I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever In this full place God hath joyned his Spirit and his Word together God hath left the footsteps of his bounty every where for the advantage of the Church yet no greater than this to have his Word and Spirit to guide them unto Heaven The Spirit is joyned with the Word because without the Efficacy and Presence of the Spirit the Word preached would be unprofitable And the Word too must be joyned with the Spirit because as one observes Calvin in Locum Est Satanae spiritus qui divellitur a verbo it is no better nor worse if worse could be than the Spirit of the Devil that is separated from the Word of God Wee may have the Devil deluding but no promise of Gods teaching when the Spirit is pretended without the Word Now where are wee to have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In thy mouth Spoken to the Prophet implying a Ministry of the Word under the Gospel to hold this out God might indeed speak to us immediately from Heaven or use the Ministry of Angels But God consulting with our weakness useth the Ministry of Man rather like our selves to deliver his mind to us that by that means wee may the more familiarly be drawn unto him In vain do any boast that they obey God when they reject his Ministers If they obey God why not in Gods way who hath appointed Gospel-Ministers to hold out his Word and hath promised the Presence of his Spirit to beat us off from such fancies and delusions which would make us gape after revelations without and many times contrary to the Word of God § 3. Another place of the same Prophet Isa 54.13 And all thy children shall be taught of the Lord. God is wont to teach his children two waies by the outward Word preached and by the secret revelation of his Spirit working by the Word Now which is meant here the Evangelist John Joh. 6.45 shews us The Father draws souls to Christ But how It is written they shall be all taught of God All Gods children shall be clearly taught by the Spirit of God The elect ones that are drawn home to Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God not in opposition but in subordination to the Word 'T is not to deny the Ministry of the Word but to assert the essicacy of the Spirit Mares L. Com. Lo. 1. ss 51. For as one well observes wee are said to be taught of God in that place of Joh. 6.45 So far as that the Doctrine which outwardly sounds in the Scripture and Ministry of the Word is imprinted in our minds by the Spirit of God not as if wee should receive new revelations without the use of these outward means Wee must so distinguish the Ministry of the Word and the teaching of the Spirit so as not to give the efficacious teaching of the heart unto man who preaches the Word For so the Prophet sayes the Sons of the Church of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God And as Augustine Augustinus Cathedram in coelis habet qui corda docet Hee that teaches the heart is Doctor of the Chair in the New Jerusalem Yet wee must not divide and separate them as if Gods teaching and the Spirits teaching in Gospel-times were without the Word preached The Spirit of God teaches in the Church and Ordinances there Discipuli sunt Diaboli non Dei Calvinus in Isa 54.13 qui ordinem a Deo institutum repudiant They are the Devils Scholars and none of Gods Disciples who do reject that order that God hath appointed Wee see these joyned together the Children of the Church and taught of God so that they are not the Disciples and Children of God that will not be taught in the Church § 4. Another place is that of St. Paul to the Thessalonians 1 Thes 4.9 As touching Brotherly Love I need not write unto you for yee are all taught of God to love one another The meaning is I need not now use many words to you to treat at large about brotherly Love A word is enough to the wise You that are made wise by the Spirit of God know at first what the duty means an admonition is enough God teaches you by the Word and you know what that is by the Spirit Hee doth not so speak as if they that were taught of God had no need of the Word But onely thus much hee intends that when once the Spirit teaches in the Word there is less labour on the Ministers parts to teach than where the Spirit hath not taught at all And truly woful experience doth demonstrate this A gracious heart that is taught by the Spirit in the Word apprehends a Divine Truth or Gospel-duty at first mentioning As the Thessalonians that were taught of God needed onely the very mentioning of the duty of Brotherly Love But what ado have wee to beat a Gospel-Truth into the head or heart or memory of a carnal wretch Gospel-Truths are hidden Mysteries dark sayings obscure parables to natural hearts They cannot apprehend what they mean and whither they tend ordinarily Or suppose a Minister hath been beating a long time upon such Truths possibly a carnal mans understanding may under the preaching of the Word obtain the common work of Illumination and hee may know many things yea but what is this all this while to the reformation of the heart to the working upon the affections this must be by the teaching of the Spirit of God in his Ordinances Mans preaching may fill the head full of notions but the Spirits teaching must fill the heart with real notions of grace and goodness towards God As long as you hear onely with the hearing of the ear the Word preached profiteth not but when you are taught of God by his Spirit then the Word gets within you into your very hearts § 5. Look also into that place of John It is the Spirit that quickeneth Joh. 6.63 the flesh profiteth nothing the words that I speak unto you they are Spirit and they are Life The Disciples thought it an hard saying Vers 55. My flesh is meat indeed Though it was not the saying but the hardness of their hearts that made it so But Christ here answers The flesh profiteth nothing that is my Humane Nature without the Spirit without my Divine Nature can never obtain you life All that I have done or suffered in the flesh is worth nothing to purchase life and salvation unless I were God as well as man 'T is the Spirit that quickeneth my Deity as I am God that makes mee capable of obtaining life for souls by offering my flesh a sacrifice to Divine Justice And the words that I speak unto you they are Spirit and they are Life
the place where Cain was but also the state and condition that hee was in is hinted to us by that expression the Land of Nod which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vagari Thus the learned Bochartus renders it Bochart Geog. Sa p. 57 Junius Anal in Gen. T. 1. Terra Nod est terra exilii quia ibi exulavit Cain The Land of Nod is the Land of Banishment because Cain was banished there And likewise Junius Terra Nod est terra vagationis erroris The Land of Nod is the Land of wandring and error yet hee there geographically describes the Country So that the meaning of it seems to be this That Cain was in a wandring unsettled condition when once hee left Gods presence Not but that hee was fixed in a place for the next verse tells us hee built a City But as Luther well observed hee was without Gods promise and Gods protection hee was upon the Devils ground when hee had left Gods Worship Sine certa Regula tum vivendi tum moriendi Hee had no fixed rule either for holy living or happy dying § 5. Having thus cleared the difficulties of this place I shall in one word or two shew the usefulness and subserviency of it to my present design which may easily be seen in a double corallory which naturally flows from it That the place of Gods Worship Cor. is the place of Gods singular presence And if any think this to be a truth appropriate onely to the Sanctuary and Temple-service and to the Ceremonial Worship of God under the Law Let such seriously consider that though the phrase be borrowed from Gods manifesting of himself in the Sanctuary yet Moses was directed by the Spirit of God to apply it to Gods Worship in that time which was a long while before any Ceremonies were instituted or commanded by God as Ceremonies Though some things were then in use which afterwards were incorporated into the body of the Jewish Ceremonies But the Gospel closing with and owning this Truth as proper to its dispensation after the coming of the Messiah wee have no reason but to own it as a sober Truth pertinent to the Worship and Service of God in all ages and to the divers dispensations that the Church lived under Though wee easily grant it to be more visibly exemplified under that dispensation which was chiefly Ceremonial Of which more afterwards c. 4. §. 14 2 Cor. That they which voluntarily leave Gods Instituted Worship and his commanded Ordinances put themselves into a wandring condition The first of these Conclusions I intend chiefly to prosecute and build upon it as the main basis and ground-work of my present discourse CHAP. IV. Adorability proper unto God Mat. 4.10 Expl. Socinians Papists and others mistaken Why the Heathen never admitted the Worship of the true God All intelligent creatures obliged to Actual Adoration The Angelical Worship how performed Man being of a mixt nature bound to time and place in his Worship The Original of the Sabbath The necessity of Publick places and conveniency of Churches Set places for Worship some commanded some approved The Tabernacle The Temple The use difference and original of Proseucha's and Synagogues Gods Symbolical presence in the Old Testament The Schecinah Ceremonial Holiness of places removed Difference 'twixt the Temple and our Churches § 1. BEfore I come to the full prosecution and clear demonstration of the fore-mentioned Conclusion I shall endeavour to prepare my way and to make it clear by premising and making good these seven Propositions Propos 1. That God ought to be worshipped is essential to the Divine Nature By Worship in the general I mean the performance of respect unto any thing or person according to the estimation and dignity thereof In regard of its object it may be either Civil or Divine Worship Divine Worship usually is called Adoration which is that whereby the mind yeelds due reverence and respect unto God owning of him as the Supreme Soveraign of the world and depending upon him as the bestower of all good and preserver from evil Now this Adoration or Religious Worship is essential unto the Divine Nature God having that in his most perfect Nature which necessarily calls for it at the creatures hands To avoid all mistakes take the Proposition thus Adorability is proper onely unto God This Adorability or Inward Worship in God in its formal notion seems not to be placed in that Transcendent Excellency in that singular and independent Majesty of the Eternal Deity whereby God is infinitely above every creature But it doth most specially denote his Spiritual Dominion over intellectual creatures and thus God ought to be worshipped by them in Spirit as hee is the Father of Spirits For John 4 24 Heb. 12.9 although Adorability be conceived to be in God from all Eternity yet it cannot so much as be imagined or conceived by us but as a relative and respective Attribute of God which wee conceive of in God in order to the creatures some Action of theirs interposing so that in Gods Knowledge of Vision Deus adorabilis adorans creabilis adorationis actio possibilis wee must necessarily suppose these three things to be together God Adorable One adoring Creable and the Action of Adoration possible Neither is God said to be adorable with a respect had to every creature indifferently For there are but two created natures onely viz. that of Men and of Angels in reference to which God is said to be adorable and ought to be worshipped by them § 2. Having thus briefly opened the terms of Worship Adoration and Adorability I shall now prove the Proposition by these Arguments 1. Either Spiritual Worship and Adoration is necessary and naturally due unto God and proper unto him alone or else our Saviours weapon was but weak that he used to repel one of Satans principal temptations To undervalue the skill of Christ our Captain in the managing of spiritual weapons against the Devil is both blasphemy against God and undermining of the Gospel and the greatest injury to our own Faith But the very strength and force of our Saviours answer to the Devil is couched in this That Spiritual Adoration is proper onely unto God It is written Mar. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serve It is written Our Saviour to instruct us uses nothing but Scripture Arguments And where is this written Deut. 6.13 In Deut eronomy wee finde it But the words are thus Thou shalt fear the Lord thy God and serve him Our Saviours Argument is never the worse nor the weaker in that hee takes the sense and meaning of the place though hee doth not exactly tye himself to the words To fear God is a more general term and includes Worship under it and when our Saviour is to deal with Satan that would have Worship given to him hee deems it a solid way of reasoning to infer a particular
