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
THE LOYAL Non-Conformist OR THE Religious Subject Yielding to God his Due and to Caesar his Right BEING A Discourse from the Pulpit touching True GOSPEL WORSHIP AND Due SUBJECTION to MAGISTRATES Now PRINTED as it was Preached for the most part in the month of August 1662. By T. P. P. N. C. Mat. 22.21 Render to Caesar the things that are Caesar's and unto God the things that are God's 1 Pet. 2.17 Fear God honour the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Domiti ut pareant non ut serviant Lips London Printed in the Year 1664. READER THe Design of this Treatise is honest being the same which is held forth in the Frontispiece and the matter not only in offensive but very useful especially in these times there being nothing conteined in this little Manual which is liable to just exception or can distaste any Sober Religious Loyal unprejudic'd Person and the Contents hereof serving to set people right in their judgement and practice in point of duty toward God and Man that Piety and Loyalty may go hand in hand and that the mistakes about each which are the great matter of difference at this day may be corrected Some have no Religion at all toward God decrying Ordinances and despising all Worship Others are altogether for a Religion of their own moddelling or for a Worship framed by men and for human Institutions and devices for Canonical but not Spiritual Conformity and Obedience Some are of an Antimagistratical as well as Antiministerial spirit disowning and despising Magistracy and Majesty Dignities and Dominion doctrinally and practically denying to give to Caesar hi◠due to yield subjection to the higher Powers Others go about to advance man too high making th◠chief Magistrate Super-Supream◠setting him above God preferring the commands of Men and human◠constitutions before the Command of Christ and Divine Institutions Incidit in Scillam qui vult vitar◠Charybdim Now here is endeavoured to evince the necessity of Religious Worship and to shew what Worship is and how God is to be Worshipped as also to vindicate Magistracy and the Ruler's Authority pleading for subjection to the higher Powers and withal duly to bound this Subjection setting just limits to the Subjects obedience that it be with a tantum usque ad aras I might here take occasion to insert something in patrocinium shewing my self willing howsoever weak to be an Advocate for the Religious Subject who is conscientious in Worshipping God and in honouring and obeying the Powers Supream and Subordinate a little to plead the Cause of such against the Obloquies Criminations and Calumnies of Detractours and Calumniatours But if the substance of this small Book answer the scope and Title as I hope it doth the intelligent observant Reader will find that work to be done there But before I dismiss thee Reader let me advertise thee that what is written in the following sheets was Preached from the Pulpit in a Country Village and so fitted for and suited to the Capacities and Concernments of the hearers and what it was the same it is for matter and form as presented now to publick view in confidence that it may probably meet with many Readers whom it may alike fit and equally concern and with whom it may find no less acceptance though I doubt not but it will likewise meet with many Carping Momusses and Censuring Aristarchusses The Reader may be pleased further to take notice That the first part of the latter Text viz. the Proposition or Assertion of the Divine Right and Authority of Magistracy was opened and managed Pro Authoris Modulo on a day of Thanksgiving for the peaceable and happy Restauration of our Royal Soveraign CHARLES the II. to his Throne and Royal Dignity Not long after his before desired much longed for and then joyful congratulated Return the Non-conformist was and is Loyal could while he had liberty Preach for the Royal Interest and can and doth still pray for the higher Powers Reversus ad Dominum revertatur magis ac magis usque ad Dominum Well read the ensuing Treatise without prejudice peruse it with diligence be not uncharitable or malevolently censorious yield to Truth take direction from the Word and do thy Duty yielding to God his Right and to Caesar his Due and so enjoy the labour of the Author and the benefit of his Prayers and pray for him who desires to be found God's Friend the King's Friend and thy Friend and so Writes himself Theophilus Philanax Philadelphus DEVON Aug. 1664 VErus Dei cultus hisce conditionibus circumscribitur Ut colatur non creatura aliqua sed Deus non adulterimus sed verus non adjunctis aliis sed solus non quovis modo sed pro expressa ipsius voluntate unde Socrates dicebat unumquemque Deum sic colo oportere quomodo se ipse colendum esse praeceperit * Szegid in loc commun Tit de vero