The Word of Christ is the Instrument the Spirit maketh use of to beget life in the soul by working Faith Christs very Sermon could do no good in order to the producing of life in the soul were it not accompanied with the Spirit of Christ § 6. I shall onely hint at one place more It 's very observable that St. Paul calls the Gospel The Ministration of the Spirit 2 Cor. 3.8 because of the Spirits Presence with the Word and because it hath the efficacy of the Spirit joyned with it For the understanding of this observe a twofold opposition betwixt the Law and the Gospel First The Law is called the Ministration of the Letter the Gospel the Ministration of the Spirit The Law is called the Ministry of the Letter because whilst it commands or forbids us any thing it affords no inward strength at all whereby the heart may have an inward obedience wrought in it but onely propounds the external command written in Tables of Stone and therefore called the Letter But the Gospel whilst it declares remission of sins and life eternal through Christ it administers also the help assistance and presence of the Spirit by which Faith is stirred up in our hearts whereby wee apply Christ himself and all his benefits unto our souls and therefore 't is called the Ministration of the Spirit Secondly The Law is called the Ministry of Death the Gospel the Ministry of Righteousness and Life The one the Ministry of Death because of the Letter for the Letter killeth whilst it giveth no inward strength or assistance to yeeld obedience to those commands it layes upon us and so the flesh and corrupt nature is more and more provoked and becomes more obnoxious to death and sin than before This is clear from Rom. 7.11 The Law gives occasion to sin to slay the man The Gospel is the Ministry of Life because it affordeth power and the help of the Spirit which produces Faith by which Christ is applied to the soul for life and salvation so that by the Spirit the Gospel affordeth life to the beleeving soul This made Paul say Gal. 2.20 the life which I now live is by Faith in the Son of God Take a Christian without Faith and you do unchristian him hee is left as an ordinary man So take the Gospel without the Presence of the Spirit and it is but a dead Letter That there is such a Presence of the Spirit I have shewed by Scripture The next thing is to shew it from reasons grounded upon undeniable experiences For the better apprehending of them I have moulded them into so many practical Queries § 7. Qu. 1. What makes Gods Children that have excellent Teachers yet pray for the opening of their eyes and spiritual illumination It is from their sense and sight of the want of the Spirits teaching to be superadded to the preaching of men Though David had Nathan and Gad excellent Teachers yet hee begged of God that hee would open his eyes that hee might see the wonderful things of his Law All the light in the world cannot make a man see if hee want a seeing faculty The most raised Preaching can do as little good to the souls of men if they have not spiritual eye-salve bestowed upon them to open the eyes of their dark understandings Barrenness in Prayer is seldome without unfruitfulness in hearing because they seldome get much good in hearing of the Word that are not often begging the Spirits Presence in the Word § 8. Qu. 2. What made so many that heard our Saviour Christ in the flesh yet remain in their unbeleef Was it not because they onely heard the Word of Christ but had not the Spirit of Christ going along with it How blinde were the Jews even after Christ brought light into the world They loved darkness rather than light because their deeds were evil When the good Word of God comes to had hearts unless the Spirit sets it home effectually to make them better they ordinarily become worse For wicked men are much like Swine turn their eyes up to the light and they fall a crying and bring the light of the Word to wicked hearts and they fall a railing and reviling Thus the Jews dealt with our Saviour You would think it were an admirable way for conversion to have heard Christ preaching to men and truly so it was yet wee see many beleeved not You may be ready to think the Ministers preaching foolishness as many do yet many have been converted by their teaching Is it not strange that ever any that heard Christ should go away unconverted that was God as well as Man and that any should be converted unto God that hear sinful men preach Truly not at all because the Word of Christ went to some men and was not set home by the Spirit And the same Word and Gospel-Truths though preached by sinful men is accompanied with the Spirit and that makes it effectual § 9. Qu. 3. What made Peter so successful in his Ministry that at one Sermon hee converted three thousand souls Act. 2.41 And yet wee never read of such a plentiful harvest gathered in at once by our Saviour Christ That chapter tells us God had just then poured out the Spirit which