chief matter is Gods Omnipotency and his Immensity or Omnipresence Consider these joyntly so they are a solid foundation for that Religious Worship that is due to God for both Omnipotency and Omnipresence are necessarily required in the proper object of Religious Adoration as is more fully shewn c. 4. § 2. C. 4. § 2. And Gods Omnipresence considered singly by its self and abstractly from the other is presented as a necessary Caution to less wary minds to secure them from all those unworthy thoughts that may any waies derogate from the Infiniteness of his Essence when they shall see a discovery made of Gods special Presence in the places of his Publick Worship under the Gospel For Gods special manifestation of himself either in Heaven or in the Temple of old or in his Church and faithful Servants now a daies as places of his peculiar residence is no waies inconsistent with his natural Immensity and being every where present as I shall more fully declare in the sequel of this ensuing Discourse § 4. If wee do again consider the manner of discovery of these two fore-mentioned Attributes viz. that it is by the very light of nature and by the improvement of right reason and understanding that common benefit that Christ enlightens every one withall that comes into the world Joh. 1.9 Quakers This may let that fond generation of people know who are so hugely enamoured with and do so superstitiously dote upon their so much admired and adored notion of A Light within That there is other work that God hath designed that inward Light for than by its native strength lustre and radiancy infallability to guide us if faithfully followed as they no less prophanely than ignorantly do imagine to the place of bliss and eternal happiness For consider this inward Light in its speculative part wee see in some measure what useful discoveries it may accommodate us withall by what hath been before mentioned And look upon it again in its practical office as it sparkles in mans natural conscience so it may be very serviceable to the design of Christianity when inward convictions of many gross sins repugnant to the very dictates of natural light do render us restless in our spirits till wee have found a more spiritual conviction of sin by the Law of God revealed in his Word and a conversion from them unto God through Christ by the Holy Spirit according to the tenour of the New and Gospel Covenant But that this Inward Light which the Wise man stiles the Candle of the Lord and at the best Pro. 20.27 burns but in the socket of a corrupt mind with very much dimness should ever discover the right and ready way to the New Jerusalem is the product onely of mens foolish fancies their pride and ignorance Would not from hence a strong impeachment of the Divine Wisdome be raised that hee should send Christ into the world to purchase salvation for lost and fallen man when by this inward Light hee might have obtained it well enough before § 5. Having thus briefly hinted the benefit of Self-Reflection and the true use of in Inward Light which as it is common to all men so it is but of common concernment in order to salvation of which more 〈◊〉 its proper place ch 12. § 8 9 I shall now in the close pursuit of my present intendment betake my self to Divine Revelation And what Caution I before handled from the light of nature is as necessary in the first place to be shewn from Divine Revelation in the Holy Scriptures viz. That God is every where present filling all places and spaces both real and imaginary by his Immensity 1 King 8.27 Behold the Heaven of Heavens cannot contain thee Psal 139.7 8 9 10 Isa 66.1 Jer. 23.24 Can any hide himself in secret places that I cannot see him do not I fill Heaven and Earth saith the Lord Scripture doth not onely barely assert but with strength of Argument prove Gods Omnipresence Act. 17. Act. 17.27 28 Hee is not far from every one of us for in him wee live and move and have our being For indeed wee cannot otherwise know the presence of a Spiritual Being than by its operations And it seems no less impossible for one to produce any thing immediately where hee is not than when hee is not at all in being Now wee living and moving and having our being in and by God it must necessarily follow that God is present with us and every thing that either lives moves or hath a being § 6. But though God be every where present and so with every creature equally in regard of his Infinite Essence and of his Immensity Yet as to the Specialty and peculiar Efficacy of his presence hee is not with all either things or places and persons after the same manner present For it hath been observed that the Scriptures do evidently set out divers degrees of Gods special presence The first and chiefest Gods Presence 1 Of union is with the humane nature of Christ which God the Son the second person of the Trinity hath hypostatically united to himself and really taken into the unity of his own person Whence God is said to be made man the Word to be made flesh Joh. 1.14 This is the sublimest mystery in the world that two natures should be so united as to become one person And the highest and most wonderful degree of Gods presence that ever was A second degree and the lowest 2 Of Providence is that God is present with all his creatures as the preserver guider and governour of them A third degree is 3 Of Glory that God is present with the Glorified Saints and Angels in Heaven whom hee doth not only uphold in their Being but peculiarly vouchsafes to them the solace and sweetness of never fading bliss and happiness A fourth degree is 4 Of Grace Gods special Presence with his own people whose temporal life hee doth not onely preserve and sustain but also by his grace prepares them for life eternal This Special Presence of God is that which is promised to Gods people in his Church 2 Chron. 15.2 in his Ordinances Thus Azariah told Asa and Judah and Benjamin The Lord is with you while yee be with him The presence of Gods Grace and his singular Favour is assured to those that continue in Gods waies Thus David in banishment earnestly and importunately breathes after the enjoyment of God in his Church and Ordinances Psa 42.1 As the Hart panteth after the water-brooks so panteth my soul after thee O God David knew that God who was every where could not but be present with him in his exile But his desire here is for Gods special presence in his Church He acknowledges therefore Pareus Advers that there is a very great use of Publick Holy Assemblies and that there is none so holy and perfect but that stands in need of
God 3. As to the presence of Gods Grace wee must distinguish For this is twofold First That whereby hee enlivens mens persons without which they remain dead in sins Thus is hee present alwaies with his Saints this is not here meant Cain never went from this presence for hee never enjoyed it Never any yet brought Cain as an instance or example of falling from Grace which would be very plain if it were meant of this presence Secondly That whereby hee enlivens his Ordinances without which they are as an empty sound and a dead letter God is singularly present where hee is worshipped and his Ordinances enjoyed Where two or three are gathered together I will be there in the midst of them Cain forsook Gods presence when hee left the place of Gods Worship and his Ordinances ☜ § 3. That this is the meaning of that place will appear 1. From the intendment and purport of the Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facibus Domini From the face or presence of the Lord. The face of God in Scripture is often used to set out the presence of God in his Ordinances in the Congregation of his people Vid. Glassii Rhetor. Sacr. Tr. 1. c. 7. Exod. 23.15 None shall appear before mee empty In the Hebrew thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My face shall not bee seen which is meant of his presence in his Worship in the place appointed Vers 17. Three times thy males shall appear before the Lord Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of the Lord. Therefore the Shew-bread is called panis facierum Exod. 25.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis facierum ex eo quod immediate sequitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta faciem meam semper Schindl Lex Pentag the bread of faces or of Gods presence because it alwaies stood before God in the place of his Worship Or as Aynsworth fully expresses it because the Shew-bread was alwaies to be set before the face or in the presence of God continually Wee may finde this phrase The face of God used often to denote Gods presence in the Scripture And that Moses in this place made use of this same kind of speech to set out Gods presence in his Worship though that which first occasioned it was not till the Sanctuary was erected for Gods Service fully known It is by a Prolepsis usual and frequent in Scripture Another Instance of which wee have in the very verse before us And hee dwelt in the Land of Nod. Though the Land had its name from Cains wandring yet by an Anticipation 't is here set down as if it had been called the Land of Nod before ever Cain came there 2. From parallel Scriptures The same phrase occurs twice in one verse Jonah 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Jonah went down to Tarshish from the presence of the Lord. The same words in the Hebr. with those in Gen. 4. Jonah would have left Gods Church and have flown to Tarshish where the Heathen lived Hee knew that out of the holy Land there were no Visions nor Revelations and so thought God would trouble him no more with his Message to Nineveh when hee was in those strange places This one thus explains The presence of God Vide Mercer in locum Baro in lon c. 1. prael 7. p. 46 is here taken for Gods singular presence and favour not that whereby hee is every where present but with which hee manifests his favour to certain peculiar families and the persons in them Hence God is said sometimes to be absent sometimes present In which sense Cain is said to go out of the presence of the Lord Gen. 4.16 that is from the favour and singular presence of God For since he could be no where but he must needs be in Gods sight Moses here saith hee went out of Gods presence because when the rest of Adams children continued in the favour of God with which hee cherishes and supports his own people Cain onely as a Vagabond departs from God and from that place and company Ab ce loco coetu in which God was wont to manifest his singular grace But that this phrase doth denote Gods presence in the place of his Worship may most clearly by comparing two places appear In 1 Chron. 