONE N="2" UNIT="Infer."> If <HI>Go&s;pel-wor&s;hip,</HI> (that which &s;uits with Go&s;pel-times, and ac|cords with the Go&s;pel-rule) be a Wor&s;hip <HI>in Spirit;</HI> i. e. a Spiritual Wor&s;hip, in oppo&s;ition to that which is Carnal and Ceremoni|ous; if it be a Wor&s;hip &s;tript of the cloathing and dre&s;s of Cere|monies; then hence may be in|ferred a ju&s;t condemnation of a body of Ceremonies, introduced into the Church, of my&s;tical &s;ig|nification, by In&s;titution humane, appropriated to Divine Wor&s;hip, and made nece&s;&s;ary thereunto, and parts thereof. Spiritual <HI>Go|&s;pel-wor&s;hip</HI> &s;tands in oppo&s;ition to a pompous train of Ceremo|nies, and to that Wor&s;hip, which confi&s;teth &s;o much of body.</P>
<P>What then &s;hall we think of the Popi&s;h Wor&s;hip, which is as Cere|monious, as ever was the <HI>Jewi&s;h;</HI> which is indeed a very Ma&s;s of Ceremonies. The Apo&s;tle <HI>Paul</HI> tells the <HI>Jews,</HI><NOTE PLACE="marg">Gal. 4.1, 2, 3.</NOTE> that they were but children, when their Ceremonies
<PB N="123" REF="68">were in u&s;e, and indulged to them; &s;o that it &s;eems the Popi&s;h Reli|gion is a childi&s;h Religion. The Church is now no babe: <HI>Augu&s;tine</HI> in his time, complained of the unrea&s;onable burden of Ceremo|nies, &s;aying, <HI>That the condition of the Jews was more tollerable in this re&s;pect, than of Chri&s;tians:</HI> But alas! how much is the burden en|crea&s;ed beyond that it was in his time? &s;o that the little finger now, is heavier than the whole body was then.<NOTE PLACE="marg">Jer. 3.16.</NOTE> <HI>Jeremiah</HI> hath a Prophecy of Go&s;pel-times, that then the <HI>Jewes</HI> &s;hould forget the <HI>Ark, i. e.</HI> all tho&s;e external Sym|bols and Ceremonies, which were in u&s;e before the <HI>Ark</HI> was laid a|&s;ide; and they &s;hould now be Spi|ritual wor&s;hippers. The <HI>Anti|chri&s;tian</HI> Faction (as if the&s;e were not Go&s;pel-times) have received many <HI>Jewi&s;h</HI> and <HI>Pagani&s;h</HI> rites; and with tho&s;e hypocrites which the Prophet <HI>E&s;ay</HI> &s;peaks of,<NOTE PLACE="marg">I&s;a. 66.5.</NOTE> in&s;ult over the true Spiritual wor&s;hip|pers, de&s;pi&s;ing them, and their plain, &s;imple Go&s;pel-wor&s;hip, &s;aying, <HI>Let the Lord be glorified;</HI>
<PB N="124" REF="69">let him be honoured with a more decent, &s;plendid Wor&s;hip, &s;uch as we give him: But men &s;hall one day find, that God will give them no thanks, for going about to ho|nour him with their gawdy Ce|remonies. Well, beloved; If this be a note of the true Go&s;pel-wor|&s;hip, that it &s;hall not be Ceremo|ny, but Spirit; then &s;urely the Popi&s;h Ceremonious Wor&s;hip, and all Wor&s;hip that is modell'd in imitation thereof, cannot be true wor&s;hip: And I pray let this be con&s;idered, (which I have for|merly hinted to you) that they who burden the Church with a multitude of Ceremonies, go a|bout to de&s;troy Go&s;pel-wor&s;hip, which mu&s;t not be Ceremonious; and do what in them lieth to ca&s;t <HI>Chri&s;t</HI> out of the Church, and to bring in <HI>Mo&s;es</HI> again; and they who affect, and plead for, and de|light in, and practi&s;e, a Ceremo|nious Wor&s;hip, &s;eem to forget that the&s;e are Go&s;pel-times.</P>
<P>And if men &s;hall alleadge, that many of the vulgar &s;ort have as much need of &s;uch helps, as the
<PB N="125" REF="69"><HI>Jewes</HI> had; &s;urely this is a vain plea: for we mu&s;t alwayes con&s;i|der, how <HI>God</HI> will have his Wor|&s;hip to be managed; &s;urely, he knows what is be&s;t, and what is nece&s;&s;ary and expedient.</P>
<P><MILESTONE N="3" UNIT="Infer."> If <HI>Go&s;pel-wor&s;hip,</HI> be a Wor&s;hip in <HI>Truth,</HI> i. e. that which is con|&s;onant to the Word of God, ac|cording to the true revelations of his Will; that which is command|ed and ordered by Chri&s;t, and ex|erci&s;ed according to the &s;implici|ty of <HI>Go&s;pel-Intitution,</HI> then <HI>all de|vi&s;ed Wil-wor&s;hip,</HI> wherein there is an adding to the Word of <HI>God,</HI> or a mingling of mans inventions with God's In&s;titutions, mu&s;t needs be excepted again&s;t, as no true <HI>Go&s;pel-wor&s;hip.</HI></P>
<P>All Go&s;pel-wor&s;hip is built up|on the &s;ure, pure foundation of Divine Go&s;pel-in&s;titutions. The Word of God doth appoint and order the Wor&s;hip which he will have, in every E&s;&s;ential part of it; and it is a general Rule for Cir|cum&s;tantials: It doth not indeed particularly command and or|der every circum&s;tance, but the
<PB N="126" REF="70">Church mu&s;t take heed that un|der the name of Circum&s;tances, and under pretence of Church-power herein, &s;he do not bring in Wor&s;hip. Meer Circum&s;tances belonging to religious Actions, are left to Humane determinati|on; but it is not left unto men to appoint any kinds, parts or means of Wor&s;hip: Now Ceremonies properly &s;acred, and &s;ignificant by Humane In&s;titution, are judg|ed to be more than Circum&s;tan|ces, to be indeed parts of Wor|&s;hip, to be Ceremonial Wor&s;hip; and that Wor&s;hip which is not commanded by God, is not war|rantable, approved Wor&s;hip. We have in the Scripture &s;trict prohi|bitions of adding to the Word of God:<NOTE PLACE="marg">Deut. 4.2</NOTE> <HI>Ye &s;hall not adde to the word which I command you.</HI><NOTE PLACE="marg">Deut. 12.32.</NOTE> <HI>What&s;oever thing I command you, ob&s;erve to do it: Thou &s;halt not adde thereun|to.</HI></P>
<P>The&s;e Texts forbid all Hu|mane Ordinances, and e&s;tabli&s;h <HI>God</HI>'s Word, as the onely Rule we mu&s;t attend unto in his Wor|&s;hip. <HI>Every word of God is pure,</HI><NOTE PLACE="marg">Prov. 30.5, 6.</NOTE>
<PB N="127" REF="70">&s;aith <HI>Agur. Adde thou not to his words, lest he reprove thee, and thou be found a lyar.</HI> Here is a prohi|bition, to keep men from corrup|ting or adulterating the Name of <HI>God</HI> in his Word, by an addition of mens inventions and traditi|ons, when they are impo&s;ed as if they were the expre&s;s Will of <HI>God.</HI></P>
<P>Then, there are two great Con|&s;iderations, to enforce this Prohi|bition.</P>
<P N="1">1. God will reprove &s;uch Ad|ders to his Word.</P>
<P N="2">2. God, who is Almighty, and infinitely wi&s;e, and holy, and ju&s;t, will take in hand &s;uch Corrupters of his Name and Word, &s;o that he will demon&s;trate to them, and con|vince them of, their horrible wick|edne&s;s in adding to his Word, by foy&s;ting in mens inventions; and he will make them to bear their iniquity with terrour: And they &s;hall be convinced, that they have lyed again&s;t <HI>God,</HI> and &s;hall be made to bear the guilt of &s;uch ly|ing, and &s;hall &s;uffer the puni&s;h|ment, &s;hall receive the doom of lyars.</P>
<PB N="128" REF="71">
<P>The&s;e are weighty Con&s;iderati|ons, to deter men from corrup|ting the Word of God.</P>
<P>There is another terrible Text to this purpo&s;e in the clo&s;e of all the Scripture:<NOTE PLACE="marg">Rev. 22.18.</NOTE> <HI>If any man &s;hall adde unto the&s;e things, God &s;hall adde unto him the plagues that are written in this Book.</HI></P>
<P>Thus you &s;ee how the Word of God witne&s;&s;eth again&s;t all devi&s;ed Will-wor&s;hip, which is not Wor&s;hip <HI>in truth.</HI></P>
<P>Now &s;urely, if men did look at <HI>God</HI> as <HI>God,</HI> and look upon the Scriptures as his Word, owning the Soveraign Authority of Scri|pture, they would then be fearful to corrupt the Wor&s;hip of <HI>God,</HI> &s;ee|ing <HI>God</HI> in his Word doth &s;o &s;trict|ly prohibit, and &s;o earne&s;tly te&s;ti|fie again&s;t &s;uch Corruption. But here is the mi&s;chief, that howe|ver men may &s;ay that they believe the Scriptures to be the Word of <HI>God;</HI> yet they are indeed no bet|ter than Infidels concerning the Scripture, and the Name of <HI>God</HI> in it.<NOTE PLACE="marg">Jer. 6.10</NOTE> <HI>The word of God is to them a reproach, they have no delight in
<PB N="129" REF="71">it.</HI> Men think that they have as good words as the Word of <HI>God</HI> is, and that they have Traditions which are of as great Authority as <HI>God's</HI> Revelations: Now when Scripture is &s;lighted, &s;o that it lays no awe upon mens &s;pirits, no marvel that men follow their own inventions.</P>
<P>Well, Beloved; Go&s;pel-wor&s;hip is a Wor&s;hip <HI>in truth,</HI> Regular wor|&s;hip, which hath its foundation in the Word, and is ordered ac|cording to the Word of <HI>God.</HI> VVe read in Scripture of <HI>pure Religion:</HI> certainly,<NOTE PLACE="marg">Jam. 1.21</NOTE> that Religion is mo&s;t pure which hath its foundation and dependence upon the VVord of God; and this Religion &s;tands for ever, will &s;tand in the Judge|ment-day, when all other Religi|ons will be condemned to Hell. The VVord of <HI>God</HI> endures for e|ver, and &s;o do they that conform them&s;elves to it.</P>
<P>Now, for &s;uch as &s;light Divine In&s;titutions, and ca&s;t off the onely &s;ure Foundation, they make other Rules to them&s;elves, and ground
<PB N="130" REF="72">their Wor&s;hip upon other rotten Foundations. As,</P>
<P N="1">1. The imagination of their own hearts: <HI>Me thinks,</HI> &s;aith one and another, <HI>this is very good Wor&s;hip, this is decent, and this is good order.</HI> But God often forbids the &s;etting up of &s;uch a Rule, tel|ling us, that we mu&s;t not follow our own hearts, we mu&s;t not go in the way which we our &s;elves &s;hall choo&s;e, we mu&s;t not do what &s;eems good in our own eyes.</P>
<P N="2">2. Men de&s;ire to &s;atisfie the fle&s;h, and therefore delight in a &s;en&s;e-plea&s;ing wor&s;hip. Thus the Papi&s;ts have a Wor&s;hip pompous, and outwardly glorious, meerly &s;en&s;ual, plea&s;ing their eyes with their goodly Images, (as the Pro|phet calls them) and with their co&s;tly Furniture; and plea&s;ing the ear with their Mu&s;ick, and the &s;melling, with incen&s;e and per|&s;umes. All Wor&s;hip of <HI>God</HI> is the exerci&s;e of Faith, and to draw out &s;piritual Meditations, not to plea&s;e the &s;en&s;es: That Wor&s;hip which is mo&s;t plea&s;ing to the fle&s;h, is to be &s;u&s;pected as mo&s;t di&s;plea|&s;ing to <HI>God.</HI></P>
<PB N="131" REF="72">
<P N="3">3. Antiquity is a great prop of fal&s;e Wor&s;hip, and traditions of Fathers are much pleaded by the Super&s;titious: but what &s;aith Chri&s;t? <HI>Call no man Father on earth;</HI> i. e. &s;o as to relie on his Authority: and what &s;aid <HI>Cypri|an? Chri&s;t is Antiquity to me,</HI><NOTE PLACE="marg">Antiqui|tas mihi Je&s;us, &amp;c.</NOTE> <HI>and not Cu&s;tome; but Chri&s;t is the Truth.</HI></P>
<P N="4">4. The Name of a Church goes very far with many. Thus the Papi&s;ts will be bound up wholly by the Determinations and Con|&s;titutions of the Church, whatever they be; and they cry out, <HI>What, will you go again&s;t the Church?</HI> and if you enquire what is the Church, it will be found to be nothing el&s;e but the will and re&s;olution of a proud Pope, or the Antichri&s;tian Prelacy.<NOTE PLACE="marg"><HI>Mr.</HI> A. B.</NOTE>
<Q>Indeed the Authority of a true Church, &s;hining with Scripture-light mu&s;t not be a Cypher, but it mu&s;t not be all things.</Q></P>
<P>VVell, Beloved; If we profe&s;s our &s;elves Chri&s;tians, it greatly be|hoveth us to be well &s;ettled in the right foundation of religious Wor|&s;hip,
<PB N="132" REF="73">that as touching what we do herein, we may be able to an|&s;wer this Que&s;tion, <HI>Who hath re|quired it?</HI> otherwi&s;e God and Chri&s;t will reject our Religion and Wor&s;hip, as not being in <HI>Truth,</HI> not being <HI>Go&s;pel-wor&s;hip;</HI> and it will be found an empty vain thing, by which we are no way advantaged, and for which there is no reward laid up.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e"> Well, to proceed in Applica|tion.<NOTE PLACE="marg">In&s;tructi|on.</NOTE></P>
<P>Having in&s;erted &s;ome clear con&s;equences from the Doctrine, I come now in the &s;econd place, to a U&s;e of In&s;truction.</P>
<P N="1">1. We are here taught, where|in the <HI>Wor&s;hip</HI> and <HI>Service</HI> of God doth principally con&s;i&s;t, <HI>viz.</HI> in the inward motions and affecti|ons of the heart; This is <HI>Spirit-wor&s;hip;</HI> this is to wor&s;hip God in <HI>Spirit;</HI> and Chri&s;t tells us here, that this is <HI>true Wor&s;hip:</HI> He that doth not thus &s;erve God with his Spirit, <HI>wor&s;hipping</HI> him with the inward motions and affections of the heart, doth but mock God, in &s;aying his Prayers, (as igno|rants
<PB N="133" REF="73">phra&s;e it) and in coming to Church and hearing a Sermon, <HI>&amp;c.</HI> Such a one deals with God, as the Poets fable, that <HI>Prome|theus</HI> dealt with <HI>Jupiter,</HI> in giving him bones covered with skin, when all the meat was taken off.</P>
<P N="2">2. Learn here, That as in God's VVor&s;hip, we mu&s;t feel inward motions &s;tirring, and the affecti|ons mu&s;t be up; &s;o the&s;e motions and affections mu&s;t be &s;piritual, excited in us by the Spirit of <HI>God,</HI> or el&s;e we cannot truly be &s;aid to wor&s;hip God in Spirit. Now</P>
<P N="1">1. This doth make again&s;t all unregenerate per&s;ons or hypo|crites that are not rerenewed by the Spirit of <HI>God;</HI> however they may feel &s;ometimes, &s;ome fla&s;h|ings of affection in their Devoti|on, yet the&s;e motions are not from the &s;antifying Spirit of <HI>God,</HI> and &s;o they are not true <HI>Wor|&s;hippers.</HI></P>
<P N="2">2. It makes again&s;t all Idola|trous and Super&s;titious <HI>Wor&s;hip|pers:</HI> commonly &s;uch mens De|votions are very dead; u&s;ually fal&s;e <HI>wor&s;hip</HI> is gro&s;ly hypocritical:
<PB N="134" REF="74"><HI>This people</HI> (&s;aith God) <HI>draw near me with their mouth,</HI><NOTE PLACE="marg">I&s;a 29.13</NOTE> <HI>and with their lips do honour me, but have removed their heart far from me:</HI> and why? <HI>Their fear toward me</HI> (<HI>i e.</HI> their <HI>Wor|&s;hip</HI>) <HI>is taught by the Precepts of men:</HI> Or if &s;uch <HI>Wor&s;hippers</HI> be not gro&s;ly hypocritical, yet there is a &s;ecret hypocrifie and want of &s;pirituality in their <HI>Wor&s;hip:</HI> The inward motions and affections of the heart, which they may feel &s;tirring, are not Spiritual, but Carnal; ari&s;ing from their own deceitful hearts. This is a &s;ure Rule,<NOTE PLACE="marg"><HI>Mr.</HI> D. D.</NOTE> &s;aid an emiuent Divine; <HI>The Author of any Wor&s;hip, is, in a manner, the performer of it:</HI> Now God his Spirit is not the Author of an Idolatrous or Super&s;titious <HI>Wor&s;hip,</HI> but Satan and Man's brain are the Authors of it; and &s;urely the Spirit of <HI>God</HI> owes their inventions no &s;uch Service, as to attend upon them, and help them in the performance of &s;uch <HI>Wor|&s;hip.</HI> Let them talk what they plea&s;e, of the u&s;efulne&s;s of their Inventions, and Additaments, and devi&s;ed Ceremonies, for
<PB N="135" REF="74">working upon the affections, and to excite Devotion; The truth is, that only the Spirit of <HI>God</HI> excites true Devotion, and in doing this, he blows with his own bellowes; there is good ground therefore to &s;upect that Devotion, which is &s;tirred up by &s;uch means as men talk of.</P>
<P N="3">3. Learn here, that in perfor|ming any &s;olemn Service to God, there mu&s;t be a Conjunction of <HI>Spirit</HI> and <HI>Truth:</HI> There mu&s;t be a true matter of Wor&s;hip groun|ded upon the Word of God; it mu&s;t be no devi&s;ed <HI>Wor&s;hip:</HI> and there mu&s;t be a true manner of <HI>Wor&s;hip;</HI> it mu&s;t be done with the very Spirit, and come from the heart; it mu&s;t be no formal, com|plemental Wor&s;hip; As one &s;peaks wittily, and al&s;o &s;olidly,
<Q>Though it mu&s;t not be Will-wor&s;hip, as oppo&s;ed to pre&s;cribed Wor|&s;hip, (it mu&s;t not be a Wor&s;hip according to our own imagina|tions, or humours, or wills) yet in regard of performance, it mu&s;t be Will-wor&s;hip; <HI>i. e.</HI> it mu&s;t be performed with
<PB N="136" REF="75">the Will and Affections.</Q></P>
<P>The&s;e are the two common Errours in men's Wor&s;hip: If there be <HI>Truth,</HI> &s;o that it be a true Wor&s;hip, for the matter of it, yet they wor&s;hip not in <HI>Spirit;</HI> with a true heart and fervent af|fections: Again, if there be <HI>Spi|rit,</HI> &s;ome blind kind of Zeal, &s;ome affections in the &s;ervice perform|ed, yet there is no <HI>Truth;</HI> the Wor&s;hip is like that of the <HI>Sama|ritans</HI> in Mount <HI>Gerizim,</HI> it wants the Truth of God's Word to war|rant it: Thus &s;ome are <HI>Samari|tans,</HI> &s;ome <HI>Jewes;</HI> either a fal&s;e Wor&s;hip, or a true Wor&s;hip with a fal&s;e heart; there are few true <HI>wor&s;hippers:</HI> You &s;ee here, that true <HI>Go&s;pel-wor&s;hip,</HI> is a Wor&s;hip in <HI>Spirit</HI> and in <HI>Truth.</HI></P>
<P><MILESTONE N="3" UNIT="&V;&s;e"> Now there are the&s;e Coun&s;els, which I would,<NOTE PLACE="marg">Exhorta|tion.</NOTE> from the Text and Doctrine, &s;ugge&s;t to you, and pre&s;s upon you: Is true <HI>Go&s;pel-wor&s;hip,</HI> a Wor&s;hip in <HI>Spirit</HI> and in <HI>Truth,</HI> and is there much Wor&s;hip in the world, among tho&s;e that pretend to Chri&s;tianity, which is no right <HI>Go&s;pel-wor&s;hip.</HI> Then</P>
<PB N="137" REF="75">
