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-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
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-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
Companions but in a safe sense to bee our Protectors The Angel of the Lord encampeth round about them that fear him Psal 14.7 and delivereth them He shall give his Angels charge over thee Psal 91.11 Piscator to keep thee in all thy waies Thy waies that is those that God hath marked out for thee Now the Devil layes his cloven Foot upon the Principal part of the promise and if Possible would have cheated our Saviour into disobedience to expect the Angels help when hee was not in any of Gods waies but upon the Devils ground But are wee not in Gods way when we are enjoying of his Ordinances If so here is a clear Promise for the Presence of the Angels yea and of their Protection too They shall keep thee in all thy waies § 6. 4. Though consequences are clear Proofs such as our Saviour made use of to proove the Resurrection yet we shall produce clear words 1 Cor. 11.10 For this cause ought the woman to have power over her head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Angels What can be more clear Admit but this truth of the Angels Presence in Publick Assemblies and all the difficulties that have perplexed this place will soon vanish away Many I confesse have troubled themselves much and others more rather by augmenting than removing the difficulties of this Text. Give mee leave to clear it a little and before I have done wee need not I hope insert the Geneva note on this place What this meaneth I do not yet understand And I humbly conceive wee need not reserve the knowledge of this as also of that of being Baptized for the dead 1 Cor. 15.29 till wee come to heaven As the Reverend and Holy Mr. R. Bolton with much modesty and humility thinks wee must Let us therefore briefly examine the Text and clear the emergent doubts For this cause ought the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have power on her Head The Apostle is here bringing the Saints of Corinth to a right decorum in their Church-Assemblies this vers concerns the women It is indecent to have the veil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Velum appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatem pro signo vel indicio potestatis quam in uxorem vir habet vel patius velum quo caput faeminarum obnubilari vult Apostolus ideo vocatur ab co 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ejusmodi velum Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur Arabes illud vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 5 7. Isa 3.23 quarum vocum illa enim â— R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrumque autem thema significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatem in aliquem exercere itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non mâ—le reddi potest si primitivâ— vocis propâ—â—am significâ—â—ionem spectemus velum autem illud dietum esse ab Haebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo quod esset signâ—â—s subjectionis faeminarum erga viros Facile concesserim D. Fesseli Adversa Sacra l. 2. c. 17. sect 6. Camer in Locum off from the womans Head For by power we are to understand the Veil which is the sign Power the thing signified this Metonymy is frequent in Scripture Thus Camerarius glosses upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power that is a covering or veil being a sign of the power of her Husband to which the woman is subjected to Now the reason is subjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because of the Angels who are Guardians of the Church and Assistants of the Church Assemblies these would be offended at it So wee see the Text is clear and the Argument strong all irreverence and indecency must be avoided in our Publick Assemblies because it is not onely odious unto God but even offensive to the holy Angels whose Presence God hath afforded to be both spectators and assisters in his Publick Worship Having thus cleared the Text. I shall indeavour to remove these four doubts following § 7. Quest 1. But may it not be understood of the Ministers of Christ who are often called Angels as the Revelations of St. John mention the Angels of the seven Churches viz. the Pastors and Ministers of those places Answ 'T is granted Calvin in Los habet sensum Pareus autem ibid. verba regulae they are called Angels sometimes but that Rule that Calvin laies down will tell us when the word Angels is not to be applied to them Angelorum Nomen absolute positum nunquam ponitur nisi proprie The word Angels put absolutely is never taken otherwise than properly So that it cannot be meant of the Ministers of the Gospel in this place And I finde but one place which Beza produces as an instance to overturn this general Rule Eccles 5.6 Say not before the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee would have it the High Priest and to be understood of Ministers