16.29 Bring an Offering 1 Chron. 16.29 with Psal 96.8 and come before him Hebr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with that in the fore-cited place And this in Psal 96.8 is explained the Courts of God the place of Divine Worship Bring an Offering and come into his Courts These are terms equipollent 3. This may further be evidenced by the concurrent Judgement of very many able and learned Expositors Some of which I shall here mention Piscat in Gen. 4.14 From his presence that is from the place where his Parents with their family were met together for the Worship of God with which kinde of Congregations God is wont to be present with his singular Grace Junius thus Junius Anal in Gen. T. 1 Hee went out of the presence of the Lord and so also out of the presence of his Parents and of the Church of God that was remaining with them Glas Rhet. Sac. 1. Tr. c. 7 Glassius explains it thus A loco in quo Parentes ejus Deo cultum praestabant Hee went out from the place where his Parents were wont to worship God A three-fold cord is not so easily broken I might add others The English Annotations are as express in this sense as any â—ey in L. Aynsworth â—n Loc. Let mee onely add what Aynsworth notes on these words From his presence that is from the place of his Publick Worship and his Word which was held by Adam who taught his children how to sacrifize and serve the Lord. So that Cains leaving Gods presence is casting off Gods Ordinances and leaving his Worship in Publick Thus much may serve to answer the first question § 4. The second Question What is meant by Cains dwelling in the Land of Nod Ans 1. V. Chr. Cart-Wright in Gen. Some think the name here to be a meer Appellative and not the name of a place Thus S. Hierom who interprets Nod by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one wandring and wavering up and down in the Earth And thus hee thinks Gods curse is fulfilled on Cain who sayes hee should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 12. A Fugitive and a Vagabond thou shalt be on the Earth But the description of this Land of Nod by the punctual situation in the end of the verse Nod on the East of Eden Is a sufficient confutation of this Opinion 2. 'T is evident the place is so called by a Prolepsis or Anticipation from Cains wandring there For it was not called by that name till hee came to it This I finde agreed on by all those I have seen except the fore-said Author And it seems to mee very clear that not onely
from a general and calls that Scripture that comes by a clear consequence from it It is written Thou shalt worship the Lord thy God And Further our Saviour sticks not to say It is written And him onely thou shalt serve Though it be but implied in that place of Moses Spanhem Dub. Evang Par. 3. D. 65. p. 292 For indeed the very nature of the subject spoken of implies a peculiar reference unto God alone Because those things such as worship and fear which are due unto God as God are due onely unto God with whom no creature can claim a partnership in Divine Adoration without great Sacriledge and none can be admitted to it without gross Idolatry Argum. 2. If the necessary requisites of the proper object of Adoration be onely in God then Adorability is proper onely unto God For how can that be the object of Divine Worship which is not qualified with those properties and attributes that are necessary for its constitution in such a capacity but in God alone are those requisites found Which are these three Frist Omniscience that hee that is worshipped should know all our wants our sighs and groans and know the deepest secrets of the most retired thoughts of our hearts As true Worship may inwardly be performed many times by the secret thoughts of the mind so it is necessary that hee that is thus worshipped should have a peircing and omniscient eye to have a clear and full view of those very thoughts For otherwise hee may be worshipped and hee not know it And then what small comfort would it be for the most spiritual worshippers to serve him with their hearts who unless hee be omniscient would be ignorant whether they worshipped him or no. Secondly Omnipotency that hee should be able to help us in our wants and give in a supply suitable to our greatest grievances and necessities Why should I worship one that is not able to help mee or why should I not worship and adore any thing else besides God if that were as able to supply my wants and relieve mee in any kinde of misery as God is who is Omnipotent Thirdly Omnipresence that hee should every where hear our prayers and answer our requests This was one great peece of unreasonableness in the worship of the Heathens that they made choice of such Gods to worship which they themselves acknowledged were confined to particular places and so could not be present to help them under any sudden emergency and because they wanted power their worshippers would remain helpless still though they were present in their very Temples the places of their confinement Now God the God of Israel the Onely Being in the world that is both Omniscient Omnipotent and Omnipresent and therefore Adorability is proper onely to him § 3. This Proposition being thus proved it may easily be improved to convince the Papists of grievous Idolatry in worshipping those things with a Religious Worship which are not proper objects of Adoration as Images Saints and the like As also to condemn the Socinians those great Patrons of Reason of their gross absurdity and unreasonableness in devesting Christ of his Divinity and yet of attributing Divine Worship and Adoration to him notwithstanding hee is held but a Creature But I had rather prevent a mistake and miscarriage amongst ordinary Christians than stand to confute those that are visibly the Disciples of Antichrist as the former or those that have really forfeited the very name of Christians as the Latter The mistake is this when Christ our Mediator God and Man is propounded in Scripture as the Object of our Religious Worship and Adoration less wary minds may be apt to terminate their Worship upon his humane nature When as 't is evident the humane nature and flesh of Christ is not God though it be the flesh of God viz. of God the Son and personally united to him But the personal union of the Divine and Humane Nature in Christ the Mediator doth neither destroy nor confound the proprieties of either but leaves them entire as they are in themselves And Adorability is no less a propriety of the Divine Nature than Omniscience Omnipotence Omnipresence and Eternity are God therefore manifest in the flesh is to be worshipped with a Religious Worship but his flesh ought not thus to be worshipped As the King may be civilly worshipped who wears a Crown or Diadem upon his head and bears a Scepter the emblem of Majesty in his hand yet neither Crown nor Diadem nor Scepter can be said to be honoured with a civil worship And the godly are then said to have worshipped Christ when they knew clearly his Divinity that hee was God as well as Man As the blinde man made whole when Christ had told him hee was the Son of God that cured him Then hee said Joh. 9.37 38 Lord I beleeve and hee worshipped him Thus those that saw Christ walking upon the Sea and quieting of it Mat. 14.33 Then they that were in the Ship came and worshipped him saying of a truth thou art the Son of God See also the example of Peter Luke 5.8 And the Women that sought Christ in the Sepulchre Matth. 28.9 And the Apsstles that were gathered together in the Mount when Christ took his leave of them Vers 17. When they saw him they worshipped him whom they knew now to be the Son of God by his resurrection from the dead § 4. Before I pass to the next Proposition wee may here from this first learn a true account why Heathenish Worshippers would never admit the Worship of the True God of Israel under the Old Testament or of Jesus Christ revealed under the New Testament dispensation but would willingly entertain the Worship of all other Gods whatsoever One would have thought the True God who truly is the proper object of Adoration might as well have been entertained as any of the false and fained Deities The reason was this because it was very indifferent to Satan after what manner hee was worshipped so hee was but worshipped at all hee could easily admit a multiplicity of Gods But The God of Israel and Jesus Christ when they are worshipped they must be worshipped alone they and none other all else must be excluded it being the first and chiefest of all Gods Commands Thou shalt not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other Gods before my face But the Worship of false Gods did not at all hinder but that worship might be given to other Idols so that the kind and degree of it peculiar to each Idoll was but distinguished by their Disciples § 5. Propos 2. Actual Adoration or Worship is due to God from all intelligent creatures by the obligation of nature Actual Adoration and the formal exhibition of Worship is neither essential to God to have it or to the creatures to give it Not to God to have it because God was before there were any creatures to worship and adore him And it
1. That the Presence of God is set out by his Retinue of Angels 2. That this Train and Guard of Angels is present in the places of Worship For the first of these it were easie to shew from several Scripture instances that Gods special Presence is set out by his Guard and Retinue of Angels Medes Reverence of Gods house p. â— 92. § 2 But that I finde it already done to my hand which saves the labour of taking much pains or spending much time upon this particular Onely I cannot but take notice of the signal and singular modesty of so admirably learned a man who propounds his notions with much clearness and evidence yet still with a full submission to better Judgements This present notion hee thus propounds The specification of the Divine Presence whereby God it said to be in one place more than another I suppose under correction to consist in his Train or Retinue A King is there where his Court is where his Train and Retinue are So God the Lord of Hosts is there specially present where the heavenly Guard the blessed Angels keep their station and Randezvouze This hee clears from Gods appearing to Jacob at Bethel Gen. 28. Act. 7.53 Gal. 3.19 from the Law given at Mount Sinai which Stephen and the Apostle say was given by Angels though no mention made of them in the story the expression therefore arising from a supposition that the special Presence of the Divine Majesty consists in the encamping of his Sacred Retinue the Angels and from Dan. 7.10 and vers 14. Epist Jude It may serve I confess to clear up the sense of very many difficult and obscure places of Scripture I shall mention onely one more which hee insists not on Psal 68.17 The Chariots of the Lord are twenty thousand even thousands of Angels The Lord is among them as in Sinai in the Holy place That the Psalmist is here speaking of Gods special Presence is evident and apparent if wee consider the fore-going verse Verse 16 This is the hill that God desireth to dwell in Hee speaks here of the Hill Zion where the Temple was fixed the place of Gods residence his Mansion-house as it were where God in a peculiar manner is said to dwell Now in vers 17. David declares what this Presence is 〈◊〉 which Calvinus in locum thus Calvin Quia maligne ut plurimum nec justo pretio aestimatur Dei Presentia eam magnifice Elogio commendat hâ—c David Most men are very apt to entertain very low thoughts of Gods Presence and therefore David here doth so highly exalt it And how doth hee describe it The Chariots of the Lord are twenty thousand c. In the translation of this place I finde some variety But I think Dulcius ex ipso fonte the neerer the fountain the sweeter and clearer the stream Aynsworth following closely the Original thus renders it Gods Chariot twice ten thousand thousands of Angels the Lord is with them as in Sinai in the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Chariot that Chariot of Majesty that God in a peculiar manner is said to be present in that hee uses for his service to defend the Church and destroy his enemies What is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Twice ten thousand thousands of Angels The Hebrew Shinan De voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Merc. in Pagn in R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quadratis See also Aynsworth on the place translated Angels is not elsewhere found in Scripture It seemeth to come from Shanah to second The Angels being second or next to God Thus the chief Princes Dan. 10.13 as those in place next Kings are called the second to them 2 Chron. 