<P N="1"><MILESTONE N="1" UNIT="Coun&s;el"> 1. Let there be a due examina|tion, and tryal of Wor&s;hips; of that which the Word of God com|mands and commends; and of tho&s;e wayes and modes of Wor|&s;hip, which men pre&s;cribe and u&s;e, and which the fle&s;h is ready to clo&s;e with: Let us compare the one with the other, and con|&s;ider, which is the be&s;t for us to pitch upon, and &s;tick to: This is a great rea&s;on of peoples mi&s;|carriage in point of Wor&s;hip, as well as in other matters; becau&s;e they indulge their own humours, taking up unadvi&s;edly, that which be&s;t likes them, or may &s;uit be&s;t with their carnal aims and intere&s;ts, not weighing things in the Scales of an unbia&s;&s;ed Judge|ment, or in the ballance of the Sanctuary, not impartially con|&s;idering which is the be&s;t indeed: If we do con&s;ider, we mu&s;t needs be convinced, that the way of <HI>God</HI> his appointment, is better than the wayes that are of man's invention, and that God is to be obeyed, rather than man; there|fore let us con&s;ider.</P>
<P N="2"><PB N="138" REF="76"><MILESTONE N="2" UNIT="Coun&s;el"> 2. Let us not &s;hut our eyes a|gain&s;t the light, or harden our hearts again&s;t conviction, &s;o as to give our vote for, or give our &s;elves up to, any other Wor&s;hip, plea&s;ing to the fle&s;h, or favoured by the times; again&s;t clear De|mon&s;trations of the betterne&s;s or be&s;tne&s;s, and onely goodne&s;s, of this Wor&s;hip <HI>in &s;pirit and in truth.</HI> Let us prefer in our judgements, and adhere in affection and pra|ctice to, that which appears really to be the be&s;t. Con&s;ulting with fle&s;h and blood, and advi&s;ing with carnal rea&s;on, and attending to carnal policy, is that which doth &s;trangely blind mens eyes, and bya&s;s their judgements, carrying them the wrong way: if this be be&s;t, why &s;hould I enter into a con&s;ultation, Whether it be bet|ter for me to fix here, or el&s;e|where?</P>
<P N="3"><MILESTONE N="3" UNIT="Coun&s;el"> 3. When in our judgement we prefer this true &s;piritual Wor&s;hip before other Wor&s;hips, let us &s;in|gle it out to our &s;elves, and &s;ingle our &s;elves out to it, di&s;claiming all Wor&s;hip that comports not with
<PB N="139" REF="76">true Go&s;pel-wor&s;hip. <HI>David</HI> ha|ving cho&s;en the way of truth, ha|ted every fal&s;e way.</P>
<P N="4"><MILESTONE N="4" UNIT="Coun&s;el"> 4. Let us re&s;olve, as to &s;ingle our &s;elves out to true &s;piritual Wor&s;hip, with a denial of all fal&s;e, hypocritical, carnal, &s;ophi&s;ticated, &s;uper&s;titious, will-wor&s;hip; &s;o, to &s;tick to it again&s;t all di&s;courage|ments and oppo&s;ition, with a de|nyal of &s;hame and fear, re&s;olving through God, and by the help of grace, herein to keep a good con|&s;cience.</P>
<P N="5"><MILESTONE N="5" UNIT="Coun&s;el"> 5. Let us be careful, religiou&s;ly and zealou&s;ly to act that true &s;pi|ritual Wor&s;hip, which we are con|vinced is the only good Wor&s;hip, and which we make choice of, and re&s;olve to &s;tick to. O let us be true Wor&s;hippers, in practice, (as well as in judgement and profe&s;&s;i|on) &s;eriou&s;ly and zealou&s;ly wor|&s;hipping God in &s;pirit &amp; in truth. Let us labour to get our minds and hearts more renewed, and let us &s;ee that our Religion be not defective in the vital parts, that there be &s;pirit and life, true heart-devotion, and fervency of affecti|on
<PB N="140" REF="77">in our Wor&s;hip. Let us manage holy work with a holy heavenly mind, giving God the kernel of &s;piritual Devotion, as well as the &s;hell of Adoration: and let us be plea&s;ed with the &s;implicity of Go|&s;pel-Ordinances, and delight in the &s;imple, pure, plain in&s;titutions of Chri&s;t: and let us in our pra|ctice keep as clo&s;e as may be to Gods Commands, not turning a|&s;ide to the right hand, or to the left. Let us be Scripture-men in this point, making the Scripture both the Foundation and Rule of our Wor&s;hip, and adhering there|unto.</P>
<P>Then we &s;hall be &s;ure and con|&s;tant in our way: For as the truth is the &s;ame, ye&s;terday, and to day, and for ever; &s;o will the Scri|pture-man be of the &s;ame mind, and the &s;ame frame, and the &s;ame practice in Religion; whereas they who build not upon this founda|tion, will be like that <HI>Bi&s;hop of A|lexandria,</HI> who was called <HI>Euripus,</HI> becau&s;e of his ebbing and flowing, his going this way and that way in matters of Religion: For a <HI>Bi|&s;hoprick</HI>
<PB N="141" REF="77">he would &s;wear to the <HI>Ni|cene Council;</HI> and then, to keep his place, (when the Tyde turn|ed) he would again for&s;wear it. But he that fixeth upon God's Word, will be con&s;tant; and this con&s;tant man &s;hall have peace, &s;hall have peace in Chri&s;t, (as our Saviour &s;aith to his Di&s;ciples) though in the world he may have tribulations.<NOTE PLACE="marg">Gal. 6.16</NOTE> <HI>As many as walk ac|cording to this Rule, peace be unto them.</HI></P>
<P>And, that you may enter into, and per&s;evere in, a right cour&s;e of true Go&s;pel-wor&s;hip, &s;uch as is plea&s;ing to God;</P>
<P N="1">1. There mu&s;t be a &s;incere de|&s;ire to be true wor&s;hippers, and &s;o a &s;eeking unto God by prayer, to have your judgement rightly in|formed, and well &s;ettled in this matter, and to have your hearts carried to true and &s;piritual Wor|&s;hip, and to be guided and mana|ged by the Spirit of God in your Wor&s;hip. Beg of God that you may under&s;tand, and affect, and act that which is right.</P>
<P N="2">2. We mu&s;t captivate our own
<PB N="142" REF="78">fle&s;hly wi&s;dom, and carnal rea&s;on, which may judge this or that Wor&s;hip to be lawful, and conve|nient, and prudential, and ap|provable, though not the very be&s;t. Corrupt rea&s;on mu&s;t not be &s;et up in the place of a Judge, to give &s;entence in the matters of God; nor mu&s;t it be &s;uffered to di&s;pute Chri&s;t his Commands: but this mu&s;t be brought into cap|tivity to the obedience of Chri&s;t. Where we have a clear Word, we mu&s;t learn to obey without rea|&s;oning, not examining the matter by the judgement of corrupt rea|&s;on. Our corrupt minds will rea|&s;on again&s;t duty, and rea&s;on us off from it; therefore rea&s;on mu&s;t be &s;ubjugated to the Word of God, to the Law of Chri&s;t.</P>
<P N="3">3. We mu&s;t labour to work out of our hearts all inordinate love of earthly things.<NOTE PLACE="marg">Hag. 1.2, 4.</NOTE> We &s;hall find, <HI>Haggai</HI> 1. that the peoples care and love to build their own hou|&s;es, made them to neglect the building of God's hou&s;e. Thus Covetou&s;ne&s;s put the <HI>Phari&s;ees</HI> upon corrupt interpretations o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">
<PB N="143" REF="78">the Scripture. When mens hearts are &s;et upon the world, they will part from their Religion rather than their Riches, and they will take up any Wor&s;hip for their wordly advantage. When men delight more in the glory of their own hou&s;es, than in the &s;piritual beauty of Ordinances, no wonder if they &s;tand little upon Chri&s;t his order.</P>
<P N="6"><MILESTONE N="6" UNIT="Coun&s;el"> 6. We mu&s;t not attend to car|nal policy, which will make us to &s;uit our &s;elves to the times, for the keeping of our &s;elves in credit, and in outward pro&s;perity. Some mens con&s;ciences are (as a learned man hath well noted) like <HI>Dioge|nes</HI> his Tub,<NOTE PLACE="marg"><HI>Mr.</HI> A. B.</NOTE> to be turned every way, from the Sun, and to the Sun, and according as the wind blows. Carnal re&s;pect is a Load|&s;tone to a number of men:<NOTE PLACE="marg">Fac me Epi&s;co|pum Ro|manum, &amp; ero Chri&s;tia|nus.</NOTE> <HI>Make me Bi&s;hop of Rome,</HI> (&s;aid he once) <HI>and I will be a Chri&s;tian.</HI> The car|nal Politician, &s;o that he may be great, and in favour with the Times, will be for any Wor&s;hip, of any profe&s;&s;ion or party. Carnal policy will make men to alter for
<PB N="144" REF="79">their own carnal ends; therefore we mu&s;t take heed of this.</P>
<P N="7"><MILESTONE N="7" UNIT="Coun&s;el"> 7. That we may pitch upon the way of true &s;piritual Wor&s;hip <GAP DESC="illegible" RESP="OXF" EXTENT="1 word"> and may be fixed in it, we mu&s;t get our &s;pirits fortified again&s;t temptations, reproaches, and per|&s;ecutions. There will be Scare|crows, and there will be &s;nares and our hearts naturally are fear|ful; and we are too apt to catch at baits, and to joyn with the world: Now therefore here i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> need of re&s;olution with depen|dence upon God to &s;trengthen us.</P>
<P N="8"><MILESTONE N="8" UNIT="Coun&s;el"> 8. Let us look forward to the end: Look upon Heaven, think upon the Day of Judgement, and upon the Eternity of happine&s;s o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> mi&s;ery which will follow upon our choo&s;ing or refu&s;ing, our de|lighting in, or de&s;pi&s;ing true Go|&s;pel-wor&s;hip. Excellently &s;aith a learned man:<NOTE PLACE="marg"><HI>Mr.</HI> R. B.</NOTE> <HI>Faith looking at the things un&s;een, would excite &s;uch a &s;erious frame of &s;pirit, as would not &s;uffer Religion to evaporate into Formality, or to dwindle into Com|plement and Ceremony.</HI></P>
<PB N="145" REF="79">
<P><MILESTONE N="4" UNIT="&V;&s;e"> The fourth and la&s;t U&s;e,<NOTE PLACE="marg">Con&s;ol.</NOTE> for a clo&s;e of all, &s;hall be by way of Con&s;olation, in two words.</P>
<P N="1">1. VVho hath not experience of a wandring mind, and of a dull, lazie heart in prayer, and in other parts of Wor&s;hip? VVho is not con&s;cious to him&s;elf of much weakne&s;s, and of many fail|ings in duty? But here is our comfort, it is not &s;aid, <HI>The true wor&s;hippers</HI> &s;hall wor&s;hip God <HI>in &s;pirit and perfection,</HI> but <HI>in &s;pirit and in truth,</HI> with a true and hone&s;t &s;pirit. <HI>Sincerity</HI> is the Characte|ri&s;tical difference between an Hy|pocrite and a true Chri&s;tian: this is u&s;ually called by Divines, <HI>Go|&s;pel perfection;</HI> this maketh Wor|&s;hip to be <HI>real.</HI> Oh! what rejoy|cing hath the Chri&s;tian from the te&s;timony of his Con&s;cience con|cerning his Sincerity? VVhere this <HI>Sincerity</HI> is, God will cover many imperfections.</P>
<P N="2">2. Here is further comfort to tho&s;e that wor&s;hip <HI>in &s;pirit and in truth: The Father &s;eeketh &s;uch to wor&s;hip him;</HI> this is the Wor&s;hip which God regardeth: Though
<PB N="146" REF="80">men ca&s;t out &s;uch Wor&s;hippers with &s;corn and &s;pite, yet God ap|proves of them, and &s;mells a &s;weet &s;avour from them.<NOTE PLACE="marg">Pro. 15.8</NOTE> <HI>The Sa|crifice of the wicked is an abomina|tion to the Lord, but the prayer of the upright is his delight.</HI> The poor naked prayer of a &s;piritual Wor|&s;hipper is better accepted of God, than all the bravery of the mo&s;t pompous &s;ervices of the formal Wor&s;hipper. Men may require and act this and that in the Wor|&s;hip of God, but God regardeth <HI>Spirit and truth;</HI> bring that, and you plea&s;e him.</P>
<P>To the true I&s;raelite, the &s;piri|tual Wor&s;hipper, the Preacher &s;aith: <HI>Go thy way, eat thy bread with joy, drink thy wine with a mer|ry heart: for God accepteth thy Wor|&s;hip.</HI></P>
<P><HI>Little Children, keep your &s;elves from Idols.</HI> Amen.</P>
<P>Farewel, My Beloved.</P>
</DIV1>
<DIV1 TYPE="part">
<PB N="147" REF="80">
<HEAD><HI>CAESAR</HI>'s Right: OR, The Subject's Duty, Due Subjection. From <HI>Romanes</HI> 13.1.</HEAD>
<P>IN the beginning of this Chap|ter, (in the fir&s;t &s;even ver&s;es) the Apo&s;tle a&s;&s;erteth the Di|vine Right and Authority of <HI>Magistracy;</HI> and thereupon infer|reth, and thence pre&s;&s;eth, the Duty of <HI>Subjection</HI> and Obedience to Magi&s;trates.</P>
<P>It may not be ami&s;s to touch a little upon the Apo&s;tle's &s;cope here, and the occa&s;ion and ground of this A&s;&s;ertion and Vindication of the rightful Authority of Rulers;
<PB N="148" REF="81">and of &s;uch earne&s;tne&s;s in pre&s;&s;ing Chri&s;tians to Subjection and Obe|dience, not onely here, but el&s;e|where al&s;o more plainly.<NOTE PLACE="marg">Tit. 3.1.</NOTE></P>
<P>The Apo&s;tle had told the&s;e <HI>Ro|manes,</HI> that Believers <HI>are not under the Law;</HI> and he afterwards tells Chri&s;tians, that they mu&s;t not be <HI>the &s;ervants of men,</HI><NOTE PLACE="marg">1 Cor. 7.23. Gal. 5.1.</NOTE> and calls up|on them to <HI>&s;tand fa&s;t in the liberty wherewith Chri&s;t hath made them free.</HI></P>
<P>Now the Apo&s;tle fore&s;eeing, that &s;ome might abu&s;e the Do|ctrine of Chri&s;tian liberty, to a denyal of all Superiority, and to the ca&s;ting off the Yoke of Subje|ction and Obedience to &s;uch as God hath &s;et over them; (as now <HI>Libertines</HI> cry out, <HI>Liberty, liberty; Chri&s;t</HI> (&s;ay they) <HI>hath made us free, and we are not under the power of any, but Chri&s;t, He is our King.</HI>) The Apo&s;tle, I &s;ay, fore&s;eeing, that among &s;uch as profe&s;s them|&s;elves Chri&s;tians, there might and would be unruly, Anti-Magi&s;tra|tical Spirits, that would <HI>de&s;pi&s;e Dominions,</HI> and ca&s;t off the Yoke of Subjection, doth therefore clean
<PB N="149" REF="81">up this point, teaching that Chri|&s;tianity doth not con&s;ume, but confirm civil polity. He urgeth Subjection upon Chri&s;tians, all Chri&s;tians, <HI>every &s;oul,</HI> &s;hewing the equity and nece&s;&s;ity of it; and in|deed the better Chri&s;tian any man is, the better Subject will he be: He that hath no Religion, may o|bey in &s;ome things for fear, or for &s;ome other re&s;pects, &amp; from &s;ome &s;orry principles; but if a man be Religious, a Chri&s;tian indeed, he will be &s;ubject and obedient for Con&s;cience &s;ake, in all things that may be done by him with a good Con&s;cience. The Go&s;pel doth not de&s;troy, but e&s;tabli&s;h Civil Government.</P>
<P>Well, now to look into the Text.</P>
<P>There are two general parts of it.</P>
<P N="1">1. A Precept or Injunction of Duty,<NOTE PLACE="marg">Text di|vided.</NOTE> <HI>Let every &s;oul be &s;ubject, &amp;c.</HI></P>
<P N="2">2. A Rea&s;on of the Command, or Ground of the Duty, <HI>For there is no power,</HI> &amp;c. Or thus I choo&s;e rather to divide the Text. See here,
<PB N="148" REF="82"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="149" REF="82"><GAP DESC="duplicate" EXTENT="1 page">
<PB N="150" REF="83">
<LIST>
<ITEM>1. A Propo&s;ition of a Truth.</ITEM>
<ITEM>2. An Inference of Duty.</ITEM>
</LIST></P>
<P>The <HI>Truth</HI> affirmed, is the Di|vine Right and Authority of Ma|gi&s;tracy; <HI>There is no power but of God; the powers that be, are or|dained of God.</HI></P>
<P>The <HI>Duty</HI> inferred, is Subjecti|on and Obedience to Magi&s;trates; <HI>Let every &s;oul</HI> therefore <HI>be &s;ubject to the higher powers.</HI></P>
<P>In the Propo&s;ition we have,
<LIST>
<ITEM>1. The &s;ubject of the Right or Authority propo&s;ed and a&s;&s;erted.</ITEM>
<ITEM>2. The ri&s;e and ground of it, which is expre&s;&s;ed Affirmatively and Negatively.</ITEM>
</LIST></P>
<P N="1">1. The <HI>Subject</HI> of the Superio|rity, Authority here granted, which is thus expre&s;&s;ed,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Powers, higher powers:</HI> under which ex|pre&s;&s;ions the Apo&s;tle, by a Metony|mie, points out Civil Magi&s;trates, who are inve&s;ted with power and Authority over others: All Ma|gi&s;trates, e&s;pecially the chief Ma|gi&s;trate; and he entitles them <HI>Powers,</HI> intimating (as is proba|bly conjectured) that he &s;peaks not &s;o much of particular per&s;ons
<PB N="151" REF="83">in power, as of the Order and Of|fice it &s;elf.</P>
<P N="2">2. Here is the ri&s;e and ground of this Supereminency and Au|thority, which is expre&s;&s;ed two ways:</P>
<P N="1">1. Negatively, <HI>There is no pow|er but of God.</HI> Here now is a Ne|gation of power in any Creature to make <HI>Higher Powers,</HI> to give Power and Authority to one over others: a denyal, I &s;ay, of any o|ther ri&s;e or original of Civil Go|vernment, but onely from God.</P>
<P>Governours and Government are not from men, as &s;ome affirm: Though Magi&s;tracy be called,<NOTE PLACE="marg">1 Pet. 2, 13. <GAP DESC="foreign">.</NOTE> <HI>An Ordinance of Man,</HI> a humane Crea|tion or Creature; yet this is not to be under&s;tood <HI>originaliter,</HI> as if Magi&s;tracy and Government were invented by man, or had its ori|ginal from man: but it is &s;aid to be an <HI>Ordinance of Man,</HI> either</P>
<P N="1">1. <HI>Subjective;</HI> becau&s;e this Power and Authority is &s;ubjected in man, and managed by man, and the choice of the kinds of Ma|gi&s;trates, or &s;uch and &s;uch a form of Government; yea, and of the
<PB N="152" REF="84">per&s;ons, to exerci&s;e the power Magi&s;tratical, is for the mo&s;t part le&s;t to men, and acted by men, under the ordering, di&s;po&s;ing Pro|vidence of God. Or,</P>
<P N="2">2. <HI>Objective;</HI> becau&s;e it is em|ployed about Humane Affairs, is conver&s;ant about the ordering and governing of man. Or,</P>
<P N="3">3. <GAP DESC="foreign">, <HI>Finaliter;</HI> Man is the end of Magi&s;tracy: it was or|dained for the good of Man, and for the pre&s;erving of Humane So|ciety. In this &s;ence, in &s;uch re|&s;pects Magi&s;tracy is an Ordinance of Man, but the &s;ub&s;tance of the Power is of God; <HI>There is no power but of God.</HI></P>
<P N="2">2. The Apo&s;tle turns this Exclu|&s;ive into an Univer&s;al Affirmative, <HI>The powers that be, are ordained of God.</HI> Here St. <HI>Paul</HI> po&s;itively a&s;|&s;erts the ri&s;e of Kingly Authority, and all Magi&s;tratical Power, to be from God; and he intimates how it is of God: not onely <HI>permi&s;|&s;ive,</HI> and <HI>directive,</HI> by his permit|ting and directing Providence; but by his approbation, ordinati|on and command: &s;uch an inti|mation
<PB N="153" REF="84">we have in the Original word,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> which is very emphati|cal: for,
<LIST>
<ITEM>1. It &s;ignifies, that Civil Pow|ers are appointed by God, and by him advanced above others.</ITEM>
<ITEM>2. That this is an orderly di&s;|po&s;ition for the good of men, and very nece&s;&s;ary.</ITEM>