was the fruit of Christs Ascension Vers 33. There were the same Truths before and one would have thought a better Preacher when Christ himself was in the Pulpit And see how Christs Sermon takes with the people From vers 16. to vers 31. â—uke 4. Is not this Josephs Son Instead of looking well at the Doctrine they fall a cavilling at the Person a poor mean inconsiderable fellow a Carpenters Son Hee was then upon as precious matter as any in all the Book of God Hee told them what hee came into the world for it was to do good and to save souls vers 18 19. Enough to have melted the hardest hearts and humbled the proudest sinners if meer words would have done it and 't is said they all wondred at his gracious words vers 22. Well! but see the issue of all Vers 28. They were filled with wrath Vers 29. They thrust him out of the City and indeavoured to tumble him down the Hill You see here their good will to Christ notwithstanding all his pains and preaching Hee came to break their hearts and they in recompence would have broke his neck Hee preached to save their Souls and they would have taken away his life Certainly if Christ had so bad successe then Peter who denyed his Master would have had far worse if worse could be had No such matter There was the Spirit powred out and did powerfully set home the Word by Peter's ministry which Christ was not pleased to let work powerfully upon the hearts of his hearers for reasons best known to himself And that is the reason of that kind welcome the Word received Now when they heard this Acts. 2.37 they were pricked in
unnecessary Jewish and meerly Ceremonial 2. Tithes are abolished as Jewish and Ceremonial a burden to the Saints of God and a discouragement of Industry and Tillage 3. Ministers are abolished as Antichristian and of no longer use now Christ himself descends into the hearts of the Saints and his Spirit enlighteneth them with Revelations and Inspirations 4. Magistrates are abolished as useless now that Christ himself is in purity of Spirit come amongst us and hath erected the Kingdome of the Saints upon the Earth besides they are Tyrants and Oppressors of the Liberties of the Saints and tye them to Laws and Ordinances meer humane inventions 5. Shewing them a Bible hee said here is a Book you have in great veneration consisting of two parts the Old and New Testament I must tell you 't is abolished it containeth beggarly rudiments Milk for Babes But now Christ is in glory amongst us and imparts a fuller measure of his Spirit to his Saints than this can afford and therefore I am commanded to burn it before your faces so took a Candle that hee had in a Lanthorn and set fire on the leaves Oh horrid and monstrous blasphemy Are not these New Lights think you such as are kindled with some sparkles from the fire of Hell When such Revelations and Visions are admitted then the Word is vilified and decryed And the same Spirit wee see that witnesses in the Saints as they call themselves against Tithes witnesses also against Sabbath Ministers Magistrates yea and against the very Bible too So true is that observation of Aristotle Grant one absurdity and many will unavoidably follow Admit once of New Lights and Visions of the Spirit as they are termed and you cannot keep out the most devilish and damnable errors from following after To return therefore from whence I have a little digressed when I say the Spirit teaches gradually It is thus to be understood that hee sets home Old Truths with New Light and Discoveries of them made to the soul which were not experienced before Gradual progress and such growth in grace and knowledge is the Christians duty as well as the donation of the Spirit of God Grow in grace and in the knowledge of the Lord Jesus Christ 2 Pet. 3.18 God in the Gospel commands us and hee by his Spirit helps us to grow in grace and knowledge And though the Spirit teaches in the Word that there can be no absolute perfection in this life telling us in the Words of St. John 1 Joh. 1.8 That if wee say wee have no sin wee deceive our selves and the Truth is not in us Yet the Spirit teacheth the soul of a true Christian gradually to breathe after Perfection Hee makes him come to God in and through Christ for justification and absolution from sin ne damnet that the condemning power of sin may be taken away hee breathes after sanctification ne regnet that sin should not reign in their mortal bodies hee breathes after glorification ne sit that sin should not exist or have any being at all in him that hee may be wholly freed from sin CHAP. XIV Practical Deductions from Gods Presence by his Spirit Matter for examination and tryal Seven Rules to try whether wee are taught by Gods Spirit Exhortation to own the Spirit as our Grand Teacher Motives and Directions Matter of Reproof to those that are all for the Spirit and nothing for the Word To Formalists To Carnal Persons Matter of Consolation to true Christians The Spirit teaches them the best