28.7 and Esther 10.3 of Elkanah and Mordecai who were next to the Kings there mentioned of each 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee was second to the King This name excellently well suits with the Angels as being of Gods Train and Retinue and that they are taken in this notion in this place is evident from that which follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is with them or in them The thousands of Angels they are the Guard the Train of the Majesty of Heaven and the Lord is present with them they are his Chariot of state and the Lord is in them where ever they are they denote his special Presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As in Sinai in the Sanctuary These words are Elliptical very short and concise as the Hebrew phrase often is and therefore there is a necessity of a supply to make out the sense Two waies I finde the most approved 1. As our Translation and Aynsworth and others by adding the particles As in As in Sinai in the Sanctuary or Holy place Then the meaning is best known by referring the last clause to the words fore-going as wee know transpositions very usual in Scripture as well as other Authors Thus The Lord is with them or among them in the Sanctuary as in Sinai Now how was the Lord with the Angels in Mount Sinai I have shewed before as in the midst of his Train and Retinue So that the Law which was given by God unto Moses the Angels being present is said to be given by them or it is all one if wee gather onely thus much that the Law was given and proclaimed among them they being then as an heavenly Army attending upon God at that present and though Moses never expressed this yet it may clearly be gathered out of the New Testament from three places Thus likewise is the Lord with them in the Sanctuary Act. 7.53 Gal. 3.19 Heb. 2.2 to evidence which the Cherubim were placed upon the Ark which was the place of his special residence 2. I finde the Ellipsis otherwise supplied by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is in them in Sinai in the Sanctuary And this I take to bee an Asyndeton and the sense then to run thus and the Lord is among them both as hee declared his special Presence in Mount Sinai and also in the Sanctuary whether wee take the Sanctuary for the Tabernacle or the Temple Gods special Presence in both was by the Angels Of which I come now to speak it being the second thing to be made good § 2. Now that this Train and Retinue of Angels is present in the places of Religigious Worship will be evident from those places which in describing Gods Presence there do immediately make mention of the Angels Thus the Prophet Isaiah Isa 6.1 â— I saw also the Lord sitting upon a Throne high and lifted up and his Train filled the Temple Above it stood the Seraphims To assert here that the Train in this place is to be understood of the Retinue and Train of Angels would but impose a fallacy upon the minds of the less judicious by reason of the equivocation of the word For it is evident that the
of subjection to their Husbands This would onely speak the imitation of the Angels in Publick Assemblies and not their presence there Answ I acknowledge the truth of this in a Cumulative but not in a Privative sense It may strengthen the Argument but not at all undermine or oppose the Presence of Angels in the Publick Assemblies Wee may well admit this by way of illustration but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce bear it as a genuine Interpretation yea suppose the words would bear it yet those that contend for such a sense as this do not exclude but rather assert the Angelical Presence As Heinsius acknowledges in his Exercitations Angelos testes hic prauntes habent Dr. Heins exer Sa. p. 370 The Women have not onely the Angels as their Pattern but also their Presence as Witnesses And again Non Christum modo sed Angelos illius testes habent qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi in Ecclesia hoc est Vigiles quibus curae semper est ut omnia decenter ac ordine ibi fiant gerantur They have not onely Christ but his Angels Witnesses who are those Watchers in the Church to whom the care is committed that all things be done there in decency and in order Besides I finde it observed by a Learned Doctor of our own that the Jews of old Dr. D. Featly in Locum as well as Christians do agree in this that the Angels are present at the Divine exercises of Worship and are eye-witnesses of our carriage there And so 't is more than probable that the Apostles Argument runs according to the then received opinion and that which was never yet contradicted by Apostolical Authority So that there is no need of pitching upon any strained sense when the plainest simplicissima expositio Piscater 〈◊〉 Locum as one calls that sense wee give is both clear and evident § 10. Quest 4. But why doth not Paul endeavour to draw the Corinthians from indecency in Church-Assemblies from the Presence of God and Christ rather than by an Argument drawn from the Presence of good Angels Answ The Apostle had urged them with God the Father and Christ the Son before in that chapter to disswade them from irreverence Hee named God as the head of Christ and Christ as the head of the Man and now to both these hee joyns the good Angels which are alwaies individual companions and faithful Servants to God and Christ in the Worship they command And all these Paul in another place 1 Tim. 5.21 in his charge to Timothy closely couches in a few words I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things And here hee gives warning to the Corinthians not to grieve these chaste and holy spirits by any rude and irreverent behaviour before them in the Assemblies of his Saints CHAP. VI. Practical Inferences drawn from the Presence of Angels in the places of Publick Worship and Service of God Sitting at Prayer Sleeping at Sermons Worshipping of Angels all condemned § 1. HAving made good those two Positions viz. That the Presence of God is set out by his Retinue of Angels and that this Train or Guard of Angels is present in the places of Worship They do sufficiently I conceive back and confirm my first Argument produced to prove Gods special Presence in the places of Religious Worship Before I proceed to another I shall a little endeavour to wipe off that suspition from this Truth which as to many it may lye under viz. That the Angels Presence in places and Assemblies of Publick Religious Worship is but an empty notion a meer barren and jejune speculation by pointing out some practical and useful inferences which may be drawn from it 1. Hence wee may see that there are more witnesses of our irreverence in Gods Worship than wee ordinarily are aware of What though our bodily eyes when open cannot behold the Angels in our company yet Faith knows they are present because God hath revealed it in his Word and they can behold to their grief and our shame our eyes when shut through sleep and laziness The Angels that stand on our guard take notice and are offended at our irreverent sitting instead of kneeling or standing in Publick Prayer Those postures that are condemned or not allowed in Scripture are upon that account offensive to those holy and pure Spirits Of this posture thus Tertullian of old contra Scripturam fecerit qui in Cathedra vel subsellio sedens oraret Hee acts against the Scripture who sits in his chair or on his seat while he prayes Ames Case of Consc l. 4. c. 18. § 6. And Ames in his Cases of Conscience tells us that sitting per se of it self is not a gesture of Prayer The limitation seems to be added to very good purpose because sitting by accident may lawfully be gestu orantis licet non orationis The gesture of our praying in case of sickness or lameness though not of Prayer it self And the reasons hee adds are very pertinent because it neither expresses any reverence of the mind nor is approved at all in the Word of God And whereas it hath been objected to enervate this last Reason That our Saviour consecrated the Paschal Supper sitting and that David sate before the Lord when hee prayed 1 Chron. 17.16 And therefore sitting hath been approved of as a gesture of Prayer by the Scripture To that of our Saviour I answer 1. That it was an Action pertaining to a Private Family duty and no part of any Publick Worship and as to that I am apt to beleeve either standing or sitting may be lawful in that occasional and ejaculatory Prayers may lawfully be made in such a posture as he is in who sends them forth 2 The Jewish Table-posture was rather lying along than sitting as ours is and we know that prostration hath been recorded as no indecent posture for Prayer Schindl Lex Pentagl R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Piscat â— â— To the instance of Davids sitting when he prayed I answer That the Hebrew word for sitting is often used to denote staying and remaining Thus Piscator renders the word in that place Mansit scilicet donâ—c absolvisset preces suas He stayed before the Lord untill hee had made an end of his Prayer So that notwithstanding these instances seemingly to the contrary it stands good that sitting is not approved of in Scripture and therefore it must needs bee offensive to the good Angels who are offended with any indecency in Publick Worship § 2. 2. If the woman ought to have a veil on her head because of the Angels then certainly we ought to keep off the veil of sleep and sloathfulnesse because of the Angels too The reason or argument enforcing it is the same because as that was an high indeency so also is sleeping and lazyness in the Worship and
