to purchase Proselites to Hell and to delude poor silly souls into the damnable paths of irrecoverable ruine without rich mercy Out of a deep resentment of that dangerous and ruinous course many not only in my own Parish but throughout the whole Nation are seduced into which took its rise principally from the rejection of the Publick Worship have I adventured the publication of this small Treatise as an antidote through Gods blessing against that corroding Canker and spreading gangrene of heretical and diabolical delusions If many poor souls thus grosly deceived were but rationally convinced that by leaving Gods publick instituted Worship they did throw off Gods special presence and violently rush upon the Devils ground I am apt to beleeve a little mature consideration would suddenly reduce them to their right wits and then to the right waies of Gods Worship again This have I made my present task to convince souls of Gods special Presence in the places and assemblies of publick instituted Worship of God This truth if once admitted with rational satisfaction to the mind those other errors and delusions which are taken up partly upon meer ignorance partly through mis-apprehensions and gross prejudices by a sound and solid discovery of the mind of God in his Publick Ordinances would soon vanish away and dwindle into nothing What remains shall be only to implore an effectual blessing from Heaven upon these weak endeavours of mine That they may promote piety prevent apostasie raise those that are fallen confirm those that stand upright in the waies of God and contribute somewhat or other to the furtherance of souls in their progress towards the new Jerusalem Thine in all Christian service John Stillingsleete July 22. 1662. THE CONTENTS Chap. I. SElf-reflection discovers the being of an Omnipotent God Gods Omnipresence These two introductory to this discourse The right use of a Light within The Scriptures declare and prove Gods Omnipresence Several degrees of Gods special Presence The design of this Treatise Pages 1 Chap. II. The World made for God himself Preserved for the Churches good God respects the Church as his Presence-Chamber His singular favour for it His gracious presence in it The Original of that The neerer the Church the further off from God The Saints panting after Gods presence in publick Psal 42.2 cleared Why the wicked slight it and desire it not Pages 13 Chap. III. Gen. 4.16 And Cain went out 〈…〉 presence of the Lord c. The place cleared out of the Original by parallel places of Scripture by the concurrent Judgment of learned men Cains dwelling in the Land of Nod. The basis of the ensuing discourse Pages 26 Chap. IV. Adorability proper unto God Mat. 4.10 explained 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 the 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 Shecinah Ceremonial holiness of places removed Difference betwixt the Temple and our Churches Pages 38 Chap. V. 〈◊〉 special Presence set out by his Train and Retinue of Angels Psal 68.17 cleared The presence of Angels in places of Religious Worship under the Gospel Angels Ministring Spirits 1 Cor. 11.10 explained and vindicated Because of the Angels Not meant of Ministers Not of the Devils Not propounded to excite to an imitation of the holy Angels Why the Argument is drawn from Angels to urge decency and reverence in Religious Worship in Publick Pages 75 Chap. VI. Practical Inferences drawn from the Angels presence in the places of Worship and Religious Service Sitting at Prayer sleeping at Sermons worshipping of Angels all condemned Pages 94 Chap. VIII Gods Presence in Publick Worship by his Word The Word of God an Instrument of Conversion Rom. 10 17.1 Cor. 1.21 opened Why Preaching of the Word is deemed foolishness The Word reaches to the heart It discovers secret thoughts secret sins answers doubts yeelds suitable comforts Two peculiarities of Gods Word Revealing Mysterious Truths Pressing of Practical Duties The life of Faith Heavenly-mindedness Mortification of sin Inward Humility Pages 100 Chap. VIII Practical Inferences from the second Argument Teachers of the Word must not corrupt the Word of God Hearers must own it as the Word of God And must receive it with Reverence Mingle it with Faith Practise it with Obedience Avoid a curious pleasing of the ear Both Teachers and hearers must highly prize it Pages 120 Chap. IX Gods Presence in his Worship by his ministers The truths of God must be heard though from ungodly Ministers Preachers 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 Pages 130 Chap. X. Practical deductions from Gods Presence with his Ministers The Ministers dignity Their duty As Embassadours As Stewards As Co-workers with God People must eye God and not men Prize Gospel truths Not be prejudiced against nor undervaluers of Gospel Ministers Good grounds for Ministers to Preach and people to hear Pages 146 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 Pages 152 Chap. XII Quest How does the Spirit teach Removendo Removing impediments unwillingness to bee taught Fleshly lusts Pride Curiosity Five waies Satan promotes Curiosity Suggerendo By 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 Pages 171 Chap. XIII Quest What are the qualifications of the Spirits teaching Answ Hee teaches fully pleasantly seasonably certainly 1 Cor. 2.4 expl Profitably in that hee teaches practically and particularly Gradually The Spirits gradual teaching brings in no New Lights objective The remarkable Vision of five Lights noted Pages 189 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 and careless Persons Matter of Consolation to true Christians The Spirit teaches them the best lessons Especially four They are
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
