the Scripture holds out to us this Object of worship excluding all others 1 Sam. 7.3 Prepare your hearts to the Lord and serve him only Mat. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serve 2. We must worship the True God or worship God as God therefore we must have true apprehensions of God right conceptions of him in his Nature Attributes and Properties and a true knowledge of God in Christ and as he hath revealed himself in the Covenant of Grace 3. God must be worshipped and served as our God with an appropriation of him to our selves apprehending our Covenant-Relation to him and Interest in him Thou shalt worship the Lord thy God God the true God our God is the sole Object of Religious worship Concl. 2 2. The right worshipping of this our God is a religious holy observance of him and obedience to him so that true full worship takes up the inward and the outward man and takes in all sorts of duties and all points of obedience there is an Universality both respecting the Subject of worship which must be the whole man and respecting the Parts of worship how far it is to extend in point of duty to all duty it must be whole obedience First Inward worship there must be the worship of the inward man heart-worship soul-worship which consisteth in 1. A right knowledge and acknowledgment of God as he hath revealed himself in his Word and Works And 2. A Religious holy affection toward God thus known and acknowledged for we must know that the Law of God which is the rule of his worship is Spiritual reaching the understanding and affections and all the powers of the Soul We have both this knowledge and acknowledgement of God and this affection toward God called for by Moses Deut. 6.4 5. Hear O Israel the Lord thy God is one Lord know this and thou shalt love the Lord thy God with all thy heart and with all thy soul and withal thy might Now Religious holy affection towards God hath in it and noteth out to us Internal duties all the internal duties of worship which are the Souls more immediate actings wherein we glorifie God It cannot be expected that I should name them all I shall but touch upon some few specialties 1. 1 Faith Faith is one part of the Internal worship of God I say Faith to believe God and Faith to believe in God for there is a great difference between these two And the first of these viz. to believe God is to be taken in a double sence 1. 1 To believe God Credere Deum to believe the Being of the true God that there is a God and that he is such a God as the Scripture speaks him to be 2. Credere Deo to assent unto and be thoroughly perswaded of all that God hath spoken in his Word so submitting our judgement and stooping our reason to Gods revelations resting satisfied with them This surely is part of that worship and honour which every soul oweth to God To believe God his Being and to believe his Sayings Then 2 To believe in God to beleive in or on God is to have the Soul carried by Faith unto God in Christ as my God and Father and to apply to my self the promises of Grace which in Christ are yea and amen So casting my self upon God and depending on his Fatherly goodness for all good things for Soul and body This Faith is to be lookt upon as a vertue or work of the Soul which appertaineth to and is part of the inward worship of God 2. 2 Love Another ingredient of Divine internal worship is Love when knowing God to be the chief good and apprehending our own interest in him we love him truly and above all other things desiting nothing so much as communion with him and to be conformed to him This worship is called for in Scripture Mat. 22.37 Thou shalt love the Lord thy God withal thy heart and withal thy soul and with all thy mind 3. 3. Fear The fear of God is the internal worship of God when reverencing the Word of God and the Majesty and Holiness and Justice of God we flie sin as being fearful to offend God and careful to please him in all things This holy fear is called for in many places of Scripture Deut. 6.13 Thou shalt fear the Lord thy God Fear the Lord ye his Saints Psal 34. â— In thy fear will I worship saith David This fear of God is such a special part of inward worship that is is not rarely put for the whole worship of God for all Religion and godliness The Prophet Esay saith Isa 29.13 Their fear toward me is taught by the Precepts of men Our Saviour quoting this Text gives us the sence of it thus Mat. 15.9 In vain do they worship me teaching for Doctrine the commandments of men 4. 4. Repentance True Gospel-Repentance which comprehends Faith in it and is the turning of the whole Soul unto God lookt upon as an effect of Sanctification is the internal worship of God When we acknowledge our sinnes and acknowledging them bewail them and cast our selves by Faith upon the Mercies of God through the Merits of Jesus Christ firmly purposing by the help of Grace to abstain from sin and to obey God in all things herein we give God the glory of his Omniscience and Holiness and Justice and Mercy and this is surely to worship God when in our hearts we reverence him and give him the glory of his Attributes This is that worship which Paul taught Repentance toward God Act. 20.21 and Faith in our Lord Jesus Christ 5. The inward worship of God is with a thankful heart to acknowledge the goodness and beneficence of God towards us looking upon our selves as utterly unworthy of any of his gifts seriously purposing to glorifie our good God I might multiply particulars wherein the internal worship of God consisteth But these few hints shall suffice Secondly Outward worship As concerning External worship I shall only hint what it is in general To worship God Externally is sincerely and regularly to professe and practice true Religion carefully and conscionably endeavouring to perform all outward duties incumbent on us by the command of God I say sincerely to profess and practice true Religion in performing such duties Note Note this by the way Though Internal worship may be where there is at present no acting of that which is External yet there is no External worship which is indeed worship without Internal that which is only an action of the outward man meerly bodily exercise and not an act likewise of the inward man the act of the heart and Soul moving toward God that is not the worship of God However the Soul may and doth often act toward God in holy Worship in Faith and Love and godly Fear c. when no visible