before his eyes is it from Man or from God VVee must acknowledge 't is the VVord of God and not of man that does it even that VVord that reaches mans heart and discovers those secret sins there and this manifests Gods Presence by his VVord VVhat is it that makes the hearts of Kings to stoop and their consciences to be startled upon the discovery of their sins as Sauls was when Samuel told him of his disobedience to God 1 Sam. 15.24 Is it the word of man that is thus formidable to them alas this cannot be when man hath no coercive or compulsive power over Kings and Soveraigns and the sharpest menaces of mortal men cannot make these Pillars of the Earth to shake Must it not then be the Word of that God that doth this to whom Kings and Scepters must vail and yeeld obedience And if the Word at any time produces such a fearful amazement in the heart of Majesty it self must wee not say God is in that Word of a truth Men are apt to think well enough of themselves till the Word reveals their sins to them then they see much sin they took no notice of before when once the Word of God comes close to the conscience This was the case of St. Paul Rom. 7.7 9 I had not known sin but by the Law For I had not known lust except the Law had said thou shalt not covet Vers 9. For I was alive without the Law once but when the Commandment came sin revived and I dyed 3. The Word meets with and answers the scruples of doubting souls whence is this but from Gods Presence with the Word Have not many souls experienced the Word to come close to their very doubts and to have satisfied them When labouring under unbeleef it hath much informed their minds when fearing Apostasie by it they have seen solid grounds for perseverance the Word teaching that they are kept by the Power of God through Faith unto eternal salvation 4. The Word affords suitable comforts to particular cases of the soul and to afflicted consciences No cure for the Corrasives of the world like to those Cordials of Comfort out of the Word No plaister for a wounded conscience like to the Balm of Gilead purchased by Christ and prepared in the Word alwaies to be found ready for the use of saving Faith in the boxes of Gospel-Promises It was the very design of the Word of God to back and strengthen our souls with comfort in this life upon well-grounded hopes of life in the world to come Rom. 15.4 For whatsoever things were written afore-time were written for our learning that wee through patience and comfort of the Scriptures might have hope These are all matters of experience and I dare appeal to the hearts of Gods Children for the truth of them Have you not had your thoughts discerned your secret sins discovered your doubts answered and suitable comforts given in at Sermons Whence comes all this Alas the Preacher is but a finite creature and is no more able of himself to reach mens hearts and particular cases than hee is to create a world Well! but though the Preacher cannot yet the Word preached can and this speaks Gods Presence with his Word § 4. 3. The Word of God presses those duties and discovers those Truths which must needs own God for their Author and this also speaks the Presence of God with his Word As Gods People are his Segullah his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Peculiar People So Gods Word hath its peculiarities with it which own God as the proper Author of it Now there are both Mysterious Truths and also some Practical Duties that are peculiar to the VVord of God 1. Some Mysterious Truths such as these First The great Mystery of the Incarnation of Christ Without controversie great was the Mystery of godliness 1 Tim. 3.16 God was manifest in the flesh Secondly That any should obtain Righteousness for their salvation by imputation when they are inherently sinful and unrighteous For hee made him sin for us who know no sin 2 Cor. 5.21 that wee might become the Righteousness of God through him Thirdly That sinners should obtain Life Eternal by anothers Temporal death and suffering for a season Who was delivered for our offences and raised again for our justification Rom. 4.25 Fourthly That two natures should be united into one person and that that person should be so worthy as to make an expiatory Sacrifice and full satisfaction to the offended Justice of God for the sins of so many thousands as shall be saved Hee is a Propitiation for our sins and not for ours onely but for the sins of the whole world 1 Joh. 2.2 He was wounded for our transgressions hee was bruised for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed Isa 53 5 These are such Truths many more might be named that neither men nor Angels could ever have thought of Yet these wee preach and declare these the VVord of God clearly discovers these are the very foundations of our Faith Hope and Eternal Salvation Adam in innocency was unacquainted with these Mysteries and now they are not mens inventions wee preach or a bundle of fallacies bound up in a little canting language fit onely to entrap ensnare souls into gross delusions to which veracity is as great a stranger in the notion and sense and pertinency in their delivery as the lively power of Religion in the practice of them But the very mind and the will of God revealed in his written VVord which is an evidence of Gods Presence with that VVord wee preach § 5. 2. Some Practical Duties such as these are First To live by Faith not by sense or reason Brutish men as well as bruit beasts live meerly a life of sense wallowing in the filthy mire of sensual lusts The most raised Moralists that have most refined understandings but yet want grace live onely the life of reason at the best The light of reason the inward light of the mind improved with rules of morality may make us morally honest but it is the VVord of God that teaches us how to be truly gracious This directs us to the life of Faith And this is his Commandment his Commandment 1 Joh. 3.23 by way of peculiar appropriation that yee beleeve on the name of the Lord Jesus Christ Here is the Alpha and Omega of true Christianity the beginning and end of a saving Faith in Christ and love to the Brethren How ever carnal men may live by sense and serve their sins yet the Just shall live by Faith Hab. 2.4 in the service of their Saviour Neither is this an idle notion or a meer speculation 't is the very life of the Saints practice as wee see by St. Paul The life which I now live in the flesh Gal. 2.20 is by Faith in the Son of God VVhat a poor
trembles at my Word Isa 66.2 What ever reverence is due to God wee must expresse it by reverencing his VVord Multi enim se Deum reverei timere jactant sed dum negligunt ejus verbum Calv. in Loc. simul se Dei contemptores esse ostendunt For many there are who boast that they reverence and fear God but while they neglect his VVord they do withal shew themselves to bee contemners of God God invites such hearers into his Presence as do tremble at his VVord and will be sure to make them welcome vers 5. Hear the Word of the Lord Vers 5 yee that tremble at his Word Here is the gracious invitation And the end of the verse presents us with the welcome they shall have He shall appear to their joy but their enemies shall bee ashamed We never tremble at Gods Word as we ought if we do not own God speaking to us in it § 5. 2. We must mingle it with Faith If wee would have the Word of God work effectually as Physick for our Souls wee must mingle it with Faith Heb. 4.2 The Word heard proficed them not not being mixed with Faith in them that heard it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that denotes mixing is a metaphor taken from a potion of Physick according as the ingredients are so it is either medicinable or mortal If we hear the Word of God and do not mingle it with Faith wee turn this wholesome potion into a cup of poyson The VVord separated from Faith profiteth nothing not as if the efficacy of the Word did depend upon us or any thing in us For neither if the whole world and every creature in it should prove a lyer would he cease to be true who cannot lye But the Word discovers its power and efficacy no other wayes than where Faith makes entrance for it into the Soul So the VVord is the Power of God Rom. 1. to all that do beleeve And righteousnesse is revealed in it but it is from Faith to Faith where there is no VVord there can bee no Faith And therefore that is no Faith but Fancy which on the one hand is built upon the traditions of men as the Papists and on the other hand is resolved into the immediate revelations of the Spirit of God as the Enthusiasts and on both hands concordia discors without the written VVord of God 3 VVee must practise it with obedience VVee then let the world know that wee really own what wee hear and cordially embrace it as the VVord of God when we dare not but conforme our lives thereto But yee have obeyed from the heart that form of doctrine which was delivered you Ro◠〈◊〉 17. VVee then evidence it that God hath spoken to the heart when wee yeild obedience of the heart to the VVord wee hear § 6. 4. VVee must carefully avoid an immoderate ate hunting after the pleasing of the ear This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes us receive truths many times because they are of such a mans stamping and not because they bear Gods image and superscription And hence comes it that many respect truths because of their Apparrel as they of whom St. James speaks respected persons that had a gold Ring and gay Apparrel when men in an ordinary Dresse are neglected Thus do not Gods Truths fare the better many times rather for the Rhetorical Dresse and neat Language they are delivered in than for the Divine Authority they carry with them VVe have many that can say as they of old I am of Paul I am of Apollos sayes another He is an eloquent man another I am of Cephas truths fare the better for such and such mens sakes that Preach them And some there are yea too many that will say They are of Christ they care for no Preachers no Preaching no Publick Ordinances at all But of those that hear constantly how few are there that say they are of God in all their hearing VVhere is the man that cordially sayes I care not how plain the truth be set off I embrace it willingly if it bee a truth of God and receive it with welcome into my heart God grant there were many such hearers in every Congregation in England and then those that now too prophanely sleight the VVord Preached would soon bee enamoured with the love of it when such evidences were given of Gods Presence with it § 7. III Inference Hence both Teachers and Hearers should learn highly to prize the Word of God Oh 't is a token of Gods special Presence VVee may blesse God we are not left without this token and witnesse of Gods Presence amongst us As God doth honour us with his VVord and Presence so should wee honour him with the practise of holinesse and the life of praise Let us blesse God that he hath written his VVord for our direction and that he continues the Preaching of the VVord for our instruction O how glad would the Martyrs of old have been with our freedome of enjoying the publick means of hearing the VVord Read and Preached They that joyfully hugged some few scraps of the Bible in a corner and counted the dark Caverns of the Earth rich Temples when they though secretly and in the night could enjoy the presence of God in his Word Oh how thankful would they have been for such overflowings of mercy as now may be enjoyed which some prophanely abuse and others blasphemously undervalue and wilfully contemn It is a shrewd sign that chose men are either down-right Atheists that will not own any such thing as Gods Presence in his Word or else grosse unbeleevers that never had any experience of it in their own souls that are so far from blessing God for the publick Preaching of the word Quakers that they count Preaching it self the greatest delusion and the way of maintenance for Preachers the greatest oppression in the nation And though some of them are as much against Praying as all are against Preaching yet their constant practise and discourse speak them all unanimously to concenter in this their ungodly Letany FROM PRIESTS and PREACHING and PAYING TITHES GOOD LORD DELIVER US CHAP. IX Gods Presence in his Worship by his ministers The truths of God must be heard though from ungodly Preachers Ministers are Gods Embassadors Stewards of the mysteries of God Four requisites in Gospel Stewards Ministers are Co-workers with God How God and man work together in the conversion of Souls and production of saving Faith § 1. I Now proceed to a Third Argument to prove the presence of God in places of religious worship Arg. 3 God is present in the places of his worship by his Embassadors the Ministers of the Gospel Ministers of the Gospel as well as Ministers of State speak the vertual presence of their Lord and Master When Gods Majesty will not suffer us to see his face and live 'T is Gods mercy to speak to us by his servants the