was no less possible for God to have continued in his Essential Perfections without Adoration than for him to have been without Actual Creation which was an Action as arbitrary unto God and as far short from absolute necessity in its production as any creature is from an absolute necessity and independency in its being Nor to the creature to give it There being many intelligent creatures as Apostate Angels damned spirits and the like which do not exhibit this Actual Worship unto God and yet remain in their being still But an Actual Obligation to give God this Worship is Essential to all both Angels and Men. The creatures moral degeneracy not at all lessening or diminishing their natural obligation to duty And that this obligation lyes upon all intelligent creatures will appear 1. Because they are Gods Creatures A Creature as such must needs own his Being Dependence and Preservation as the Product of his Creators goodness And is any thing more just and equitable than for such a depending Being as a Creature is to worship and adore the fountain of his Being and the foundation of his present and all future welfare And is there any higher peece of unreasonable injustice than for the Creatures to slight him from whom they drew life and breath and all 2. Because they are Rational Creatures God hath endowed Angels and Men with minds and understandings that they might know honour and adore him As God made all things so more especially intelligent Creatures for himself to do homage to him and herein lyes their Natural Obligation to serve and worship God § 6. Propos 3. Pure Spiritual Beings such as Angels are need not be circumstantiated to time Thes Salmar par 3. p. 412. § 4 5. and place in rendring Actual Worship unto God The Holy Angels being not properly the parts of the Church for which Christ died for the directing and perfecting of which the revelation of the mind of God was given to us in the Scriptures because the foundation of the union of the Members of the Church and Christ lyes in the Communion in the humane nature of which the Angels are not capable naturally And hence it was that our Saviour bore the sins of men and not of Angels upon his body on the Tree For that Christ redeemed not the Angels it was not onely because they stood not in need of redemption I speak of the holy Angels that never left their first state but because Christ took not upon him that nature in which hee might undergo the punishment due to Angels in case of sin I say for these and other reasons mentioned by Amyraldus Loco supra citato the Angels being not genuine parts of the Church for which Christ dyed and to which the Scriptures were given 'T is no wonder at all why the Scriptures have so deep a silence of the manner and circumstances of the Angels worshipping and adoring of God And 't is but a learned Ignorance for us to sit down satisfied and contented without the knowledge of that which God thought unnecessary to be revealed in Scripture How the Angels then do worship God wee need not much trouble our selves to inquire after since wee have not evident manifestations of it in the Written Word But this seems to be clear they are not tyed to any time strictly so called because their very nature is measured by aviternity and not by time And being of a pure Spiritual Nature they have neither those avocations by any particular calling nor necessary diversions from Gods Immediate Worship as Man if hee had continued innocent must have had for the very sustaining of his life and being which would have been by seasonable food The fruits in the Garden of Paradise being a sufficient evidence that God intended innocent immortality to have been supported by ordinary means It is probable therefore they have no set times but continue constant in the Immediate Worship of God unless when God imploys them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Ministring Spirits for the service of his Church And perhaps even then their imployment speaks them onely distant from the other Angels their fellow-fellow-worshippers and not absent from the real worship and service of God And thus it appears they are not tyed to any place neither as they are not to any limited time of Worship For they being Spirits are uncapable of any local circumscription And to enquire any further may run us upon the Rocks of bold and unsafe and unwarrantable conjectures in those matters the knowledge of which wee may very well spare without the least prejudice of our present comfort or future salvation § 7. Propos 4. The Sons of Men which are of a mixt nature partly Spirit and partly Body are by their very Beings determined both to time and place in their rendring Actual Worship unto God For man to worship God is immediately consequent upon his Being as a rational creature and for man to worship God in some time and place is necessarily involved in the very Worship it self that man is obliged to give unto God And the very same reasons that do evince a necessity of Worship to be given unto God by Creatures that are partly Body and partly Spirit will infer a necessity of making time and place the inseparable adjuncts of that Worship So that these two time and place in the general as appertaining to Divine Worship are not to be esteemed therefore good because God hath appointed them but God hath therefore appointed them and commanded them because they are in themselves good that is necessary to Divine Worship that man must yeeld unto God 1. That some time is necessary for man to worship God in is the clear dictate of natural light For man being partly Body as well as Spirit and being naturally obliged to worship God with both external as well as internal Worship is necessarily required of him Now all Actions of man especially those which are external must of natural necessity lay claim to some time for the performance of them Neither can man conveniently attend upon the Worship of God unless some time be set apart in the which hee may be freely disintangled from his ordinary work and employment Thus far time and the Worship of God seem to fall under one and the same command For as God in creating of the world did concreate and make time together with the world So also when God commands and appoints any Religious Worship to be performed by any actions of men hee doth withall command and appoint that necessary circumstance of some time wherein they should be dispatched And that man might not be left wholly undetermined as to the time of Worship in regard some time in general was necessary and it being highly rational that the disposal of the time for Worship should be at the pleasure of God the Supream Soveraign and Creator of man who made him an intelligent creature capable of worshipping God It
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
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-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
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.