come neer unto God our best services are so faulty and so filthy that in themselves they are rather a dishonouring of God than otherwise and therefore cannot be pleasing to God but onely through Jesus Christ in whom the Father is well pleased Therefore when we worship God we must gather into Jesus Christ and lay hold upon his Righteousness and present our services to God through Christ and leave our duties with Christ to be offered by him to his Father and our Father that they may be accepted through him as from him and for his sake I shall insist a little longer upon this forth Position that we are in hand with further to evince the necessity of Faith in the Mediator unto a right worshipping of God First I shall shew it respecting Prayer in particular and then respecting all Worship in general First respecting Prayer Faith is necessary To set Prayer on foot and To carry on the work and duty of Prayer and To the concluding of Prayer with an Amen and To keep the heart in a right frame after Prayer 1. It is necessary to set Prayer on foot or to bring the Soul to Prayer Can a man have any stomack to go and crave and make request where he hath no hope to speed Now where effectual Faith is not there can be no hope to speed in any suit to God and that upon this twofold account 1. It is upon account of the relation in which any soul standeth unto God that it can have any hope of obtaining that which it seeketh from God It is the consideration of God his Father-Hood and our Son-Ship that must bring us to Prayer giving us encouragement to go to God with our petitions The Prodigal saith I will arise Luk. 15.18 and go to my Father A Child hath reason to hope that his Father will hear him and do for him when he cannot expect it from a stranger Now how come we into the Religion of God to have him to be our Father How come we to have the Son-ship of Christ upon us by vertue of which we may be admitted into the presence of God and be received by him See that Scripture John 1.12 As many as received him to them gave he this Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Priviledge to become the Sons of God even to them that believe on his Name Ye are all the children of God Gal. 3.26 saith the Apostle by Faith in Christ Jesus 2. We cannot stand before God without Righteousness and this the Soul hath not of its own in it self We cannot look upon our selves but as sinful guilty persons nor upon our duties but as very defective The Righteousness which we must have that we may be accepted of God must be a Righteousness out of our selves another's Righteousness viz. the Righteousness of Christ which yet must be ours that it may do us good Now it becomes ours by Faith the Righteousness which gives us access to God by Jesus Christ is the Righteousnes of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.22 the Righteousness of God which is by the Faith of Jesus Christ unto all and upon all that believe Now for as much as without this Righteousness we can have no hope God-ward How can we with any confidence draw neer to God till such time as by Faith we close with Jesus Christ and apply his Righteousness to our selves Upon this account Faith is necessary to set Prayer on foot to set the Spirit of Prayer on work 2. Faith is necessary to carry on the work of Prayer and for the discharging of the duty 1. That we may with humble holy boldness with a Child-like confidence pray unto God Eph. 3.12 In whom we have boldness and access with confidence by the Faith of him 2. That we may lift up holy hands in Prayer I will saith the Apostle that men pray every where 1 Tim. 2.8 lifting up pure hands without wrath or doubting It is Faith that purifies the heart 2 Cor. 7.1 Having these promises let us cleanse our selves form all filthyness of the flesh and spirit Revelations concerning the Love and good Will of God concerning Christ and Grace do purge the Soul that takes them in 3. Faith is necessary for the enlarging of the heart in Prayer and to make us lively and earnest in praying I believed therefore have I spoken The believing Soul will utter it self and even pour it self forth before the Lord being perswaded it shall through Christ obtain at the hands of God that Grace which it sues for but the Unbelieving heart is straitned and where Faith is not fervency cannot be and where fervency is not the success of prayer is doubtful at least The effectual fervent Prayer of the Righteous man availeth much 3. Faith is necessary to the concluding of our prayers with an Amen testifying as our desires to have our petitions granted so our reliance on God and a penswasion that he will for Christ his sake grant our requests For it is by Faith that we leave our prayers with Christ in whom all the promises of God are Yea and Amen 4. Faith sets and keeps the Soul in a right frame after Prayer 1. It sets the heart at rest and keeps it quiet When I consider that Christ hath the offering up of my prayers and that God will not throw aside any of the petitions which his dear Son brings to him this