may wee determine thus Officium est Sanctum honore dignissimum licet Ministri sunt peccatores The office of the Ministry is sacred and most worthy of honour though Ministers may be ungodly The promise of Christs Presence is made to persons for the office sake and not to the office for the persons and so to the office more than to the persons Loe I am with you alway to the end of the world Mat. 28 20 Christs promise was to the office primarily secondarily to those that then were and successively should be entred into it to do Christs service and preach the Gospel as the Apostles did Go preach the Gospel and loe I am with you alway to the end of the world However 't is certain Christ promiseth his presence here which is peculiar to the Church of God and so it clears that which wee are upon that God is present in his worship by his Ministers Three things I shall add to clear this § 3. 1. Gospel Ministers are Gods Embassadors this speaks Gods Presence by them 2 Cor. 5.20 Now therefore wee are Embassadors for Christ The very office of an Embassador is to be but a Vicarius to another Hee is a Proxy to his Master and bears his person who is sometimes thus described Legatus est officialis qui alterius locum tenet Martin Lex Philolog An Embassador is such an Officer as supplies the place of another thence called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that stands in anothers stead Thus the Ministers stand in Christs stead For 1. As Embassadors they act onely upon Christs Commission None takes this honour upon him but hee that is called of God Heb. 5 4 as Aaron was 'T is an honour to be employed as Christs Embassador and none must take this honour upon them but those that are called of God Gospel-Ministers that have Christs Mission and Christs Commission they in their Preaching represent Christs Person 2. As Embassadors they deliver Christs Message God is present where his Word and Mind is declared It is the Lord sayes Eli when Samuel speaks to him because it was the Word of God hee spake to him The Word of the Lord where that came to the Prophets they then could appear in the place of God amongst the people I have put my words into thy mouth sayes God to Jeremy Jer. 1.9 They are Gods Words that Gods Embassadors do declare therefore the Apostle Paul sayes 1 Thes 4.8 Hee that despiseth despiseth not man but God They are much mistaken R. Rolloc in Locum sayes Rollock who in the preaching of the Gospel think they have to do onely with men and not with God The Apostle plainly confutes such The man preaches indeed but 't is Gods Word hee delivers and contempt of that is not on man onely but mainly upon God himself Hee despiseth not man that is not so much Man as God § 4. 2. Gospel-Ministers are Gods Stewards this speaks Gods Presence Let a man so account of us as the Ministers of Christ 1 Cor. 4.1 as the Stewards of the Mysteries of God When great men cannot dispatch their business personally they employ their Stewards what they do is done as by the Master himself Christ our great Lord and Master is present now in Heaven hee hath sent his Ministers to be his Stewards to dispatch his work in Preaching the Gospel and converting of souls 'T is no ordinary Stewardship that of the Ministry they are Stewards of the Mysteries of God Is Casaâ—b exercit 16. § 43 So had the Heathens their Mysteries the Mysteries of Cybelle who was termed the Mother of the Gods in Samothracia of Hecate in many places of Ceres and Proserpina in Africa of Bacchus in Boeotia of Orphsus up and down in Graecia of Isis in Egypt and in many other places and these were all performed unto the Devil For as hee observes Mirum dictu cogitatu horrendum quantopere Satan olim per illa quae dicebantur Mysteria hominibus illuserat It was wondrous to think and horrible to speak how much Satan heretofore had deluded men by those things which were called Mysteries Thus Antichrist too hath his Mysteries The Whore of Babylon hath Mystery written in her fore-head because her Kingdome is full of Mysteries But these are the Mysteries of God Rev. 17.5 that Gospel-Ministers are Stewards of Wee speak the Wisdome of God in a Mystery 1 Cor. 2.7 The Word of the Gospel for salvation of souls these Mysteries therein contained do Ministers preach And without controversie great is that Mystery of Godliness they are Stewards of § 5. Aristotle in his Oeconomicks requires four things in Stewards all which are necessary requisites in Gospel-Ministers 1. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good skill and knowledge Thus must Ministers be well skilled in the Word where the Mysteries of God are recorded It s an ill Steward that knows not how to use his Masters Treasure for the best advantage Hee wants a great requisite of a Gospel-Steward that knows not where to finde or how to use the great Treasures of Heaven that are reposed in the Scriptures for the good of souls It was but a poor commendation of Carolostadius that at eight years standing Doctor Amam Aulibarb Bibli p. 47 Hee never had read the Scriptures but then first set upon the study of them Another great Doctor and Divine being asked about the Decalogue answered hee never had that Book so much as in his Library Rare Stewards indeed of Gods Mysteries when they know not what they are 2. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonam indolem a good temper Hypocrisie is but an ill-becoming garment for a Steward of Christ to wear Every Saint should have his garment dyed white in the blood of the Lamb much more should Christs Stewards they should be clothed with the white Robe of Sincerity to act unfeignedly for Gods glory 3. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constancy of labour assiduity in taking pains Thus Ministers must be labourers if Christs Stewards they must give themselves to the things of the Gospel daily labours in the things of God make Ministers of a good conscience oft-times appear with no good countenance There is onus as well as honos in the work of the Ministry whatever slight thoughts ignorant slanderers may have of it 'T is laborious as well as honourable to be a Steward of Christ 4. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Thus Christs Stewards must be righteous as well as learned and laborious For a Bishop must be blameless as the Steward of God Tit. 1.7 Life and Doctrine must agree that hee may not pull down with one hand what hee builds with another Though I have formerly shewed that hearers must not reject Gospel-Truths though hee that brings them be ungodly yet withall Ministers must know that if they are really
is not in every man by Nature but conveyed onely to some by the Spirit of God who is called the Spirit of Wisdome and Revelation Ephes 1.17 Gospel Light in the soul that leads to salvation is the benefit of Christs Redemption and not of our Creation Therefore when Christ is spoken of to come into the world as Mediator to him is attributed this light of salvation The people that walked in darknesse have seen a great light Isa 9. Avenari Lex Hebr. Mal. 4 2. they that dwell in the Land of the shadow of death upon them hath the light shined Some observe that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine hath great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal It holds true here the light of the Gospel is an healing light where ever it comes All men lye sick in sin and ignorance till this light recover them No soundnesse in the Faith without a clear discovery of this light And it is worth our observation Luk. 4.18 that healing of the broken hearted and recovering sight to the blind are both joyned together and both as the effect of Christs undertaking his mediatory work If Christs as God enlightens every man that comes into the world with the light of reason yet we must not therefore beleeve that Christ enlightens every one by saving Grace as he is Mediator 'T is true all that are savingly enlightened are enlightened by Christ and his Spirit yet there are many that are never enlightened Yea and of all those that are thus savingly enlightned time was that wee might say of them Yee were sometimes darkenesse § 9. What hath been said may sufficiently serve to answer any that would bee satisfied about that inward Light so much spoken of now adayes of which I shall only propound these four things First Every man in the world hath an inward light of nature or light of reason call'd in Scripture Prov. 20.27 the candle of the Lord. According to which every man hath some seeds of the knowledge of good and evil This is the light of mans natural Conscience Rom. 2.14 15. This light serves to many good uses but not to bring Souls to Heaven Secondly Every true Saint one that is regenerated truly by the Word and Spirit hath an inward light of the Spirit the light of Grace This is light in the Lord. According to this Ephes 4.8 a Saint hath his Conscience savingly enlightned This light is not onely useful but necessary to all true Christians in their life here as Christians and will bring them to Heaven at the last Thirdly There is a middle light betwixt the light of Nature and the saving light of Grace that is the common work of the Spirit called illumination too which many in the visible Church do enjoy and yet are reprobates According to this Heb. 4.6 men may have an awakened conscience This light may bee useful to others but it will not advantage a wicked man at all if hee go no further than this common work Fourthly No man that receives inward saving light of the Spirit but was first in great spiritual darkenesse Thus S. Paul saith of the Ephesians Ye were sometimes darkenesse but now are yee light in the Lord. Ephes 5.8 So that it must needs bee a very grosse mistake to think that any a far greater to assert that all are born with this inward saving light And our Saviour was much overseen in sending Paul to open mens eyes and to turn them from darkenesse to light Acts 26.18 by preaching of the Gospel if so be they had this Light by Nature Wee grant you see and if need were would sufficiently prove with undeniable Arguments a Light within yet not such as many ignorantly enough plead for Vide Fr. Junium de Theol. vera c. 16. expl ss 32. T. 1. p. 1414. Let others therefore sit down and embrace that so much admired Darling of an Inward Natural yet saving Light in all wee know 't is but a Changeling and not the genuine off-spring of the Spirit of God Much like that Strumpet-Goddesse of the men of Ephesus Great is Diana of the Ephesians But in St. Pauls Language it proved a great cry about nothing For saies hee Wee know that an Idoll is nothing § 10. IV. The Spirit of God teaches Corroborando by strengthening the mind and understanding The mind of man is full of weakness as well as darkness The Spirit of God in his teaching brings not only light but also strength to the souls of Gods Children Paul prayes that they may be strengthened Eph. 3.16 with might by his Spirit in the inward man The inward man the soul of a Saint is the chief object of the Spirits care For the outward man that is many times weak and vile but the Spirit comes by his teaching to renew and streng-then the inward man that though the outward man decay yet the inward man may be renewed strengthened and confirmed day by day And if any shall enquire how God by his Spirit doth strengthen the minds of his Children Fr. Junius de Th. vera c. 12. p. 1403. T. 1. A learned and judicious Divine gives this solid satisfaction to his inquiry Whatsoever power is implanted in man by nature to apprehend that God by the power of his Spirit doth so possess that to those gifts of nature hee conjoyns the gifts of his grace that are answerable to them For to the Principles that are naturally placed in the understanding hee super-adds the Principles of Grace To Reason that arises out of those Principles hee conjoyns the increase of his Divine Light To the Conclusions and Determinations which reason hath attained to by the most imperfect light of nature hee super-adds supernatural and most perfect Demonstrations out of which heavenly Knowledge may be raised in the minds of godly men To conclude hee propounds heavenly objects to be apprehended by the mind and will after an heavenly manner and also raises the will to the apprehension of those objects that are propounded § 11. V. And lastly Recolligendo The Spirit teaches by raising and recollecting fallen Truths Mans memory is very slippery especially as to Divine Truths very apt to let them slip and leak thorow Therefore wee ought to give the more earnest heed to the things that wee have heard lest at any time wee should let them slip Heb. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee let them run out as leaking Vessels are wont to do Or the Metaphor may be taken from Paper that lets letters sink in and the Ink run abroad that they cannot be distinctly read Thus Divine Truths either leak out or run abroad that they prove useless to souls at the greatest need Now the Spirit recollects and brings in Divine Truths upon several occasions as may be most for the souls advantage Hee shall teach you all things and bring all things to your remembrance what-ever I