after him But I have already shewn that the word in that place is meant of Angels properly and is taken collectively to denote the good Angels that attend at Publick Assemblies § 8. Quest 2. May it not be understood of the Devils evil Angels so they may be taken absolutely as the rule would have it And the Apostle himself uses this very word for the Devils 1 Cor. 6.3 Know yee not that wee shall judge the Angels that is the Devils and the Argument would be clear and strongly urged by the Apostle because the Devil would abuse the beauty of women when unveiled to tempt men to lustful thoughts Answ Dr. Lightfoots Harm on the place I acknowledge this a most ingenious gloss upon the place which Tertullian hinted of old and our late learned Harmonist urges from 1 Cor. 6.3 and the Argument is good and strong urged by the Apostle Yet still by consequence wee may infer the presence of good Angels for if the Devil be there to tempt why not the good Angels to assist us in Worship since they are Ministring Spirits to help the heirs of Salvation Yea Heb. 1.14 but if wee narrowly look into the Text and Context wee may finde all the Arguments there to be drawn from the indecorum the indecency it self and not from the remote and occasional consequences of it as tempting to lust and the like and therefore I humbly conceive the Argument in the tenth verse speak reference immediately to the good Angels and not to the bad § 9. Quest 3. Suppose it be meant of the holy Angels yet may it not be understood by way of exhortation rather than aggravation that is are they not exhorted to have a veil on their heads in imitation of the Angels who have a special care to reverence the Blessed Trinity and therefore with two wings cover their faces in the presence of the Lord of Hosts Isa 6.2 So should Women be veiled in token
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.
Because mens hearts are naturally rebellious against it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hebraico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reâ—ellis Is Casauh Exer. 16. ' § 23. For so a learned Author derives the word for Foolish from an Hebrew word which denotes rebellious When the Word of God Preached should command our hearts they rebelliously do rise against it and so condemn it as folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen con Cels P 12. ed. Cant. Rom. 3.3 4. Well! let carnal hearts and deluded souls think and say what they will this foolishnesse of Preaching God hath appointed to save those that do beleeve When many hear the word Preached and few there are that are saved what is the reason is it in the Word No 't is in themselves because they do not beleeve Deus vult omnes salvos fieri sed non vult omnes salvos facere sed solum credentes God would have all men that hear the Word to be saved but he will actually save those onely that do beleeve Mans unbeleef does not make the Word of God of no effect The Presence of God is sufficiently discovered to bee with his Word in that some by it do beleeve and are saved If God and the Gospel yea if God in the Gospel be hid to any 't is onely to those that are lost 'T is neither Gods nor the Words fault but their own if any hearers of the Word are not saved So that it may bee truely said of those that perish under the means of Grace Yee have destroyed your selves To clear this further take that full place of St. Paul I am not ashamed of the Gospel of Christ Rom. 1.16 for it is the power of God to salvation to every one that beleeves to the Jew first and also to the Greek Understand hear the Gospel read preached meditated upon So 't is the Power of God not his essential but instrumental power which effectually moves the hearts of Gods elect ones helps to convey the Holy Spirit to stir up faith to the obtaining Righteousnesse and Salvation through Christ Gods Power and Gods Presence is abundantly manifested by the Gospel in mens salvation Calvin And they do plainly set Gods Power at defyance who do withdraw themselves from the preaching of the Gospel The Arm of the Lord is ordinarily revealed in the conversion of souls not in any secret revelations but in the open preaching of the Word This is the power of God unto salvation and a convincing argument of Gods Presence with his Word § 2. 