<ITEM>3. The word &s;ignifies, that the&s;e Powers are brought in order by God; have bounds &s;et to them, Rules and Laws given them, which they mu&s;t not tran&s;gre&s;s.</ITEM>
</LIST></P>
<P>Now as to the &s;econd part of the Text, <HI>viz.</HI> the Duty inferred from his a&s;&s;ertion of the Divine Ordination of the&s;e Powers, <HI>i.e.</HI> Subjection to them: <HI>Let every &s;oul be &s;ubject to the higher powers.</HI></P>
<P>Note here,
<LIST>
<ITEM>1. The &s;ubject of the Duty.</ITEM>
<ITEM>2. The Duty it &s;elf.</ITEM>
</LIST></P>
<P N="1">1. The &s;ubject of the Duty, who mu&s;t be &s;ubject; <HI>Every &s;oul:</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> [Soul] is here by a Synech doche put for Man; and this is ordinary with the <HI>Hebrews</HI> and <HI>Greeks</HI> to call <HI>Man</HI> &s;ometimes <HI>Soul,</HI> &s;ometimes <HI>Fle&s;h;</HI> Every Soul, all Fle&s;h, <HI>i.e.</HI>
<PB N="154" REF="85">all men of what&s;oever age, rank, quality or condition; all are by the Apo&s;tle his Precept &s;ubjected to Magi&s;tracy, to the Civil Pow|ers, &s;upreme and &s;ubordinate.</P>
<P N="2">2. The Duty it &s;elf, Subjection; <HI>Let every &s;oul</HI> [<NOTE N="*" PLACE="marg"><GAP DESC="foreign">. Subordi|nata &s;it.</NOTE> <HI>be &s;ubject:</HI>] The word in the Original noteth a willing and orderly Subjection, and it implies Reverence and O|bedience: but I &s;hall &s;peak more largely to the&s;e particulars anon, in opening the Doctrine of the Text, to which I now come.</P>
<P>Two points here offer them|&s;elves:<NOTE PLACE="marg">Doctrines two.</NOTE>
<LIST>
<ITEM>1. <HI>That Magi&s;tracy is of Divine Authority, in&s;tituted by God; His Ordinance.</HI></ITEM>
<ITEM>2. <HI>That every Christian mu&s;t be &s;ubject to Magi&s;trates.</HI></ITEM>
</LIST></P>
<P>I &s;hall be very brief in handling the fir&s;t of the&s;e Doctrines, and &s;hall in&s;i&s;t a little longer upon the other.</P>
<P><MILESTONE N="1" UNIT="Doctr."> <HI>Magistracy is of Divine Authori|ty, in&s;tituted by God.</HI></P>
<P>I &s;hall a little explain both the <HI>Subject</HI> and the <HI>Attribute</HI> of this Propo&s;ition.</P>
<PB N="155" REF="85">
<P>Fir&s;t, as touching the <HI>Subject; Powers, Higher Powers, Magi&s;tracy.</HI> You have already had &s;omething of Explication in opening that term <GAP DESC="foreign">, <HI>Powers;</HI> and the ad|junct <GAP DESC="foreign">, <HI>Higher</HI> or <HI>Super|eminent.</HI></P>
<P N="1">1. I told you, that here are pointed out Kings, or chief Ru|lers, and &s;ubordinate Governours and Magi&s;trates: and we have both &s;orts of <HI>Powers</HI> indigitated more plainly and openly in other Scri|ptures. <HI>Exhort</HI> (&s;aith the Apo|&s;tle) <HI>that prayers be made for Kings,</HI><NOTE PLACE="marg">1 Tim. 2.2. <GAP DESC="foreign"></NOTE> <HI>and for all that are in authority;</HI> that are in Eminency; <HI>i. e.</HI> Go|vernours and Magi&s;trates, what|ever Titles they have.<NOTE PLACE="marg">Deut. 33.5.</NOTE> <HI>Mo&s;es</HI> is &s;aid to be King in <HI>Je&s;urun, i. e.</HI> Governour or Ruler of the Peo|ple; and whereas it is &s;aid in the Book of <HI>Judges, In tho&s;e days there was no [King] in I&s;rael;</HI><NOTE PLACE="marg">Judg. 19.1.</NOTE> it is not to be under&s;tood of a Monarch &s;pe|cifically, but of a chief Governour or Magi&s;trate in <HI>I&s;rael:</HI> for neither before that time, nor afterwards, till the days of <HI>Samuel,</HI> was there any Monarchical Government
<PB N="156" REF="86">in <HI>I&s;rael: Saul</HI> was <HI>I&s;raels</HI> fir&s;t Monarch.</P>
<P>Then, be&s;ides <GAP DESC="foreign">, <HI>Kings,</HI> there are others <GAP DESC="foreign">, that are &s;et in Eminency, placed in Authority above others: The Apo&s;tle <HI>Paul,</HI> &s;peaks of <HI>Principa|lities</HI> and <HI>Powers,</HI> <GAP DESC="foreign">; The former word noteth tho&s;e that have a Primary, more im|mediate, and more full, Supream power under God, for admini|&s;trations in their Dominions, by their proper Power and Com|mand, as Kings and cheif Gover|nours: The latter word or ex|pre&s;&s;ion, &s;ignifieth &s;uch as exer|ci&s;e Authority under Kings, de|riving Power from them, to act as Governours, by Deputation; there are <HI>Kings,</HI><NOTE PLACE="marg">1 Pet. 2.12.</NOTE> <HI>as Supream, and Governours &s;ent by them.</HI></P>
<P>Now, in our Propo&s;ition, The Subject is <HI>Magi&s;tracy,</HI> concerning which</P>
<P N="2">2. I have told you, that we are not onely to look at the per&s;ons that bear rule, but al&s;o, and more e&s;pecially, at the Order, and Of|fice, and Calling it &s;elf.</P>
<PB N="157" REF="86">
<P><HI>Secondly,</HI> As to the <HI>Attribute</HI> in the Propo&s;ition, <HI>is of Divine Au|thority, In&s;tituted by God, is God's Ordinance.</HI> I have already open|ed the tearm <HI>Ordained</HI> in the Text, whence the word <HI>Ordinance,</HI> in our Propo&s;ition.</P>
<P>Briefly now, thus take the meaning of the <HI>Attribute:</HI> God is the Author of Magi&s;tracy; it is the Will and Appointment of God, that there &s;hould be Go|vernment and Governours; <HI>Prin|cipalities</HI> and <HI>Powers;</HI> &s;o that all Rulers and Governours are either <HI>Mi&s;&s;i,</HI> or <HI>Permi&s;&s;i,</HI> by <HI>Comi&s;&s;ion,</HI> or <HI>Permi&s;&s;ion</HI> from God. U&s;urpers are by God his Providence and <HI>Permi&s;&s;ion;</HI> and rightful Gover|nours are by his <HI>Commi&s;&s;ion:</HI> The Power is his, however attained or u&s;ed by men; and what ever Ma|gi&s;trates be, good or bad; the Office, Magi&s;tracy, is of God <HI>Ap|probative</HI> and <HI>Mandative,</HI> by way of Approbation and Command: The Power of <HI>Nero,</HI> was of God, for he was chief Magi&s;trate, when the Apo&s;tle laid down this <HI>Axiome</HI> or Principle; <HI>The Powers that be, are ordained of God.</HI></P>
<PB N="158" REF="87">
<P><MILESTONE UNIT="Proof."> Now I come to the proof of the point:</P>
<P>The Text is full of this Doctrine; it is here a plain Propo&s;ition, and it is &s;trongly implied in the Infe|rence of the Duty here urged, as you &s;hall &s;ee further by and by; but other Scriptures prove this fully:<NOTE PLACE="marg">1 Pet. 2.14. Dan 2.21 Dan. 4.32</NOTE> <HI>Governours</HI> are &s;aid to be <HI>&s;ent of God: God &s;etteth up Kings: The mo&s;t high ruleth in the King|doms of men, and giveth it to whom|&s;oever he will.</HI> Chri&s;t, the Eter|nal Wi&s;dom of his Father, tells us,<NOTE PLACE="marg">Pro. 8.15</NOTE> That <HI>by him Kings Reign:</HI> God in one P&s;alm &s;peaking to Princes, and Magi&s;trates,<NOTE PLACE="marg">P&s;. 82.6.</NOTE> &s;aith, <HI>I have &s;aid ye are Gods.</HI> I who have power to appoint whom I will to be my Vicegerents, do call you, and con&s;titute you, to be my Depu|ties upon Earth: Magi&s;trates are called <HI>Gods,</HI><NOTE PLACE="marg">Non par|ticipati|one Di|vinae E&s;|&s;entiae, &s;ed &s;imi|litudine Divinae potentiae</NOTE> not that they are &s;o E&s;&s;entially, and by Nature, but by Similitude, and in re&s;pect of their Power, becau&s;e they repre|&s;ent God his Maje&s;ty in regard of their Office, and do in a &s;ort participate of the Power and Au|thority of God, being deputed
<PB N="159" REF="87">and authorized by him, to exer|ci&s;e power among men; <HI>I have &s;aid, ye are Gods:</HI> I have given you a Command, Commi&s;&s;ion, and Power to bear Rule; and my Word is a &s;ufficient warrant for any Office or Ordinance: Thus the point is proved; it &s;hall now be very briefly Demon&s;trated.</P>
<P N="1">1. The Divine Authority of Magi&s;tracy,<NOTE PLACE="marg">Demonst.</NOTE> (that it is God's Or|dinance) may be argued from the antiquity of it: We read in the Book of God, of Magi&s;trates, even from the beginning; and why may we not u&s;e the &s;ame argu|ment, to prove the Divine Ordi|nation of Magi&s;tracy, which is wont to be u&s;ed (and that not un|aptly) to prove the Divinity of Scripture, <HI>viz.</HI> the &s;trange pre|&s;ervation of it thorow &s;o many Ages, in &s;o many Changes and Revolutions, amid&s;t all Wars and Confu&s;ions, again&s;t the rage of men and Devils: God hath owned it as a Plant of his own &s;etting, which he planted early, and would never &s;uffer to be rooted up.</P>
<PB N="160" REF="88">
<P N="2">2. The Divine Ordination of Magi&s;tracy, may be argued from the injunctions laid by God upon Magi&s;trates, with his pre&s;cripti|ons of Rules of Government:<NOTE PLACE="marg">Deut. 1.17. Jer. 22.3. P&s;al. 2.10</NOTE> If they had no Authority to Rule, why &s;hould God command them to Rule according to his Lawes? and pre&s;crite to them Rules of Government? herein God owns Magi&s;tracy and Government a|mong men.</P>
<P N="3">3. We are commanded to pray for Magi&s;trates;<NOTE PLACE="marg">Tit. 3.1.</NOTE> therefore Magi|&s;tracy is ordained by God, and approved of God; otherwi&s;e, if the Office were evil, and without Divine allowance, we &s;hould pray again&s;t it.</P>
<P N="4">4. God his commanding of Subjects to obey Magi&s;trates, e|vinceth Magi&s;tracy to be of God: The enjoyning of duty to the Subjects, e&s;tabli&s;heth the Autho|rity of Rulers.</P>
<P>I might adde &s;everal other par|ticulars, to demon&s;trate the truth of this A&s;&s;ertion,
[That Magi|&s;tracy is of Divine authority, is God's Ordinance] but enough
<PB N="161" REF="88">hath been &s;aid to this purpo&s;e.</P>
<P>I &s;hall not &s;tay to con&s;ider and An&s;wer the many objections, that are urged again&s;t this Truth: but I &s;hall onely take notice of two, and hint a very &s;hort An&s;wer.</P>
<P><MILESTONE N="1" UNIT="Object."> <HI>Object.</HI><NOTE PLACE="marg">Vindica|tion of the point. <HI>Ho&s;. 8.4.</HI></NOTE> If God be the Author of Magi&s;tracy; if there be no <HI>Powers</HI> but of <HI>God;</HI> how then is it &s;aid, <HI>They &s;et up Kings, but not by me; they made Princes, and I knew it not?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> Many things may be &s;aid not to be of God, as command|ing and approving them, which are not without God permitting them; <HI>They made Princes, and I knew it not; viz.</HI> &s;o as to approve of their choice; I left them to them&s;elves, &s;uffering them to go on in their own way; but they had not my approbation of what they did, nor are they like to have my ble&s;&s;ing in it: God doth not here di&s;own Magi&s;tracy, as if it were not his Ordinance; but he te&s;tifies again&s;t &s;uch a choice, and &s;uch a manner of choo&s;ing a Ma|gi&s;trate, in a mutinous, head|&s;trong, tumultuous way, without
<PB N="162" REF="89">any re&s;pect to God's Will, and without asking Coun&s;el of him.</P>
<P><MILESTONE N="2" UNIT="Object."> <HI>Obj.</HI> God was angry with the <HI>I&s;raelites</HI> for asking a King;<NOTE PLACE="marg">1 Sam. 10. &amp; 12.</NOTE> therefore Kingly Government is not God's Ordinance, but it is unlawful and di&s;plea&s;ing to God.</P>
<P N="1"><MILESTONE UNIT="An&s;w."> 1. The unlawfulne&s;s of Kingly Government cannot be inferred hence; for God was not angry with them, &s;imply for asking a King, but becau&s;e they were ob|&s;tinately bent upon it, to have a King, out of an affection of No|velty, being weary of that Go|vernment which God had ap|pointed to them, and e&s;tabli&s;hed among them, and being de&s;irous to be like the re&s;t of the Nations, the Heathens and Idolaters round about them; and becau&s;e they would needs have a King, out of ambition, and out of a carnal, vain, &s;inful confidence in a King, as able to protect them; and out of diffidence in God, as though he could not defend them in his own way; and God was angry with them for their ingratitude toward good <HI>Samuel,</HI> who had
<PB N="163" REF="89">de&s;erved &s;o well at their hands.</P>
<P N="2">2. God him&s;elf cho&s;e <HI>Saul</HI> to be King, and qualified him for the Office, and commanded <HI>Sa|muel</HI> to anoint him; which he would not have done, if the Kingly Office had been di&s;plea&s;|ing to God.</P>
<P>Well, having explained, pro|ved, demon&s;trated, and vindica|ted the point; I proceed now to Application.</P>
<P>I &s;hall wholly &s;ilence the U&s;e of Information.<NOTE PLACE="marg">Applica|tion.</NOTE></P>
<P>My fir&s;t U&s;e &s;hall be for Con|viction and Reproof.</P>
<P><MILESTONE N="1" UNIT="&V;&s;e"> Now truly,<NOTE PLACE="marg">Convicti|on.</NOTE> our Doctrine &s;trikes very many people of &s;everal &s;orts. As</P>
<P N="1">1. Papi&s;ts, who exalt the Pope above the civil Magi&s;trate, and give him power over Princes, to excommunicate them, and depo&s;e them, and loo&s;e their Subjects from their Oaths of Allegiance and Fidelity; and who do main|tain and avow that cur&s;ed Do|ctrine of King-killing: Do the&s;e own God his Ordinance? but to let them pa&s;s.</P>
<PB N="164" REF="90">
<P N="2">2. There are other Hereticks, as <HI>Socinians, Millenaries,</HI> and <HI>Fifth-monarchy men,</HI> and <HI>Qua|kers,</HI> and &s;ome <HI>Anabapti&s;ts,</HI> that look for the aboli&s;hing of all Ma|gi&s;tracy, and affirm, that Magi|&s;tracy is an office di&s;plea&s;ing to God, and unlawful for a Chri&s;ti|an to undertake; and load Magi|&s;trates with mo&s;t vile reproachful Titles, calling them<NOTE N="*" PLACE="marg">Though Righteous Rulers.</NOTE> Tyrants,<NOTE N="*" PLACE="marg">When they exe|cute Ju|&s;tice.</NOTE> Per&s;ecutors, the Powers of darkne&s;s, the Antichri&s;tian Bea&s;t, <HI>&amp;c.</HI> Lawle&s;s <HI>Libertines,</HI> that can|not endure that any &s;hould be Lord over them: the&s;e are Ene|mies to God's Ordinance, and re&s;i&s;t it.</P>
<P>Well, all that contemn, and di&s;e&s;teem Magi&s;tracy, are guilty of great impiety, in vilifying tho&s;e that God doth Dignifie; and &s;eeking to pull down that Or|der, and that Ordinance, which God hath &s;et up.</P>
<P>There are two &s;orts of men in the General, that are chargeable with ungodline&s;s and iniquity, again&s;t the Truth which hath been demon&s;trated.</P>
<P N="1"><PB N="165" REF="90">1. They who do Doctrinally, and in their Principles, deny Magi&s;tracy to be from God, and affirm Government to be a work of darkne&s;s.</P>
<P N="2">2. They who in their practice contemn Magi&s;tracy, do likewi&s;e &s;in again&s;t a clear Ordinance of God: Some &s;inne in di&s;graceful &s;curvy language, reviling the gods, and &s;peaking evil of the Rulers of the people: Others &s;in, by un&s;eemly, uncivil, rude carriage and behaviour toward the Magi&s;trate; by &s;hameful ir|reverence, impudence, and in&s;o|lency; as that Generation of <HI>Quakers,</HI> who pretend to ex|traordinary Sanctity, when they have not ordinary civility: But let &s;uch men know, that in con|temning Magi&s;trates, as Magi|&s;trates, they contemn God, who&s;e Ordinance Magi&s;tracy is, and who&s;e Officers and Deputies, Ma|gi&s;trates are; <HI>They have not reject|ed thee,</HI> (&s;aith God to <HI>Samuel</HI>) <HI>but they have rejected me,</HI> who rule them by thee my Deputy.</P>
<PB N="166" REF="91">
<P><MILESTONE N="2" UNIT="&V;&s;e"> This is matter of &s;ingular com|fort to Magi&s;trates; <NOTE PLACE="marg">Con&s;ola|tion.</NOTE> &s;eeing Magi|&s;tracy is God's Ordinance. God will defend the Office, will main|tain his own Ordinance, again&s;t the &s;pite and fury of men and De|vils; and he will protect the Per|&s;ons, and maintain the dignity, of tho&s;e that are Magi&s;trates and Rulers for him, as well as by him: God will keep the Crown where he hath placed it, upon the head of any Servant of his, as long as he hath any work for him to do; he will uphold the Throne of that King, that &s;eeks and &s;trives to uphold his Kingdom; and will keep tho&s;e Rulers, that are care|ful to keep his Way.</P>
<P><MILESTONE N="3" UNIT="&V;&s;e"> I come now to the third and la&s;t U&s;e: <NOTE PLACE="marg">Exhorta|tion.</NOTE> I &s;hould Coun&s;el and Exhort you, to yield &s;ubjection and obedience to Magi&s;trates: which is the duty of all Chri&s;ti|ans, inferred here by the Apo&s;tle, from this con&s;ideration, That Ma|gi&s;tracy is God's Ordinance: But that duty of Subjection, is to be handled di&s;tinctly, in a Do|ctrinal way, I having laid it down
<PB N="167" REF="91">as part of the Doctrine of the Text, which I intend to open, and handle more largely. Now</P>
<P><MILESTONE N="1" UNIT="Coun&s;el"> I &s;hall exhort you to ble&s;s God for this Ordinance of his, Magi|&s;tracy; for the <HI>Powers</HI> among&s;t us Ordained by him. The Scripture &s;peaks of Magi&s;trates, and Magi|&s;tracy, as a great ble&s;&s;ing; It calls <HI>Kings</HI> and <HI>Rulers, Nur&s;ing-Fathers, Sheilds, Shepheards, Corner-stones, Pillars, Foundations, Saviours,</HI> &amp;c. The lo&s;s of them is reckoned to be a great Judgment,<NOTE PLACE="marg">I&s;a. 3.</NOTE> and the re&s;toring of them is a great Mer|cy: It is promi&s;ed as a great ble&s;|&s;ing to an obedient people, that they &s;hall have Kings and Princes,<NOTE PLACE="marg">Jer. 17.25.</NOTE> Governours to Rule them; and it is reckoned as a choice Mercy indeed, that our <HI>Nobles</HI> &s;hall be of our &s;elves,<NOTE PLACE="marg">Jer. 30.31.</NOTE> and our <HI>Goaernours &s;hall proceed from the mid&s;t of us:</HI> Oh! if we could be &s;en&s;ible of the nece&s;&s;ity, and the utility, and be|nefit of Government, &s;o as to &s;ee what mi&s;cheif and mi&s;ery it pre|vents, which <HI>Anarchy</HI> would bring upon us, and what good it bring|eth, how much it conduceth to