knowing men have of all their knowledge and learning if when they come to dye they want Grace That will bee the most comfortable knowledge that a man can reflect upon and find comfort in when he comes to leave the world and is just going to give up his account to God And I leave any to judge whether the profound Schollar the deep Polititian the knowing Artist the skilful Lawyer the expert Physitian the exact Mathematician or the plain practical Christian is like to have more comfort in reflecting upon their knowledge at that day The name of the Holy Spirit our teacher is also Comforter John 14.26 Because what the Spirit teaches advances the Christians comfort as well as informs his conscience § 8. To back the present exhortation further to the two motives mentioned I shall subjoyn some directions which shew us how wee must own the Spirit as our teacher 1. Let us hear him frequently The best teaching cannot come too often The Word of God and Ordinances of the Gospel are those means the Spirit teaches Souls in Frequency in these is our duty and the Spirit will teach us therein Frequent reading the Word Meditate day and night in the Law of the Lord. Psal 1.2 Bee often hearing the Word Preached Psal 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwells Men will bee there often whither their love carries them Gods House will bee frequented by those that have any love to the Ordinances those that do not own them shew they have no love to them at all Psal 122.1 I was glad when they said unto mee come let us go up into the house of the Lord. The great joy of a Christian lyes in this that hee can Frequent Gods Ordinances Oh at what a rate would the persecuted Christians in the primitive times have purchased those liberties of hearing which now may bee had yet most abominably contemned When they were forced to meet in Caves in the night to hear the Word and would lose their lives rather than bee deprived of the benefit of Ordinances § 9. 2. Let us hear the Spirits teaching diligently It is one thing to bee bodily present another to have an ear to hear the Spirit teaching This therefore comes in often in the Gospel Hee that hath an ear to hear let him hear what the Spirit saith Most men are like Idols when they come where the Spirit teacheth they have eyes but see not ears but hear not But if wee would have the Spirit to bee our teacher wee must labour to have that frame that Eli put Samuel into Saying go lye down 1 Sam. 3.9 and it shall bee if hee shall call thee that thou shalt say speak Lord for thy Servant heareth Here is a Rule for us to learn to profit by where-ever God hath a word to speak we should have an ear to hear Speak Lord for thy servant heareth The more earnest heed wee give the more are wee like to keep up the Spirits teaching Heb. 2.1 Therefore wee ought to give the more earnest heed to the things that wee have heard least at any time wee should let them slip Diligence and attention are the best materials to stop our leaking souls from running our 3. Let us hear ardently with devotion 'T is the unhappinesse of all men to be dark by nature and of some in the midst of spiritual light The way for us to have preaching profitable is to begg the Spirits teaching in the teaching of the Word Psal 119.18 Open mine eyes that I may understand the wonderful things of thy Law Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reveal mine eyes i. e. take off the veyle of darkenesse and ignorance from mine eyes Had not David Gad and Nathan and other excellent teachers Yet hee prayes to have his eyes opened by the Spirit Where wee may observe hee does begg to have his eyes opened so as not to throw by the Word and to account that Spiritual perfection to live either above or without the Word But his devotion lyes here to have enlightned eyes to look further into Gods Law which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderful things in it or as the word denotes Things that are above and separated from us from our reason and understanding and so want a better teacher the Spirit of God to inform us Gospel Truths like Gods Children are separated things Carnal eyes can see but the outside of true Christians and carnal hearts can perceive but the external part onely of Gospel Truths till the Spirit comes to teach them § 10. Judges 3.20 4. Let us hear him reverently with submission As Eglon to Ehud when he came and told him hee had a message from God Eglon in reverence to that rises off his seat When God speaks in anger hee can make the Heavens and Earth to tremble with fear And if hee speak by his Spirit to our souls in mercy and love wee should tremble too with reverential affection and a Filial fear Great Doctors do command reverence from their inferiour Schollars How would Solomon with his wisdome bee reverenced by us but behold a greater than Solomon is here Here is the Spirit that is wisdome it self to teach souls the way to Heaven Solomons teaching is but the teaching of a man but this is the teaching of God himself which calls for our reverence and submission 5. Let us hear him obediently with resolution to practise To hear the Spirit teach and not to Practice is the next way to lose the benefit of so good a Master If the Spirit kindle a spark within us wee should endeavour to get it up to a perfect flame Quenching of the Spirit either in our selves or others is no work for a Christian to put in practise Quench-coals as to the Spirits teaching are the Devils Granadoes he throws into the world to do mischief withall These are the devils plots to blow up men without fire to undo men by extinguishing the fire of the Spirit within Bee not hearers onely but doers also of the Word Otherwise yee deceive your selves It is the grossest self-deceit Jam. 1.22 because soul-deceit to rest barely in hearing and knowing without doing Hee that knows his Masters will and does it not shall be be aten with many stripes Either obey what ye know is commanded and practise what ye hear or else better never to know or hear at all § 11. III. From Gods Presence and teaching of his Spirit there arises matter of reproof to three sorts of persons 1. To such as depend onely upon the teachings of the Spirit without the Word of God If there be any delusions in the world wee must own this as the Belzebub amongst them This is the master plot the Devil hath used in the late times to lay Gospel Ordinances under the brand of ignominy and grossest contempt Oh it 's an easy way to be spiritual to say the Spirit
teaches and then wee can condemn all for carnal that stick to Ordinances and call these outward forms beggarly elements Instead of Davids language Oh when shall wee come up into the house of God Psal 122.1 wee may hear when shall wee meet in some obscure corner or other Rom. 10.15 And instead of St. Pauls exclamation How beautiful are the feet of those that Preach the Gospel of peace and bring glad tydings of good things Wee may hear how excellent a thing is it to hear no Ministers at all but to sit still in silence and to expect heavenly raptures Quakers To meet together to sit in an amazed posture as if all were possessed with a dumb Devil To this end that which was spoken about a temporal deliverance I have known and heard used to defend this practise viz. Stand still and see the salvation of the Lord. And this uttered by one who was so impudently absurd as to avouch more good to bee gotten by such dumb and silent meetings than by hearing those who were Ordained Ministers But must wee not needs look upon such practises as grosse delusions when wee have neither precept precedent nor promise in all the Word of God to give any countenance to them It is an endlesse delusion and grosly uncertain in the very foundation that such give themselves up unto that wait for the Spirits teaching without the Word For what rule have I to try the Spirit by but by the Word revealed and written in the Scriptures When as Christ sayes search the Scriptures And St. John try the Spirits whether they are of God or no. But how shall I know whether I am taught of the Spirit See before c. 13. ss 8. or no unless the Word direct mee As for those that are deluded out of Gods way into this endless path of errour I look upon their case as sad and miserable and yet it calls for the prayers of all their friends relations and acquaintance yea and in this respect their condition is much the more to be pittied in that their obstinacy in errour puts them upon rejecting as by my self sometimes hath been heard even the benefit of others prayers for them Mee thinks it might startle any sober-minded Christian to consider that those glorious Martyrs that submitted their necks to the block and their bodies to the flames yet never suffered for any of those things which these obstinately maintain who have fallen from hearing the Word and have left the Ordinances which wee have good ground from the Word of God to brand as errours and gross delusions And they that fill the world with so great a dinne of their purity perfection and sanctity of life when they are searched to the bottome it amounts to no more than a senselesness under sin or at the best but a freedome from some gross and scandalous sins of the world § 12. 