quiets my heart 1 Sam. 1.18 When Hanna had prayed she did eat and her countenance was no more sad If she had not Faith her stomack would have been no better nor her heart quieter after Prayer than it was before but now believing that God had looked on the affliction of his Hand-maid and that he would give her that blessing which she prayed for now I say she goes away rejoycing in the goodness of God apprehended by Faith and eats her bread with a merry heart David being among many enemies and in the midst of dangers Psa 3.5 having prayed could lye down and take his rest believing that the Lord would preserve and deliver him as he had prayed 2. Faith sets the Soul and keeps it in a patient waiting frame and this is that which God requires and that which he loves psa 27.13 14. I had fainted saith David unless I had believed to see the goodness of the Lord in the land of the living wait on the Lord c. David's Faith resting on the promise of God upheld him to wait on the Lord for the accomplishment of his promise The Apostle tells us Hebr. 10.36 We have need of patience that after we have done the Will of God viz. in praying and using such means as God hath appointed we may receive the Promises There is a Promise of God to waiting Souls Isai 30 18 Blessed are they that wait for him Now it is onely the believing Soul that is a waiting Soul Isai 28.16
He that believeth will not make hast The godly are spoken of Psal 123.2 as having confidence in God and waiting for his goodness 3. Faith keeps the heart in a praying disposition frame sets the Soul on work to pray again and again often to ask the same things till we have a clear and full Answer from God And Faith makes the Soul importunate with God still rising higher and higher in holy importunity I believe that this Mercy will come in answer to Prayer therefore I will pray instantly that it may come and constantly till it doth come Thus Faith is necessary with respect to prayer-worship which is indeed a principal part of the Worship of God Secondly Faith is necessary to the Worship of God in general or to all Worship and that upon this account or for these reasons 1. Because to the worship of God there is required a knowledge of his Will and of the Rule of Worship and an assent unto and approbation of the Truth and Holiness and goodness of his Revelations and an Interest in him Can a man worship he knows not whom or when he understands not how he is to worship or when he is not perswaded in his own conscience that what he doth is right or when the Soul hath no recumbency on the Object of Worship Now this knowledge and this assent and this perswasion and this recumbency is Faith 2. Without Faith the Soul hath no way to God and so cannot draw nigh to him in Worship Jesus Christ is our onely way to God in him we have access with boldness and confidence to the Throne of Grace Now it is Faith in Jesus Christ which gives us the benefit of this way no Faith no Christ no Christ no way to God no possibility of any approach unto him without a Mediator for God out of Christ is a consuming Fire and poor Christless Souls have cause to fall into trembling when they think of God Now faithless souls are Christless and without Faith the Soul hath no access unto God or communion with him therefore Faith is necessary to the Worship of God It is only in this way of recumbencie by Faith on Jesus Christ that the Soul hath any peace toward God and hope and comfort in it's approaching unto him While we look unto weak corrupt sinful Self and upon our own imperfect faulty sinful performances there must needs be doubts and fears and unquietness of spirit Being justified by Faith Rom. 5.1 we have Peace toward God Peace i. e. that tranquility of Conscience or that comfort and joy which a Believer hath in a Conscience sprinkled with the blood of Christ and that boldnesse which he hath toward God as being his Father in Christ Jesus 3. Faith is necessary to the worship of God because where Faith is not there can be neither will nor ability for any hold action for any duty of worship What desire can the Soul have to draw near to God till it hath some hope through Christ of it's acceptance with God till it hath some hold-fast on the Covenant of God his Love so long as the Soul is estranged from Christ it is a stranger to God and God is a stranger to it Till there be an Vnion between Christ and the Soul even a Marriage Vnion there will be no desire of Communion or Spiritual Intercourse Christ his Spouse is delighted to see him even thorough the lattices to hear his voice at the door but she rejoyceth greatly to be with him in the Galleries to have his company in the Chamber delighteth to enjoy him in Ordinances and converse with him in worship Where there is such an Union to Christ there is pleasure in seeing him and hearing him joy to be with him The Soul having tasted the sweets of his Love desires to be led up to a more full enjoyment of him and so is making toward him in the use of means in attending on Ordinances and performing Duties Now this Union between Christ and the Soul is by the means of Faith it is by believing that the Soul comes to be one with Christ and so to be desirous of conversing with him to delight in his Ordinances and Worship Again It is by Faith that the Soul being made one with Christ doth fetch strength and abilities from Christ without whom we can do nothing that good is Of Christ his fulness the believer receiveth grace for grace Christ dwelling in the heart by Faith makes a holy heart is the worker of Grace in the heart and furnisheth the Soul with abilities for Duty that the Soul being justified and so sanctified by him may serve God and worship him acceptably Lastly There is one thing more which is considerable in the description of Worship viz. the End of it concerning which our Conclusion is this Concl. 