2. Gods Presence is discovered in his Word in that it reaches to the very heart It is Gods priviledge to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a knower and searcher of the heart And if at any time the heart bee troubled and affected with the Word of God must wee not needs say of a truth 1 Cor. 14.24 25. God was present with his Word 1 Cor. 14.24 25. If all Prophesie that is those that are in Office and appointed by others for that purpose which is clear from 1 Cor. 12.28 29. And there come in one that beleeveth not or one unlearned hee is convinced of all hee is Judged of all vers 25. And thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth This is the work of the Word of God Preached to convince mens hearts to judge them for their sins and those thus wrought upon must acknowledge Gods special Presence in his Ordinances such will say God is in you of a truth No greater sign of a barren fruitlesse and senselesse heart in the things of God than to condemn the Word Preached as barren and unfruitful When any have been carelesse and did not profit under the means they have sadly and uncharitably judged the Word it self carnal and unprofitable when alas Lapwing-like they keep far enough off from the eggs of iniquity that are hatching within they look not to their own hearts where all the fault lyes Oh! what thin Congregations should wee have throughout this Nation if all should throw off Ordinances or bee compelled to leave them that never yet profited by them How much better were it to sit down and mourn over those wretched base and rebellious hearts of ours that have been the cause of all our fruitlessenesse under the powerful Preaching of the heart-searching and soul-risling Word of God Let us be sure to look well to the Word what it is in it self and not what it proves by reason of our corruption if ever wee would have right apprehensions of the Preaching of the Gospel and not undervalue and sleight the publick means of Grace because some men either have not been bettered or do not at present profit under them § 3. But I shall further evidence that the Word reaches to our hearts upon this four-fold consideration 1. The VVord doth discover mens very thoughts take them in the fullest latitude all sorts of thoughts Have you not been sometimes at a Sermon where you have plainly heard those very things that have been formerly working in your thoughts Nay have you not sometimes foolishly suspected that some one or other hath told the Preacher your very state and condition or else hee could never have spoke so closely distinctly and directly to it Lay by all such fond jealousies and foolish suspitions for the future and know 't is the VVord of God that is preached to you and this reaches to your very thoughts without the help of humane information It is a discerner of the thoughts Heb. 4.12 2. The VVord discovers the most secret sins of mens hearts Hath not the VVord told you of that many times which you thought none in the world knew you were guilty of Have you not sometimes heard those secret sins and miscarriages reproved in publick that you have been guilty of in private and you thought till you heard it reproved that none was ever guilty of such sins but your self As I have known a very gracious Christian when he heard fearfulnesse of the Devil in secret Prayer reproved as a great peece of our unbeleef and that some were so fearfully miscarrying as to this that they would sometimes start aside and look behind them to see whether the Devil were not really present there or no hee told the Minister that this was his very miscarriage and withall thought that none had ever been thus foolishly fearful and guilty of that but himself VVhat made Felix to tremble when hee heard Paul discourse of Temperance Righteousnesse and Judgement to come VVhy 't was the VVord of God that hee heard preached that came close to his conscience and told him of his intemperance and unrighteousnesse that caused this collick in the conscience that produced this Aguish sit of trembling in the Noble Vice-Roy VVhen the VVord powerfully rifles a mans conscience and sets his bosome sins in order
before his eyes is it from Man or from God VVee must acknowledge 't is the VVord of God and not of man that does it even that VVord that reaches mans heart and discovers those secret sins there and this manifests Gods Presence by his VVord VVhat is it that makes the hearts of Kings to stoop and their consciences to be startled upon the discovery of their sins as Sauls was when Samuel told him of his disobedience to God 1 Sam. 15.24 Is it the word of man that is thus formidable to them alas this cannot be when man hath no coercive or compulsive power over Kings and Soveraigns and the sharpest menaces of mortal men cannot make these Pillars of the Earth to shake Must it not then be the Word of that God that doth this to whom Kings and Scepters must vail and yeeld obedience And if the Word at any time produces such a fearful amazement in the heart of Majesty it self must wee not say God is in that Word of a truth Men are apt to think well enough of themselves till the Word reveals their sins to them then they see much sin they took no notice of before when once the Word of God comes close to the conscience This was the case of St. Paul Rom. 7.7 9 I had not known sin but by the Law For I had not known lust except the Law had said thou shalt not covet Vers 9. For I was alive without the Law once but when the Commandment came sin revived and I dyed 3. The Word meets with and answers the scruples of doubting souls whence is this but from Gods Presence with the Word Have not many souls experienced the Word to come close to their very doubts and to have satisfied them When labouring under unbeleef it hath much