2 Reproof to such formal Hypocrites as are meerly for the teaching of the Word without the inward teaching of the Spirit of God When wee plead for Ordinances wee say not the bare hearing of Sermons and presence at Prayers will bring souls to Heaven The way of dull formality and outside boasting Pharisaical Hypocrisie was never the way prescribed to eternal salvation 'T is a small commendation to be a good Church-man and yet some praise it doth deserve because it speaks them to be upon Gods ground whilst they are waiting upon the outward means But to frequent Sermons on the Sabbath and the Ale-house on the week-daies is a Religion that pleases none better than the Devil and boon companions Such are but Religious Atheists Religious in their Profession and Atheists in their Practice The Devil would never have raised persecution against the Christian Religion if none that professed it would ever go further then the bare outward performance of Gospel-duties The Devil loves Hypocrites well and therefore hath prepared them a principal seat in Hell Hypocrites and unbeleevers are placed in the very fore-front of the damned crew Mat. 24.51 3 Reproof to such carnal wretches as through meer laziness and negligence throw off Gods Ordinances An afternoons sleep is far better to such than an afternoons Sermon Any business that cannot be dispatched on week-daies or would hinder other work by the doing of it then on the Sabbath they have time enough for it though with the loss of Publick Worship They can be bold with God to trespass upon him in that way that if others should but trespass so much upon them in the like nature they would endeavour to recover damages of them Such neither care for the Word or Spirits teaching all is a case to them they can do well enough without either Let such consider that passage of St. Paul 2 Thes 1.8.9 When the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power A place that might startle a carnal and careless wretch into the serious minding of Gods waies § 13. IV. From the teaching and presence of Gods Spirit there arises matter of Consolation to Gods Children God is present to teach them by his Spirit and is not this matter of very great comfort to have such a Teacher and especially if wee consider that they are taught by him 1. The best Lessons 2. To walk in the best way 3. And to aim at the best end 1. They are taught the best Lessons by the Spirit of God Men indeed may propound the same Lessons but the Spirit of God onely can effectually teach them These four Lessons they are taught effectually First Recte credere to beleeve aright 'T is the work of God Joh. 6.29 that wee beleeve on him whom hee hath sent True Faith is fixed upon Christ as hee was sent by the Father and not as hee is fancied to be by our corrupt minds and this is a work of the Spirit in the soul St. Paul sayes 2 Thes 3.2 All men have not Faith Those that have it are true Christians and do receive it as a special gift at Gods hands By grace are yee saved through Faith and that not of your selves Ephes 2.8 it is the gift of God The Spirit works this Faith by opening the eyes of the understanding convincing of the conscience of sin in himself and righteousness in Christ then the will is renewed and made willing to accept of Christ not onely out of safety but out of delight Secondly Recte vivere to live aright As many as are the Sons of God are lead by the Spirit of God Rom. 8.14 It holds true thus as that of the Apostle doth As many as are lead by the Spirit of God are the Sons of God Faith in a true Christian is not a dead Faith The Just shall live by Faith As the Spirit helps Christians to receive Christ by Faith so hee helps them to live in Christ and to Christ by new obedience Thirdly Recte diligere to love aright The fruit of the Spirit is love Gal. 5.22 They that are taught of the Spirit of God are taught love both to God and Men they then love God for himself and Men for Gods sake 'T is Love not envy not malice not reviling not hatred not backbiting and slandering others that are not just of our opinion that is the fruit of the Spirit of God The Spirit of Love teacheth men to be conscientious and not to be censorious Fourthly Recte orare to pray aright With what face can any pretend the teaching of the Spirit and either neglect or contemn the use of prayer When as the Spirit is set out in Scripture by this Title Zach 12.10 The Spirit of Supplication And in that known place Rom. 8.26 The Spirit helpeth our infirmities and teacheth us to pray The grace of prayer is one of the sweetest flowers that grows in a Christians Garden and so very comfortable and cordial § 14. 2. They are taught to walk in the best way Some run on in a way of carnal pleasures others are taken up meerly with Ceremonies of Worship with a neglect of sanctity others in a way of separation and error but a Childe of God guided by the Spirit walks on in the way of Holiness and Peace Heb. 12.14 They are taught to keep the unity of the Spirit in the bond of Peace Ephes 4.3 They that are not men of Peace and Truth in Gods Church are not men of God They are Fire-brands of Hell that are alwaies kindling the flames of contention and division in the Church of God 3. They are taught to aim at the best end viz. Gods glory and their own salvation Carnal minds have carnal ends A mans aims discover much a mans temper Voluptuous men aim at pleasure ambitious men at honour covetous men at gain and profit c. But a Saint of God makes Heaven and Happiness and the things of Eternity his aim and his main design These are spiritual ends and so speak the man to be spiritual Now then to close all those that are thus taught of the Spirit of God The best Lessons to walk in the best way and to aim at the best ends must needs have more comfort than those carnal wretches who live in ignorance walk in errour and whose end is eternal destruction FINIS Imprimatur Geo. Stradling S. Th. P. Rev. in Christo Pat. Gilb. Episc Lond. a Sac. Domest Ex Aed Sab. Jul. 21. 1662.
may bee glorified through Jesus Christ 1 Pet. 4.11 Hee seeks praise of men that so speaks that hee may please men that hee may fan to himself some praise from them for his wit eloquence and learning Of this hunting after vain glory and popular applause St. Paul with disdain enough thus speaks Gal. 1.10 Do I seek to please men For if I yet pleased men I should not bee the servant of God Secondly That to their utmost endeavour they promote the spiritual good and eternal welfare of the Flock committed to their charge by watching over them preparing suitable food for their souls according to their capacities and conditions omitting nothing that is necessary and doing nothing that is prejudicial to their salvation An example of this wee have eminently in St. Paul 1 Cor. 10 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved § 4. 3. As Co-workers with God They must be diligent If wee work with God we must be diligent in our employment least wee ruine our selves as well as wrong other Souls and dishonour God by our carelesnesse and indiligence Prayer Meditation and Affliction contribute much to the making of a Divine The two former speak that care and diligence that is requisite to the Ministerial Office the other God uses as his lash to prevent lazinesse and as a Spur to quicken to Duty He that works together with God for the good of Souls had need bee very diligent In that men must have more than Sermons to lead them The visible Preachings of Ministers lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-operate and joyn in the work of drawing sinners unto God or else will hardly prove successeful § 5. II. Gods presence with the Ministers teaches the people to eye God more and men lesse in the Ministry of the Gospel It is an ill sign of a squeamish Stomack not to take meat down unlesse it be dressed by such an hand And as ill a sign of a distempered heart not to receive the Word cheerfully and readily unlesse delivered by such and such Ministers This wee have by eying men more than God Three directions First Own and prize Gospel truths by whom ever they are delivered An unclean hand may convey to you a precious Jewel A wooden pipe may convey to you rich and generous Wine Wee must have truth in admiration for Gods sake and not entertain Gospel truths because wee have the persons in admiration that do deliver them Secondly Let not prejudice against mens persons cause in you a prajudice against the doctrine they preach The best way is to keep all prejudices against any out of out hearts the next is to throw them out suddenly when wee perceive they have cunningly crept into us Prejudices against Ministers if harboured in our breasts any time will bee very apt to make us contemptuous against God And to contemn the truths of God if upon any private grudge wee condemn the party that brings them It 's weaknesse to entertain groundless prejudices against Ministers but it is wilfulnesse then to take revenge upon our own Souls And either in a pet to throw off hearing wholly or not to embrace the word heard chearfully Thirdly Let not the meannesse of mens parts cause you to sleight or undervalue Gods Ordinances There are divers gifts yet but one spirit There is much of Gods power seen in mans weaknesse If good men are without great parts they are without that great pride that does attend them And then those Sermons that have onely the plain trimming of Holinesse and Humility as most befitting the simplicity of the Gospel are most operative upon hearers How ordinary is it for great and learned Doctors to leave their people meer dunces in Religion Now others what they want in learning and parts God many times helps out by their tendernesse of affection for the good of Souls and this is ordinarily accompanied with Gods blessing § 6. III. Gods Presence with his Ministers affords good ground enough for Ministers to preach and people to hear Ordinances will continue as long as Christs promise continues and presence with the Ministers and that is to the end of the world If any do absent themselves or would with-draw others from hearing the Word publickly Preached let them first prove that Christs promise is out of date then may wee have reason to beleeve that hearing and preaching are out of date too Till that bee done let us assure our selves that the enjoyment of Publick Ordinances and the Presence of Christ in them is the onely safe and sure way for us to walk to the new Jerusalem in CHAP. XI Gods Presence in his Worship by the Holy Spirit The Presence of the Spirit proved by sundry Texts of Scripture The Word and Spirit go together The teaching of the Spirit no plea for Enthusiasm The Word of the Gospel the ministration of the Spirit Ten Reasons grounded on experience evidencing the Presence and teaching of the Spirit in the Word § 1. THe Fourth and last Argument to prove the Presence of God in Places of Religious Worship Arg. 4 is drawn from the efficacious and powerful working of the Holy Spirit The Spirits assistance is necessary in all duties of Gospel-Worship As vital and animal spirits are necessary for all operations of life and sense in the body so the Holy Spirit for works of the soul in all Gospel-duties Before Christs coming the great thing under promise and in constant expectation was the coming of the true Messias After Christs Ascension the great thing under promise and in constant expectation was the full manifestation and shedding abroad of the Spirit of God Now this was abundantly fulfilled after Christs Ascension But what I have to speak to lyes mainly in this that there is the special Presence and Operation of the Spirit of God in his Ordinances especially in his Word This being manifested will fully evidence that the place of Gods Worship is the place of Gods singular Presence The Presence of Gods Spirit shall be cleared both by Scriptures and Reasons grounded upon undeniable experiences of the Children of God § 2. When God by the Prophet Ezekiel declared the promises of the Kingdome of Christ hee makes a gracious promise of his Spiritual Presence with them Ezek. 37.26 I will set my Sanctuary in the midst of them for evermore that is I will be present in my Grace Word and Spirit in their Assemblies See c. 4. § 11 14 and in their heart of which Spiritual Presence the Tabernacle and Sanctuary heretofore were signs and pledges And that this Presence of the Spirit is to be had and enjoyed in these times of the Gospel will be evident from these following places I shall begin with the Evangelical Prophet Isaiah Isa 59.21 As for moe this is my Covenant with them saith the Lord My Spirit which is upon thee and my words which