lessons Especially four They are taught to walk in the best way To aim at the best ends § 1. FRom the Presence and Teaching of the Spirit of God many practical and profitable inferences may be raised Some few that are most material and most subservient to the design of this Treatise I shall propound and prosecute in this chapter as the Conclusion of the whole I. If God be present to teach his Children by his Spirit If wee would know then whether wee are the Children of God let us examine and try whether wee are taught by the Spirit or no. There is an easie way for our being deceived herein Natural parts may carry men far in the knowledge of the things of God and common illumination of the Spirit may carry us much further and yet all this while wee may come far short from the saving teaching of the Spirit of God 'T is worth while then to examine our selves by such Rules as may clearly undeceive us in a matter of so great concernment § 2. Rule 1. That Knowledge of Divine Truths that drives us off from God comes not from the teachings of the Spirit The very end and main design of the Spirits teaching is to bring us home to God and Christ Now if any Truth drives us off from God how can this come from the Spirits teaching Conviction of sin and self-abhorrency under it may and usually do come from the Spirit of God but then these drive the soul to God for the pardon of sin And when the Spirit is come he shall convince the world of Sin Joh. 16.8 and of Righteousness When the Spirit sets home sin upon the soul in order to conversion and salvation hee also clearly discovers the Righteousness of Christ for the removal of it But when sin is discovered so as to drive us to despair or to tempt us to presume upon Gods mercy without any consideration at all that the Justice of God also must be satisfied this is no teaching of the Spirit Coming unto God in a way God never owned nor prescribed is a direct running away from him So that though wee come to God to presume upon his mercy wee do in reality run away from him because God cannot shew mercy to the eternal dishonour and ruine of his Justice Mercy cannot be exerted on poor sinners till the breaches of Gods honour are repaired and his Justice satisfied Coming to God by Faith through Christ makes way for both and then both Mercy and Justice shall triumph and rejoyce together in the salvation of rebellious sinners § 3. Rule 2. Hee that pretends to much new knowledge and yet continues in his old sins is not taught by the Spirit of God To pretend to the Spirit and live in the flesh is double iniquity Simulata sanctitas est duplex iniquitas The Law of the Spirit frees the soul from the Law of sin and death Rom. 8.2 Vers 5. They that are after the Spirit mind the things of the Spirit read 6 7 8 9. verses Gods Spirit teaches none to continue in the constant practice of known sins Hee doth not allow them to sin and then teach them that that is to be spiritual to deem nothing sin that wee possibly can commit Hee doth not allow souls to live as they lift and then teach them that God sees no sin in his Children How can you be taught of God and yet follow your old courses of sin
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
knowledge into practice John 13.17 If ye know these things happy are yee if yee do them If the Spirit should teach us knowledge without practice he would leave us lame if practice without knowledge hee would leave us blind but teaching profitably he teaches both that leads us unto happiness There are many obstructions 'twixt the head and the heart which hinder our knowledg from having a kindly influence upon practice which the Spirit by his teaching doth remove So that what enters into the head in the notion comes down to the heart for operation True Christians are of another make than to resemble the Toad which hath a Pearl in the head but the whole body full of poyson They have not the Pearl of knowledge onely but the Jewel of practice also and this makes them truly precious in Gods eyes Alas what will all the notions in the world do good for the mortifying our sins and cleansing the soul from sinful affections without practice If wee have a receipt onely for a disease that troubles us and not take the physick prescribed wee may languish away by the violence of the disease bee the receipt never so rare and admirable Application works cures both as to spiritual and bodily diseases 'T was practice of the Law of God that made St. Paul differ from himself a proud and knowing Pharisee by becoming an humble practical Christian Hee knew much but practised little that left him in Hypocrisie If I have all knowledge and want Charity I am sayes Paul but as sounding Brasse and a tinkling Cymball 'T is not much knowledge but practice according to what they know speaks men thriving Christians indeed Davids Prayer is made for both as knowing that knowledge without practice is but vain Psal 119.66 Teach mee good judgement and