informed their minds when fearing Apostasie by it they have seen solid grounds for perseverance the Word teaching that they are kept by the Power of God through Faith unto eternal salvation 4. The Word affords suitable comforts to particular cases of the soul and to afflicted consciences No cure for the Corrasives of the world like to those Cordials of Comfort out of the Word No plaister for a wounded conscience like to the Balm of Gilead purchased by Christ and prepared in the Word alwaies to be found ready for the use of saving Faith in the boxes of Gospel-Promises It was the very design of the Word of God to back and strengthen our souls with comfort in this life upon well-grounded hopes of life in the world to come Rom. 15.4 For whatsoever things were written afore-time were written for our learning that wee through patience and comfort of the Scriptures might have hope These are all matters of experience and I dare appeal to the hearts of Gods Children for the truth of them Have you not had your thoughts discerned your secret sins discovered your doubts answered and suitable comforts given in at Sermons Whence comes all this Alas the Preacher is but a finite creature and is no more able of himself to reach mens hearts and particular cases than hee is to create a world Well! but though the Preacher cannot yet the Word preached can and this speaks Gods Presence with his Word § 4. 3. The Word of God presses those duties and discovers those Truths which must needs own God for their Author and this also speaks the Presence of God with his Word As Gods People are his Segullah his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Peculiar People So Gods Word hath its peculiarities with it which own God as the proper Author of it Now there are both Mysterious Truths and also some Practical Duties that are peculiar to the VVord of God 1. Some Mysterious Truths such as these First The great Mystery of the Incarnation of Christ Without controversie great was the Mystery of godliness 1 Tim. 3.16 God was manifest in the flesh Secondly That any should obtain Righteousness for their salvation by imputation when they are inherently sinful and unrighteous For hee made him sin for us who know no sin 2 Cor. 5.21 that wee might become the Righteousness of God through him Thirdly That sinners should obtain Life Eternal by anothers Temporal death and suffering for a season Who was delivered for our offences and raised again for our justification Rom. 4.25 Fourthly That two natures should be united into one person and that that person should be so worthy as to make an expiatory Sacrifice and full satisfaction to the offended Justice of God for the sins of so many thousands as shall be saved Hee is a Propitiation for our sins and not for ours onely but for the sins of the whole world 1 Joh. 2.2 He was wounded for our transgressions hee was bruised for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed Isa 53 5 These are such Truths many more might be named that neither men nor Angels could ever have thought of Yet these wee preach and declare these the VVord of God clearly discovers these are the very foundations of our Faith Hope and Eternal Salvation Adam in innocency was unacquainted with these Mysteries and now they are not mens inventions wee preach or a bundle of fallacies bound up in a little canting language fit onely to entrap ensnare souls into gross delusions to which veracity is as great a stranger in the notion and sense and pertinency in their delivery as the lively power of Religion in the practice of them But the very mind and the will of God revealed in his written VVord which is an evidence of Gods Presence with that VVord wee preach § 5. 2. Some Practical Duties such as these are First To live by Faith not by sense or reason Brutish men as well as bruit beasts live meerly a life of sense wallowing in the filthy mire of sensual lusts The most raised Moralists that have most refined understandings but yet want grace live onely the life of reason at the best The light of reason the inward light of the mind improved with rules of morality may make us morally honest but it is the VVord of God that teaches us how to be truly gracious This directs us to the life of Faith And this is his Commandment his Commandment 1 Joh. 3.23 by way of peculiar appropriation that yee beleeve on the name of the Lord Jesus Christ Here is the Alpha and Omega of true Christianity the beginning and end of a saving Faith in Christ and love to the Brethren How ever carnal men may live by sense and serve their sins yet the Just shall live by Faith Hab. 2.4 in the service of their Saviour Neither is this an idle notion or a meer speculation 't is the very life of the Saints practice as wee see by St. Paul The life which I now live in the flesh Gal. 2.20 is by Faith in the Son of God VVhat a poor
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
