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A90660 The loyal non-conformist, or, The religious subject, yielding to God his due, and to Cæsar 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. T. P., P---N-C. 1644 (1644) Wing P203B; ESTC R42780 86,090 259

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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
of a Carnal Commandment Heb. 7.19 and the generality of the Jews were so grossly carnal in their apprehensions of the business of Religion that they stuck in the outward Ceremonies having no respect at all to internal and spiritual worship nor minding that which was signified by those carnal rites and shadowes but if the Ceremonial Law were observed in offering Sacrifices and in the point of Meats and Drinks and Washings c. they reckoned that all was well enough This is that which God upbraideth them with and for which he sharply reproveth and threateneth them Now according to the Antithesis here intended Spirit signifies the heart and it s renewed spiritual motions and affections together with the expressions of those affections in such outward actions as necessarily flow from them Truth signifies sincerity as opposed to hypocrisie and it signifies the very substance and kernel of Religion that worship which is rea● and substantial which stands in the Truth of those figures and shadowes that which was figured by those legal Sacrifices and other ceremonial Ordinances that which is indeed the thing that God looketh after and Truth likewise importeth a consonancy to the Word of God True worship is that which is ordered and commanded by God that which is according to the Rule So then worship in Spirit and in Truth is opposed to the Carnal Ceremonious worship of the Jews and to the heartless and devised worship of the Samaritans which was a false worship 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 performing it Worship in Spirit and in Truth is sincere spiritual instituted worship Scripture-worship which hath the Word of God for its foundation and rule This is true right Worship Obj. Did not the true worshippers in the Old Testament worship God in Spirit and in Truth Answ God is always the same so that from the beginning of the world he was never pleased with a worship not spiritual and true and undoubtedly the godly worshippers among the Jewes worshipped spiritually in Spirit and truly in Truth but yet in the worldly Sanctuary at Jerusalem and in shadowes and figures and with the observation of many outward Ceremonies so that in shew and as to the external part their worship was Carnal we may say that the Worship under the Law was in it's substance and soul as I may call it spiritual but in respect of the outward shape and body of it it was in some sort carnal and earthly Whereas the New Testament worship is in Spirit without such a carnal body and covering of Ceremonies and in Truth without figures and shadowes Obj. 1 With outward Ceremonies But do not we now under the Gospel worship God as bowing the Knee lifting up the Hands and Eyes in Prayer c. And are not our Sacraments as to the visible matter of them carnal Elements Answ The former sort of these Ceremonies are natural such as flow from the Nature of the thing and serve to a lively expression of the inward motions and affections of the Soul and so appertain to the worship which is in Spirit for spiritural worship is not only the inward affection but also meet outward declarations and expressions thereof in action As for the latter sort of Ceremonies viz. the Sacramental Rites they are instituted by God himself but they are so sew and so plain and significant that they do not at all diminish or obscure the spirituality of the Worship Now to fetch some Doctrine out of the Text. Doct. That which I shall conclude from thence is either implied or expressed in the words The Doctrine implyed is this That true Gospel-professours are true Gospel-worshippers Doct. 1. implied All true Christians do indeed worship God Our Saviour here speaks of Christians in contra-distinction to Jewes and Samaritans and this is the description and Character of them They are true worshippers The Doctrine expressed is this Doct. 2 Doct. 2. expressed That true Gospel-worship is that which is performed in Spirit and in Truth Doct. 1 Doct. 1. True Gospel-professours are true gospel-Gospel-worshippers I shall in a word open the Subject Explication of and insist a little on the explication of the Attribute The Subject of the proposition 1 the subject Gospel-professours These are such as own the Doctrine of the Gospel and profess the Name of Christ profess themselves to be of that Religion which the Gospel teacheth and they who hold forth such a profession are called Christians Now profession is either feigned or unfeigned either in hypocrisie or in sincerity either a profession in word only and in shew or that which is a profession indeed and in truth Now our Doctrine doth not speak of all profession as to say that all who profess themselves to be Christians are gospel-Gospel-worshippers but of true professours such as are Christians indeed all that do with judgement own and with affection embrace the Doctrine of Christ and sincerely profess the Christian Religion These are Gospel-worshippers and do truly worship God This is the Attribute of the proposition 2 of