knowledge For I have beleeved thy command For good judgement 't is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonitatem sensus goodnesse of sense and feeling Hee prayes for an inward sense a Spiritual feeling a practical taste of the commands of God His eyes were enlightned before now he desires to have his heart exercised in the Law of God as to the practice of it § 7 Secondly The Spirit teaches profitably in that hee teaches particularly Gods Spirit teaches a true Christian to apply all that he hears and reads unto himself Hee thinks the Commands belongs to him the Threatnings to him and all that is written or preached that speaks matter of obedience or reformation that he is concerned in it hee sees all concerns his souls welfare as if it had been written on very purpose for him Observe here the carriage of ungodly hearts When they hear particular sins reproved they put it off to others such an one say they had his lesson to day hee was met withal in such a Sermon and by such expressions Well but a true Christian in any such close expressions that meet with the conscience is taught by the Spirit to say Numquid ego talis Am not I the man Is not this my sin Is it not my very case He hears hypocrisie condemned in attending upon the service of God Well am not I che Hypocrite that is lashed by those cutting reproofs Hee hears a Christian may obtain assurance young men may overcome the world Have I had these things or no Am not I far short from what a true Christian may bee and ought to bee Thus ungodly men rest onely in the generals but the true Christian brings the generals down to his particular case well knowing that Dolus latet in universalibus That grossest soul-deceit lyes in resting only in universals § 8. 7. The Spirit of God teaches souls Gradually God deals with particular souls as hee hath done with the Church in general clears up truth by degrees The Church at first and when lowest had truth enough discovered to constitute it a true Church but by degrees little and little truths in particular were made more clear Is Casaubonus Ex. con Baron Ex. 1. ss 2. mihi p. 14. Thus every soul when hee becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God hath necessary truths for salvation made known So that suppose him to dye presently after conversion hee hath knowledge enough to carry him to Heaven But the longer hee lives the more he grows an increase is made in his Grace in knowledge as well as in the rest of his Graces Wee have no foundation for such gradual teaching as to expect the Spirit should teach more truths afterwards than are written in the Word of God No but that which I speak of is that the Spirit clears up the same truths with greater evidence of light then the Soul had before if they were truths absolutely necessary And as for other truths which contribute to the well being and not absolutely to the being of a true Christian the Spirit teaches these by degrees some after others none of which perhaps were known to the soul at first conversion But still in revealing New Truths to the soul the Spirit doth not add New Truths to the Word but sets home the Old Truths with New Lights New Light in the faculty wee acknowledge Now lights as to the Object wee reject as that which if once admitted proves the uncontroulable Guide to the grossest delusions For when once the mind is pre-possessed with an expectation of such New Lights then every suggestion of the Devil is presently embraced in it self and propounded unto others as Divine Raptures and Heavenly Visions and Revelations See c. 14. ◠11 And then how miserably forlorn are such deluded creatures when they by such courses tempt God to work miracles for their recovery or they are for ever undone For the pretence of the Spirit in its dictates of Truths besides and above the Word will fetch Arguments from the same Spirit to maintain them though the grossest delusions and so the Word and all ordinary means of reducing such souls to their right wits again become wholly useless and unprofitable Wee have had too many years experience of the dismal sad effects of this grand principle of Enthusiasme and Delusions Affrica was never more fruitful and productive of Monsters of nature than England hath been of Monsters in Morality and Divinity since such New Lights and Revelations have been owned and greedily entertained Instances of this nature are as obvious as for their nature horrid and blasphemous But that the Reader may see these are not meer declamations but great realities let him consider that remarkable one of the five Lights of Walton in Surrey See this as large in the History of Independency 2. part p. 152. Six Souldiers came to the Parish-Church there one of them told the people that hee had a Vision and received a command from God to deliver his Will to them which hee was to deliver and they to receive upon pain of damnation It consisted of five Lights 1. That the Sabbath was abolished as