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
Service of God What greater argument of carelesse and carnal minds than mens sleepy drowsinesse under Gods Word Must it not needs be a great offence to these Holy Spirits to see some as solemnly compose themselves to sleep as if it were one great part of that Homage and Worship that is due unto God Or as if they did verily expect that God would deal with them as with some of his servants of old that he would speak to them in a dream It is a most lamentable temper when mens laziness and sleepiness in the Congregation declare to all that are present that they have no mind to be taken with Divine Truths unless God take them napping 'T is dangerous to sleep after taking of Physick it may not onely hinder its working but destroy the Patient Thus it is like to be damnable to be frequently sleeping when wee should not onely receive Physick but food for our souls from the Word of God Naturalists tell us that sleep is caused by the vapours that ascend out of the stomach into the head And must not those hearts needs be very full of vapours the cursed vapours of sin and carnality that produce the spiritual drowsiness of the mind and very often a down-right laziness and sleepiness of the body too under the Preaching of the Word However wee may conclude as Philosophers do that fleep hath a good end in nature saelus animalium the health of the body but sleeping under the means of grace hath as ill an end as wee can well imagine ruina animae the destruction of the soul and so must needs be very offensive to the good Angels who do rejoyce at the good of our Immortal Spirits § 3. 3. It may be a matter of caution to us That though Angels are present as our Guardians and Assisters of us in the Publick Assemblies yet neither there nor elsewhere are they to be made the object of our Worship and Adoration Though they help the Saints of God to worship him yet they must not have that Worship themselves because 't is due onely unto God Non minus veneratione offenduntur quam turpitudine They are no less offended with Worship given unto them than they are with our indecency and irreverence in the Worship of God Wee do not so assert the Angels Presence as to deny the Presence of God And therefore 't is little else than down-right sottishness and ignorance that cryes up Angel-Worship as a great Diana and that makes any to own them as Mediators and Intercessors and Messengers to offer up and carry our prayers unto Christ which is to rob Christ of that Glory that is due to him and incommunicable to any meer creature For 't is Christ alone that is the Angel Rev. 8.3 that offers up our prayers unto God A full place to evidence the unlawfulness of Angel-Worship Rev. 19.10 And I fell at his feet to worship him Rev. 22.9 and hee said unto mee see thou do it not I am thy fellow-servant and of thy Brethren that have the testimony of Jesus worship God Angels are at best but our fellow-servants and God alone must be worshipped with a Religious Worship Mat. 4.10 Thou shalt worship the Lord thy God and him onely thou shalt serve CHAP. VII Gods Presence in Publick Worship by his Word The Word of God an Instrument of Conversion Rom. 10 17.1 Cor. 1.21 opened Why Preaching of the Word is deemed foolishness The Word reaches to the heart It discovers secret thoughts secret sins answers doubts yeelds suitable comforts Two peculiarities of Gods Word Revealing Mysterious Truths Pressing Practical Duties The life of Faith Heavenly-mindedness Mortification of sin Inward Humility § 1. II. Arg A Second Argument to demonstrate Gods Presence is taken from the Word of God Reading and Preaching the Word are owned as two standing parts of Gods Publick Worship and Gods Presence is discovered in both A Kings presence that is but finite in his person is vertually there where his commands and proclamations are made known much more is God who is infinite in his Essence and Immense in his Being specially present there where his Word is made known according to his command As there is but one true Happiness Eternal Life one giver of it God One Mediator Jesus Christ So there is but one certain and infallible means of imparting of it the revealed Will and Word of God In the which God shews his special Presence and as both an Author and Finisher of every good thing for us doth both begin and perfect all in the soul for its salvation This and the following Argument I shall endeavour to prosecute in a more plain familiar and practical manner and that God is present in and by his Word will appear 1. In that the Word of God is the Instrument of converting souls When men of unbeleevers come to beleeve by the Word 't is an evident sign of Gods Presence with it Faith comes by hearing and hearing by the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10.17 This is such a word as is uttered by the tongue flowing from the party speaking and yet the Word of God because such as hee hath revealed in the Scriptures For 't is the Word of God and not the word of man that is the foundation for our Faith and an instrument to produce it This Word of God Preached declared and discovered so as to be conveyed by the ears the instruments 〈◊〉 hearing unto the mind and understanding of man is that vital Seed from whence springs the glorious Fruit of Faith Faith 't is true is the gift of God and the work of God yet 't is attributed to the Word as the next producing cause of it not the principal efficient but onely the instrumental cause 1 Cor. 1.21 It pleased God by the foolishness of Preaching to save those that beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preaching is here called Foolishness not that it is so in its self but that it is commonly esteemed so How many now adayes condemn it and have cast it off as solly to hear and look on it as foolishness to Preach and there is a double reason hinted at in the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Because 't is unsavoury to carnal hearts it hath no relish in it so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies unsavoury and the Latines use fatuus in the same sense as fatuae maluae unsavoury mallows Thus the Preaching of the Word of God is a thing of no savour at all to very many they want scientiam sapidam that savoury tasting relishing knowledge that Beleevers have and so look upon Gods Ordinance of Publick Preaching of the Word as meer emptynesse and folly because many have no relish or spiritual taste of the word of God they think it is but folly to Preach it and foolishnesse to hear it They do not profit by it they will not therefore hear it 2.
practice of these for they all do immediately tend to over-turn his Kingdome But the VVord of God which wee read and preach drives mainly at these and so it evinces Gods special Presence in his VVord which is the promoter of such spiritual duties CHAP. VIII Practical Inferences from the second Argument Teachers of the Word must not corrupt the Word of God Hearers must own it as Gods Word And must receive it with Reverence Mingle it with Faith Practise it with Obedience Avoid a curious pleasing of the ear Both Teachers and hearers must highly prize it § 1. THe Presence of God being evidenced to be with his VVord wee shall propound a few Practical Inferences which do naturally flow from it 1. Hence Teachers of others must learn to keep the VVord of God they preach free from corruption and adulterated mixture Let Pauls practice be an eminent Pattern for imitation For wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God 2 Cor. 2.17 Pollux Oâ—omast p. 372 speak wee in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly belongs to those that sell VVine as Pollux observes Now Hucksters of VVine are wont to corrupt generous VVine with base mixtures And thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for deceitfully and crastily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. in Aristoph 103. recte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of that corruption that is found amongst sellers of VVine from whom the Metaphor is taken The Apostle abominates this dealing with the VVord of God Hee does not adulterate it by mixing any thing else with the pure VVord of God hee does not corrupt it with false Doctrines and the inventions of men and propound them for the Word of God But there seems to be a further meaning of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not onely denote a corrupting of the word Non quia a veritate deficerent sed quod eam fucatam pro Ponerent non ingenuina sua sinceritate Calv. in L. by the base mixtures of false doctrine but also a putting a false gloss a painted face upon the genuine Word of God As many Teachers were wont to do in Pauls time and too many at all times Darkening the natural lustre and innate radiency of the word of God by the paint and flourishes of Rhetorick deeming very little Power in the plainnesse of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the help of their strong lines and but little Beauty in the simplicity of the word of God without their varnish of Eloquence and Comical strains in Preaching Like Brokers that put a new gloss upon an old garment to make it vendible and others who to make a deformed face appear beautiful think to mend the matter with a little paint Thus many corrupt Teachers there were in Paul's time and happy were wee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholiast in Aristoph p. 103. A. E. if there were not too many such now adaies who esteemed the plain word of the Gospel as an old and antiquated garment that would not off without a new Gloss of their own Rhetorick and accounted the simplicity of the Gospel far from being any taking beauty amongst their curious Auditors and therefore had alwaies a varnish of their own the enticing words of mans wisdome as the Apostle calls it to set it off withall And thus they did prostitute the Gospel for the gaining of applause rather than winning of souls for fauning a little credit to themselves rather than fishing for the good of souls and the glory of God Paul hee abominates and detests such corrupt and deceitful dealing with the word of God in neither sense did hee dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to corrupt the Word of God And that others might avoid it too hee hints a threefold Rule to be observed vers 17. § 2. 