<PB N="168" REF="92">the happine&s;s of a people: I &s;ay if we did &s;ee this, how &s;hould we ble&s;s God for Government, e&s;pe|cially for a rightful Government a proper Government, a religious Government? Where there is no Magi&s;tracy, all runs into confu&s;i|on, and people come to ruine. But oh, what a mercy is it, when the great <HI>Shepherd</HI> of his Flock<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> rai&s;eth up <HI>Shepherds</HI> under him to govern, feed, and defend his Flock? Such Magi&s;trates, &s;uch Rulers, as are the Mini&s;ters of <HI>Go<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></HI> for our good; what a ble&s;&s;ing ar<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> they? It were ea&s;ie to explicate here; the Subject is large; There is very much carried in the name of a <HI>King;</HI><NOTE PLACE="marg"><GAP DESC="foreign"> qua&s;i <GAP DESC="foreign">.</NOTE> I &s;ay, in the Gree<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> word, which &s;ignifies a <HI>King;</HI> a a Critick in that Tongue, gives u<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the Etimology, or derivation, o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> rather the &s;ignification of it. The Common-wealth is a building, and a cheif Magi&s;trate or King, i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the Foundation. Oh! how &s;hould we be every day pray &s;ing God for this Ordinance of his, that we can lie down in peace, and re&s;t in peace, travail in peace,
<PB N="169" REF="92">and go to God's Hou&s;e in peace, and with comfort? (yet it is &s;o) Oh! how great are our enjoy|ments, by means of Magi&s;tracy? Good Magi&s;trates, Supream and Subordinate, are the means under God, to pre&s;erve our Lives, and Goods, and Sabboths, and Ordi|nances, and all that is, or &s;hould be, dear to us: O then, let us ble&s;s the God of Heaven for this Ordinance of his; and let us ble&s;s God for the peaceable Re|&s;tauration of his <HI>Maje&s;ty,</HI> our gra|cious Soveraigne, to the actual po&s;&s;e&s;&s;ion and excerci&s;e of his re|gal Authority among us, offering our hearty thank&s;giving to our God, for all tho&s;e publick bene|fits, which upon that account we have received, and which we hope further, that we &s;hall, and pray that we may, enjoy; and the Lord grant, that we may have more and more cau&s;e to rejoyce in this great providence of his.</P>
<P N="2"><MILESTONE N="2" UNIT="Coun&s;el"> 2. Let us pray for the King, and for all Subordinate <HI>Magi|strates,</HI> all that are in Authority under him, pray that God would
<PB N="170" REF="93">enrich both the Supream and in|&s;eriour Magi&s;trates, with Gifts and Graces fit for their places; that they may Rule for God, and act as his Deputies and Vicege|rents, that they may be a <HI>Terrour to evil doers,</HI> and an encourage|ment to tho&s;e that de&s;ire truly to fear God; that they may be Mi|ni&s;ters of God, for the good of God's people; and let us pray, that God will maintain this Or|dinance of his among&s;t us, and protect, and govern, and ble&s;s our Government, that the King's Throne may be e&s;tabli&s;hed by Righteou&s;ne&s;s, and the Crown may flouri&s;h upon his head.</P>
<P N="3"><MILESTONE N="3" UNIT="Coun&s;el"> 3. Let us take heed that we re|fi&s;t not <HI>Magi&s;tracy,</HI> or the <HI>Powers</HI> which God hath ordained: This is the Apo&s;tle his inference from the Doctrine of the Text; <HI>The Powers that be, are ordained of God,</HI> therefore re&s;i&s;t not the <HI>Powers,</HI> but be <HI>&s;ubject</HI> to them.</P>
<P>The word here tran&s;lated,<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>to re&s;i&s;t,</HI> is properly, to be <HI>counter-or|dered, or ordered again&s;t;</HI> it noteth &s;uch a re&s;i&s;ting, as when a man
<PB N="171" REF="93">is contrary to the order e&s;tabli&s;h|ed, to the <HI>Power</HI> which God hath ordained; and here is intended all manner of<NOTE N="*" PLACE="marg">Actu, aut af|fectu.</NOTE> oppo&s;ition; there mu&s;t be neither oppo&s;ite action, nor adver&s;e affection: Let there be no attempts or endeavours, either by open force, or clo&s;e con|&s;piracy and &s;ecret plottings, a|gain&s;t the <HI>Powers</HI> which God hath ordained, again&s;t the Govern|ment which he hath &s;et up; nei|ther let the will with&s;tand it, or the heart be oppo&s;ite to it; all at|tempts again&s;t Government,<NOTE PLACE="marg">We &s;peak of civil Govern|ment, that which is of God.</NOTE> and all di&s;affection and contrariety in heart and will unto Government, is a re&s;i&s;ting of the <HI>Powers:</HI> Where God hath placed Soveraignty, let us take heed of re&s;i&s;ting <HI>Soveraign Power.</HI></P>
<P>I &s;hall not mu&s;ter up Argu|ments to enforce this Coun&s;el, but onely hint a word or two, which the Context affords.</P>
<P N="1"><MILESTONE N="1" UNIT="Con&s;i|der."> 1. <HI>He that re&s;i&s;teth, re&s;i&s;teth the Ordinance of God,</HI> and &s;o ri&s;eth up again&s;t God him&s;elf; Shall we &s;eek to violate God's Order, or de&s;ire the violation of it? what
<PB N="172" REF="94">is this but to rebel again&s;t God? and is not this horrible wicked|ne&s;s?</P>
<P N="2"><MILESTONE N="1" UNIT="Con&s;id."> 2. The Apo&s;tle &s;ugge&s;teth the danger of re&s;i&s;ting <HI>Magistracy: They that re&s;i&s;t, &s;hall receive to them&s;elves damnation:</HI> The word is [<GAP DESC="foreign">,] <HI>Beza</HI> renders it <HI>con|demnation,</HI> others <HI>judgement, re|venge, puni&s;hment;</HI> indeed the word &s;ignifies all the&s;e; and here may be under&s;tood both tempo|ral and eternal puni&s;hment, to which we &s;hall render our &s;elves liable, by re&s;i&s;ting the <HI>Powers;</HI> but of whom &s;hall re&s;i&s;ters receive puni&s;hment? why, either from the <HI>Powers</HI> re&s;i&s;ted, or certainly from God, who will not endure that men &s;hould ri&s;e up again&s;t him, by re&s;i&s;ting his Ordinance but he will re&s;i&s;t them, and ri&s;e up again&s;t them: Never any <HI>Re|belled again&s;t God, and pro&s;pered</HI> God is the Vindicator of his own Ordinance, and he will not &s;uffer the violators of Government, o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the oppo&s;ers of a lawful <HI>Magi|stracy,</HI> to go unpuni&s;hed. What befel <HI>Miriam,</HI> for &s;peaking again&s;t
<PB N="173" REF="94"><HI>Mo&s;es?</HI> and what did <HI>Corah, Da|than,</HI> and <HI>Abiram,</HI> get by their oppo&s;ition and re&s;i&s;tance? What became of rebellious <HI>Ab&s;alom,</HI> and perfidious <HI>Achitophel?</HI> the one was hanged in an Oak, and the other was his own wilful Executi|oner, hanged him&s;elf. What was the end of <HI>Shimei</HI> and <HI>Sheba,</HI> was it not mi&s;erable? had <HI>Zimripeace that &s;lew his Ma&s;ter?</HI> And have we not &s;een, how they who &s;ought to overthrough Magi&s;tracy a|mong&s;t us, have overthrown them|&s;elves? Therefore let us take heed of re&s;i&s;ting the <HI>Powers</HI> or|dained of God.</P>
<P N="4"><MILESTONE N="4" UNIT="Coun&s;el"> 4. Let us contribute our en|deavours for the upholding of <HI>Magi&s;tracy,</HI> and Government a|mong us, (fora&s;much as it is the good Ordinance of God) and for the &s;upport of the <HI>Power</HI> which God hath ordained: I &s;hall only touch upon two wayes of endea|vour, wherein we may, and mu&s;t contribute thereunto, <HI>viz. Pray|ing,</HI> and <HI>paying.</HI></P>
<P N="1">1. We mu&s;t <HI>pray</HI> for <HI>Magi&s;tracy</HI>
<PB N="174" REF="95">and <HI>Magi&s;trates;</HI> pray to God, to maintain and uphold the Office, his own Ordinance, and to in|&s;pire, and guide, and pre&s;erve, and ble&s;s the Officers both Su|pream and Subordinate, to whom he hath committed the Sword, to be born by them; whom he hath inve&s;ted with Power and Autho|rity over us, that are the <HI>Powers</HI> ordained of God: We mu&s;t pray for the continuance and &s;upport of <HI>Magi&s;tracy,</HI> with re&s;pect to the honour of God, who&s;e Ordinance it is for his own Glory, in oppo|&s;ition to unruly Libertines, and antimagi&s;tratical &s;pirits, that de|fie this Ordinance of <HI>God.</HI></P>
<P>And we are to pray for the up|holding of <HI>Magi&s;tracy,</HI> with re|&s;pect to our &s;elves, in regard of the nece&s;&s;ity and utility of this Ordinance, in as much as it is or|dained for our good.</P>
<P>And we mu&s;t pray for <HI>Magi|&s;tates,</HI> for tho&s;e whom <HI>God</HI> hath &s;et over us, to govern us, that under them we may lead a quiet and peaceable life,<NOTE PLACE="marg">1 Tim. 2.3, 2.</NOTE> in all <HI>godline&s;s</HI> and <HI>hone&s;ty.</HI></P>
<PB N="175" REF="95">
<P N="2">2. We mu&s;t contribute toward the &s;upport of the <HI>Powers</HI> which <HI>God</HI> hath ordained, by a chearful payment of &s;uch Tribute or Cu|&s;tomes, as are legally and rea&s;o|nably required of us, for nece&s;&s;ary &s;upplies: <HI>Render to all their dues,</HI><NOTE PLACE="marg">Rom. 13.7.</NOTE> <HI>Tribute, to whom Tribute; Cu&s;tome, to whom Cu&s;tome belongs.</HI></P>
<P N="5"><MILESTONE N="5" UNIT="Coun&s;el"> 5. Let us honour <HI>Magi&s;tracy,</HI> having a high e&s;teem of the <HI>higher Powers,</HI> acknowledging their Of|fice to be <HI>God</HI>'s Ordinance, and a juri&s;diction delegated from <HI>God</HI> him&s;elf, who inve&s;ts Government with Maje&s;ty; <HI>I have &s;aid, ye are Gods:</HI> Magi&s;trates are <HI>God</HI> his Lieutenants (as it were) his De|puties; and &s;o bear his Title; therefore their Calling is honour|able, and they mu&s;t be honour|ed.</P>
<P>But this will fall in under the notion of Subjection, to which the Apo&s;tle here exhorteth, from the con&s;ideration of the Authori|ty of <HI>Magi&s;tracy;</HI> and that is it, which I &s;hall hereafter &s;peak of.</P>
<PB N="176" REF="96">
<P>The &s;econd Doctrinal conclu|&s;ion from the Text, is this.</P>
<P N="2"><MILESTONE N="2" UNIT="Doct."> 2. <HI>That every Christian mu&s;t be &s;ubject to the powers ordained of God.</HI></P>
<P>In handling this point, I &s;hall by way of Explication, &s;hew
<LIST>
<ITEM>1. What is the import of this tearm <HI>Subjection.</HI></ITEM>
<ITEM>2. To <HI>whom</HI> Subjection mu&s;t be yielded.</ITEM>
<ITEM>3. <HI>Who</HI> mu&s;t be &s;ubject.</ITEM>
<ITEM>4. I &s;hall open the <HI>duty</HI> Sub|jection, endeavouring to give you the true &s;tate of it.</ITEM>
</LIST></P>
<P><MILESTONE N="1" UNIT="Que&s;t."> Que&s;t. 1. <HI>What doth this tearm Subjection import, or what is it to &s;ubject?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;. Subjicere,</HI> is to lay or put under; as it is &s;aid. <HI>David</HI> brought forth the people that were in <HI>Rabba, [&amp; &s;ubjecit &s;erres, &amp;c.]</HI> and put them under Sawes and harrows of Iron; &s;ubjected them to &s;uch grievous puni&s;h|ments: but the<NOTE N="*" PLACE="marg"><GAP DESC="foreign"></NOTE> Greek word here in the Text, &s;ignifies &s;omething further, than to be under, or to
<PB N="177" REF="96">be put under; it &s;ignifies an <HI>or|derly &s;ubjection,</HI> to be <HI>put in order under another: Let every &s;oul be &s;ubordinate to the higher Powers; i. e.</HI> Subject in his place and or|der: The word being of a middle voice, may be tran&s;lated either pa&s;&s;ively or actively; but here it mu&s;t be of an active &s;ignification, for it is an exhortation to the per|formance of a duty; Let every &s;oul be &s;ubject, according to <HI>God</HI> his Ordinance, who hath by his Ordination and Command, &s;ub|jected every Soul to the <HI>higher powers;</HI> &s;o that here is noted, a willing orderly &s;ubjection: And the word is a general word, com|prehending all other duties and &s;ervices; it notes the whole duty of an inferiour e&s;tate; particular|ly, it implies due reverence, and a ready, full obedience, without re&s;i&s;tance or reluctancy.</P>
<P><MILESTONE N="2" UNIT="Que&s;t."> Que&s;t. 2. <HI>To whom mu&s;t this &s;ub|jection be yielded?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;. To the higher Powers,</HI> and to all the <HI>powers</HI> that are ordained of <HI>God;</HI> to <HI>Magistrates</HI> &s;upream and
<PB N="178" REF="97">&s;ubordinate: Supream powers are intended principally, but not only; we read el&s;ewhere, of <HI>Prin|cipalities</HI> and <HI>Powers:</HI><NOTE PLACE="marg">Tit. 3 1 <GAP DESC="foreign">.</NOTE> The form|er word notes, tho&s;e that have a primary, more immediate, and more plenary, power under <HI>God,</HI> for admini&s;trations in their Do|minions, <HI>as Kings and cheif Go|vernours:</HI> The other word &s;igni|fies, &s;uch as exerci&s;e Authority under them, deriving power from them, to act as <HI>Governours,</HI> by de|legation: <HI>There are Kings,</HI><NOTE PLACE="marg">1 Pet. 2.12.</NOTE> <HI>as &s;u|pream, and Governours &s;ent by them:</HI> The&s;e are the object of this duty of &s;ubjection, or <HI>&s;ubject|um cui,</HI> the &s;ubject to whom &s;ub|jection mu&s;t be yielded: and we are to look, not only at the per|&s;ons that bear Rule, have Power, and are in Authority, but al&s;o, and more e&s;pecially at the Order, Office, and Calling it &s;elf.</P>
<P><MILESTONE N="3" UNIT="Que&s;t."> Que&s;t. 3. <HI>Who mu&s;t be &s;ubject?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> The Text &s;aith, <HI>Every Soul;</HI><NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> in our propo&s;ition, it is e|very Chri&s;tian: All per&s;ons un|der <HI>Government,</HI> of what&s;oever
<PB N="179" REF="97">age, rank, capacity, calling, qua|lity, or condition, all mu&s;t be &s;ub|ject to <HI>Magi&s;trates,</HI> to the <HI>powers</HI> &s;upream and &s;ubordinate.</P>
<P><MILESTONE N="4" UNIT="Que&s;t."> Que&s;t. 4. <HI>What is the duty here called for in the expre&s;&s;ion of the Text?</HI></P>
<P><MILESTONE UNIT="An&s;w."> <HI>An&s;w.</HI> A willing and orderly <HI>&s;ubjection,</HI><NOTE PLACE="marg">Subjecti|on implies</NOTE> which implies Reve|rence and Obedience.</P>
<P N="1">1. Reverence;<NOTE PLACE="marg"><HI>1</HI> Reve|rence.</NOTE> which is a kind of honour and ob&s;ervance, joyn|ed with &s;ome awe and &s;pecial hu|mility, and &s;ubmi&s;&s;ion of the mind and body, exhibited by an inferiour, to a Superiour; hav|ing a regard to his per&s;on, and place, and worth, and words, and actions.</P>
<P>This <HI>Reverence</HI> mu&s;t be inward and outward.</P>
<P N="1">1.<NOTE PLACE="marg"><HI>1.</HI> Inward.</NOTE> Inward <HI>Reverence</HI> of the heart: The Apo&s;tle &s;aith, that the Law is &s;piritual; it is &s;o in e|very Commandment; it reacheth the inward man: Thus in this point of honouring Superiours, there is a Law laid upon the heart. This inward reverence is,
<PB N="180" REF="98">to have a due e&s;timation of their Superiority and Authority; and in acknowledgement thereof, to have due re&s;pect to them in our hearts, to have them in high ac|count, and to &s;tand in awe of them: Contrary to this inward reverence, is, a &s;leighting and de|&s;pi&s;ing of Superiours; as tho&s;e children of <HI>Belial</HI> de&s;pi&s;ed <HI>Saul;</HI><NOTE PLACE="marg">1 Sam. 10.27.</NOTE> and tho&s;e impure Hereticks which the Apo&s;tle &s;peaks of,<NOTE PLACE="marg">Jude 8.</NOTE> are &s;aid <HI>to de&s;pi&s;e Dominions:</HI> Now we are to honor <HI>Magi&s;trates</HI> in our hearts (as they are in <HI>God</HI>'s place) e&s;teeming them to be higher and worthier than others, and &s;tand|ing in awe of them:<NOTE PLACE="marg">Prov. 24.21.</NOTE> <HI>Fear God and the King.</HI> The Lord magnified <HI>Jo&s;hua</HI> in the fight of all <HI>I&s;rael,</HI> and <HI>they feared him;</HI><NOTE PLACE="marg">Jo&s;h. 4.14.</NOTE> <HI>i. e.</HI> reve|renced him, <HI>as they feared Mo&s;es,</HI> &amp;c. The people &s;aid unto <HI>David, Thou art worth ten thou&s;and of us;</HI><NOTE PLACE="marg">2 Sam. 18.3.</NOTE> they had a reverend, high e&s;teem of him. The Church accounted King <HI>Jo&s;iah</HI> the <HI>breath of their No&s;trils;</HI><NOTE PLACE="marg">Sam. 4.20.</NOTE> he was precious in their account.</P>
<PB N="181" REF="98">
<P N="2">2. There mu&s;t be outward re|verence,<NOTE PLACE="marg"><HI>2</HI> Out|ward.</NOTE> which is an expre&s;&s;ion of the mind in reverend and low|ly &s;peeches and ge&s;tures.</P>
<P N="1">1. We mu&s;t &s;peak reverently and re&s;pectively of,<NOTE PLACE="marg">In &s;peech</NOTE> and e&s;pecial|ly to, Magi&s;trates. <HI>Aaron,</HI> though the Elder Brother, and High-Prie&s;t, honoureth <HI>Mo&s;es</HI> with the Title of <HI>Lord;</HI> he being by Gods appointment the Captain-Gene|ral and Chief Magi&s;trate, Gover|nour of the people. The woman of <HI>Tekoah</HI> calls <HI>David</HI> an <HI>Angel;</HI><NOTE PLACE="marg">2 Sam. 14.17. cap. 19.27.</NOTE> and &s;o doth <HI>Mephibo&s;heth. If I have found favour in the &s;ight of the King, and if it plea&s;e the King to grant my petition,</HI> &amp;c. &s;aith the Queen <HI>E&s;t|her</HI> to King <HI>Aha&s;uero&s;h.</HI> God his Command is expre&s;s;<NOTE PLACE="marg">Exod. 22.28.</NOTE> <HI>Thou &s;halt not revile the gods, nor &s;peak evil of the rulers of thy people:</HI> and the Spirit of God noteth them to be audacious &s;inners, who are guilty of this evil;<NOTE PLACE="marg">2 Pet. 2.10.</NOTE> <HI>They are not afraid to &s;peak evil of Dignities:</HI> as if he had &s;aid, Did they fear God or Man, they would not dare to do this.</P>
<P N="2">2. We mu&s;t &s;hew reverence to
<PB N="182" REF="99">the Magi&s;trate by reverend carti|age and ge&s;tures;<NOTE PLACE="marg">In beha|viour.</NOTE> as, uncovering the head, bowing the knee, and making obey&s;ance; as <HI>Araunah,</HI> when he &s;aw the King coming to|ward him,<NOTE PLACE="marg">2 Sam. 24.20.</NOTE> <HI>bowed him&s;elf towards the King on his face, upon the ground.</HI> So, when <HI>Jo&s;eph</HI> was made Vice-Roy and Governour of <HI>Egypt,</HI> they cried before him,<NOTE PLACE="marg">Gen. 41.43.</NOTE> <HI>Bow the knee.</HI> Our deportment before the Pow|ers mu&s;t &s;avour of humility, and a &s;en&s;e of our Duty: therefore it is horrible ignorance, or notorious malice and wickedne&s;s, in &s;ome men, to urge the Scripture again&s;t reverend re&s;pectful behaviour to|ward Magi&s;trates, and to abu&s;e it for the patronage of their incivi|lity and rudene&s;s, telling us, that God teacheth and commandeth Chri&s;tians <HI>to have no re&s;pect of per|&s;ons.</HI> Certainly, Civility and Hu|manity, as well as Chri&s;tianity, re|quires re&s;pect and reverence to tho&s;e that are eminent in parts, and place, and authority; the Scripture doth not condemn ci|vil, but &s;inful re&s;pect of per&s;ons:
<PB N="183" REF="99">the Servant mu&s;t reverence his Ma&s;ter, the Child mu&s;t reverence his Father, the Subject mu&s;t re|verence his Soveraign, and infe|riour Magi&s;trates: We mu&s;t not &s;cruple to give unto Magi&s;trates tho&s;e Titles which the Scripture gives them, or the like; or to &s;hew them that re&s;pect and reve|rence which the Word allows and commands, but we are bound to give it. The Quakers therefore are ab&s;urd and &s;otti&s;h, who are afraid of being too re&s;pectful to God his Deputies, nay, &s;hew no re&s;pect at all to them in &s;peech or ge&s;ture: the Holy Gho&s;t hath taught us better manners, to give Titles of Honour to men in Au|thority, and to demean our &s;elves toward them reverently and low|lily.</P>
<P>Chri&s;tians mu&s;t be <HI>&s;ubject</HI> to Magi&s;trates, <HI>i. e.</HI> they mu&s;t <HI>reve|rence</HI> them: this is one main branch or part of &s;ubjection.</P>
<P N="2">2. This Subjection implies O|bedience:<NOTE PLACE="marg"><HI>2.</HI> Obedi|ence.</NOTE> Chri&s;tians mu&s;t rea|dily &s;ubject them&s;elves to the law|ful
<PB N="184" REF="100">commands of Magi&s;trates, o|beying them in all things accor|ding to the mind of God.</P>
<P>Now here I &s;hall &s;hew,
<LIST>
<ITEM>1. What it is to obey.</ITEM>
<ITEM>2. Wherein we mu&s;t obey Ru|lers.</ITEM>
<ITEM>3. How, in what manner we mu&s;t obey.</ITEM>
</LIST></P>
<P N="1">1.<NOTE PLACE="marg">What it is <GAP DESC="foreign">.</NOTE> What it is to obey: The word in the Original &s;ignifies to hearken under, as being in &s;ub|jection, as becomes an inferiour, one that is in place and order un|der another: &s;o that the word noteth a hearkening with all hum|ble &s;ubmi&s;&s;ion, and it implies both Reverence and Obedience. The &s;imple Verb <GAP DESC="foreign">, notes Obe|dience, and the Prepo&s;ition <GAP DESC="foreign">, noteth Reverence; &s;o that the compound word importeth an humble readine&s;s to receive com|mands, and a cheerful obedience in performing them.</P>
<P N="2">2.<NOTE PLACE="marg">Wherein it is.</NOTE> Wherein, and how far are we to obey Magi&s;trates?</P>
<P>We mu&s;t ob&s;erve and perform their commands in all things po&s;|&s;ible
<PB N="185" REF="100">and lawful to be done by us; the onely limitation of our obedi|ence is this, <HI>In the Lord:</HI> what&s;o|ever the higher Powers command, &s;o that we do not apprehend their Commands as cro&s;&s;ing Gods Commands, all Subjects mu&s;t o|bey: for as &s;oon as Soveraign Authority hath commanded any thing that is lawful, warranted or allowed by the Word of God, God his &s;tamp is &s;et upon that Command. We mu&s;t not look upon the things commanded, (further than to enquire into the lawfulne&s;s of them) but upon God's Ordination, &s;etting Magi|&s;trates in place to command, and Subjects in place for obedience: So far as the Magi&s;trate hath pow|er to command, that is, <HI>in the Lord,</HI> and according to God; &s;o far there is a nece&s;&s;ity of obedi|ence, not onely for fear, but for Con&s;cience &s;ake; [becau&s;e God commandeth every &s;oul to be &s;ub|ject to the Higher Powers, &s;o far, as that we ca&s;t not off our &s;ubje|ction to him, who is the highe&s;t
<PB N="186" REF="101">Potentate, and &s;upreme Law-gi|ver. But when the Laws of men cro&s;s the Laws of God, and Hu|mane Injunctions are contrary to Divine Pre&s;criptions; here now we mu&s;t obey God rather then man; we mu&s;t &s;o give to <HI>Cae&s;ar</HI> that which is due to <HI>Cae&s;ar,</HI> as that we rob not God of his due. A Magi&s;trate cannot be enriched with the &s;poyls of God; nor is it any di&s;honour to an earthly King, to &s;ee the KING of Kings &s;erved before him. Nor is the Subject bound to obey in all things, but onely &s;o far as may &s;tand with his Allegiance and Duty to God, and &s;o far as he may go, and not di&s;|honour God, or wrong his Con|&s;cience. It is good for us to ob|&s;erve both the Connexion and or|der of tho&s;e two Commands,<NOTE PLACE="marg">1 Pet. 2.17.</NOTE> <HI>Fear God, and, Honour the King:</HI> VVe mu&s;t &s;o honour the King, as that withal we fear God; and mu&s;t be &s;ure, that in obeying Man, we do not di&s;obey God: and this <HI>[Fear God.]</HI> goes before that <HI>[Honour the King.]</HI> We may and mu&s;t o|bey the hard Commands of Su|periours,
<PB N="187" REF="101">but we mu&s;t not obey their &s;inful Commands, (if any &s;uch at any time be.) The <HI>I&s;ra|elites</HI> &s;marted &s;orely for wor&s;hip|ping the Golden Calves, in obe|dience to the command of <HI>Jero|boam</HI> their King; and we find that the <HI>Hebrew</HI> Midwives are commended and rewarded for di&s;obeying the wicked command of <HI>Pharaoh;</HI> they could not do what he did enjoyn them, becau&s;e they feared God. They are ill friends to the Magi&s;trate, and to them&s;elves, to their own &s;ouls, who per&s;wade the Magi&s;trate to enjoyn any thing to his Subjects which the Word of God doth not allow; or that are ready for their own ba&s;e ends to obey his finful Commands. Indeed God is to be obeyed without any di&s;pute, de|bate, or helitancie,<NOTE PLACE="marg">Solo in|tuitu vo|luntatis Divinae.</NOTE> <HI>upon a bare &s;ight of his will,</HI> as the Schoolmen &s;peak: but I mu&s;t compare mens Commands with God's Laws, and if I find a di&s;&s;onancie to the Laws of God, I mu&s;t be di&s;obedient, (or I &s;hould rather &s;ay, non-obe|dient;
<PB N="188" REF="102">for it is not properly di&s;|obedience, not to obey men again&s;t God.) I have met with a pretty Expo&s;ition of, and Comment up|on, that of the Preacher;<NOTE PLACE="marg">Eccl. 8.2.</NOTE> <HI>I coun|&s;el thee to keep the King's Command|ment, and that in regard of the Oath of God.</HI></P>
<P>Fir&s;t, The&s;e latter words may be look'd upon as a rea&s;on or en|forcement of the Exhortation: It is nece&s;&s;ary to give obedience to Magi&s;trates, not onely out of fear toward them, becau&s;e they bear the &s;word; but e&s;pecially out of Con&s;cience toward God, becau&s;e his Vows are upon us. Here &s;eems to be a reference to &s;ome Cove|nant and Oath of Allegiance and Fidelity, taken by the people, bin|ding them to their Prince. (In|deed Oaths to Magi&s;trates are to be kept, and &s;urely Oaths to God are not to be broken, but religi|ou&s;ly ob&s;erved.) But now</P>
<P>Secondly, The&s;e words, <HI>In re|gard of the Oath of God,</HI> may be looked upon as a limitation to the precedent Exhortation. Keep the
<PB N="189" REF="102">King's Command, but with regard had to the Oath of God, &s;o that there be no violation of that, &s;o that your Obedience to the King be con&s;i&s;tent with your Fidelity to God. Our Obedience to man mu&s;t be regulated by a good Con|&s;cience toward God.</P>
<P>This is Orthodox Doctrine, owned by all &s;ound hone&s;t Di|vines, though there may be (as there have been) &s;ome Court-Claw-backs that may put forth o|ther &s;tuff.</P>
<P>It was a notable re&s;olution, and a noble &s;peech of tho&s;e Worthies, who were commanded by the King to wor&s;hip the Image which he had &s;et up: they &s;aid unto the King, <HI>O Nebuchadnezzar,</HI><NOTE PLACE="marg">Dan. 3.16, 17.</NOTE> <HI>we are not careful to an&s;wer thee in this, &amp;c.</HI> They &s;ubmitted to the fire when they could not act as he com|manded; &s;o we mu&s;t yield pa&s;&s;ive obedience, when we cannot with a good Con&s;cience yield active; we mu&s;t choo&s;e rather to &s;uffer than to &s;in: and when a Chri&s;ti|an &s;ubmits him&s;elf to the penalty
<PB N="190" REF="103">of not doing that which is again&s;t his Con&s;cience, this is no Rebel|lion or re&s;i&s;tance of the Powers, but here is &s;till a &s;ubjection to them; though this is the loud Outcry of many ignorant and malicious per&s;ons, again&s;t con&s;ci|entious Mini&s;ters, and private Chri&s;tians, that cannot readily con&s;ent to do all that men com|mand them; <HI>O Rebellion, Rebel|lion! O Rebels, Rebels!</HI> The Mar|tyrs of famous and ble&s;&s;ed memo|ry, in tho&s;e &s;ad <HI>Marian Days,</HI> did not re&s;i&s;t, nor rebel, they willingly and cheerfully yeilded their bo|dies to the flames, but &s;till they profe&s;&s;ed and prote&s;ted again&s;t the Idolatrous Doctrine and Wor|&s;hip then e&s;tabli&s;hed by Law.</P>
<P>And now, for a further opening and a clearer &s;tating of this mat|ter in que&s;tion, <HI>viz.
[Wherein, and how far we are bound to obey Magi|&s;trates,]</HI> I propound to be con&s;i|dered, Whether the Magi&s;trate command us to do that which is unlawful, or deal hardly with us,
<PB N="191" REF="103">by laying upon us unju&s;tly &s;ome heavy burden, (for the&s;e are dif|ferent ca&s;es.) Well then,</P>
<P N="1">1. In ca&s;e of commanding any unlawful action; to &s;uch a Com|mand we mu&s;t deny our obedi|ence; the &s;upreme Power of all is to be obeyed: no power on earth can &s;ecure the Con&s;cience in doing that which is unlawful, and cro&s;s to the Rule of God's Word. But</P>
<P>Secondly: If the higher Pow|ers &s;hall,<NOTE PLACE="marg">Multum e&s;t di&s;|criminis inter eos, qui vim inju&s;tam patienter rolerant, &amp; eos, qui quod inju&s;tum e&s;t &s;aci|unt. <HI>Sze|ged.</HI></NOTE> contrary to the Laws by which they are to Rule, lay heavy burdens upon us, whereby we &s;hall &s;uffer in our per&s;ons or E&s;tates, in &s;uch a ca&s;e we mu&s;t labour with patience to endure, and be con|tent to act to our own prejudice that which cannot hone&s;tly be a|voided or put off.</P>
<P>Now to clear both the&s;e Po&s;i|tions, I &s;hall &s;peak a little to a Scripture-in&s;tance or two, about which there maybe &s;ome enquiry, not without ground.</P>
<P>The In&s;tances are of Subjects their obedience and di&s;obedience
<PB N="192" REF="104">to the Willand Command of their Soveraign.</P>
<P><MILESTONE UNIT="Que&s;t."> Fir&s;t, the ca&s;e between <HI>Ahab</HI> and <HI>Naboth:</HI> the Que&s;tion is, <HI>Whe|ther</HI> Naboth <HI>did well or ill in re|fu&s;ing to part from his Vineyard to</HI> Ahab, <HI>upon the terms propounded by the King?</HI></P>
<P><MILESTONE UNIT="An&s;w."> I find it an&s;wered, that <HI>Nabot<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></HI> did ju&s;tly and warrantably refu&s;<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> to gratifie the King's de&s;ire, be|cau&s;e God had forbidden the alie|nation of the Inheritance: there was an expre&s;s Law concerning this,<NOTE PLACE="marg">Lev. 25.</NOTE> that no <HI>I&s;raelite</HI> might &s;e<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> his Field, but upon condition o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> redeeming it, and returning it is the year of Jubilee. But <HI>Aha<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"></HI> would have had <HI>Naboth</HI> his Vine yard upon other tearms, which i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> was not lawful for him to heark|en to; therefore he &s;aith, <HI>God for bid that I &s;hould give the inheritand of my fathers unto thee.</HI></P>
<P>But here, by the way, I humbl<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> conceive that the Reverend learn|ed Author, who gives this An|&s;wer, was mi&s;taken in that which he intimates as the ground of this
<PB N="193" REF="104">Que&s;tion; for he formeth the Que&s;tion thus: Whether <HI>Naboth</HI> could ju&s;tly deny his Vineyard to <HI>Ahab,</HI> &s;eeing the King hath power to take Fields and Vineyards, and give them to his &s;ervants, accor|ding to 1 <HI>Sam.</HI> 8.14. Now, &s;aith he, in outward things, we mu&s;t o|bey, though to detriment and lo&s;s. But as to that Text in <HI>Samuel,</HI><NOTE PLACE="marg">1 Sam. 8.14.</NOTE> I conceive there was an unwitting mi&s;take of the hone&s;t pious Au|hor, though it hath been (I doubt not) the wilful mi&s;take of &s;ome Court-para&s;ites, who from hence &s;ave &s;ugge&s;ted unto Princes, That Kings may do what they plea&s;e, That they have an ab&s;olute power of the per&s;ons and e&s;tates of their &s;ubjects.</P>
<P>Doubtle&s;s, they do better un|der&s;tand that Text, who interpret it to be the threatning of a judge|ment to the people, and not a Conce&s;&s;ion of &s;uch a right and power to the Ruler: It is as if he had &s;aid, This people &s;hall pay dear enough for ca&s;ting off that form of Government which I had
<PB N="194" REF="105">appointed to them; they would needs have a-King, and I will give them a King that &s;hall deal Ty|rannically with them, ruling Ar|bitrarily; that &s;hall take away their Cattel and their Goods by violence, that &s;hall en&s;lave then and their Children: <HI>This will b<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> the manner of your King.</HI> Here i<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> not &s;ignified what-Kings ought to do, but what &s;ome Kings would do, to &s;atisfie their own lu&s;ts: &s;<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> that we mu&s;t not under&s;tand thi<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> as &s;poken <HI>de jure,</HI> but <HI>de facto.</HI> I<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Rulers might lawfully do that which is here &s;poken of, then <HI>A|hab</HI> had not &s;inned in taking away <HI>Naboth</HI> his Vineyard from him by violence; but this was <HI>Ahab</HI> his &s;in, for which <HI>God</HI> puni&s;hed him and we have an expre&s;s word of <HI>God</HI> again&s;t this:<NOTE PLACE="marg">Ezek. 46.18.</NOTE> <HI>The Prince &s;hall not take of the peoples inheritance by oppre&s;&s;ion, to thru&s;t them out of their po&s;&s;e&s;&s;ions:</HI> (not but that Rule<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> have a Legal right over the per|&s;ons and e&s;tates of their Subjects &s;o that they make u&s;e of it to due ends.) Well, it is re&s;olved, that
<PB N="195" REF="105"><HI>Naboth</HI> ju&s;tly denyed his Vineyard unto <HI>Ahab</HI> illegally demanding it, requiring it from him again&s;t the Law of <HI>God,</HI> which <HI>Ahab</HI> might not violate.</P>
<P>Secondly, There is another in|&s;tance in <HI>Joab,</HI> who di&s;obeyed one Command of King <HI>David,</HI> and obeyed another: the Que&s;ti|on is, Whether he did well in ei|ther?<MILESTONE N="1" UNIT="Que&s;t."> Whether did <HI>Joab</HI> well in &s;laying <HI>Ab&s;alom,</HI> when the King had given a command to deal gently with him?</P>
<P><MILESTONE UNIT="An&s;w."> <HI>Joab</HI> did evil in &s;laying him, (though he had de&s;erved to die) becau&s;e <HI>David</HI> his Soveraign had given command to the contrary.</P>
<P><MILESTONE N="2" UNIT="Que&s;t."> Whether did <HI>Joab</HI> do well to obey <HI>David</HI> in numbering the peo|ple? Was it a &s;in or no for him to do this thing at the command of the King?</P>
<P><MILESTONE UNIT="An&s;w."> This was <HI>Joab</HI> his &s;in, (as well as his betraying of <HI>&V;rijah</HI> to death upon the King's Letter) for he did this again&s;t his Con&s;cience, as ap|peareth by his &s;peech to <HI>David</HI> a|bout it:<NOTE PLACE="marg">1 Chron. 21.3.</NOTE> <HI>Why doth my Lord require
<PB N="196" REF="106">this thing? why he will be a cau&s;e of tre&s;pa&s;s unto I&s;rael?</HI></P>
<P>Thus we have &s;een, wherein, and how far we are to obey the Higher powers:<NOTE PLACE="marg">Soli Deo &s;ine ex|ceptione paren|dum, hu|manae obedientiae pietas &amp; ju&s;titia metae &s;int.</NOTE> Not in all things without exception (&s;o <HI>God</HI> onely is to be obeyed) but &s;o far forth as the matter of the Command hath not impiety or inju&s;tice in it.</P>
<P N="3">3. How, in what manner mu&s;t we obey the Higher Powers?</P>
<P>I &s;hall &s;peak to this Negatively and Affirmatively.</P>
<P>One word in the Negative.</P>
<P>It mu&s;t not be con&s;trained, or grudged Obedience; properly and truly, <HI>Obedience</HI> is a willing, free &s;ervice, a readine&s;s to receive and do Commands.</P>
<P>Affirmatively,</P>
<P N="1">1. We mu&s;t obey with that reverence and re&s;pect already &s;po|ken of.</P>
<P N="2">2. There mu&s;t be &s;ubmi&s;&s;ive, humble Obedience,<NOTE PLACE="marg">1 Pet 2, 13.</NOTE> in an acknow|ledgement of &s;ubjection: <HI>Submit
<PB N="197" REF="106">your &s;elves to every Ordinance of man for the Lord's &s;ake, whether it be to the King, &amp;c.</HI> The word rendred <HI>Submit,</HI> is <GAP DESC="foreign">, it &s;ig|nifies a &s;ubmitting of the neck to the yoke.</P>
<P N="3">3. We mu&s;t obey in &s;inglene&s;s of heart, in the fear of the Lord, for Con&s;cience &s;ake, and not being led by our own intere&s;ts and hopes of advantaging our &s;elves in the world. Where Self is the motive and end of obedience to &s;uperi|ours, &s;o that a man obeys the high|er powers with re&s;pect mainly to his own temporal emolument or advancement, there will be a rea|dine&s;s to obey men again&s;t <HI>God,</HI> vi|olating his Laws, and violencing the Con&s;cience: but when we &s;ubmit our &s;elves to every Ordi|nance of man, <HI>For the Lord's &s;ake,</HI> with re&s;pect to his Command, as &s;erving and honouring him in our &s;ubmi&s;&s;ion and obedience to men, then we &s;hall make <HI>God</HI>'s Word the Rule, and his Will the ground, of our Obedience; and &s;o &s;hall have a con&s;cientious re&s;pect to