5 5. The main end which we must aim at in all our Worship and Service is That God may be glorified by us This is God his great end of all his Works of all his appointments and Commands even his own Glory God hath made all things for himself and he will have all to be done to him 1 Cor. 10.31 Do all to the glory of God we are called upon to glorifie God in our souls 1 Cor. 6.20 and in our bodies Then may we be said to glorifie God when apprehending him to be such a God as he in his Word and Works hath discovered himself to be we make a sutable profession in Word and Deed really acknowledging his Power and Wisdom and Holiness and Goodness and Faithfulness and the rest of his Attributes and Properties reverently and humbly worshipping and serving the onely true God to whom all Worship and Service is due from us referring all our actions to the right end terminating all in him Paul would have the Philippians to be filled with the Fruits of Righteousess Phil. 1.11 which are by Christ Jesus to the praise and glory of God Thus I have finished the Explication of the Point explaining the Subject briefly and the Attribute more largely Proof Now for Proof of the Doctrine I shall refer you to the whole Sacred Story Look thorow the Book of God and you shall find it verified in all true Professors that the Scripture maketh mention of they were all worshippers of God I shall give you two words for the demonstration of the Point viz. That true Professors of the Christian Religion are worshippers of God according to the Principles and Rules of the Religion which they profess that real Christians do indeed worship the Father The first Demonstration shall be 1. From the true state of Religion 1. Demonstration and of a profession of Religion Religion properly notes a right acknowledgment and holy pure worship of God according to the rule laid down in his Word And Profession is a plain open declaration of our owning embracing and adhering to the true Religion Now Profession may be either that which
need of resolution with dependence upon God to strengthen us Counsel 8 8. Let us look forward to the end Look upon Heaven think upon the Day of Judgement and upon the Eternity of happiness o◠misery which will follow upon our choosing or refusing our delighting in or despising true Gospel-worship Excellently saith a learned man Mr. R. B. Faith looking at the things unseen would excite such a serious frame of spirit as would not suffer Religion to evaporate into Formality or to dwindle into Complement and Ceremony Vse 4 The fourth and last Use Consol for a close of all shall be by way of Consolation in two words 1. VVho hath not experience of a wandring mind and of a dull lazie heart in prayer and in other parts of Worship VVho is not conscious to himself of much weakness and of many failings in duty But here is our comfort it is not said The true worshippers shall worship God in spirit and perfection but in spirit and in truth with a true and honest spirit Sincerity is the Characteristical difference between an Hypocrite and a true Christian this is usually called by Divines Gospel perfection this maketh Worship to be real Oh! what rejoycing hath the Christian from the testimony of his Conscience concerning his Sincerity VVhere this Sincerity is God will cover many imperfections 2. Here is further comfort to those that worship in spirit and in truth The Father seeketh such to worship him this is the Worship which God regardeth Though men cast out such Worshippers with scorn and spite yet God approves of them and smells a sweet savour from them Pro. 15.8 The Sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight The poor naked prayer of a spiritual Worshipper is better accepted of God than all the bravery of the most pompous services of the formal Worshipper Men may require and act this and that in the Worship of God but God regardeth Spirit and truth bring that and you please him To the true Israelite the spiritual Worshipper the Preacher saith Go thy way eat thy bread with joy drink thy wine with a merry heart for God accepteth thy Worship Little Children keep your selves from Idols Amen Farewel My Beloved CAESAR's Right OR The Subject's Duty Due Subjection From Romanes 13.1 IN the beginning of this Chapter in the first seven verses the Apostle asserteth the Divine Right and Authority of Magistracy and thereupon inferreth and thence presseth the Duty of Subjection and Obedience to Magistrates It may not be amiss to touch a little upon the Apostle's scope here and the occasion and ground of this Assertion and Vindication of the rightful Authority of Rulers and of such earnestness in pressing Christians to Subjection and Obedience not onely here but elsewhere also more plainly Tit. 3.1 The Apostle had told these Romanes that Believers are not under the Law and he afterwards tells Christians that they must not be the servants of men 1 Cor. 7.23 Gal. 5.1 and calls upon them to stand fast in the liberty wherewith Christ hath made them free Now the Apostle foreseeing that some might abuse the Doctrine of Christian liberty to a denyal of all Superiority and to the casting off the Yoke of Subjection and Obedience to such as God hath set over them as now Libertines cry out Liberty liberty Christ say they hath made us free and we are not under the power of any but Christ He is our King The Apostle I say foreseeing that among such as profess themselves Christians there might and would be unruly Anti-Magistratical Spirits that would despise Dominions and cast off the Yoke of Subjection doth therefore clean up this point teaching that Christianity doth