the Attribute which cometh now to be explained Quest What is it to worship God What is carried in this notion of worship when it is related to God as it's Object Answ Religious adoration or the Worship of God is either natural or instituted 1. Natural-worship I call that which doth arise from the consideration of a Deity that which Nature it self will tell us is due unto God Whoever acknowledgeth that there is a God will easily acknowledge that he is to be worshipped i. e. believed feared loved invocated trusted in c. 2. Instituted-worship is that which depends on and answers to the Revelation of Gods will any way or means appointed by God for the exercising of Natural worship which is due to God as God any work or service of divine institution to be performed unto God This Notion of worship in such a strict sence of the word is especially to be considered of in the prosecution of the second Doctrine but now in the first point I shall take it in the largest sence of the tearm and you may take this description of it True Worship Worship described is a Religious holy observance of and obedience to the only true God as our God in all things commanded by him performing all duty in Faith through Jesus Christ the Mediator unto the glory of God I shall give you the sence of this Description in five conclusions Description explained Concl. 1 1. The Object of Religious worship is God the true God our God This first Conclusion hath three Branches Trimembris 1. God is the Object of Worship Religious worship is to be exhibited only to God the Father Son and Spirit to him and to him onely must our worship be directed for worship is a Solemn acknowledgement of a Deitie Therefore
which we our selves shall choose we must not do what seems good in our own eyes 2. Men desire to satisfie the flesh and therefore delight in a sense-pleasing worship Thus the Papists have a Worship pompous and outwardly glorious meerly sensual pleasing their eyes with their goodly Images as the Prophet calls them and with their costly Furniture and pleasing the ear with their Musick and the smelling with incense and persumes All Worship of God is the exercise of Faith and to draw out spiritual Meditations not to please the senses That Worship which is most pleasing to the flesh is to be suspected as most displeasing to God 3. Antiquity is a great prop of false Worship and traditions of Fathers are much pleaded by the Superstitious but what saith Christ Call no man Father on earth i. e. so as to relie on his Authority and what said Cyprian Christ is Antiquity to me Antiquitas mihi Jesus c. and not Custome but Christ is the Truth 4. The Name of a Church goes very far with many Thus the Papists will be bound up wholly by the Determinations and Constitutions of the Church whatever they be and they cry out What will you go against the Church and if you enquire what is the Church it will be found to be nothing else but the will and resolution of a proud Pope or the Antichristian Prelacy Mr. A. B. Indeed the Authority of a true Church shining with Scripture-light must not be a Cypher but it must not be all things VVell Beloved If we profess our selves Christians it greatly behoveth us to be well settled in the right foundation of religious Worship that as touching what we do herein we may be able to answer this Question Who hath required it otherwise God and Christ will reject our Religion and Worship as not being in Truth not being Gospel-worship 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 Vse 2 Well to proceed in Application Instruction Having inserted some clear consequences from the Doctrine I come now in the second place to a Use of Instruction 1. We are here taught wherein the Worship and Service of God doth principally consist viz. in the inward motions and affections of the heart This is Spirit-worship this is to worship God in Spirit and Christ tells us here that this is true Worship He that doth not thus serve God with his Spirit worshipping him with the inward motions and affections of the heart doth but mock God in saying his Prayers as ignorants phrase it and in coming to Church and hearing a Sermon c. Such a one deals with God as the Poets fable that Prometheus dealt with Jupiter in giving him bones covered with skin when all the meat was taken off 2. Learn here That as in God's VVorship we must feel inward motions stirring and the affections must be up so these motions and affections must be spiritual excited in us by the Spirit of God or else we cannot truly be said to worship God in Spirit Now 1. This doth make against all unregenerate persons or hypocrites that are not rerenewed by the Spirit of God however they may feel sometimes some flashings of affection in their Devotion yet these motions are not from the santifying Spirit of God and so they are not true Worshippers 2. It makes against all Idolatrous and Superstitious Worshippers commonly such mens Devotions are very dead usually false worship is grosly hypocritical This people saith God draw near me with their mouth Isa 29.13 and with their lips do honour me but have removed their heart far from me and why Their fear toward me i e. their Worship is taught by the Precepts of men Or if such Worshippers be not grosly hypocritical yet there is a secret hypocrifie and want of spirituality in their Worship The inward motions and