<PB N="198" REF="107">the due extent, and the ju&s;t li|mitation of our obedience; obey|ing, <HI>in all things; in the Lord;</HI> &s;o far as men have God's warrant to command, and we have the allow|ance of God his Word to act.</P>
<P>This is Chri&s;tian Obedience, to perform civil duties upon grounds of Religion, &amp; within the bounds of Religion and Con&s;cience; and this is a main thing to be lookt to, in our obedience to men, to have a Con&s;cience therein toward God, and to &s;erve the Lord Chri&s;t, to whom we mu&s;t give account, and by whom we &s;hall be reward|ed for our obedience and &s;ervice to men, which is done as unto him.</P>
<P>Now here I &s;hall take occa&s;ion briefly to di&s;cu&s;s this Que&s;tion.</P>
<P><MILESTONE UNIT="Que&s;t."> <HI>Whether Humane Laws, or the Commands of men, do bind the Con|&s;cience, &s;o that the Command of lawful Authority lays upon the Sub|ject an Obligation to, and nece&s;&s;ity of, Obedience?</HI></P>
<P><MILESTONE UNIT="An&s;w."> Divines, reputed Orthodox, have differed in their judgement
<PB N="199" REF="107">about this; &s;ome denying, others a&s;&s;erting an Obligation laid upon the Con&s;cience, by the Laws of men.</P>
<P>Now for the reconciling of the&s;e &s;eeming differences in judg|ment among the Orthodox, I &s;hall &s;hew,
<LIST>
<ITEM>1. What Con&s;cience is.</ITEM>
<ITEM>2. What it is to bind the Con|&s;cience, or to be binding in Con|&s;cience.</ITEM>
<ITEM>3. How many wayes this Obli|gation in Con&s;cience is made or induced.</ITEM>
</LIST></P>
<P>Then I &s;hall conclude &s;ome|thing po&s;itively concerning this matter.</P>
<P N="1">1. What is Con&s;cience?</P>
<P>The Greek word <GAP DESC="foreign"> is compounded of <GAP DESC="foreign"> and <GAP DESC="foreign">, as the Latine word <HI>Con&s;ciencia,</HI> of <HI>Con</HI> and <HI>Scire:</HI> now <HI>Con&s;cire</HI> is, <HI>to know together;</HI> &s;o that <HI>Con&s;cientia</HI> &s;ounds as much as <HI>Scientia cum alio.</HI> Well then, Con&s;cience is a knowledge, and inward &s;en&s;e of our own judgement, and of the judgement of another, <HI>viz.</HI> of
<PB N="200" REF="108">God, either approving our acti|ons as good, or condemning them as evil.</P>
<P>Now Con&s;cience is either good or evil.</P>
<P>A good Con&s;cience is a know|ledge and per&s;wa&s;ion of the Lega|lity and Regularity of our acti|ons, and of the approbation of God and of men that judge right.</P>
<P>An evil Con&s;cience is a know|ledge and apprehen&s;ion of the Il|legality and Irregularity of our actions, for which our own hearts condemn us, &s;o that we fear the judgement of God or Man for our evil deeds.</P>
<P><MILESTONE UNIT="Que&s;t."> Now, the Que&s;tion is, <HI>Whether Humane Laws do bind in Con&s;cience, &s;o, that the violation of them makes an evil Con&s;cience?</HI></P>
<P><MILESTONE UNIT="Sol."> In order to the Solution of this, here is to be con&s;idered, how Con|&s;cience refers to God, and how to Men.</P>
<P>Strictly, Con&s;cience is referred onely to God: &s;o that an evil Con&s;cience is a &s;en&s;e of &s;in com|mitted again&s;t God, and a fear
<PB N="201" REF="108">of God's judgement for it.</P>
<P>More largely, Con&s;cience bears re&s;pect al&s;o to men: thus the A|po&s;tle &s;aith, that <HI>herein he did ex|erci&s;e him&s;elf,</HI><NOTE PLACE="marg">Act. 24, 16.</NOTE> <HI>to have a Con&s;cience void of offence toward God, and to|ward men;</HI> being careful to avoid offences again&s;t either Table of the Law, both in general and par|ticular: &s;o that an evil Con&s;ci|ence is a &s;en&s;e of &s;in, as again&s;t God, &s;o again&s;t men; and a fear, as of being judged for it by God, &s;o of being cen&s;ured by men, or of falling under di&s;grace.</P>
<P>So much as to the fir&s;t &s;pecial enquiry, in order to the Solution of the main Que&s;tion: I have &s;hewed you, what Con&s;cience is; a good Con&s;cience, and an evil Con&s;cience.</P>
<P N="2">2. What is it to bind the Con|&s;cience, or to be bound in Con|&s;cience?</P>
<P>This is to be under&s;tood, either <HI>&s;trictly,</HI> or more <HI>largely.</HI></P>
<P><HI>Strictly</HI> and properly, There is an Obligation to Obedience, un|der a fear of offending God, or
<PB N="202" REF="109">under the danger of a moral &s;ault.</P>
<P>More <HI>largely</HI> and improperly; there is an obligation upon the Con&s;cience, under a fear of of|fending men, or under the dan|ger only of a civil offence, which is a matter of ill report among men.</P>
<P>The Que&s;tion is properly con|cerning the obligation of the Con&s;cience, as Con&s;cience re|&s;pecteth God: So that the doing, or not doing, of a thing, brings on a moral culpablene&s;s, with which a man's heart may charge him, a &s;in again&s;t God. Well then</P>
<P N="3">3. How many wayes is this ob|ligation in Con&s;cience, induced, with re&s;pect to the Laws of man?</P>
<P N="1">1. The Con&s;cience is bound, either onely in general; <HI>i. e.</HI> by vertue of God's general Com|mand, to honour Superiours; or al&s;o in &s;pecial; <HI>i. e.</HI> with re&s;pect to &s;ingular, or po&s;itive Laws of Superiours.</P>
<P N="2">2. A &s;pecial Law or Con&s;tituti|on of the civil <HI>Powers,</HI> may be &s;aid to bind the Con&s;cience, either
<PB N="203" REF="109"><HI>per &s;e,</HI> or <HI>per accidens.</HI></P>
<P>A civil Con&s;titution or Injun|ction, is obligatory <HI>per &s;e,</HI> when it &s;o binds the Con&s;cience, that it mu&s;t nece&s;&s;arily be ob&s;erved, and cannot be cro&s;&s;ed or neglect|ed, without offending God; and that by rea&s;on of the &s;pecial com|mand of the <HI>Powers.</HI></P>
<P>Again, Sometimes &s;uch a Law or Sanction is obligatory, bind|ing the Con&s;cience only by acci|dent, as when any thing is com|manded with re&s;pect to good or|der, and the keeping of a due <HI>decorum,</HI> and the avoiding of &s;can|dal: The Con&s;cience is bound by this Command, &s;o far as the violation of it, is the de&s;truction of good order, and a breach of the publick peace, and matter of &s;candal, or an occa&s;ion of &s;inning unto others.</P>
<P>A very learned and Orthodox Writer, hath the&s;e di&s;tinctions, among others, in the di&s;cu&s;&s;ion of this great que&s;tion, which we are now in hand with.</P>
<P>Well,<NOTE PLACE="marg">Determ.</NOTE> now to conclude &s;ome|thing
<PB N="204" REF="110">in An&s;wer to this Inquiry; Whether humane Laws, or the Commands of men, do bind the Con&s;cience?</P>
<P>Concerning which, I lay down this in General.</P>
<P>Humane Laws do, and do not, bind the Con&s;cience: For the under&s;tanding of this, we mu&s;t, with <HI>Aquinas,</HI> di&s;tingui&s;h of Laws; he tells us, That <HI>Laws</HI> of humane Po&s;ition, or Sanction, are either <HI>Righteous</HI> or <HI>&V;nrighteous;</HI> and thus he concludes,<NOTE PLACE="marg">Ju&s;tae leges hu|manae obligant, in &s;oro Con&s;ci|entiae, ra|tione le|gis aternae, &amp;c.</NOTE> <HI>The righteous Laws of men, have a binding power in the Con&s;cience, as they are</HI> groun|ded upon, <HI>derived from,</HI> and agree|abe to <HI>the Eternal Law, the Law of God,</HI> and no further; for only God's Laws do &s;imply and <HI>per &s;e;</HI> bind the Con&s;cience; <HI>But unrigh|teous Laws</HI> (&s;aith he) <HI>bind not in the Court of Con&s;cience,</HI><NOTE PLACE="marg">Leges autem|inju&s;tae, non obli|gant, &amp;c.</NOTE> <HI>unle&s;s in &s;ome ca&s;es; as for the avoiding of &s;candal, and with re&s;pect to the pub|lick peace,</HI> &amp;c. <HI>Yea,</HI> &s;aith he, <HI>f tho&s;e Laws of men be unrighteous; per contrarietatem ad bonum Divi|num, as contrary to Divine good, or
<PB N="205" REF="110">the Law of God,</HI> (as if Rulers &s;hould make Laws binding to an Idolatrous Profe&s;&s;ion or Wor&s;hip, or to any thing contrary to the Law of God,) <HI>We are bound in Con&s;cience not to obey &s;uch Laws; it is meet that we &s;hould obey God rather than men:</HI> And in another place he hath this conclu&s;ion;<NOTE PLACE="marg">2da 2dae; qu. 104. Art. 5.</NOTE> <HI>Subditi in iis tantummodo Superio|ribus &s;uis obedire tenentur, in qui|bus ip&s;i Superioribus &s;ubjiciuntur, &amp; in quibus ip&s;i Superiores &s;ublimioris potestatis praecepto non adver&s;antur.</HI> This in General.</P>
<P>Particularly; for a full deter|mination of the Que&s;tion, there might be many di&s;tinct conclu|&s;ions laid down, according to the diver&s;e di&s;tinctions of Per&s;ons or Powers that make Laws, or give Commands, with re&s;pect to the diver&s;ity of the Subject, about which they are, as relating to the matters Civil or Eccle&s;ia&s;tical: but I &s;hall adde only a few words,
<LIST>
<ITEM>1. <HI>Negatively,</HI></ITEM>
<ITEM>2. <HI>Affirmatively.</HI></ITEM>
</LIST></P>
<P><HI>Negatively,</HI> I lay down the&s;e three Po&s;itions.</P>
<PB N="206" REF="111">
<P N="1">1. Mens commands oblige not the Con&s;cience directly and im|mediately, as God's Commands do, but by the intervention of God's Command. It is the com|mand of God that binds my Con|&s;cience to ob&s;erve any command of man: <HI>Submit your &s;elves to e|very Ordinance of man,</HI><NOTE PLACE="marg">1 Pet. 2.1<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. Eccle&s;. 8.10.</NOTE> <HI>for the Lord's &s;ake,</HI> &s;aith the Apo&s;tle <HI>Peter: Keep the Kings Commandment, and that in regard of the Oath of God: i. e.</HI> not onely for fear of man, but al&s;o and chiefly, for fear of wronging thy Con&s;eience toward God.</P>
<P N="2">2. Humane Laws bind not the Con&s;cience univer&s;ally and unli|mitedly, as the Laws of God do: I mu&s;t examine the con&s;titutions of men, by the Laws of God, and &s;ee whether they be righteous or no, whether they be not contrary to God's Law; and if I find them &s;o, I am bound in Con&s;cience, to deny active obedience.</P>
<P N="3">3. The Commands of men do not bind ab&s;olutely, as the Laws of God do: There may be a due
<PB N="207" REF="111">&s;ubjection in &s;ome ca&s;es unto man, by &s;uffering the penalty, though obedience be withholden.</P>
<P>The re&s;ult of all, is this, That no voice, but the Voice of God, mu&s;t be heard in the Con&s;cience, as commanding there, and bind|ing indi&s;pen&s;ibly to obedience: and let me add this, That it is antichri&s;tian for men to &s;et up their own Will as a rule of &s;in and duty, to take it upon them to give Laws to the Con&s;cience. This is St. <HI>Paul</HI> his Character of Antichri&s;t, that <HI>he as God,</HI><NOTE PLACE="marg">2 The&s;. 2.4.</NOTE> <HI>&s;itteth in the Temple of God; i. e.</HI> in the Church: he &s;itteth as God; <HI>i. e.</HI> (&s;aith <HI>Diodate</HI>) making him&s;elf ab&s;olute Lord of Con&s;ciences, bringing them to his obedience. The &s;etting up of another Law|giver then Chri&s;t, is properly An|tichri&s;tiani&s;m. What &s;aith <HI>Calvin?</HI>
<Q>As long as the Pope exerci&s;eth Tyranny over the Con&s;cience, we &s;hall not cea&s;e to call him Antichri&s;t: nay, we &s;hall go fur|ther, &s;aith he, and call them members of Antichri&s;t, who
<PB N="208" REF="112">take &s;uch &s;nares upon their Con&s;ciences.</Q></P>
<P>Now <HI>Affirmatively,</HI> and po&s;i|tively, concerning this que&s;tion of the binding power of humane Laws in the Con&s;cience, I con|clude thus:</P>
<P>That all Laws and Commands of men in Power, to which the order of the Power doth right|fully and duly extend it &s;elf, are to be obeyed for Con&s;cience &s;ake; and all &s;uch con&s;titutions of men, as are fundamentally, or redu|ctively, and interpretatively the Commands of God, or which en|joyn that which hath allowance from the Word of God; all &s;uch have a binding power in the Court of Con&s;cience; not di|rectly and immediately indeed upon account of man's ordinati|on, as they are humane Ordinan|ces, but as they are God his Laws, propounded and enforced by a civil &s;anction; and as they fall in duty, under that general Com|mand of obeying tho&s;e that are over us in the Lord.</P>
<PB N="209" REF="112">
<P><MILESTONE UNIT="Prop."> Now I come to prove and de|mon&s;trate the point which hath been opened, <HI>That every &s;oul mu&s;t be &s;ubject to the higher powers;</HI> i. e. every per&s;on mu&s;t reverence and obey Rulers and Magi&s;trates.</P>
<P><MILESTONE UNIT="Proof."> This duty lies clearly and fully in the Text; but &s;ee further proof; <HI>My Son, fear thou God,</HI><NOTE PLACE="marg">Prov. 24.2<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">. Tit. 3.1.</NOTE> <HI>and the King: Put them in mind to be &s;ubject to principalities and powers;</HI> to reverence and obey Magi&s;trates:<NOTE PLACE="marg">1 Pet. 2.13, 14.</NOTE> <HI>Submit your &s;elves to every ordinance of man for the Lord's &s;ake; whether it be to the King, as Supream; or unto Gover|nours, as to them that are &s;ent by him?</HI> and to this &s;ubjection God boweth the hearts of Subjects: <HI>God,</HI> &s;aith <HI>David,</HI><NOTE PLACE="marg">P&s;al. 144.</NOTE> <HI>&s;ubdueth my peo|ple under me:</HI> Thus the people of <HI>I&s;rael</HI> were &s;ubject to <HI>Jo&s;hua</HI> their cheif Magi&s;trate;<NOTE PLACE="marg">Jo&s;h. 4.14.</NOTE> They <HI>reveren|ced</HI> him; They were <HI>obedient</HI> to him; <HI>All that thou commandest us,</HI><NOTE PLACE="marg">Jo&s;h. 7.16, 17.</NOTE> <HI>we will do; and whither&s;oever thou &s;ende&s;t us, we will go, as we beark|ned to Mo&s;es in all things, &s;o we will hearken unto thee; onely the
<PB N="210" REF="113">Lord thy God be with thee as he was with Mo&s;es.</HI></P>
<P>This la&s;t clau&s;e, [<HI>only the Lord,</HI> &amp;c.] &s;eems to be a re&s;triction, and wary hone&s;t interpretation of their promi&s;e and engagement to <HI>Jo&s;hua; Junius</HI> reads it thus, <HI>Tantum videto,</HI><NOTE PLACE="marg">Videto, ut Deus tibi ad|&s;it, &s;icut Mo&s;chi, &amp; tu ab eo non recedas, &amp;c.</NOTE> &amp;c. only &s;ee that God be with thee, as he was with <HI>Mo&s;es,</HI> (guiding thee, and dicta|ting commands to thee) and that thou depart not from God, but keep clo&s;e to his Commands, as <HI>Mo&s;es</HI> did. They would have <HI>Jo|&s;hua</HI> to know, that they were not &s;o ra&s;h, as to engage them&s;elves unlimitedly, to obey him in all things, in ca&s;e he &s;hould com|mand any thing according to his own will and lu&s;t: but &s;o farre forth, as he &s;hould give Com|mands from God, and according to tho&s;e Statutes and Ordinances, which God hath appointed to them, they would be ready to yield obedience: This is not an ab&s;olute promi&s;e, but a re&s;tipu|lation, a Covenant upon con&s;i|derations to perform Articles.</P>
<PB N="211" REF="113">
<P>Now for demon&s;tration of the point:</P>
<P>I &s;hall bring no other rea&s;ons or arguments, for the confirmation of this Truth, <HI>That all men mu&s;t be &s;ubject,</HI> for the enforcing of this duty of Subjection to Magi|&s;trates, but only &s;uch as I find in the Context.</P>
<P N="1">1.<NOTE PLACE="marg">1 <HI>Arg.</HI> ab ho|ne&s;to.</NOTE> The fir&s;t rea&s;on is taken <HI>ab hone&s;to:</HI> It is meet that all men &s;hould be &s;ubject to God, and to the Divine Ordination: Now Magi&s;tracy is from God, it is his Ordinance, and <HI>the powers that be, are ordained of God;</HI> therefore out of re&s;pect, and reverence to|ward God, the Author of Powers, it is meet that we &s;hould be &s;ub|ject to them. It is God that giveth to Man, power and autho|rity over others;<NOTE PLACE="marg">Gen. 3.</NOTE> he fir&s;t gave a Marital power, a power to the Husband over the Wi&s;e; in the next place, from this followed a Parental power, the power of Parents over Children; and hence &s;prang other powers, as a De&s;potical power, the power of
<PB N="212" REF="114">Ma&s;ters over Servants; and a Regal power, the power of Rulers over Subjects. The Apo&s;tle here pro|perly &s;peaks of this la&s;t, of Civil, publick Powers; Now, <HI>the&s;e pow|ers are ordained of God:</HI> Fir&s;t, ap|pointed by him, rai&s;ed above, and &s;et over other men: God challengeth this, as proper and peculiar to him&s;elf, to rai&s;e up, and appoint Rulers over people: <HI>By me Kings Reign;</HI><NOTE PLACE="marg">Prov. 8.15, 16.</NOTE> <HI>by me Princes Rule: The mo&s;t high hath power over the Kingdomes of men,</HI><NOTE PLACE="marg">Dan. 4.14</NOTE> <HI>and giveth it to whom&s;oever he will:</HI> and God hath put his own Name upon Rulers, upon the <HI>powers</HI> which he hath &s;et up;<NOTE PLACE="marg">P&s;al. 82.6</NOTE> <HI>I have &s;aid, ye are Gods:</HI> therefore let us re|verence this Ordinance of God, and be &s;ubject to the powers or|dained by him: God will have us to honour them, whom he thus honoureth; and will have us to know, that in our &s;ubjection and obedience to them, we have to deal with him.</P>
<P N="2">2.<NOTE PLACE="marg">2 <HI>Arg.</HI> ab inho|ne&s;to.</NOTE> A &s;econd argument from &s;ubjection, is taken <HI>ab inhone&s;to,</HI>
<PB N="213" REF="114">from the dishone&s;ty and &s;hame|fulne&s;s of the contrary; as an humble con&s;cientious &s;ubjection to Magi&s;trate, is an acknowledg|ment of God's Ordinance, &s;o a contempt or &s;lighting of the pow|ers ordained by God, and di&s;o|bedience to them, as Powers, is Rebellion again&s;t God, and his Ordination: <HI>He that re&s;i&s;teth, re|&s;i&s;teth the Ordinance of God;</HI> and how great is this &s;in? It is a pra|ctical denial of God his Sove|raignty; a refu&s;ing to be under his Government. It is God's Will, to &s;et &s;uch Order among men, that &s;ome &s;hall Rule, others &s;hall be Subject; &s;ome &s;hall give Commands, others &s;hall yield Obedience: Now to de&s;pi&s;e, and wilfully to violate this Order of God, is great iniquity; therefore it is made a brand of <HI>Libertines,</HI><NOTE PLACE="marg">2 Pet. 2.10. Jude 8.</NOTE> and prophane per&s;ons, to de&s;pi&s;e Government.</P>