not consume but confirm civil polity He urgeth Subjection upon Christians all Christians every soul shewing the equity and necessity of it and indeed the better Christian any man is the better Subject will he be He that hath no Religion may obey in some things for fear or for some other respects from some sorry principles but if a man be Religious a Christian indeed he will be subject and obedient for Conscience sake in all things that may be done by him with a good Conscience The Gospel doth not destroy but establish Civil Government Well now to look into the Text. There are two general parts of it 1. A Precept or Injunction of Duty Text divided Let every soul be subject c. 2. A Reason of the Command or Ground of the Duty For there is no power c. Or thus I choose rather to divide the Text. See here 1. A Proposition of a Truth 2. An Inference of Duty The Truth affirmed is the Divine Right and Authority of Magistracy There is no power but of God the powers that be are ordained of God The Duty inferred is Subjection and Obedience to Magistrates Let every soul therefore be subject to the higher powers In the Proposition we have 1. The subject of the Right or Authority proposed and asserted 2. The rise and ground of it which is expressed Affirmatively and Negatively 1. The Subject of the Superiority Authority here granted which is thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers higher powers under which expressions the Apostle by a Metonymie points out Civil Magistrates who are invested with power and Authority over others All Magistrates especially the chief Magistrate and he entitles them Powers intimating as is probably conjectured that he speaks not so much of particular persons in power as of the Order and Office it self 2. Here is the rise and ground of this Supereminency and Authority which is expressed two ways 1. Negatively There is no power but of God Here now is a Negation of power in any Creature to make Higher Powers to give Power and Authority to one over others a denyal I say of any other rise or original of Civil Government but onely from God Governours and Government are not from men as some affirm Though Magistracy be called 1 Pet. 2 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Ordinance of Man a humane Creation or Creature yet this is not to be understood originaliter as if Magistracy and Government were invented by man or had its original from man but it is said to be an Ordinance of Man either 1. Subjective because this Power and Authority is subjected in man and managed by man and the choice of the kinds of Magistrates or such and such a form of Government yea and of the persons to exercise the power Magistratical is for the most part lest to men and acted by men under the ordering disposing Providence of God Or 2. Objective because it is employed about Humane Affairs is conversant about the ordering and governing of man Or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finaliter Man is the end of Magistracy it was ordained for the good of Man and for the preserving of Humane Society In this
sence in such respects Magistracy is an Ordinance of Man but the substance of the Power is of God There is no power but of God 2. The Apostle turns this Exclusive into an Universal Affirmative The powers that be are ordained of God Here St. Paul positively asserts the rise of Kingly Authority and all Magistratical Power to be from God and he intimates how it is of God not onely permissive and directive by his permitting and directing Providence but by his approbation ordination and command such an intimation we have in the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very emphatical for 1. It signifies that Civil Powers are appointed by God and by him advanced above others 2. That this is an orderly disposition for the good of men and very necessary 3. The word signifies that these Powers are brought in order by God have bounds set to them Rules and Laws given them which they must not transgress Now as to the second part of the Text viz. the Duty inferred from his assertion of the Divine Ordination of these Powers i.e. Subjection to them Let every soul be subject to the higher powers Note here 1. The subject of the Duty 2. The Duty it self 1. The subject of the Duty who must be subject Every soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul is here by a Synech doche put for Man and this is ordinary with the Hebrews and Greeks to call Man sometimes Soul sometimes Flesh Every Soul all Flesh i.e. all men of whatsoever age rank quality or condition all are by the Apostle his Precept subjected to Magistracy to the Civil Powers supreme and subordinate 2. The Duty it self Subjection Let every soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subordinata sit be subject The word in the Original noteth a willing and orderly Subjection and it implies Reverence and Obedience but I shall speak more largely to these particulars anon in opening the Doctrine of the Text to which I now come Two points here offer themselves Doctrines two 1. That Magistracy is of Divine Authority instituted by God His Ordinance 2. That every Christian must be subject to Magistrates I shall be very brief in handling the first of these Doctrines and shall insist a little longer upon the other Doctr. 1 Magistracy is of Divine Authority instituted by God I shall a little explain both the Subject and the Attribute of this Proposition First as touching the Subject Powers Higher Powers Magistracy You have already had something of Explication in opening that term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers and the adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Higher or Supereminent 1. I told you that here are pointed out Kings or chief Rulers and subordinate Governours and Magistrates and we have both sorts of Powers indigitated more plainly and openly in other Scriptures Exhort saith the Apostle that prayers be made for Kings 1 Tim. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for all that are in authority that are in Eminency i. e. Governours and Magistrates whatever Titles they have Deut. 33.5 Moses is said to be King in Jesurun i. e. Governour or Ruler of the People and whereas it is said in the Book of Judges In those days there was no King in Israel Judg. 19.1 it is not to be understood of a Monarch specifically but of a chief Governour or Magistrate in Israel for neither before that time nor afterwards till the days of Samuel was there any Monarchical Government in Israel Saul was Israels first Monarch Then besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings there are others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are set in Eminency placed in Authority above others The Apostle Paul speaks of Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former word noteth those that have a Primary more immediate and more full Supream power under God for administrations in their Dominions by their proper Power and Command as Kings and cheif Governours The latter word or expression signifieth such as exercise Authority under Kings deriving Power from them to act as Governours by Deputation there are Kings 1 Pet. 2.12 as Supream and Governours sent by them Now in our Proposition The Subject is Magistracy concerning which 2. I have told you that we are not onely to look at the persons that bear rule but also and more especially at the Order and Office and Calling it self Secondly As to the Attribute in the Proposition is of Divine Authority Instituted by God is God's Ordinance I have already opened the tearm Ordained in the Text whence the word Ordinance in our Proposition Briefly now thus take the meaning of the Attribute God is the Author of Magistracy it is the Will and Appointment of God that there should be Government and Governours Principalities and Powers so that all Rulers and Governours are either Missi or Permissi by Comission or Permission from God Usurpers are by God his Providence and Permission and rightful Governours are by his Commission The Power is his however attained or used by men and what ever Magistrates be good or bad the Office Magistracy is of God Approbative and Mandative by way of Approbation and Command The Power of Nero was of God for he was chief Magistrate when the Apostle laid down this Axiome or Principle The Powers that be are ordained of God Proof Now I come to the proof of the point The Text is full of this Doctrine it is here a plain Proposition and it is strongly implied in the Inference of the Duty here urged as you shall see further by and by but other Scriptures prove this fully 1 Pet. 2.14 Dan 2.21 Dan. 4.32 Governours are said to be sent of God God setteth up Kings The most high ruleth in the Kingdoms of men and giveth it to whomsoever he will Christ the Eternal Wisdom of his Father tells us Pro. 8.15 That by him Kings Reign God in one Psalm speaking to Princes and Magistrates Ps 82.6 saith I have said ye are Gods I who have power to appoint whom I will to be my Vicegerents do call you and constitute you to be my Deputies upon Earth Magistrates are called Gods Non participatione Divinae Essentiae sed similitudine Divinae potentiae not that they are so Essentially and by Nature but by Similitude and in respect of their Power because they represent God his Majesty in regard of their Office and do in a sort participate of the Power and Authority of God being deputed and authorized by him to exercise power among men I have said ye are Gods I have given you a Command Commission and Power to bear Rule and my Word is a sufficient warrant for any Office or Ordinance Thus the point is proved it shall now be very briefly Demonstrated 1. The Divine Authority of Magistracy Demonst. that it is God's Ordinance may be argued from the antiquity of it We read in the Book of God of Magistrates even from the beginning and
must pray for Magistracy and Magistrates pray to God to maintain and uphold the Office his own Ordinance and to inspire and guide and preserve and bless the Officers both Supream and Subordinate to whom he hath committed the Sword to be born by them whom he hath invested with Power and Authority over us that are the Powers ordained of God We must pray for the continuance and support of Magistracy with respect to the honour of God whose Ordinance it is for his own Glory in opposition to unruly Libertines and antimagistratical spirits that defie this Ordinance of God And we are to pray for the upholding of Magistracy with respect to our selves in regard of the necessity and utility of this Ordinance in as much as it is ordained for our good And we must pray for Magistates for those whom God hath set over us to govern us that under them we may lead a quiet and peaceable life 1 Tim. 2.3 2. in all godliness and honesty 2. We must contribute toward the support of the Powers which God hath ordained by a chearful payment of such Tribute or Customes as are legally and reasonably required of us for necessary supplies Render to all their dues Rom. 13.7 Tribute to whom Tribute Custome to whom Custome belongs Counsel 5 5. Let us honour Magistracy having a high esteem of the higher Powers acknowledging their Office to be God's Ordinance and a jurisdiction delegated from God himself who invests Government with Majesty I have said ye are Gods Magistrates are God his Lieutenants as it were his Deputies and so bear his Title therefore their Calling is honourable and they must be honoured