affections of the heart which they may feel stirring are not Spiritual but Carnal arising from their own deceitful hearts This is a sure Rule Mr. D. D. said an emiuent Divine The Author of any Worship is in a manner the performer of it Now God his Spirit is not the Author of an Idolatrous or Superstitious Worship but Satan and Man's brain are the Authors of it and surely the Spirit of God owes their inventions no such Service as to attend upon them and help them in the performance of such Worship Let them talk what they please of the usefulness of their Inventions and Additaments and devised Ceremonies for working upon the affections and to excite Devotion The truth is that only the Spirit of God excites true Devotion and in doing this he blows with his own bellowes there is good ground therefore to supect that Devotion which is stirred up by such means as men talk of 3. Learn here that in performing any solemn Service to God there must be a Conjunction of Spirit and Truth There must be a true matter of Worship grounded upon the Word of God it must be no devised Worship and there must be a true manner of Worship it must be done with the very Spirit and come from the heart it must be no formal complemental Worship As one speaks wittily and also solidly Though it must not be Will-worship as opposed to prescribed Worship it must not be a Worship according to our own imaginations or humours or wills yet in regard of performance it must be Will-worship i. e. it must be performed with the Will and Affections These are the two common Errours in men's Worship If there be Truth so that it be a true Worship for the matter of it yet they worship not in Spirit with a true heart and fervent affections Again if there be Spirit some blind kind of Zeal some affections in the service performed yet there is no Truth the Worship is like that of the Samaritans in Mount Gerizim it wants the Truth of God's Word to warrant it Thus some are Samaritans some Jewes either a false Worship or a true Worship with a false heart there are few true worshippers You see here that true Gospel-worship is a Worship in Spirit and in Truth Vse 3 Now there are these Counsels which I would Exhortation from the Text and Doctrine suggest to you and press upon you Is true Gospel-worship a Worship in Spirit and in Truth and is there much Worship in the world among those that pretend to Christianity which is no right Gospel-worship Then Counsel 1 1. Let there be a due examination and tryal of Worships of that which the Word of God commands and commends and of those wayes and modes of Worship which men prescribe and use and which the flesh is ready to close with Let us compare the one with the other and consider which is the best for us to pitch upon and stick to This is a great reason of peoples miscarriage in point of Worship as well as
several ages of the Church have given sad experience of this we have therefore need to look to our selves and from what hath been already said and made good from Scripture we may judge how careful people should be to see that they go upon right grounds in the worship of God Do we not in worship seek God if we do not then there is no reason in our worship we are no better than bruits Well if we would find God or have any benefit by our worship we must be able to say We worship that we know We must have the knowledge of God and a knowledge of his Will must understand how he is to be worshipped must therefore look into his Word must see what he hath appointed there and must take directions from thence I have been long enough in the Context therefore I will stay no longer from the Text An approach to the Text. wherein we have the very pith and highest pitch of our Saviour his discourse with the Samaritan woman The immediate connection of the words But before I fasten upon the Text it will be convenient to shew you the more immediate Connection of the words The Dialogue or Colloqui between Christ and this woman is from the nineteenth verse plainly about the Worship of God concerning which the Woman puts forth a Question to Christ and desires to be resolved by him in the twentieth verse Our Fathers worshipped in this Mountain and ye say that in Jerusalem men ought to worship Whether are we or you in the right Our Saviour's first Answer was as I have already hinted to this effect That she needed not to be be solicitous about this because neither of these two worships was long to continue Believe me woman The hour cometh when ye shall neither in this Mountain nor in Jerusalem worship the Father Here he teacheth her that there shall be an abrogation of Moses his Ceremonies and of the whole Levitical Service for under the name or title of the place of worship Jerusalem he comprehends the whole Jewish worship which for the most part of the Ceremonies was by God's appointment to be performed there and not elsewhere Well but though neither of these worships must long continue yet for the present one is right or one is better than the other Which is that Not yours saith Christ but ours Yours is stark naught for ye worship ye know not what your worship hath no word of God instituting or warranting it but we worship that we know our worship is grounded upon the Word of God Rom. 3.2 For Salvation is of the Jews i. e. to them are committed the Oracles of God The saving Doctrine of the Covenant of