<P N="3">3.<NOTE PLACE="marg">3 <HI>Arg.</HI> a pericu|lo.</NOTE> A third Argument to en|force obedience to Magi&s;trates, is a taken <HI>a periculo,</HI> from the danger of di&s;obedience, the pernicious
<PB N="214" REF="115">effect of it, re&s;pecting di&s;obedi|ent per&s;ons: <HI>They that re&s;ist, &s;ha<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> receive to them&s;elves</HI> <GAP DESC="foreign">, <HI>judge|ment:</HI> From whom? why, from the Magi&s;trate, who hath Powe<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> in his hand, and Commi&s;&s;ion from God, to puni&s;h contumaci|ous Offenders; or they &s;hall cer|tainly be puni&s;hed by God, wh<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> will vindicate his own Ordinance and will plead again&s;t the Viola|tors of his Order; &s;o that the le|velling humour, and levellin<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> practices, are dangerous to th<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Authours. <HI>Corah</HI> and his com|plices, ro&s;e up again&s;t <HI>Mo&s;es</HI> and <HI>Aaron;</HI> but they fell in &s;uch ri|&s;ing, that they peri&s;hed in the at|tempt; the earth opened, and &s;wallowed up tho&s;e Rebels.<NOTE PLACE="marg">Num. 16.</NOTE> And the Apo&s;tle <HI>Jude,</HI> &s;peaking of th<GAP DESC="illegible" RESP="OXF" EXTENT="2 letters"> Factious and Seditious practice of unruly and Antimagi&s;tratica<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> &s;pirits in the latter times, &s;aith <HI>They peri&s;hed in the gain&s;aying of Corah.</HI> They that make head a|gain&s;t <HI>Mo&s;es</HI> and <HI>Aaron,</HI> again&s;t Magi&s;trates and Mini&s;ters, &s;hal<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> be puni&s;hed, as &s;ure, as if the judg|ment
<PB N="215" REF="115">were already Executed up|on them: But here is mainly in|tended puni&s;hment from the civil Magi&s;trate; that which is to be in|flicted by the Powers di&s;obeyed, re&s;i&s;ted: They that di&s;obey, and re&s;i&s;t, &s;hall receive condign pu|ni&s;hment from them;<NOTE PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>&s;hall receive judgment to them&s;elves:</HI> And this expre&s;&s;ion, is by the way, a little to be noted, as hinting to us three things.</P>
<P N="1">1. The folly of tho&s;e that are oppo&s;ite to God's Order, in his Con&s;titution of humane <HI>powers,</HI> refractory, and di&s;obedient to the good Laws, and ju&s;t Com|mands, of Magi&s;trates; they run them&s;elves upon mi&s;cheif; they are enemies to them&s;elves: when they &s;uffer the penalty of di&s;obe|dience, they have but their own &s;eeking; they do (as it were) reach out the hand for it, to re|ceive it. Now, will any wi&s;e man wilfully hurt him&s;elf?</P>
<P N="2">2. Here is hinted the Ju&s;tice of the Laws, in inflicting the penal|ty of Tran&s;gre&s;&s;ion upon wilful
<PB N="216" REF="116">Offenders; whatever the break|ers of good Laws do &s;uffer accor|ding to Law, is to be imputed to their own wickedne&s;s; they have nothing to lay to the charge o<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> Magi&s;trates: They that re&s;i&s;t the <HI>powers,</HI> receive <HI>judgment</HI> to them|&s;elves: their due is paid them; their puni&s;hment is but a ju&s;t re|tribution, the reward of their offence.</P>
<P N="3">3. Here is a hint of the vanity, and bootle&s;&s;ne&s;s of &s;uch attempt of Rebellious people, again&s;t God's Ordinance; when they ri&s;e up again&s;t Authority, again&s;t the <HI>Powers</HI> which God hath &s;e<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter"> up, <HI>They receive judgment to them|&s;elves:</HI> They have the wor&s;t of it; like a man that runs his head a|gain&s;t a wall, to beat down the wall; he breaks his own head, it may be beats out his own brains, but cannot overthrow the wall, nor do it any harm: <HI>They that re&s;ist, &s;hall receive judgment:</HI> And this pernicious effect, or fruit of di&s;obedience, (which is a denial of &s;ubjection to Magi&s;trates) is
<PB N="217" REF="116">confirmed by one great end of the In&s;titution of Magi&s;tracy, of God his committing the power of the Sword to the Magi&s;trate: namely, That he might be <NOTE PLACE="marg">Ver.3. </NOTE><HI>a ter|rour to evil doers; for Rulers are not a terrour to good works, but to the evil:</HI> Here is the effect, put for the cau&s;e; <HI>evil works,</HI><NOTE PLACE="marg">Metalep|&s;is.</NOTE> for <HI>evil workers:</HI> And the Apo&s;tle ex|pre&s;&s;eth him&s;elf in this manner; becau&s;e, according to the cour&s;e of Ju&s;tice, men are not to be pu|ni&s;hed but for evil works; for &s;omething that is contrary to the Law of God, and to the Laws of man con&s;onant thereunto, and grounded thereupon. Note this, Subjects are not to be threatened, nor flattered into obedience to tho&s;e Commands of the Powers, which are &s;inful, and repugnant to the Law of God, and a good Con&s;cience; or to tho&s;e that are arbitrary, and illegal, contrary to, or be&s;ide the laudable con&s;ti|tution of the Government, which is to be managed according to known Laws; nor ought men to be puni&s;hed for not obeying in
<PB N="218" REF="117">&s;uch ca&s;es. The Magi&s;trate in all his Commands, as well as his Ex|ecutions, &s;hould act as the Mini|&s;ter of God, urging onely what God would have urged, and pu|ni&s;hing accordingly:<NOTE PLACE="marg">Prevari|catio le|gati, nul|la e&s;t po|te&s;tas.</NOTE> So that none of the&s;e arguments for &s;ub|jection to Magi&s;trates are pre&s;&s;ed; nor is any thing in this di&s;cour&s;e held forth, to abet or counte|nance &s;uch an antichri&s;tian, and di&s;ingenuous maxime; <HI>That Sub|jects are bound to yield ab&s;olute obe|dience to their Supericurs;</HI> (as &s;ome athei&s;tically and ab&s;urdly conceit, or do di&s;&s;emblingly and di&s;hone&s;t|ly, for their own ends, profe&s;&s;e them&s;elves to be of this Judge|ment, or at lea&s;t, are of &s;uch practice, as if they did judg them|&s;elves obliged, to obey all the commands of their Superiours, though again&s;t Con&s;cience) nor can any thing that hath been &s;aid, (for ought I can &s;ee) be hone&s;tly or rationally interpreted, as re|flecting at all upon tho&s;e, who do not, (becau&s;e they dare not) in &s;ome ca&s;es yield active obedience; <HI>viz.</HI> in that which &s;eemeth to
<PB N="219" REF="117">them, to be contrary to the mind of God, and &s;o is again&s;t the light of their own Con&s;ciences: [To ju&s;tifie the wicked, and condemn the ju&s;t, are alike abomination to the Lord.]</P>
<P>Well, This is a third ground of the point, or a third Argu|ment to enforce the duty of Sub|jection to Magi&s;trates; becau&s;e they that will not be &s;ubject, but re&s;i&s;t the Powers, &s;hall receive to them&s;elves judgement, puni&s;h|ment; the Magi&s;trate being ap|pointed by God, to be a terrour to <HI>evil works.</HI></P>
<P N="4">4. Here is a fourth Argument,<NOTE PLACE="marg">4 <HI>Arg.</HI> ab utili.</NOTE> taken <HI>ab utili,</HI> from the profita|ble effect and fruit of due obedi|ence to the Magi&s;trate: It is good for us to do that which will turn to our prai&s;e. But now, to obey the <HI>powers</HI> ordained of God, will turn to our prai&s;e: It is therefore good for us to obey the powers: <HI>Do that which is good:</HI> i. e. hold fa&s;t Innocency, and do vertuou&s;ly, in conformity to good Laws, <HI>and thou &s;halt have prai&s;e of the power:</HI> This <GAP DESC="foreign">, prai&s;e,
<PB N="220" REF="118">&s;ignifies here approbation, and remuneration; if thou bee&s;t an obedient &s;ubject, thou &s;halt be approved of, and rewarded by, the Magi&s;trate. Thus Gover|nours are &s;aid to be &s;ent for the <HI>puni&s;hment</HI> of evil doers, and the <HI>prai&s;e</HI> of them that do well:<NOTE PLACE="marg">1 Pet. 2.14.</NOTE> and &s;o this word is to be interpreted in that &s;aying of the Apo&s;tle, <HI>Then &s;hall every man,</HI><NOTE PLACE="marg">1 Cor. 4.5.</NOTE> (<HI>i. e.</HI> every godly man, every faithful man) <HI>have prai&s;e of God.</HI> The Lord Chri&s;t, the Judge, &s;hall in that day give publick Te&s;timony to his innocency, and give him the re|ward promi&s;ed. Note this by the way, This &s;hould bear up, and quiet the Spirits of Chri&s;t his faithful Servants, when they are reproached by men, and reviled as Hereticks, and Seditious per|&s;ons, or Phanatiques, or Rebels, and ca&s;t out, and injuriou&s;ly dealt with. Let them commit their cau&s;e to Chri&s;t their Judge, of whom they &s;hall have prai&s;e and glory.</P>
<P>Well; hone&s;t, vertuous, con&s;ci|entious, obedient Subjects, &s;hall
<PB N="221" REF="118">lo&s;e nothing by it, but &s;hall reap the benefit of innocency, and ver|tue, and due obedience in the Lord; they &s;hall be commended and rewarded for it by the good Magi&s;trate.</P>
<P>And this Argument for &s;ub|jection and obedience, is fortifi|ed with an intimation of this &s;pe|cial end of Magi&s;tracy, and duty of the Magi&s;trate; <HI>For he is the Minister of God to thee for good:</HI> If thou do&s;t that which is good, behaving thy &s;elf orderly, in a conformity to good Laws, then he is the Mini&s;ter or &s;ervant of God, appointed and impowered to countenance and reward thee.</P>
<P N="5">5.<NOTE PLACE="marg">5 <HI>Arg.</HI> a devito.</NOTE> Now there is in the&s;e very words, an Argument for &s;ubjecti|on; <HI>i. e.</HI> reverence and obedi|ence to Magi&s;trates. The Magi|&s;trate is in his place God's &s;ervant for the Subject's profit, for the advantage of God's people: This is the end of God his Ordinance, <HI>Magi&s;tracy;</HI> and this is the duty of God his Officer, the <HI>Magi&s;trate:</HI> and this is the care and employ|ment of good Magi&s;trates, to make
<PB N="222" REF="119">good this end of their Office and Power, improving it for the good of their Subjects: Rulers and Magi&s;trates, are the <HI>Mini&s;ters</HI> of God to us for good; for good natural, and moral, and civil, and &s;piritual, to pre&s;ere our lives, and liberties, and to &s;ecure to us that which we do rightfully po&s;&s;e&s;s and enjoy, to repre&s;s vilence, and defend us from the malice, and oppre&s;&s;ion, and rapine, and cruely of unrea&s;onabe, and vi|tious, and licentious men; to re|&s;train vice and wickedne&s;s, and to encourage and promote Ver|tue and Piety, and to maintaine true Religion, and the purity of Doctrine and Wor&s;hip, <HI>&amp;c.</HI> Chri|&s;tian Rulers are &s;et over us by God, to care for us in every re|&s;pect, that under them we may lead a quiet and peaceable life in all godline&s;s and hone&s;ty. Oh, what a ble&s;&s;ing is a Vertuous and Religious King, from whom, un|der God,<NOTE N="*" PLACE="marg">Nutrix Eccle&s;iae, Pater Pa|triae.</NOTE> his Subjects receive the benefit of Religion and Ju&s;tice, who is the Church's Nur&s;e, and the Common-wealth's Father?
<PB N="223" REF="119">O what a benefit is it, to live un|der a Pious, Righteous, &s;ettled Government? &s;uch a Govern|ment is, (as one &s;aith) like <HI>Nebu|chadnezzar's</HI> Tree, who&s;e leaves are fair, and fruit much; afford|ing meat, and &s;hadow, and &s;weet re&s;t.</P>
<P>Now, is there not upon account of all this, a ju&s;t challenge of &s;ub|jection, <HI>i. e.</HI> reverence and obe|dience to <HI>Magi&s;trates?</HI> Our com|forts from them, and enjoyments by means of them, call upon us, to be &s;ubject to them. The Ri|vers acknowledge their receipt of waters from the Sea, by empty|ing them&s;elves again into it; and the Trees receiving nouri&s;hment from the earth, give back their leaves again, to dre&s;s and feed the Earth. Let us think how we are bound to a retribution to the higher Powers; and let our Sub|jection be an&s;werable to our ob|ligation.</P>
<P N="6">6.<NOTE PLACE="marg">6 <HI>Arg.</HI> a nece&s;|&s;ario.</NOTE> The Apo&s;tle argues <HI>a nece&s;|&s;ario:</HI> This is another rea&s;on why a we &s;hould be &s;ubject, becau&s;e it is nece&s;&s;ary that we be &s;o, not only
<PB N="224" REF="120">for the avoiding of puni&s;hment, but al&s;o for the keeping of a good Con&s;cience: <NOTE PLACE="marg">Ver. 5.</NOTE><HI>Ye mu&s;t be &s;ubject, not onely for wrath, but for Con&s;ci|ence&s;ake:</HI> So that here is a double rea&s;on or demon&s;tration of the nece&s;&s;ity of &s;ubjection to the <HI>Powers.</HI></P>
<P N="1">1.<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> It is nece&s;&s;ary <HI>for wrath,</HI> be|cau&s;e of wrath, for the avoiding of wrath; not only the wrath of the civil Magi&s;trate, (which we &s;hould be fearful to provoke again&s;t our &s;elves;) but e&s;pecially, for fear of the wrath of God, that we incur not his di&s;plea&s;ure.</P>
<P N="2">2.<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Subjection to the <HI>powers,</HI> is nece&s;&s;ary <HI>for Con&s;cience &s;ake,</HI> that we may have a good and quiet Con&s;cience: for to obey the pow|ers, is to obey God, and ob&s;erve his Command; &s;o that obedience procures or begets a good Con|&s;cience, which is the approbation of our own mind, judging right|ly, and witne&s;&s;ing to us, that we have done well, approving our &s;elves to God and men: Where|upon followes a gladne&s;s of the heart, re&s;i&s;ting in this approba|tion
<PB N="225" REF="120">and te&s;timony. Contrarily; to oppo&s;e the <HI>powers,</HI> is to <HI>re&s;i&s;t the Ordinance of God,</HI> and &s;o to re|&s;i&s;t God him&s;elf; and this wounds the Con&s;cience, and layes us un|der a fear of God his revenging Ju&s;tice. A Chri&s;tian is bound to perform civil duties upon grounds of Religion; God's Command binds the Con&s;cience to keep men's righteous Laws.</P>
<P>Here is another Argument from the rule of Ju&s;tice, which is,<NOTE PLACE="marg">7 <HI>Arg.</HI> ab aequo.</NOTE> <HI>to render to every one his due:</HI> and here he reckons up four particu|lars of civil ob<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">dience, accord|ing to the degrees of civil <HI>powers,</HI> or the &s;everal Orders and Offices of men in power: <HI>Render tribute, to whom tribute is due: viz.</HI> to the Prince his Trea&s;urers; <HI>Custome,</HI> to whom cu&s;tome is due: To the Prince his Farmers and Collect|ours: <HI>Fear,</HI> to whom fear is due; <HI>viz.</HI> to the Prince his Deputies, to Governours, Judges, Ju&s;tices, Officers &s;ent by him, while they act in their places under him, ac|cording to the Prince his decla|red will, and the power derived
<PB N="226" REF="121">to them, and ve&s;ted in them by the Laws, as they are <HI>Mini&s;ters</HI> of Ju&s;tice. La&s;tly, <HI>render honour,</HI> to whom honour is due; <HI>viz.</HI> to the Per&s;on and Authority of the Prince or cheif Ruler: as Saint <HI>Peter</HI> commands; <HI>honour the King.</HI></P>
<P>Now, <HI>Tribute</HI> is that which is charged upon, and paid out of a man's po&s;&s;e&s;&s;ion and e&s;tate.</P>
<P><HI>Cu&s;tome,</HI> is properly that which is paid out of Merchandize or Traffick, exported or imported.</P>
<P><HI>Fear,</HI> is an acknowledgment of the power ordained by God, and a care not to offend it, le&s;t we in|cur blame and puni&s;hment.</P>
<P><HI>Honour,</HI> is a <HI>due inward affection</HI> toward him, whom we judg wor|thy of reverence and re&s;pect, ei|ther for his vertue, or for the e|minency of his place; or for his beneficence toward us, or upon &s;ome other ju&s;t con&s;ideration; and an <HI>outward, due &s;ignification,</HI> and te|&s;tification of our inward reverence and re&s;pect toward him: <HI>honour</HI> is due to the <HI>powers,</HI> e&s;pecially the higher <HI>powers,</HI> becau&s;e of their Office and Place, as to our civil
<PB N="227" REF="121">Parents, by vertue of God's com|mand; <HI>Honour thy Father: Ho|nour</HI> comprehends reverence, fear, &s;ubjection, obedience, love, and thankfulne&s;s.</P>
<P>Thus I have di&s;patched the Doctrinal part of this my di&s;|cour&s;e.</P>
<P>I have &s;tated the duty of &s;ub|jection to Magi&s;trates, telling you, that it imports mainly reverence and obedience; and &s;hewing you, what <HI>reverence</HI> is, and what it is <HI>to obey.</HI></P>
<P>Now, whereas I a&s;&s;igned this limitation of our univer&s;al obedi|ence; <HI>viz.</HI> it mu&s;t be <HI>in the Lord;</HI> in all things according to the mind of God, only &s;o far as God his Word gives us command or allowance to act. This is the li|mitation which the Scripture &s;ug|ge&s;teth, and in many place; hold|eth forth, and therefore cannot be ju&s;tly offen&s;ive to any; nor will it offend any good Magi|&s;trate, who acknowledgeth God to be his Superiour, and the Su|pream Law-giver, and de&s;ires that God &s;hould be honoured a|bove all.</P>
<PB N="228" REF="122">
<P>And whereas, touching the binding power of humane Laws in the Con&s;cience, I determined, That the Laws of men bind not the Con&s;cience, directly and im|mediately, nor univer&s;ally and unlimitedly, nor ab&s;olutely, as the Laws of God do; but only by the intervention of God's Com|mand, and as they are grounded upon, and derived from, and a|greeable to, the Eternal Law, the Law of God: and I concluded, That no voice but God's Voice, is to be heard in the Con&s;cience, as commanding there, and bind|ing indi&s;pen&s;ibly to obedience: This determination is warranted by Scripture, and therefore not to be quarrelled with.</P>
<P>Concerning the whole; I &s;hall &s;hew you what was the &s;ence and Con&s;cience of our late King <HI>Charles</HI> the Fir&s;t, as he expre&s;&s;|eth him&s;elf in that Book of his, Entituled <GAP DESC="foreign">: or the <HI>Portraiture</HI> of his Sacred Maje&s;ty: his words are the&s;e;
<Q>I have of|ten declared, how little I de&s;ire, that my Lawes and Scepter