But this will fall in under the notion of Subjection to which the Apostle here exhorteth from the consideration of the Authority of Magistracy and that is it which I shall hereafter speak of The second Doctrinal conclusion from the Text is this Doct. 2 2. That every Christian must be subject to the powers ordained of God In handling this point I shall by way of Explication shew 1. What is the import of this tearm Subjection 2. To whom Subjection must be yielded 3. Who must be subject 4. I shall open the duty Subjection endeavouring to give you the true state of it Quest 1 Quest 1. What doth this tearm Subjection import or what is it to subject Answ Ans Subjicere is to lay or put under as it is said David brought forth the people that were in Rabba subjecit serres c. and put them under Sawes and harrows of Iron subjected them to such grievous punishments but the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek word here in the Text signifies something further than to be under or to be put under it signifies an orderly subjection to be put in order under another Let every soul be subordinate to the higher Powers i. e. Subject in his place and order The word being of a middle voice may be translated either passively or actively but here it must be of an active signification for it is an exhortation to the performance of a duty Let every soul be subject according to God his Ordinance who hath by his Ordination and Command subjected every Soul to the higher powers so that here is noted a willing orderly subjection And the word is a general word comprehending all other duties and services it notes the whole duty of an inferiour estate particularly it implies due reverence and a ready full obedience without resistance or reluctancy Quest 2 Quest 2. To whom must this subjection be yielded Answ Ans To the higher Powers and to all the powers that are ordained of God to Magistrates supream and subordinate Supream powers are intended principally but not only we read elsewhere of Principalities and Powers Tit. 3 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former word notes those that have a primary more immediate and more plenary power under God for administrations in their Dominions as Kings and cheif Governours The other word signifies such as exercise Authority under them deriving power from them to act as Governours by delegation There are Kings 1 Pet. 2.12 as supream and Governours sent by them These are the object of this duty of subjection or subjectum cui the subject to whom subjection must be yielded and we are to look not only at the persons that bear Rule have Power and are in Authority but also and more especially at the Order Office and Calling it self Quest 3 Quest 3. Who must be subject Answ Answ The Text saith Every Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our proposition it is every Christian All persons under Government of whatsoever age rank capacity calling quality or condition all must be subject to Magistrates to the powers supream and subordinate Quest 4 Quest 4. What is the duty here called for in the expression of the Text Answ Answ A willing and orderly subjection Subjection implies which implies Reverence and Obedience 1. Reverence 1 Reverence which is a kind of honour and observance joyned with some awe and special humility and submission of the mind and body exhibited by an inferiour to a Superiour having a regard to his person and place and worth and words and actions This Reverence must be inward and outward 1. 1. Inward Inward Reverence of the heart The Apostle saith that the Law is spiritual it is so in every 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 to have a due estimation of their Superiority and Authority and in acknowledgement thereof to have due respect to them in our hearts to have them in high account and to stand in awe of them Contrary to this inward reverence is a sleighting and despising of Superiours as those children of Belial despised Saul 1 Sam. 10.27 and those impure Hereticks which the Apostle speaks of Jude 8. are said to despise Dominions Now we are to honor Magistrates in our hearts as they are in God's place esteeming them to be higher and worthier than others and standing in awe of them Prov. 24.21 Fear God and the King The Lord magnified Joshua in the fight of all Israel and they feared him Josh 4.14 i. e. reverenced him as they feared Moses c. The people said unto David Thou art worth ten thousand of us 2 Sam. 18.3 they had a reverend high esteem of him The Church accounted King Josiah the breath of their Nostrils Sam. 4.20 he was precious in their account 2. There must be outward reverence 2 Outward which is an expression of the mind in reverend and lowly speeches and gestures 1. We must speak reverently and respectively of In speech and especially to Magistrates Aaron though the Elder Brother and High-Priest honoureth Moses with the Title of Lord he being by Gods appointment the Captain-General and Chief Magistrate Governour of the