Dei cultu pag. 263. Delectatur Deus cultu mentis spiritus propterea quod spiritus est c. ac quoniam purissimus sanctissimusque est spiritus consequitur Deum delectari non simplicitur cultu mentis spiritus sed spiritus puri innocui sancti Cultus Dei spiritualis est opus mandatum a Deo factum ex fide * Idem vel in celebrationem Gloriae Dei Principaliter Ess Dei Sacrum in Verbo Dei expressum ad colendum Deum institutum quod a nobis in spiritu veritate praestatur True GOSPEL-WORSHIP From John 4.23 24. But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth THere are two famous Histories in this Chapter The first gives us an account of our Saviour his Conference or Discourse with the woman of Samaria The second is a narration of the coming of Christ into Galilee and his miraculous healing of the Centurion's son My Text lieth in the first general part of the Chapter being part of the Conference betwixt Christ and the Samaritan woman indeed the very apex or utmost pitch of the discourse the head or top of the Hill to which I shall ascend by degrees making my entrance at the beginning of the Chapter beginning my journey at the foot of the Hill Well then as concerning the Conference notice may be taken 1. Of the Occasions of it 2. Of the Substance and several parts of it 3. Of the Consequents or what followed upon it I. Occasions of the conference Remote The Occasions of the Discourse were either more remote or nearer Of the remote Occasions I shall note but one which was Christ his removing from Judea v. 3. and that was occasioned a◠the first Verse doth intimate by his knowledge of the offence which the Pharisees took at the success of his Ministry whereupon he could
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 observe That worship which is meerly External is not to speak properly any worship at all but meer hypocrisie and formality and carnal compliance and conformity to custome so that you are not true worshippers before God and in his account and so are not right Gospel Professours and real Christians if your worship be onely External if you satisfie your selves in performing the outward acts of duties not drawing neer to God with the heart this is to bring flesh to God for an Offering and this is not reasonable service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God is a Spirit and it is reasonable to offer to him that which is suitable to him spiritual service And as they are not Gospel-professors or true Christians in the account of God who worship not him with an internal spirit-worship though they be never so frequent and constant in external acts of Religion so they that will not afford God the service of the outward man in publick and private actions of Religion and Worship do declare themselves to men not to be real Christians or Gospel-professors because they are not Worshippers of God For as God observeth the heart and judgeth according to what he findeth there so man judgeth according to the outward appearance They who have no care or desire to worship God outwardly in the way of his own Ordinances it is sure that they do not worship him inwardly do not acknowledge him nor believe in him nor love him nor fear him in their hearts Thus you see that true Worship takes up the inward and the outward man Concl. 3 3. As God is to be worshipped with the whole man so with whole Worship Our Worship must extend to all duty God must be observed and obeyed in all things commanded by him in point of Worship we must do that which God hath commanded onely that and all that and as commanded by God 1. Onely that which God hath commanded Seeing all Worship is to be directed to God we must for the matter and substance of Worship be directed and ordered by God that we may know it pleaseth him and that what we do may not be excepted against with a Quis injunxit Who required this at your hands The Word of God is the Christian's Rule for his whole practice nothing ought to be done but what the Scripture commands or allows 2. In worshipping and serving God we must have respect to the whole revealed Will of God to do all that he hath commanded Ye shall observe all my Statutes Lev. 19.37 and all my Judgements and do them Mat. 28.20 Ye shall teach them to observe and do all things whatsoever I have commanded you We must not half it with God in the business of Religion 3. That which we do in the Worship of God the matter whereof is God his Command must be done as commanded with conscience of Gods Command in Obedience to it with respect to God's Will that in doing it we may please him I will praise the Name of God saith David Psa 69.30.31 This shall please the Lord Paul prayeth for the Colossians that they may Walk worthy of the Lord unto all well pleasing Col. 1.10 This is that which a Christian should look to in all his services This is my duty God hath commanded it and in doing this I shall please God therefore I will do it Thus I have briefly shewed you the extent of worship respecting the matter of it all duty omne praeceptum all that God hath commanded with a limitation tantum praeceptum onely that which is commanded and a regulation quâ praeceptum as commanded Concl. 