and prophaneness See 2 Pet. 1. vers 4 5 6. Those that are made partakers of the Divine Nature have escaped the pollution of the world they add to their virtue knowledge to their knowledge temperance c. The Spirit changes the garments of those he takes to be his Scholars hee throws off the raggs of their old sins and puts on the Robes of Christs Righteousness and upon those Robes hee places this Golden Chain of Graces as an Ornament to him being under the guidance and teaching of the Spirit of God This Chain is made up of many links Faith Virtue Knowledge Temperance Patience Godliness Brotherly Kindness Charity Hee that hath all these is truly knowing vers 8. Hee that wants these is stark blinde vers 9. § 4. Rule 3. Hee is taught by the Spirit that hath the sweetness and comforts of Gospel-Truths made out seasouably to the soul Thus may a Christian know that a promise is set home by the Spirit when it comes in to the upholding of the soul under grievances and afflictions at present incumbent on the soul or for the mortification of sin which is his great burden and trouble of his life Where our own strength and parts fail there the Spirit of God ordinarily comes in with a supply When wee know not in what box our evidences our comfort our quickening our strength lyes then the Spirit of God comes in and opens the promise to us and such places of the Word as are both suitable and seasonable for us § 5. Rule 4. Hee is taught of the Spirit that is impartial in his desires of and endeavours after knowledge What-ever concerns either the Glory of God or the welfare of his soul hee labours to have that made known to him Partiality makes men act onely to have so much knowledge as to have their tongues by it tipt with the language of Canaan when in the mean while they look not at the ordering of their lives as becomes an Israelite indeed The language of Cornelius to Peter is that which well becomes a true Disciple of Christ Wee are all here present before God to hear all things that are commanded thee of God Act. 10.33 Nay be they never so bitter things yet a gracious heart desires to know the worst as well as the best of himself what makes most against him as well as what makes most for him As it was with Eli 1 Sam. 3.17 hee urges Samuel to let him know all that was the mind of God be it never so bitter It is contrary with carnal hearts if any thing cross their lusts or go contrary to their carnal designs they care not for knowing of it Herod cast John into prison because hee told him it was not lawful for him to have his Brothers Wife Mark 6.18 Thus ungodly hearts rise against the Word when it would part them from their sins and ascribe a close and convincing Sermon rather to the envy of the Teacher than to the teaching of the Spirit of God § 6. Rule 5. Hee receives the Truths of God with much humility Paul was desperately proud whilst a Pharisee ignorant of the spirituality of the Law but very humble when hee became a sincere Christian Act. 20.19 Serving the Lord with all humility of mind Sincere souls like the lowest valleyes are very fruitful whilst proud hearts like the lofty hills are barren and unprofitable See the deportment of Agur I am more brutish than any man p. 0.30.2 3 I have not the understanding of a man Yet hee exhorts his Scholars to fetch their knowledge from the High One. The Holy Spirit seeing so deep a Self-denial and Humility in him ranks his wisdome with Solomons and his Proverbs and the Wise mans are both joyned together Rule 6. Hee that is taught by the Spirit by that knowledge is carried out to purifie himself from sin 2 Cor. 7.1 Having these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord. Where the Spirit teaches purity of life is one main lesson The very office of the Spirit is to sanctifie the soul Act. 15.9 Impurity of life is no Livery for the Disciples of Christ to wear 1 John 3.3 Rule 7. Knowledge taught by the Spirit speaks the soul under the influence of the Spirit both before and after his teaching First Antecedently The Spirit puts the soul to pray earnestly for his saving discoveries of Gospel-Truths Luke 11.13 How much more shall the heavenly Father give the Holy Spirit to them that ask it The Spirit here is further discoveries of the Spirit And hee that goes in the sense of his darkness and ignorance seldome comes away without an answer to his prayer Secondly Consequently hee is carried out to praise God for the communication of saving knowledge and teachings of his Spirit Carnal hearts ascribe all to their own parts and industry Gracious souls own Gods Spirit in all their discoveries and do desire to improve all to his glory and praise § 7. II. Hence arises matter for Exhortation If the Spirit be present to teach us wee should easily be exhorted to own the Spirit as our grand Teacher In that it is both our greatest wisdome and chiefest comfort so to do First It is our greatest wisdome Learners if wise make choice of the ablest Masters to teach