be donâ— according to the revealed Worâ— of God rather than what hath been or is done according to the opinions and humours of men Now we are to see how Christ gives satisfaction to this Woman after that he had provoked he thirst after him and his Grace 1. He resolves her touching the true worship 2. He makes himself known to her that he is the Christ that gift of God and that living Water The latter of these lies beyonâ— my Text and so is not within the Verge of my discourse I am but leading you to the Text upon which I shall fasten Well then as to his resolution concerning the true worship It is an answer to the question propounded vers 20. Whether the Samaritan or Jewish worship was the true worship Now the Answer is not direct as to a decision of the controversie betwixt the Jews and Samaritans which of these two Religions or Worships was the best But the Answer is in effect to this purpose That she needed not so much to trouble her self about this seeing the best of the two was not to continue long as the other ought not to have been at all for Christ sought not to bring her over from the Samaritan Religion to the Jewish but rather to make a Christian of her Jesus said unto her Vers 27 Woman believe me the hour cometh when ye shall neither in this Mountain nor at Jerusalem worship the Father Woman believe me Thou acknowledgest me to be a Prophet and if I be a Prophet I am to be believed as being guided by an infallible Spirit therefore believe what I say I tell thee The hour cometh c. Here may be three Questions Questions fit to be answered by the way Quest 1 Quest 1. Did the Samaritans Worship the Father Christ his words seem to imply that they did Answ Answ They pretended to worship the God of Abraham Isaac and Jacob this was the Father but indeed they did not worship him therefore Christ in the next verse plainly revokes what he seemed in this verse to grant there he saith Ye worship ye know not what when I come to those words I shall shew you what the Samaritan Worship and Religion was Quest 2 Quest. 2. Why doth Christ say Ye shall worship the Father rather than thus Ye shall worship God Answ Answ Calvin thinks that Christ here calls God Father Videtur eum oblique opponeâ—e patribus c. Calv. in loc in opposition to the fathers which the woman spake of Jacob and his twelve sons the Patriarchs according to whose example the Samaritans worshipped in this mountain pretending to them as their fathers though indeed those Patriarchs were not their fathers for the Samaritans were people of other Nations of the Heathens whom the King of Assyria placed in the Cities of Samaria in stead of the people of Israel who were carried away Captives into Assyria 2 King 17.24 Christ tells this woman that whereas now the Samaritans pretended to worship God in this mountain for which they had no warrant but the example of pretended fathers and the Jews did indeed worship God in the Temple at Jerusalem as God had given command the time was coming when they and the Jews should have one common Father Ac si diceret Deum communem sore patrem omnibus Ibid. even God the Gentiles also being taken into Covenant so that God should hereafter be worshipped without difference or distinction of places or people according to that prophesie Mal. 1.11 But there may be a further Answer given to the question Why Christ saith Ye shall worship the Father rather than ye shall worship God This may be to shew how God is to be worshipped God worshipped as in relation under what notion or consideration viz. not as absolute but as in relation 1. Considered as in the relation of the persons in the Divine Essence between themselves A Divine person is Modus Divinae Essentiae the Divine Essence modified The three persons in the Divine Essence are the Divine Essence considered three manner of ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguished from the Essence not by a real distinction as if the Essence were one thing and the Person another but as the manner of the thing We are to observe the order of the subsistence of these Divine Persons In order of subsisting the Father is before the Son and the Son before the Holy Ghost but we must know that they are equal in regard of Time Majesty Glory and Essence The Father is the first person existing from himself not from any other in respect both of Essence and Person Joh. 1.14 The Son is the second person who in the consideration of his person doth exist from the Father by eternal generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as to his absolute Essence is of and from himself The Holy Ghost or the Spirit is the third person in respect of his person proceeding and flowing from the Father and the Son but in respect of Essence Joh. 15.26 being God of himself with the Father and the Son And we must know that * Deus sunt inconfuse trinus in unitate indivise unus in trinitate 1 Jo. 57. the Trinity of persons doth not take away or destroy the Unity of the Divine Essence as the Unity of Essence denies not the Trinity of persons these three are one Now this God is to be worshipped as in such a relation of Father Son and Spirit 1 As Father Son and Spirit as considered in such a modification of the Divine Essence we must worship the Trinity in Unity and Unity in Trinity otherwise we worship not God aright nor worship the true God As God the Father God the Son and God the Holy Ghost are the object of Divine Faith so they are the object of Divine Worship Prayer is to be directed to God the Father Son and holy Ghost but we must not pray to either of the persons but as united to the other The Apostle tells the Ephesians Ephes 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were without God in the world they were Atheists in the world and how doth he make this good that they were Atheists why thus they were without Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ Though a man acknowledgeth That there is a God and but one true God yet if he knoweth not this God in Christ he is without God in the world he is an Atheist and an Atheist cannot worship God Now here in the Text when the Father is named the other two persons are included We are to call upon God the Father in the name of his Son by the help of his Spirit So that Turks and Jews who acknowledge not Christ worship not God nor many of our common people who understand little or nothing of the Doctrine of the Trinity 2. God the Father is to be worshipped as in relation to Us
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