1. They must preach with a right zeal for God But as of sincerity Hee was so far from any secret sinister and by ends that should cause the corrupting of the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Const L. that hee dares lay his doctrine open to the very Sun beams as the word for sincerity doth import All hee aims at is to advance Gods Glory hee hath no corrupt fancies to vent with Divine Truths nor any popular applause and credit from the vulgar to trade for in his Preaching and so hath no designs at all to carry on by his Preaching but what is highly consistent with Gospel Sincerity 2. They must remember they are doing Gods work and so it must be done after Gods own way But as of God They are Gods Commissioners and therefore must vent nothing but what comes from God Ministers are Gods Embassadors and they must be sure to keep close to their Masters instructions 3. They must remember that when Preaching they are set in Gods special Presence and therefore must not dare to vent any thing but what they can bee content to have Gods own judgement passe upon it As in the sight of God There is Gods special Presence in the delivery of the Word and would it not be an Act of very high presumption to give God the lye to his very face And is it not a peece of extream madnesse and folly to study then to please men by our corrupt varnishing the pure Word of God when by it wee do not onely displease God but destroy Souls and deceive our selves the worst at last § 3. II. Hence hearers must learn to bring a right Gospel Spirit to the Word Preached that is they must hear it as the Word of God and not as the Word of Man 1 Thes 2.13 Yee received it not as the Word of Man but as it is in truth the Word of God It is one thing to receive the Word of God another thing to receive it as the Word of God The Papists embrace the Word of God but not as the Word of God because they tell us the written VVord hath no Authority in it self unlesse it bee approved by the Church Rob. Rolloc in Loc. Nam quid aliud hoc est quam Verbum Dei quidem non tamen ut Verbum Dei amplecti For what is this but to embrace the VVord of God indeed but not as the VVord of God But if wee would hear the VVord so as to thrive by what we hear we must hear it and embrace it as the VVord of God And to that end these four things must be done § 4. 1. Wee must hear the Word with due reverence and fear Heb. 12.28 Let us serve him with reverence and Godly fear If hearing be any part of Gods service the argument urges strongly that it must bee done with reverence and Godly fear God hath a good look much favour for those that tremble at his Word I will look to him that
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
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 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
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 experience the Presence of the Spirit and his teaching by the Word I shall to clear up this Argument further answer these two Questions Quest 1. How does the Spirit of God teach in the Word Quest 2. What are the qualifications of the Spirits teaching Quest 1. How does the Spirit teach in the Word Answ These five several waies 1. Removendo by removing of Impediments Before the Spirit of God doth fully dispatch his work hee removes all hinderances and impediments out of the way Though the Spirit of God be not the natural Agent yet herein hee much resembles them They remove hinderances ere they finish their work or can effectually compleat it The fire burns not till the moisture be consumed The Sun enlightens not till the darkness be expelled Thus the Spirit works not fully on the soul to teach it till the hinderances of our learning be removed Four Impediments removed § 2. 1. An unwillingness to be taught Job layeth down the character of a wicked man Therefore they say unto God Job 21.14 depart from us for wee desire not the knowledge of thy waies Observe here the particle Therefore it refers to the fore-going verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They spend their daies in wealth or mirth the word denotes both or whatsoever may be deemed Bonum juaundum A pleasing good thing Therefore they say unto God depart from us Oh 't is wealth and worldly prosperity and carnal jollity that make many so unwilling to be acquainted with God and the knowledge of his waies that is of those waies that God would have them to walk in They are willing to be rich but unwilling to be holy They are forward to entertain jovial mirth but loath to give way to real sorrow for sin If they have but the blessings of Gods left hand they care not for the mercies of his right hand Gain is is their Godliness and Gold is their God But say they wee care not for thee wee desire not the knowledge of thy waies Mercerus in Locum God here rips open the hearts of wicked men They say that is as the Psalmists Fool did in his heart there is no God Few so grosly prophane as to say this openly that they care not for saving knowledge yea but this is in their hearts they are unwilling to be taught They love folly Prov. 1.2 and hate knowledge Now this is that the Spirit removes as a great hinderance of knowledge What Master can do good on any Scholar that is wholly averse to his endeavours unwilling to be taught yea that plainly hates learning Thus there is no good at all to be done on such who are wholly unwilling to learn saving Truths There is the cure Behold I will pour out my Spirit unto you Prov. 1.23 I will make known my words 'T is the Spirit of God must remove our unwillingness to be taught or else wee shall still be block-heads and dunces in the School of Christ Psa 110.3 Thy People shall be willing in the day of thy Power Till Christ send out his Spirit to prepare subjects for him they will not come unto Christ that they may be saved § 3. 2 Impediment Fleshly lusts These Barracado the Spirit of God out of the soul The Spirit of God takes no liking or pleasure in such impure houses Veniunt ad candida tect a columbae Doves come chearfully to white and clean houses The Spirit of God Ephos 4.18 19 the Dove of the Gospel abominates impure unclean and unchaste souls In Ephes 4.18 Wee read of those that are darkened in their understandings Vers 19. gives the reason They gave themselves up to lascivionsness to work all uncleanness with greediness The loss of God at first in Paradise left all men in a state of Ignorance and Darkness but our fleshly lusts and corruptions make us have an hard heart and a seared conscience and keeps us from renewing our acquaintance with God The natural man knoweth not the things of God 'T is true of every natural unregenerate man but most clear in those that are devoted to the worst sort of carnality to fleshly lusts The Spirit of God removes this Impediment § 4. 