them There is none better nor abler to teach thee than the Spirit of God Best of men have their imperfections in point of Knowledge and so are but imperfect Teachers But the Spirit of God as hee is omniscient and knoweth all things so hee is infinite and able to teach us all things Job 14 26 Hee that teacheth you all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach is oftentimes accommodated in the New Testament to the Articles of Faith in the Gospel and then the meaning is the Spirit teacheth us all things necessary to salvation Is it not our wisdome now to have an Omniscient and Infinite Teacher Other Teachers though never so well accomplished are not able to teach an Art or Science if they meet with an unfit subject A dull Scholar is many times a discredit to an ingenious and very good Master yet the reason is not because the Master wants skill to teach but because the Scholar wants parts to learn Now the Spirit of God either findes or makes men fit to be taught If men want parts hee enlarges the abilities of their minds if they have natural parts hee sanctifies them And indeed in this sense hee findes none but makes all fit to be taught for none hath the least degree of saving and fanctifying knowledge but what comes from the Spirits teaching Secondly It will bee our chiefest comfort One dram of knowledge from the Spirit of God goes further than a thousand notions from natural and meer humane teaching in point of comfort What comfort will the most
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
their hearts and said unto Peter and to the rest of the Apostles Men and Brethren what shall wee do § 10. Quer. 4. What makes the same Preacher successeful at one place and not at another Onely this that God accompanies his Word with his Spirit at one place and not at another Wee may suppose the same Word Preached to a different people to a very different event The one mock raile revile The other prove humble meek yea true converts The Word is the same all men by nature have the same vilenesse in their hearts and opposition to the Word and truths of the Gospel The difference then lyes in the presence of the Spirit of God And now that God is not alwaies present by his Spirit to set home the Word upon all This should not make us sleight and neglect hearing but make us more diligent in praying that the Spirit may alwaies bee present with the Word to render that which wee hear truly and really effectual to our souls § 11. Quer. 5. What makes the same truths heard by the same man at several times produce different and several effects Is it not wholly from the Spirit of God One hath often heard of Christs death and passion and sufferings for mankind of his tendernesse love and compassion for the good of lost and undone souls And this perhaps hee hath not onely once or twice but many times heard and yet no profit Hee can still boldly sleight Christ carelessely neglect his soul and highly contemn the Gospel that offers him Christ and salvation by Christ At another time perhaps this makes him quite another man Is Christ dead for mee and my sins and shall I love sin more than my dear Saviour Did Christ bleed to cure the wounds of my Soul and shall I wound Christ again by my cursed lusts Did Christ descend from Heaven to save mee out of Hell and shall I sleight his infinite condiscension of love follow sin and vain lusts upon the earth and sink into Hell and ruine at the last What makes this great change upon hearing the same truth is it not Gods Spirit The same truth hath no life at one time no effect upon the soul At another Oh! the most precious truth in the world the Soul would not part with such a truth such a promise for all the world when the spirit sets it home upon the heart Thus 't is in reading we sometimes reap much benefit from that portion of the Word when God sets it home which we often read before in the Bible and found no comfort from it took no notice of it at all § 12. Quer. 6. What makes the same passages delivered at the same time to men of the same profession temper and opinion produce differenteffects That the one is affected the other not the one trembles the other not the one is converted by it the other not The Word is the same and the parties supposed the same as to temper education profession and the like Yet the Spirit works on the one and not on the other and that makes the difference § 13. Quer. 7. What makes men of the same age living under the same powerful ministry to bee converted and brought home at divers years distance Is it not because the Spirit sets home the Word betimes on some and not on other mens souls Conversion when ever it is wrought is the irresistible work of the Spirit of Grace it is the gift of God when ever effected Yet the Holy Spirit that bloweth where hee listeth bloweth also when he listeth on some sooner on others later § 14. Quer. 8. What makes the same truths working conversion in diverse persons work not one and the