4 1. What we do in point of Worship must be done in Faith through Jesus Christ the Mediator There are divers significations of the Word Faith in Scripture which I shall not now trouble you with but shall plainly shew the meaning of this fourth Conclusion for the opening of our description of Worship 1. We must worship God i◠Faith i. e. with knowledge being well resolved in our ow◠judgment and conscience that what we do suits with the mind of God and so that it is his worship that which he requires and approves of as the Apostle in the case of indifferent things in point of eating or not eating such and such Meats and touching the observation of dayes saith Rom. 14.5 Let every man be fully perswaded in his own mind This is the Apostle his meaning there Though to eat or not to eat be indifferent in it self yet let every man take heed in eating or forbearing to eat and see that he doth it with knowledge being well perswaded that what he doth is pleasing unto God Let him that eateth be sure that he doth not sin in eating and let him that forbeareth be sure that he offends not God or his brother in forbearing Now whereas the Apostle requires such a full perswasion about things indifferent much more is it required about necessary things which God hath commanded or forbidden that in these matters we be well resolved of what we take up in practice A man may do that which God commands and forbear that which he prohibits and yet sin in such an action or omission because what he doth he doth not with knowledge his action proceeds not from a judgement well informed and so he doth it not upon good grounds It greatly concerns us that our worship be according to knowledge Whatsoever is not of Faith in this sence is sin It is sin for us to do any thing in the worship of God ignorantly and doubtingly we must be well perswaded that the action pleaseth God as knowing that he hath commanded it or allowes it 2. There must be Faith in our worship i. e. Faith to eye God and to deal with him in every religious duty or exercise Faith to believe in Prayer that God can and will hear and help and give us that which we ask in his Son's Name Faith in reading and hearing the Word of God to believe that it is true in its predictions and promises and threatenings and to apply it to our selves Faith in the use of all Ordinances to believe that God will accept us in them and bless them to us for good There must be Faith to see assistance in the power of God and to fetch strength from the promise T. M. and to see acceptance in the Grace of God and a Reward in the Bounty of God This Faith must be in our Worship that it may be pleasing to God and profitable to us 3. God must be worshipped and obeyed in Faith through Jesus Christ the Mediator i. e. There must be an application of the promise of Grace and an affiance on Jesus Christ for the acceptance of our persons and services Without a Mediator we cannot
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
why may we not use the same argument to prove the Divine Ordination of Magistracy which is wont to be used and that not unaptly to prove the Divinity of Scripture viz. the strange preservation of it thorow so many Ages in so many Changes and Revolutions amidst all Wars and Confusions against the rage of men and Devils God hath owned it as a Plant of his own setting which he planted early and would never suffer to be rooted up 2. The Divine Ordination of Magistracy may be argued from the injunctions laid by God upon Magistrates with his prescriptions of Rules of Government Deut. 1.17 Jer. 22.3 Psal 2.10 If they had no Authority to Rule why should God command them to Rule according to his Lawes and prescrite to them Rules of Government herein God owns Magistracy and Government among men 3. We are commanded to pray for Magistrates Tit. 3.1 therefore Magistracy is ordained by God and approved of God otherwise if the Office were evil and without Divine allowance we should pray against it 4. God his commanding of Subjects to obey Magistrates evinceth Magistracy to be of God The enjoyning of duty to the Subjects establisheth the Authority of Rulers I might adde several other particulars to demonstrate the truth of this Assertion That Magistracy is of Divine authority is God's Ordinance but enough hath been said to this purpose I shall not stay to consider and Answer the many objections that are urged against this Truth but I shall onely take notice of two and hint a very short Answer Object 1 