<PB N="229" REF="122">&s;hould entrench on God his Soveraignty, who is the onely King of mens Con&s;ciences; and yet he hath laid &s;uch re&s;traint upon men, as commands them to be &s;ubject for Con&s;cience &s;ake; giving no men liberty to break the Law e&s;tabli&s;hed, fur|ther then with meekne&s;s and patience they are contented to &s;uffer the penalty annexed, rather than perturb the pub|lick peace. And again; Next <HI>to fear God,</HI> is, <HI>honour the King:</HI></Q> (next to it, not before it) Thus our late Soveraign.</P>
<P>I now come to a word or two of Application.<NOTE PLACE="marg">Applica|tion.</NOTE></P>
<P>The fir&s;t U&s;e &s;hall be for Con|futation.<NOTE PLACE="marg"><HI>1</HI> Confu|tation.</NOTE></P>
<P>Fir&s;t of Papi&s;ts, and Popi&s;h Doctrine.<NOTE PLACE="marg">Of Papi&s;ts</NOTE></P>
<P N="1">1. Of that horrible and helli&s;h Doctrine, <HI>[That it is lawful, and meritorious, to murther Princes in the quarrel of Religion]</HI> ju&s;tifying, abetting, and applauding the heinou&s;e&s;t Trea&s;ons, again&s;t the highe&s;t <HI>Powers</HI> upon earth. Doth
<PB N="230" REF="123">God &s;ay, <HI>Let every Soul be &s;ubject to the higher Powers;</HI> and &s;hall the Pope teach Subjects to murther their Princes, and to blow up Parliaments, <HI>&amp;c.</HI> for the advan|tage of the Catholick Cau&s;e? (as they call it) <HI>Doubtle&s;s</HI> (&s;aith a learned Divine) <HI>The Romi&s;h Re|ligion is the mo&s;t horrid Rebel in the world.</HI></P>
<P N="2">2. There is another fal&s;e, ab|&s;urd, idle, Doctrine of theirs, hereby confuted; <HI>viz.</HI> this, <HI>That the Pope, and his Bi&s;hops and Clergy</HI> (who call them&s;elves Spiritual) <HI>are exempted from &s;ubjection to civil Magistrates, both as to their per&s;ons in the tryal of Eccle&s;iastical, Civil, and Criminal Cau&s;es; and as to their pur&s;es and po&s;&s;e&s;&s;ions, in pay|ing Tributes.</HI> Whereas the Apo|&s;tle here chargeth every Soul to be &s;ubject to the <HI>higher powers,</HI> to the powers ordained of God; and Chri&s;t (we read) paid tribute for him&s;elf and <HI>Peter;</HI><NOTE PLACE="marg">Act. 25.11.</NOTE> and <HI>Paul</HI> pleaded before the civil Magi|&s;trate: and we know that <HI>Aaron</HI> the high Prie&s;t, was &s;ubject to <HI>Mo&s;es</HI> the chief Magi&s;trate: yet
<PB N="231" REF="123">the&s;e men, (as if they were high|er than high Prie&s;ts, and before <HI>Peter,</HI> and better than Apo&s;tles) mu&s;t, for&s;ooth, be exempted from &s;ubjection to any civil Powers.</P>
<P>Secondly, Our Text and Do|ctrine &s;erves for Confutation of <HI>Donati&s;ts,</HI> and <HI>Millenaries,</HI> and <HI>Quakers,</HI> and &s;ome <HI>Anabapti&s;ts,</HI> who look for the aboli&s;hing of all Magi&s;tracy; that Chri&s;t alone may reign among the Saints, who cry down Magi&s;trates, and deny that they have any coercive punitive Power; that cry up an equality and parity among Chri&s;tians; holding that Chri&s;tians need no Magi&s;trates, and that they need not be &s;ubject to any.</P>
<P>And why &s;o? What do they plead for this opinion of theirs, and for their denial of &s;ubjection; <HI>i. e.</HI> reverence and obedience to Magi&s;trates?</P>
<P>Object. <HI>They &s;ay that they are the Lord his Freemen, and that it is again&s;t Chri&s;tian liberty, for Chri|&s;tians to be under the power of any, but Chri&s;t, who is their only King, who hath made them free; and that
<PB N="232" REF="124">they must not be the &s;ervants of men.</HI></P>
<P><HI>An&s;w.</HI> The Liberty unto which Chri&s;t doth free his people in this life, is inward and &s;piritual: Go|&s;pel liberty is a liberty from &s;in, a liberty unto duty; a liberty to &s;erve God in our order, place and &s;tation; a liberty from the yoke of Ceremonies, <HI>&amp;c.</HI> and &s;urely civil &s;ubjection to Superiours, is not incon&s;i&s;tent with &s;uch &s;piri|tual liberty. Indeed the Apo&s;tle <HI>Paul</HI> di&s;cour&s;eth largely of Chri|&s;tian liberty, and yet he doth more than once enjoyn, and earn|e&s;tly pre&s;s &s;ubjection to Magi|&s;trates. There is a wide differ|ence betwixt that liberty which Chri&s;t hath purcha&s;ed for us, and that libertini&s;m which Fanatical &s;pirits plead for.</P>
<P>And as to that other Text which they urge;<NOTE PLACE="marg">1 Cor. 7.23.</NOTE> <HI>Ye are bought with a price, be ye not the &s;ervants of men.</HI></P>
<P>To this I An&s;wer; that the A|po&s;tle, there &s;peaking of the &s;ub|jection of Servants to their Ma|&s;ters, forbiddeth &s;inful &s;ubjecti|on,
<PB N="233" REF="124">and not civil &s;ubjection.</P>
<P>By <HI>[Servants of men]</HI> he mean|eth not tho&s;e that do civil &s;er|vice to their Superiours; (he for|bids not Chri&s;tians thus to be &s;ervants) but he &s;peaks of an in|clination to gratifie their finful de&s;ires, and a readine&s;s to obey their wicked Commands; for &s;ervants were then forced by threatnings and &s;trips, and by the terrours of death, to obey all the Commands of their unbeliev|ing Ma&s;ters, were they never &s;o di&s;hone&s;t and wicked: therefore the Apo&s;tle gives this admonition to believing Servants, that were under the power of &s;uch Ma&s;ters, to take heed, that they be not ter|rified into wickedne&s;s; that they &s;o &s;erve men, as not to offend God, and wrong their own Con|&s;ciences: Thus <HI>Pareus</HI> interprets the place; and &s;o <HI>Chry&s;o&s;tome,</HI><NOTE PLACE="marg">Noli<GAP DESC="illegible" RESP="OXF" EXTENT="1 letter">e eis pare|re, &s;i im|pia prae|cipiant.</NOTE> <HI>Obey not their ungodly Commands:</HI> And this admonition is very &s;uit|able, with re&s;pect to the &s;ubjecti|on and obedience of Subjects to their Rulers and Magi&s;trates. I may, and mu&s;t &s;erve and obey
<PB N="234" REF="125">the Magi&s;trate, but I mu&s;t not &s;in at his Command.<NOTE N="*" PLACE="marg">Major erga De|um obli|gatio, quam erga ho|mines; illa ab|&s;oluta, haec conditionalis. Supremae maje&s;tati de|betur major reverentia, Domino quam &s;ervo ma|jor obedientia.</NOTE> When men command what God forbids, in &s;uch a ca&s;e God mu&s;t be obeyed rather than men.</P>
<P><HI>Walk ye not in the Statutes of your Fathers,</HI><NOTE PLACE="marg">Ezek. 20.18, 19.</NOTE> &amp;c. <HI>Walk in my Sta|tutes.</HI> I wi&s;h, &s;aith <HI>Calvin,</HI> that the&s;e things were deeply printed in the minds of all men; then would not &s;o many &s;erve the lu&s;ts of men, as if they them&s;elves were to be bought and &s;old.</P>
<P>Well, here is the point; They whom Chri&s;t makes <HI>free, are free indeed;</HI> but it is from bondage to their own and other mens lu&s;ts, not from obedience to the hone&s;t Commands, and righteous Laws, of their Superiours.</P>
<P>Divers other frivolous objecti|ons, and ab&s;urd pleas there are, which have been fully an&s;wered, over and over again, and the An|&s;wers are in Print.</P>
<PB N="235" REF="125">
<P>Obj. In Chri&s;t <HI>(&s;ay they)</HI> all are equal; <HI>there is no di&s;tinction of Superiours and Inferiours;</HI><NOTE PLACE="marg">Gal. 3 28.</NOTE> <HI>all are one in Chri&s;t.</HI></P>
<P><HI>Sol.</HI> To this it is An&s;wered; That politick inequality is not again&s;t Spiritual equality.</P>
<P>Obj. <HI>And whereas it is alleadg|ed; That Chri&s;t is the Chri&s;tians only King, therefore Chri&s;tians mu&s;t be &s;ubject only to Christ.</HI></P>
<P><HI>Sol.</HI> The An&s;wer is, That though Chri&s;t be the &s;ole King of the Church, yet he is not the on|ly King in the Church; nor is his Kingdom contradictory to, or de|&s;tructive of, civil Powers and Go|vernment: <HI>Subordinata non pug|nant;</HI> There is no repugnancy, where there is a &s;ubordination: Kings in the Church, &s;erve Chri&s;t the great King of the Church; and Chri&s;t keepeth up Order, and maintaineth Government in the Common-wealth for his Church's &s;ake; for his own <HI>Kingdom's</HI> &s;ake.</P>
<P>I &s;hall go no further in this U&s;e of Confutation; nor &s;hall I &s;tay much longer in the Application of the point, only I &s;hall add one
<PB N="236" REF="126">word for Information, and ano|ther of Exhortation.</P>
<P><MILESTONE N="2" UNIT="&V;&s;e."> We &s;ee here,<NOTE PLACE="marg"> Informa|tion.</NOTE> that Piety is not oppo&s;ite to civil Authority; that true Chri&s;tianity oppo&s;eth not Magi&s;tracy; that Religion mak|eth not Rebels, but Subjects: for &s;ubjection and obedience to Ma|gi&s;trates, is one of the Principles of true Religion.</P>
<P>Indeed this is the common &s;launder rai&s;ed by the Devil and his In&s;truments, again&s;t Chri&s;t and his Kingdom, and Servants; as if the true Religion, and Profe&s;&s;ors of it, were mo&s;t dangerous to ci|vil States; as if the be&s;t men, were the wor&s;t Subjects; as if tho&s;e that are mo&s;t Religious, were wor&s;t to be tru&s;ted; as if there were mo&s;t need to watch them, and keep them under. See what an Oration <HI>Haman</HI> made again&s;t God his people, &s;tuffing it with malignant Criminations:<NOTE PLACE="marg">E&s;t. 3.8.</NOTE> See what a pe&s;tilent Letter <HI>Rehum</HI> and <HI>Shim&s;hai,</HI> wrote again&s;t the <HI>Jews,</HI> &s;ending it to the King <HI>Artaxerxes.</HI><NOTE PLACE="marg">Ezra. 4.11.</NOTE> Was not Chri&s;t him&s;elf accu&s;ed and condemned as an Enemy to
<PB N="237" REF="126"><HI>Cae&s;ar,</HI> and a mover of Sedition? was it not laid to <HI>Paul</HI> his charge, once and again, that he was a pe|&s;tilent fellow, and a mover of Se|dition, and a Sect-ma&s;ter? And thus Popi&s;h, and profane, and Athei&s;tical, malignant Spirits, have been alwayes ready to ca&s;t &s;uch a&s;per&s;ions upon &s;incere Pro|fe&s;&s;ours of the Go&s;pel; upon the mo&s;t Religious, and Con&s;cienti|ous, and faithful Mini&s;ters and people.
<Q>Oh! they are Facti|ous, and Fanatical; they are troublers of the Church and State, they have a Spirit of Re|bellion in them, it is not fit they &s;hould live.</Q> Thus the De|vil would &s;care men from embra|cing the Truth, and the Ordi|nances of Chri&s;t, and from all forwardne&s;s in profe&s;&s;ing Religi|on: But doubtle&s;s the godly Preachers, and &s;incere profe&s;&s;ors of the Go&s;pel, are &s;o far from de|nying the right of Princes, and from a Spirit of Rebellion, as that the Doctrine which they bring, and which they entertaine, and de&s;ire to hold fa&s;t, e&s;tabli&s;h|eth
<PB N="238" REF="127">the power of Rulers in their hands: They are, as one &s;aith, like <HI>Solomon</HI> his Workmen that built the Temple, and built the Kings's Throne too. And &s;urely, the more that any man takes in the Principles of the Go&s;pel, and of a Chri&s;tian, and the more power Religion hath upon his heart, the better Subject will he be. The Go&s;pel commandeth all lawful o|bedience, even to Infidel Magi|&s;trates; &s;uch as were when <HI>Paul</HI> wrote this Epi&s;tle to the <HI>Romans;</HI> and the more that the Doctrine of the Go&s;pel comes in power up|on the heart, the more and better obedience there will be.</P>
<P>Rulers have no better friends, than &s;uch as make Con&s;cience of their wayes: they are the be&s;t &s;ub|jects to Princes on earth, that do truly fear the God of Heaven. The&s;e pray for Rulers, while o|thers do Cur&s;e and Swear, and drink Healths (as they call them) thus con&s;tantly breaking the <HI>Kings</HI> Laws, and, by their wickedne&s;s, provoking God to bring Judge|ment upon King and people.
<PB N="239" REF="127">The&s;e that fear God, obey for Con&s;cience &s;ake, and &s;o as to keep a good Con&s;cience, when others obey onely for fear, or according to their humour, and without Con&s;cience; and however &s;uch talk of Loyalty, and boa&s;t them|&s;elves the only Loyali&s;ts; it would, I think, be no hard matter to de|mon&s;trate, that none can be truly and certainly Loyal, but &s;uch as are truly religious. They that do not truly fear God, do not truly Honour the King: Though they may flatter Rulers for their own ends, and be ready to &s;erve them in many things, &s;o farre as they may &s;erve them&s;elves upon them, and carry on their own de|&s;ignes, and in tho&s;e matters that may &s;uit with their own humors; yet to &s;erve their lu&s;ts or intere&s;ts, they will break the King's Laws, as well as God's; but &s;hew me a good Chri&s;tian, and I will &s;hew you a good Subject, that obeys for Con|&s;cience &s;ake: he that truly fears God, will be afraid to break the Laws of God and Man.</P>
<PB N="240" REF="128">
<P>And now there is an inference of the Magi&s;trate's concernment, depending hereupon, and i&s;&s;uing from hence: If true Religion make good Subjects, and true Pi|ety be the &s;ure&s;t ground and bond of Loyalty; then it greatly con|cerns Chri&s;tian Rulers to main|tain and keep up the true Religi|on among their Subjects, and to promote Piety, and to protect, countenance, and encourage tho&s;e that are truly religious and pious: This will prove to be a true point of State Policy; for it is matter of life or death political to any King|dom, as it doth well or ill under|&s;tand it's own Intere&s;t: Now I &s;ay, This is the great concernment and intere&s;t of Soveraignty,<NOTE PLACE="marg">Qui vere civilis e&s;t vult cives bonos ef|ficere, &amp; legibus obtem|perantes <HI>Ari&s;t. l.</HI> 1. <HI>Eth. c.</HI> 13</NOTE> and ruling Authority, to take the mo&s;t effectual cour&s;e for the making of good Subjects; and that is un|doubtedly this, to take order, that principles of Religion may be in|&s;tilled into <HI>men,</HI> and fixed in them, and that the power of godline&s;&s;e may be promoted; and to this end, that the exerci&s;es of Religi|on
<PB N="241" REF="128">both publick and private, may be encouraged; and that care be taken, that the Lord's day be &s;e|que&s;tred and applied to holy ex|erci&s;es; and that an able, godly, faithful, practical Mini&s;try, be planted throughout the Prince his dominions; and that in&s;ufficient, negligent, and &s;candalous Mini|&s;ters, be not promoted or &s;uffer|ed in the Church: This would be the way, to make good men, and good Chri&s;tians, and con&s;e|quently good Subjects, tied fa&s;t to the Ruling Powers, by the bond of Con&s;cience; without this, other politick cour&s;es will prove inef|fectual; for till obedience be wil|lingly yielded unto God, it will not be con&s;cionably, and &s;o not con&s;tantly yielded to his Depu|ties: but Chri&s;tians well inform|ed from the Word of God, and &s;ea&s;oned with Scripture Princi|ples, know, that they mu&s;t needs be &s;ubject, not onely for wrath, but for Con&s;cience &s;ake.</P>
<P>Again; one word more with re&s;pect to Magi&s;trates.</P>
<PB N="242" REF="129">
<P>If Subjects be limited by the Word of God, in point of their obedience; &s;o that though they be bound to &s;ubjection, yet they are bound not to obey in any thing contrary to the Word.<NOTE PLACE="marg">Concedi|tur liber|tas uten|di legi|bus, <HI>&amp;c.</HI> itatamen ut &s;ub|&s;tantia legum Divina|rum non calcetur, abjicia|tur, aut negliga|tur. <HI>Szeged. Bp.</HI> Ba|bington.</NOTE> Then Magi&s;trates are likewi&s;e thus li|mited in their Commands and Injunctions; &s;o that though they have Power and Authority to make Laws, and give Commands, yet they are bound not to make any Law cro&s;s to God's Law; not to command any thing contrary to the Word of God: but all the Lawes and orders of Superiours, &s;hould be &s;ub&s;ervient to the Laws of God, or con&s;i&s;tent with them. <HI>Piety and Charity, are the limits of the Magistrates command, and our obedience.</HI> It is the Magi&s;trate': &s;in, to command that to be done: in doing whereof, the Subject fin|neth directly again&s;t God; and in &s;uch a ca&s;e of contrariety to the Divine Law, the Maker (as well as the ob&s;erver) of Laws a|ba&s;eth the Eternal God, &s;etting him below the creature. As Chri&s;t
<PB N="243" REF="129">comandeth his Kingdom to be &s;ubject to Princes and Potentates, &s;o he commandeth all Princes and Potentates, to be &s;ubject to his Kingdom:<NOTE PLACE="marg">P&s;. 2.12.</NOTE> <HI>Ki&s;s the Son</HI> &mdash;</P>
<P>Every Calling and Profe&s;&s;ion, hath &s;ome rule to go by; and mens excellency in any calling, &s;tands in their conformity to the Rule. Now, the Word of God in a &s;pe|cial manner propounded and en|joyned to Magi&s;trates, as their di|rectory and Rule:<NOTE PLACE="marg">Jo&s;h. 1.8. Deut. 17.18, 19. 2 Chron. 23.11.</NOTE> See the Texts in the Margin, When <HI>Joa&s;h</HI> was Crowned King, <HI>the Te&s;timony,</HI> the Book of God's Law, <HI>was given in|to his hand.</HI> It was a Wi&s;e, and a Religious &s;aying of that famous Queen <HI>Elizabeth,</HI> when a Bible was pre&s;ented to Her, as She pa&s;|&s;ed thorow <HI>Cheap-&s;ide</HI> in <HI>London; This hath been my delight, and this &s;hall be the Rule whereby I will frame my Government.</HI> And doubt|le&s;s, if it mu&s;t be the Subject his Rule for obeying, it mu&s;t be the Ruler his Rule for Command|ing.</P>
<PB N="244" REF="130" MS="y">
<P><MILESTONE N="3" UNIT="&V;&s;e."> Let us approve our &s;elves good Chri&s;tian Subjects;<NOTE PLACE="marg">Exhorta|tion.</NOTE> yielding due &s;ubjection to the <HI>higher powers,</HI> obeying for Con&s;cience &s;ake; with a good Con&s;cience, in and for the Lord: <HI>Give unto Cae&s;ar, the things that are Cae&s;ars, and un|to God, the things that are God's: Fear God, and honour the King.</HI> Let not the&s;e two Precepts be di|vided; let not this Scripture or|der be inverted.</P>
<P><HI>Obligatio erga Deum ab&s;oluta, erga homines, conditionalis; &s;i nihil vel impium vel inju&s;tum praecipiant.</HI></P>
<P><HI>Obediendum e&s;t Magi&s;tratui qua|tenus ea praecipit, quae praecipi po&s;&s;unt a Mini&s;tro Dei, et ei conveniunt, qui gladium ge&s;tat malorum vindicem, &amp; bonorum defen&s;orem.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="130">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