same way But in one it causes many terrours and in another sweet Gospel meltings of Soul and both by it are brought home to Christ It is certainly to bee resolved into the Spirits arbitrary working upon the soul in order to conversion Conviction of sin is necessary to every mans conversion but terrours are not The spirit works the former more or lesse in all But the terrours of conscience and ratlings of the chains of Hell are not alike in all And the same spirit may use the same truths in a different manner to bring home diverse souls to God Great sinners have oftentimes the greatest terrors Yet the spirit of God may use the same Gospel truths to bring home some to God by strong terrours and others by a Gospel sweetnesse and pouring in much comfort at first conversion § 15. Qu. 9. What makes the Gospel Preached to bee a savour of life unto some and a savour of death to others in the same Congregation perhaps in the same seat 'T is because some are left to the hardnesse of their own hearts and the Spirit comes powerfully with the Word unto the hearts of others In a plain and powerful Sermon Christ stands at the door and knocks at the hearts of all that hear it in a Congregation Now the Spirit that hath the Key of mens hearts in his hands opens some and lets others alone lockt fast up in their impenitency and unbeleef Thus God opened the hearts of Lydia and the Jaylour And others again go to Hell unconverted perhaps unconvinced from under powerful Preaching Of whom I say as St. Paul did If our Gospel be hid 2 Cor. 4.3 it is hid to them that are lost § 16. Qu. 10. What makes diverse truths set home upon diverse men produce one and the same effect Is it not from the Spirit of God that different truths should bee set home in order to Conversion If in the Word onely why not the same portion of it alwaies a means of conversion But wee see one place for one and another place for the conversion of another Fr. Junii viâ—â— p. 11. c. 2. Junius reports it of himself that hee was converted by reading the beginning of the first chapter of St. Johns Gospel Austin after his hot fits of Lust Hears an Eccho sounding in his ears Tolle lege tolle lege Take up the Book and read Hearing a voyce but seeing no Person he presently takes up the New-Testament Reads Rom. 13. Not in Rioting and Drunkennesse not in Chambering and Wantonnesse and by this Scripture brought home to God Luther was first wrought upon by Rom. 1.17 Therein is the righteousnesse of God revealed from faith to faith This now must needs bee the work of the Spirit which can produce one and the same effect on diverse Subjects by different Truths CHAP. XII Quest How does the Spirit teach Removendo Removing impediments unwilling to bee taught Fleshly lusts Pride Curiosity Five waies Satan promotes Curiosity Suggerendo Suggesting Gospel Truths to the Soul 1. John 2.27 John 16.13 Expl. Illuminando By enlightning the mind Ephes 5.8 Opened Inward light of the Saints stated Corroborando By strengthening the Soul Recolligendo By raising Truths Heb. 2.1 John 14.26 Explained § 1. HAving shewed by Scripture
and goodness of the Spirit of God is much discerned in his seasonable teaching of souls To speak in season is an high peece of wisdome words spoken in season are like Apples of Gold in pictures of Silver His goodness appears too in that hee helps when there is most need How suitable is a refreshing promise in the time of desertion a word of comfort in the time of affliction a word of establishment in the time of tentation And even thus seasonably is Gods Spirit wont to apply himself unto souls Sometimes the Spirit of God directs the Preacher from his Text to send some seasonable Truth home to a soul As I have read of St. Augustine as hee was preaching hee was suddenly carried from his Text hee knew not how to speak against the Manichees A little after one meets him and thanks him for that discourse of his it was a means of reclaiming him from those errors hee was preaching against And it hath been the experience of some good men that those Truths that have been suggested to them in preaching beyond their ordinary meditation have had some good effect and they have heard souls to be more affected with those than with other Truths delivered at the same time A digression in a Sermon sometimes proves a diversion in some mens thoughts which may help forward the conversion of some soul or other in the Auditory I have sometimes thought those affectionate Parentheses of the Spirits suggesting in preaching of Sermons well digested otherwise before-hand are much like that most exquisite story of the woman that had a bloody issue whose Faith made her whole that is inserted in the passage of Jairus his Daughter being healed of our Saviour Luke 8.41 The Evangelist sets down the beginning of that passage about Jairus the Ruler of the Synagogue as our Saviour was going to cure his Daughter the woman meets him in the way and hee cures her first and then