Object Vindication of the point Hos 8.4 If God be the Author of Magistracy if there be no Powers but of God how then is it said They set up Kings but not by me they made Princes and I knew it not Answ Answ Many things may be said not to be of God as commanding and approving them which are not without God permitting them They made Princes and I knew it not viz. so as to approve of their choice I left them to themselves suffering 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 blessing in it God doth not here disown Magistracy as if it were not his Ordinance but he testifies against such a choice and such a manner of choosing a Magistrate in a mutinous head-strong tumultuous way without any respect to God's Will and without asking Counsel of him Object 2 Obj. God was angry with the Israelites for asking a King 1 Sam. 10. 12. therefore Kingly Government is not God's Ordinance but it is unlawful and displeasing to God Answ 1. The unlawfulness of Kingly Government cannot be inferred hence for God was not angry with them simply for asking a King but because they were obstinately bent upon it to have a King out of an affection of Novelty being weary of that Government which God had appointed to them and established among them and being desirous to be like the rest of the Nations the Heathens and Idolaters round about them and because they would needs have a King out of ambition and out of a carnal vain sinful 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 Samuel who had deserved so well at their hands 2. God himself chose Saul to be King and qualified him for the Office and commanded Samuel to anoint him which he would not have done if the Kingly Office had been displeasing to God Well having explained proved demonstrated and vindicated the point I proceed now to Application I shall wholly silence the Use of Information Application My first Use shall be for Conviction and Reproof Vse 1 Now truly Conviction our Doctrine strikes very many people of several sorts As 1. Papists who exalt the Pope above the civil Magistrate and give him power over Princes to excommunicate them and depose them and loose their Subjects from their Oaths of Allegiance and Fidelity and who do maintain and avow that cursed Doctrine of King-killing Do these own God his Ordinance but to let them pass 2. There are other Hereticks as Socinians Millenaries and Fifth-monarchy men and Quakers and some Anabaptists that look for the abolishing of all Magistracy and affirm that Magistracy is an office displeasing to God and unlawful for a Christian to undertake and load Magistrates with most vile reproachful Titles calling them * Though Righteous Rulers Tyrants * When they execute Justice Persecutors the Powers of darkness the Antichristian Beast c. Lawless Libertines that cannot endure that any should be Lord over them these are Enemies to God's Ordinance and resist it Well all that contemn and disesteem Magistracy are guilty of great impiety in vilifying those that God doth Dignifie and seeking to pull down that Order and that Ordinance which God hath set up There are two sorts of men in the General that are chargeable with ungodliness and iniquity against the Truth which hath been demonstrated 1. They who do Doctrinally and in their Principles deny Magistracy to be from God and affirm Government to be a work of darkness 2. They who in their practice contemn Magistracy do likewise sin against a clear Ordinance of God Some sinne in disgraceful scurvy language reviling the gods and speaking evil of the Rulers of the people Others sin by unseemly uncivil rude carriage and behaviour toward the Magistrate by shameful irreverence impudence and insolency as that Generation of Quakers who pretend to extraordinary Sanctity when they have not ordinary civility But let such men know that in contemning Magistrates as Magistrates they contemn God whose Ordinance Magistracy is and whose Officers and Deputies Magistrates are They have not rejected thee saith God to Samuel but they have rejected me who rule them by thee my Deputy Vse 2 This is matter of singular comfort to Magistrates Consolation seeing Magistracy is God's Ordinance God will defend the Office will maintain his own Ordinance against the spite and fury of men and Devils and he will protect the Persons and maintain the dignity of those that are Magistrates 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 seeks and strives to uphold his Kingdom and will keep those Rulers that are careful to keep his Way Vse 3 I come now to the third and last Use Exhortation I should Counsel and Exhort you to yield subjection and obedience to Magistrates which is the duty of all Christians inferred here by the Apostle from this consideration That Magistracy is God's Ordinance But that duty of Subjection is to be handled distinctly in a