Grace is among the Jewes Diod. in loc with them is that word wherein they have a saving manifestation of God in Christ though not yet so clear as shall be and a discovery of the right way of worshipping God unto Salvation and surely this is the right worship which is taught and warranted by the Word of God Object But if the Jewish worship be grounded upon the Word of God how shall it be abolished Sol. To this Christ answers that God had prescribed and appointed that way of Mosaical worship not for perpetuity but only to continue till the fulness of time should come Gal. 4.1 2 3 4. Heb. 9.10 till the time of Reformation i. e. till the time of the New-Testament when all that was signified by those Ceremonies and outward Services being fulfilled in Christ that temporary Ceremonious worship shall be changed into a spiritual and more excellent worship which shall neven be abrogated And Christ tells the Woman that now the term of that Levetical worship is expired the Messiah being come to put an end to it Here is the summe of Christ his Answer There is a double Word of God respecting his worship One Word concerning the Levitical worship delivered by Moses which was to be in force till the coming of the Messiah that word belongs not to the New-Testament worshippers There is another word concerning the Spiritual Worship of God that is perpetual which word also the Patriarchs before the Law and the godly under the Law did observe though both before and under the Law it was hooded and cloathed as it were with certain Ceremonies appointed by God but now in the New-Testament this is the voice and plain open expression of the Gospel-word The true Worshippers shall worship the Father in Spirit and in Truth This is the Connection of the words which I have made out as plainly and as briefly as I might The Text is an assertion of the true nature and state of right Gospel-worship Text devided with a double reason to confirm it Gospel-worship is asserted to be a worship in Spirit and in Truth Now of this there are two Demonstrations 1. The first Demonstration is drawn from the Will of God The Father requireth such to worship him God stands upon it to have such Worshippers and this is the worship which he commandeth which will please him 2. The second Demonstration is taken from the Nature of God he is a Spirit a pure spiritual Essence therefore the worship done to him must be Spiritual answerable to his Nature The true Nature and state of Gospel-worship is asserted in the former part of the Text The true Worshippers shall now worship in Spirit and in Truth I shall a little open these words and then conclude something from them opened The hour cometh i. e. the time is at hand Here he teacheth that the Mosaical Ordinances were not perpetual but imposed onely for a time and that they were at this time even out of date Yea the hour now is viz. in part Christ being come hath already obscured the grace of the legal-worship and Now is the time of reformation Now the time is come that the true worshippers shall worship after another manner The Temple and Priest-hood and ritual worship which hitherto have been used with approbation must henceforth be laid aside and now the Father must be worshipped in Spirit and in Truth To let pass these various acceptions of the terms Spirit and Truth I shall onely shew you what is the import of these tearms here what it is to worship in Spirit and in Truth That we may understand this we must note the Antithesis here intended by our Saviour he opposeth Gospel-worship to both the former worships spoken of in the Context that of the Samaritans and that of the Jews the Samaritan worship was hypocritical and counterfeit not that which God had appointed for the internals or externals of it it was heartless devotion and uninstituted worship and the Jewish worship as to the external part of it as instituted by God stood in Meats and Drinks and divers Washings and Carnal Rites and Ordinances so called by the Apostles Heb. 9.10 and the institution of that worship is said to be The Law
Name and worship him and trust in him so that it is not in vain to serve the Lord There is profit in keeping his Ordinances Though our Worship must not be mercenary we must not look only or chiefly at the reward serving God for our selves for our own advantage yet having looked at God his Glory and aimed at a conformity to his Will we must go on in God's way looking to the reward for our support and encouragement The Apostle presseth this Argument upon himself and others Heb. 12.28 Wherefore we receiving a Kingdom which cannot be moved let us have Grace whereby we may serve God acceptably with reverence and godly fear and this he illustrateth by insinuating the danger of not worshipping and serving God for our God is a consuming Fire And with this Argument Moses presseth the people of Israel to a care of true Worship and due Obedience Take heed unto your selves lest ye forget the Covenant of the Lord your God Deut. 4.23 24. c. for the Lord thy God is a consuming Fire even a jealous God God hath power to destroy those that despise his Worship and he will not spare in the day of Vengeance but will pour out his Wrath upon the Families that call not upon his Name upon the people that will not worship him They that will not worship God but sleight and despise all Counsels and Exhortations