is verbal only or that which is real as well as verbal and the profession real may be either regular or irregular A Verbal profession practically contradicted is invalidated by such a contradiction so that it is to be accounted as no profession He that in word professeth himself to be of the Christian Religion i. e. a Worshipper of God in Christ and yet in practice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that doth not worship God surely he is no true Professor Nor is he a true professor of Religion who though he doth act something in the worship of God yet acteth not according to the rule of true Religion and worship Religion and Christianity is not a meer Notion but it is something Practical it notes not only the Minds reception of and the Wills subscription to the principles and rules of Christianity but also the framing of the heart and of the whole man to be acting and working in those Principles and Rules Thus stands the Argument A true profession of Christianity is real there is practical Religion and Christianity in the life and it is Regular so that the business of Religion the true Professour acteth according to Rule therefore they who truly professe the Christian Religion and are true real Christians are real and regular Worshippers of God the Father 2. It must needs be 2. Demonstration that true Christians are real worshippers of God because they are possessed and acted by the Spirit of God and Christ which Spirit is the efficient of holy Worship leading Souls to it and acting them in it Every thing acteth according to it's Principles Principiatum respondet suis principiis Christians are principled by the Spirit of Christ which doth efficaciously incline and govern them to do that which is pleasing to Christ The Spirit 's in-Being is argued by the Spirit his working in the Soul The Spirit of Christ is a sanctifying Spirit that sets the heart right toward God and orders the conversation aright in all points of holy Obedience so that they who have this Spirit must needs be worshippers of God Now I have dispatched the Doctrinal part of my Discourse Application I come to Application I shall make but two Uses of the Point The first for Conviction the other a Use of Exhortation Vse 1 First for Conviction And as the way or Medium to the Conviction aimed at Conviction I shall propound this clear Inference from the Doctrine If all true Gospel-professors be true Worshippers then they who are not true Worshippers are no◠true Professours Now if we come to try the hearts and practices of people by the description of true worship what a multitude of nominal Christians shall we find that are by our Doctrine shut out of the number of true Professors and real Christians How few Souls that are religiously observant of God and obedient to him Where there i◠no observance of God and obedience to him there is no true profession of Religion where there is no care to conform to the mind of Christ there is no rea◠Christianity What a number o◠Souls are there that do not believe do not love God do no◠turn to him do not thankfully acknowledg his goodness toward them do not set themselves to glorifie him for his Mercies Ah Souls Do you choose God for your portion and cheif good Do you affectionately accept of Jesus Christ to be your Saviour and Lord not only acknowledging his Sufferings and accepting of Pardon and Salvation through him but also acknowledging his Soveraignty and submitting to his Government and way of saving Where there is not such a choice of God and such an acceptation of Christ there is not that Faith which is a part of Internal Worship Do you love God above all inferiour earthly things loving these things but with a love subordinate to the love of God Where God is not thus loved the Soul doth not worship him Now alas how doth Self-love Creature-love love of the World yea and the love of Lusts shut God out of the affections of very many of us Where is that fear of God to be found which in all addresses to God composeth the Spirit by an awful apprehension of that infinite distance which is betwixt God and Us Where is that fear of God which fenceth the Soul against temptation unto sin and is operative and instrumental unto holy walking How few true Penitents are there that disallow and detest fin and carefully abstain from it and do actually resist it and turn from all sin unto God unto Piety and acts of Religion Now Friends If you do not believe do not love God and fear him and turn to him what Religion is in you what is your Profession where is your Christianity And now for external Worship to try men upon that account Some are not worshippers so much as in appearance practise no worship in their Families and seldome appear in the place of publick Worship And some there are alas how many that are worshippers only in appearance their Worship is meerly External they draw not near to God with their Spirits in any act of Worship nor is that which they do in point of Worship done with Conscience of God's Command or with any respect to his Glory or with Faith in the Mediator And how much vain Worship is taken up which is not ordered by God but by men which is not according to pure holy divine Institutions but according to corrupt rotten human inventions Now gather up all this and hence take conviction home to your selves You that do not acknowledge God in your hearts and lives You that do not believe his Revelations and believe in his Son You that love the world and love sin but love not God You that do not reverence the Holiness and the Majesty of God that stand not in awe of his Word that are not afraid to sin against him You that will not turn from your sins unto God You that regard not to worship God in publick and in private and you whose Worship is meerly External Take Conviction to your selves that you are not right Gospel-professors or real Christians forasmuch as you are not true Worshippers Vse 2 Being thus convinced learn what it is truly to Worship God Exhortation and become true Worshippers Labour to know the Lord and acknowledge the true God and believe in God and love God and fear God and worship him regularly according to the Scripture-rule as ever you desire that God should look upon you as Christians and own you as true Professors of Religion Now that you may be a little quickened Motives If you look into the Word of God you may thence take up Arguments fit for you to press upon your selves that you may be perswaded to give your selves up unto this Counsel The Apostle tells us Heb. 11.6 that God is a plentiful rewarder of them that diligently seek him that call upon his
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