3 Impediment is Pride Ignorance and Pride ordinarily go together Though few are so sottish as to be proud of their ignorance yet usually ignorant people have so much of pride as to keep out the means of saving knowledge It is ordinary for much natural knowledge to be there where there is not a dram of saving grace Now knowledge without grace makes men devilish proud this was the very sin of the Devils Knowledge puffeth up 1 Cor. 8.1 Now the Spirit of God must make us humble ere wee shall be taught by him A proud Christian seems to be a contradiction when as all things in Christianity administers matter for our humility So that the Spirit must first remove our Pride ere hee will make us Christians indeed § 5. 4 Impediment is Curiosity Curious inquirers have alwaies layn under the lash of Christ Upon all emergencies he takes occasion severely to condemn them Peter is sharply taken up for this by our Saviour who would fain have known what should become of the beloved Disciple John Christ tells Peter If I will John 21.22 that hee tarry till I come what is that to thee follow thou mee A full example and instance wee have of it Act. 1.6 7. All the Disciples being together they asked Christ Lord wilt thou at this time Act. 1.6 7 restore again the Kingdome unto Israel Vers 7. And hee said unto them It is not for you to know the times or the seasons The reason why our Saviour alwaies checks this humour of Curiosity is because the great indulgers of this are most times neglecters of matters of necessity This is plainly hinted at and Curiosity it self reproved and condemned in that place of St. Luke Luke 13.23 24 One asks of Christ Are there few that bee saved What a curious question is here What profit if it should be known or how could this advance the inquirers salvation to know punctually how few or how many shall be saved Our Saviour sets him upon other work secretly yet sharply reproves this fond curiosity vers 24. Strive to enter in at the strait gate As if hee had said what is that to thee whether few or many here is your work if you would be saved you must strive your selves to enter in at the strait gate Bee rather conscientious in practice than curious in your enquiries this is the way to bring you to Heaven This is the most dangerous Engine the Devil uses to undoe souls withall For when the Spirit hath made souls willing to be taught and have thrown by lust and pride which made them slight and under value knowledge And the Devil sees they are in good earnest for knowledge they hear and read Scriptures to get knowledge then hee strives
to turn them to vain inquiries and curious speculations that so if they will be knowing hee may keep them busied about unprofitable curiosities contrary to the saving knowledge taught by the Holy Spirit of God § 6. Five waies Satan promotes Curiosity to prevent saving knowledge First By putting us upon inquiring after those things which God hath not revealed It might prevent many miscarriages in inquisitive curious minds if they had often such handsome jerks as St. Aust in gave him that would needs know what God was doing of before hee created the World hee told him hee was making Hell for such curious inquirers into Gods secrets Secret things belong to God yet the secret of the Lord is with them that fear him Labour to fear God and all those secrets that are for our advantage shall be known It 's the greatest folly in the world to endeavour to be wise beyond Gods revealed will Secondly By making us industrious to inquire after those things that nothing concerns us As when any are busying themselves about the Apostasie of the Angels and searching after reasons of the irrecoverableness of their fall and in the mean while neglect salvation offered by Christ for their own lost and undone souls Thirdly By putting us upon the studying after the knowledge of things less necessary As when one should devote and immerse himself wholly in the searching into the circumstances of Worship and the ceremonies of the Church and in the mean while neglect the studying the very Articles of the Covenant of Grace Fourthly By putting us upon studying the more difficult places of Scripture neglecting those that are most for edification When one reads the Revelations of St. John more than his plain Epistles The Devil knows hee is no loser and the curious soul but a little gainer if hee can but perswade him to be alwaies poring upon Daniels Prophesies with a neglect of Davids Psalms If hee can but put him upon reconciling difficult Scriptures and neglect mortifying unruly lusts and the quickening his affections by the plainest Truths Fifthly By making souls not to rest barely in Gods revealed Will without a reason of it and for it How far this Curiosity-hath driven those of the Socinian perswasion may easily be seen by those many gross opinions that are extant in their writings which make many for-bear to own them as Christians It is a very gross failing in the studying of things of God to bring all things down to the measure of humane reason There is reason for us to beleeve it if God sayes it and to practise any thing if wee are assured