thereunto shall perish as the Enemies of Christ that will not have him to Reign over them In Isa 65. we may read severe threats against those that would not worship God according to his Will and sweet Promises to his faithful Servants and true Worshippers Ye are they that forsake the Lord Isa 65.11 12 13 and forget my holy Mountain c. Therefore will I number you to the Sword c. Behold my Servants shall eat but ye shall be hungry behold my Servants shall rejoyce but ye shall be ashamed c. God Mal 3.16 17 18. by the Prophet Malachy tells us that he will own true Worshippers those that fear him and serve him they are dear and precious to him his Jewels and he will deal Fatherly and lovingly with them Then shall ye return and discern between the Righteous and the Wicked c. It shall one day clearly appear what difference there is between the godly and the wicked what difference God puts between the one and the other when he shall deal with the one as a tender Father and in great Mercy save him and with the other as a severe Judge and in great fury destroy him I will add but one word more to excite you to a care of worshipping God aright Look again into the Scripture and you shall find that God hath engaged his Name and his Truth to save the people that call upon his Name that worship him in Truth See for this Rom. 10.13 Rom. 10.13 The former verse endeth thus The same Lord over all is Rich unto all that call upon him Now he doth by Scripture confirm this that God is rich in Mercy to all true Believers and holy Worshippers he calls in the Prophet Joel to attest this For whosoever shall call upon the Name of the Lord shall be saved Here is a promise of Temporal and Eternal Salvation to such as in Faith worship God with a holy Worship They shall be saved with a temporal Salvation saved in trouble i. e. supported under it and saved from trouble in due time delivered out of it and they shall be Eternally saved delivered from the Wrath to come and received up to Glory to live with God for ever Now let this be the great Argument to perswade you to become Worshippers of God to acquaint your selves with God and give your selves up to him to search out and to study his Will and to give him the Worship and Service of the inward and outward man performing all outward Worship regularly according to the Scripture-Rule The Text last mentioned tells you who shall be saved viz. They that call upon the Name of the Lord. i. e. such as know and acknowledge God and believe his Word and believe in his Son and love and fear God and strive to please him and worship him in Spirit and in Truth You can have no hopes to be Saved as long as you are ignorant and unbelieving and fearless and graceless and dutyless while you continue to be of such a gain-saying spirit that you will not be called off from sinne and the world unto God so long as you continue despisers of God his Ordinances and Worship or while your Worship is carnal and superstitious as long as it is thus with you you are far from Salvation Therefore my beloved let us call upon the Name of the Lord let us become true Worshippers of God that we may lay hold upon this Gospel-promise and may have some well-grounded hope of Salvation through Christ Jesus Thus I have dispatched the first Point which is implied in the Text viz. That all right Gospel-professers true professors of the Christian Religion are true Gospel-worshippers worshippers of the true God according to the Principles and Rules of the Religion which they profess Real Christians do indeed Worship the Father Now I come to handle the second Doctrine which is the substance and express matter of the Text. Doct. 2 True Gospel-worship is a Worship in Spirit and in Truth This Proposition requires Explication I shall therefore explain both the Subject and the Predicate First Explication Here is the Subject Gospel-worship What is Gospel-worship 1. I take the term Worship here in a stricter sence than in the former point understanding it of Instituted Worship that which depends on and is consonant to the Revelation of God his Will any way or means appointed by God for the excercising of natural Worship which is due to God as God any Religious work or duty of Divine appointment to be performed unto God directed more immediately to him 2. Gospel-worship is a Worship suitable to Gospel-times and agreeable to the Gospel-rule Secondly Now to open the Predicate that you may see what it is to Worship God in Spirit and in Truth I shall not trouble you with the various significations of these tearms Spirit and Truth but only shew you what is the proper notion of them in our Text and Doctrine I have already told you that our Saviour here opposeth Gospel-worship to both the former Worships spoken of in the Context that of the Samaritans and that of the Jewes The Samaritan Worship was Hypocritical and Counterfeit invented worship not that which God had appointed either for the internals or externals of it It was heartless Devotion and uninstituted Worship The Jewish Worship as to the External part of it as Instituted by God stood in meats and drinks and divers washings and legal purifications and in offering sacrifices of Beasts and fruits and such like things carnal Rites and Ordinances Heb.
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
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