raises Jairus his Daughter that was dead Thus the Spirit of God doth sometimes direct the Minister to such a subject that may raise a dead soul that may quicken dead affections but by the way hee meets with a soul that hath a bloody Issue of sin some reigning lusts or other here may be some Truths seasonably suggested to cure his soul and then hee is directed forward to raise and quicken those that may be overtaken with deadness and dulness This occasional and providential discovery of Truths that come close to the soul that receives them speaks very much the seasonable teachings of the Spirit of God As some by an occasional reading of such a place of Scripture or such an ones writings or such an one they have perhaps heard occasionally preach and such Truths have dropped into the soul so suitably as if God had immediately spoken from Heaven this must be resolved into the work of Gods Spirit that directs all for the best advantage of Gods Children § 5. 5. The Spirit of God teaches certainly A Childe of God is not lead by meer conjectures about the things of God that hee is taught The highest the Saints can arise to ordinarily is but a conjectural probability according to the Papists so that they may give some probable conjectures at their good estate But the Spirit of God where it comes and teaches leaves not the soul at such uncertainties How could St. Paul have bid the Corinthians examine themselves whether were in the Faith or no 2 Cor. 13 5 unless they could have known this certainly What made Calvin and Perkins and many others lay down the very nature of Justifying Faith in full assurance and certain perswasion Was it not their certain experience of it that made them oppose the Papists mainly who would lay it onely in a bare assent Though the middle way be the truest to hold out Justifying Faith as an act of recumbency yet the experience and certainty those good men arrived to made them the more violent in their opposition When the Spirit comes to teach the soul it comes in a demonstrative way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the demonstration of the Spirit 1 Cor. 2. â— and of Power The plainest language is most peircing when the things of God are to be treated of the reason is because the Spirit sets it home with power Men must use flourishes of Rhethorick to perswade when matters of humane concernment are treated of they have then their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasives but when Gods Spirit comes with the Word hee brings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 down-right demonstrations Thus when Celsus objected against the Christians the barbarousnesse of their original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—rig con â—els p. 5 â—d Cant. Origen tells him by way of answer that the Christian Religion hath a demonstration peculiar and proper to it self of a diviner strain than that of the Greek Philosophers and this the Apostle calls the demonstration of the Spirit and power Demonstrations are the most certain kind of syllogismes with Logicians Aristotle tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it produces knowledge that goes upon the most certain grounds it hath an insight into things by their causes Thus Gods Spirit works in a most certain kind of way in the Soul that few or none but do or at least may know it if they are careful A Woman with Child hath such qualmes and distempers that she certainly knows it So they that have had the breeding of the Spirit in their hearts they know by the motions and stirrings of the Spirit of God within that they are those that are taught by the Spirit of God § 6. 6. The Spirit teaches profitably Let the Minister speak never so powerfully and plainly yet the heart of man cannot discern it and profit by it unlesse the Spirit strike in with it wee shall do little good This is the dexterity of the Spirit that hee tells you what use to make of such a Scripture such a Truth such a Providence such an affliction Isa 48.17 I am the holy one of Israel that teacheth you to profit Men are naturally ignorant and unprofitable they are all the Sons of Belial that is as the Hebrew derivation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any profit at all unprofitable wretches good for nothing ignorant wretches that know nothing Now when the Holy one of Israel takes men in hand to teach them hee teaches them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit Men that before were good for nothing neither profitable to themselves or others when he teaches them by his Spirit he makes them profit for their souls good and eternal welfare and most times they are made very profitable unto others The Spirit of God teaches profitably in that First He teaches practically The Spirit in his teaching directs souls to happiness now one part of a Christians happinesse here on earth lyes in this that hee learns his
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.