that God commands it And yet Christianity is so far from stripping men of their reason that no Profession doth put any upon so true an use of it and doth so ennoble the rational faculties of man as the Christian Religion doth The Spirit of God in teaching souls effectually the things of God for their salvation removes this gross impediment of a curious mind and makes plain necessary and most edifying Truths to be most acceptable § 7. II. Suggerendo The Spirit teacheth the Soul by suggesting Gospel Truths unto the soul When the Spirit of God teaches any in order to make them new men it brings new Truths into the minds of men All Old things are done away and all things become new These are called new Truths in regard of the subject receiving of them not in regard of the Spirits suggesting of them for the same Truths are alwaies taught by the Spirit now as were formerly nor in opposition to the Word for so they are not new Truths but such as of old were revealed and declared in the Word The very office of the Spirit in suggesting Truths is restrained by Christ himself to those Truths which our Saviour had formerly taught us I shall shew further from John 14.26 § 11. There may be new suggestions of the Spirit in setting home Divine Truths upon the mind and these are really new to the soul that receives them but they are old Truths of the Word and not new Revelations that the Spirit teaches to beleeving souls and in this sense we are to understand those Scriptures which speak of the teaching of the Spirit of God Yee need not that any man teach you 1 John 2.27 but as the same anointing teacheth you of all things and is Truth Not that we need not a Ministry but he speaks comparatively you shall not be so helped by any instructions without the Spirit as with the Spirit The Spirit shall declare the Truth as it is in Jesus The Spirit this Holy unction shall teach the Saints all things not all things knowable that is impossible for finite creatures to attain to But The Spirit teaches 1. All things needful for salvation of the Soul 2. All things needful to life and godlinesse 2 Pet. 1.3 3. All things needful to our places callings and ages 4. All things needful to preserve us in the way of Gospel Truth against errour and seducers which is the main thing St. John hints at in that expression So also in the Gospel of St. John When the Spirit of Truth is come he shall guide you into all truth John 16.13 This promise primarily belongs to the Apostles Secondarily to all Beleevers Three things promised to the Apostles First immediate illumination by the Spirit of God Secondly A full knowledge of all those Truths belonging to their Apostle-ship necessary Truths for them at that juncture of time and as to their Office Thirdly Absolute infallibility as to matter of Doctrine Three things also promised to all Beleevers First Mediate illumination teaching Truths by the Spirit of Truth in the use of the means of Grace Secondly Knowledge of all Truths necessary to salvation Thirdly Infallibility too so far forth as they adhere to the spirit teaching in the Word otherwise Gods dearest Children may be overtaken with errours § 8. III. Illuminando By enlightening the mind There must not onely be an object presented and the light of truth without but a light also within for the mind to see objects that are presented All the light in the world is never able to make us see Divine Truths savingly till wee are enlightened of the Lord. Yee were sometimes darkenesse but now are yee light in the Lord. Ephes 5.8 The Ephesians while unregenerate were meer darkenesse but after conversion they are truly enlightned their eyes are cleared their minds are rightly informed so that now they may be rightly called light in the Lord. This is a light within that wee must own and commend to all viz. Light in the Lord. Light that comes in after darknesse that speaks unregeneracy is expelled wee must walk as Children of this light Light in the Lord None truly enlightned but those that are in Christ Out of Christ the highest light is meer darknesse There is no true light that leads to salvation but what comes from Christ the Sun of Righteousnesse And this
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
have said to you Joh. 14.26 Here is one admirable advantage of Gods teaching by his Spirit that when the Word comes onely to the outward ear in hearing yet Gods Spirit can set it home afterwards and make it effectual for comfort or counsel or quickening as his Children want it The Apostles heard our Saviour himself preach yet our Saviours words without his Spirit would work no comfort or benefit to their souls Again the Spirit shall teach and be their remembrancer yet observe it our Saviour sticks close to the Word Whatsoever I have said unto you V. Chamier L. C. l. 1. c. 7. in fine that the Spirit shall teach you again If any will pretend that they are taught by the Spirit of Christ and yet will not stick closely to the words of Christ this very place will prove that 't is but a delusion CHAP. XIII Quest What are the qualifications of the Spirits teaching Answ Hee teaches fully pleasantly seasonably certainly 1 Cor. 2.4 expl Profitably in that hee teaches practically and particularly Gradually The Spirits gradual teaching brings in no New Lights objective The remarkable Vision of five Lights noted § 1. I Now proceed to the second Question propounded to clear the Spirits teaching Quest 2. What are the qualifications of the Spirits teaching The full answer to this I shall give in in these seven following particulars 1. The Spirit