is the destruction of good order and a breach of the publick peace and matter of scandal or an occasion of sinning unto others A very learned and Orthodox Writer hath these distinctions among others in the discussion of this great question which we are now in hand with Well Determ now to conclude something in Answer to this Inquiry Whether humane Laws or the Commands of men do bind the Conscience Concerning which I lay down this in General Humane Laws do and do not bind the Conscience For the understanding of this we must with Aquinas distinguish of Laws he tells us That Laws of humane Position or Sanction are either Righteous or Vnrighteous and thus he concludes Justae leges humanae obligant in soro Conscientiae ratione legis aternae c. The righteous Laws of men have a binding power in the Conscience as they are grounded upon derived from and agreeabe to the Eternal Law the Law of God and no further for only God's Laws do simply and per se bind the Conscience But unrighteous Laws saith he bind not in the Court of Conscience Leges auteminjustae non obligant c. unless in some cases as for the avoiding of scandal and with respect to the publick peace c. Yea saith he f those Laws of men be unrighteous per contrarietatem ad bonum Divinum as contrary to Divine good or the Law of God as if Rulers should make Laws binding to an Idolatrous Profession or Worship or to any thing contrary to the Law of God We are bound in Conscience not to obey such Laws it is meet that we should obey God rather than men And in another place he hath this conclusion 2da 2dae qu. 104. Art 5. Subditi in iis tantummodo Superioribus suis obedire tenentur in quibus ipsi Superioribus subjiciuntur in quibus ipsi Superiores sublimioris potestatis praecepto non adversantur This in General Particularly for a full determination of the Question there might be many distinct conclusions laid down according to the diverse distinctions of Persons or Powers that make Laws or give Commands with respect to the diversity of the Subject about which they are as relating to the matters Civil or Ecclesiastical but I shall adde only a few words 1. Negatively 2. Affirmatively Negatively I lay down these three Positions 1. Mens commands oblige not the Conscience directly and immediately as God's Commands do but by the intervention of God's Command It is the command of God that binds my Conscience to observe any command of man Submit your selves to every Ordinance of man 1 Pet. 2 1â— Eccles 8.10 for the Lord's sake saith the Apostle Peter Keep the Kings Commandment and that in regard of the Oath of God i. e. not onely for fear of man but also and chiefly for fear of wronging thy Conseience toward God 2. Humane Laws bind not the Conscience universally and unlimitedly as the Laws of God do I must examine the constitutions of men by the Laws of God and see whether they be righteous or no whether they be not contrary to God's Law and if I find them so I am bound in Conscience to deny active obedience 3. The Commands of men do not bind absolutely as the Laws of God do There may be a due subjection in some cases unto man by suffering the penalty though obedience be withholden The result of all is this That no voice but the Voice of God must be heard in the Conscience as commanding there and binding indispensibly to obedience and let me add this That it is antichristian for men to set up their own Will as a rule of sin and duty to take it upon them to give Laws to the Conscience This is St. Paul his Character of Antichrist that he as God 2 Thes 2.4 sitteth in the Temple of God i. e. in the Church he sitteth as God i. e. saith Diodate making himself absolute Lord of Consciences bringing them to his obedience The setting up of another Law-giver then Christ is properly Antichristianism What saith Calvin As long as the Pope exerciseth Tyranny over the Conscience we shall not cease to call him Antichrist nay we shall go further saith he and call them members of Antichrist who take such snares upon their Consciences Now Affirmatively and positively concerning this question of the binding power of humane Laws in the Conscience I conclude thus That all Laws and Commands of men in Power to which the order of the Power doth rightfully and duly extend it self are to be obeyed for Conscience sake and all such constitutions of men as are fundamentally or reductively and interpretatively the Commands of God or which enjoyn that which hath allowance from the Word of God all such have a binding power in the Court of Conscience not directly and immediately indeed upon account of man's ordination as they are humane Ordinances but as they are God his Laws propounded and enforced by a civil sanction and as they fall in duty under that general Command of obeying those that are over us in the Lord. Prop. Now I come to prove and demonstrate the point which hath been opened That every soul must be subject to the higher powers i. e. every person must reverence and obey Rulers and Magistrates Proof This duty lies clearly and fully in the Text but see further proof My Son fear thou God Prov. 24 2â— Tit. 3.1 and the King Put them in mind to be subject to principalities and powers to reverence and obey Magistrates 1 Pet. 2.13 14. Submit your selves to every ordinance of man for the Lord's sake whether it be to the King as Supream or unto Governours as to them that are sent by him and to this subjection God boweth the hearts of Subjects God saith David Psal 144. subdueth my people under me Thus the people of Israel were subject to Joshua their cheif Magistrate Josh 4.14 They reverenced him They were obedient to him All that thou commandest us Josh 7.16 17. we will do and whithersoever thou sendest us we will go as we bearkned to Moses in all things so we will hearken unto thee onely the Lord thy God be with thee as he was with Moses This last clause only the Lord c. seems to be a restriction and wary honest interpretation of their promise and engagement to Joshua Junius reads it thus Tantum videto Videto ut Deus tibi adsit sicut Moschi tu ab eo non recedas c. c. only see that God be with thee as he was with Moses guiding thee and dictating commands to thee and that thou depart not from God but keep close to his Commands as Moses did They would have Joshua to know that they were not so rash as to engage themselves unlimitedly to obey him in all things in case he should command any thing according to his own will and lust but so farre forth as