teaches fully Gods Spirit never teaches fouls that hee undertakes with half teaching Hee does not make men to be almost onely but altogether Christians Should the Spirit of God open one eye onely and leave the other blinde the Devil would have great advantage hee would alwaies strike men on the blinde side Now the Spirit of God teaches all fully as to necessary Truths for salvation There is no one Truth the Devil can tell a Childe of God hee is so wholly ignorant of that the ignorance of it will cause his eternal damnation This is the great work of the Spirit of God to make the soul acquainted with the deep things of God which are kept hid from the world and worldly men 1 Cor. 2.9 10 11 12 None but the Spirit of God is fully acquainted with those Truths that concerns our salvation and therefore the Spirit alone can fully discover them to the soul § 2.2 The Spirit of God teaches pleasantly Matters of Divine sense and feeling carry much of a secret pleasure with them No such real and solid pleasure in all the world as that which a gracious soul findes in the experimental discoveries of Gospel-Truths 'T is sensual and swinish pleasure which men take in following sinful waies But the onely solid pleasure is in Divine Experiences It is a pleasure worthy a rational soul to be ravished with the love of Christ and to be enamoured with that commanding beauty that the waies of holiness do afford A tincture of pleasure carries the soul far in its operations Men would never run on headlong in waies of wickedness were not pleasures laid as the bait to allure them Now what is it makes many souls to quit their comforts in this life their friends their estates their liberties yea their lives themselves rather than part with those Truths the Spirit hath taught them Onely this they apprehend a greater pleasure in owning them and sticking close to them than in all other things in the World What makes Duties and Ordinances irksome and tedious to carnal hearts but delightful to gracious souls 'T is the pleasure the Spirit gives in to the one and not to the other that makes the difference A man may know much of the spirituality of his heart towards God and that hee is under the teachings of Gods Spirit by that pleasure and delight and content hee takes in the Ordinances of God Gracious souls cry oh let us go up into the house of God when will Sabbaths and Sermons and Ordinances come that our souls may be refreshed with them But worldly minded men cry out as they did when will the Sabbaths and New Moons be over when will Sermons and Prayers and Reading be done Alas they take no pleasure at all no delight and therefore care not whether they enjoy these mercies or no or if out of formality they wait upon the Ordinances they care not how soon they are done Custome carries sinners upon duties conscience puts the Saints upon them Formality and Hypocrisie makes the one true delight and pleasure makes the other go thorow with them Moses when hee came out of the Mount from God his face did shine Thus when gracious souls come from Gospel-duties their hearts shine they are filled with unspeakable joy and pleasure § 3.3 The Spirit teaches clearly Christ spake while hee was upon the earth in parables and proverbs but after his Ascension and the Spirit was poured out Job 16.25 hee then teaches plainly and clearly Spiritual teaching is the plainest and clearest teaching in the world According to the diversity of Lights there is a great difference of sight in point of clearnesse One man sees an object by the Moon-light another by a Candle-light but hee sees most clearly that takes a view of his object by the light of the Sun when it is riding in its noon-day glory A true Christian sees divine things not onely by the dimme light of nature nor meerly by the light of the Word but by the bright and clear light of the Spirit which manifests things to the soul A clear light discovers all even the smallest objects which otherwise would not be seen So doth the Spirit of God discover those Truths and Divine Mysteries to a beleevers soul without whose light they would be wholly undiscerned The words of our Saviour in the fore-cited place are very remarkable The time cometh when I shall no more speak to you in proverbs but I shall shew you plainly of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly Schmidius N Animad in N. T. as one observes it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discovery of all things q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things by the Spirit are manifested even the most hidden things of God Three things go to a clear discerning the Object the Visive faculty that is stated in the eye and the Medium or mean thorow which wee see all must be clear and then there is a clear discovery made Thus the Holy Spirit plainly reveals the counsels of God in the Word there 's the Object then opens the Judgement to discern it then clears all the Mediums the Means for conveyance of those objects to us And because a due distance is required in spiritual as well as bodily seeing the Spirit brings Divine Objects home to the soul in particular and so they are the plainer and clearer to the understanding Thus the Spirit of God is a clear instructor no man need be taught more clearly § 4.4 The Spirit teaches seasonably The wisdome
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
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
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
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
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