such of all other men they are the worst and their condemnation will be the greatest Let mee leave with such one Latine sentence out of which they may easily pick plain English Arrows Tas. Sacra Pessima creaturarum visibilium est homo degener pessimus hominum pseudo-Christianus Christianorum vero pessimus nequam Verbi Minister The above-named particulars are some qualifications of Gospel-Stewards Christ is signally present in his Ordinances when his Stewards are faithful dispensers of the Word § 6. 3. Gospel-Ministers are co-workers together with God this speaks Gods Presence with them 2 Cor. 6.1 1 Cor. 3 9 Wee therefore as workers together with him beseech you not to receive the Grace of God in vain For wee are labourers together with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Ministers are fellow-labourers together with God in the doing good to souls then certainly God is present in his Worship by his Ministers Mark 16. â—0 They went forth and preached every where the Lord working with them 1. Ministers do work together with God Behold here is infinite condiscention of God towards Ministers that God who can with one word convert and save souls as well as create a world yet should vouchsafe to admit men his fellow-workers for the conversion of souls 'T is true Grotius in Ep. ad Philem v. 10. Dei opus est regignere hominem 't is Gods work to regenerate and convert souls but God pleases to use the Ministers as his Instruments in the work And God by the secret grace and virtue and power of the Spirit works in them and by them Hee joyns himself to the Ministers resigns not his right but only communicates his power with them and graceth his Instruments with the honour and title of the work Thus God doth not onely speak to us after the manner of men but also by the Ministry of men Rom. 11.14 and that so that they by their Ministry are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save us Therefore 2. The Lord truly works together with the Ministers Mark 16.20 The Lord working with them It is an high priviledge onely to be the Servants of God in the work of the Ministry but this is common to us with other Saints But to be Fellow-labourens with God in the salvation of souls this is a peece of singular favour God vouchsafes to Gospel-Ministers The Angels are Gods Servants too being his Ministring Spirits but to which of the Angels hath God said at any time they are his fellow-labourers Both waies the Presence of God is evidenced with the Ministers of the Gospel § 7. Object But is it not derogatory to God to have Man as a co-worker with him in the conversion of souls is not Faith by which wee are saved the gift of God Answ 1. God is the principal cause man onely by the Ministry of the Word is the instrumental cause and so Gods glory and mans duty may very well stand together 2. In saving Faith wee must distinguish these two things First There is the knowledge of the things to be beleeved Secondly An assent of the heart to those credenda or things to be beleeved First Then the knowledge of things to be beleeved ariseth from the word preached by Gospel-Ministers Gospel saving knowledge is not communicated now adaies by revelations and immediate inspirations but by the Word preached and heard Rom. 10.14 See Rom. 1.16 How shall they beleeve on him of whom they have not heard and how shall they hear without a Preacher Now Ministers are co-workers with God because Faith depends on the Word preached by them as a necessary Instrument for its production as to the knowledge of things to be beleeved Secondly As for that Internal Assent of the heart whereby a Beleever doth firmly apprehend and comfortably apply the Doctrine propounded of things to be beleeved this ariseth from the habit of Faith infused by Gods Spirit The Doctrine of Faith is preached and promulged by men herein they are co-workers with God But the habit of Faith that is infused and implanted by God alone without any concurrence of the Preacher Thus it is the gift of God Man propounds truths to the soul by his preaching God by his Spirit makes us beleeve those Truths preached and propounded Thus have I cleared the third Argument CHAP. X. Practical deductions from Gods Presence with his Ministers The Ministers dignity Their duty As Embassadours As Stewards As co-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 § 1. FRom this third Argument to prove Gods Presence in Religious worship as being represented by the Ministers of the Gospel These practical deductions might be prosecuted and enlarged upon which I shall briefly name and come to the fourth and last Argument 1. It informs Ministers of two things First Of their Dignity That God should set them in the Church to represent the Majesty of Heaven This ought not to puff up pride in Ministers but to cause humble admiration of Gods goodnesse to honour their weaknesse so farre as to be the representatives of God himself This may vindicate them from contempt amongst men An affront is offered to the Prince by affronting of his Embassador So God is affronted by any indignities that are offered to His Ministers He that despiseth 1 Thes 4.8 despiseth not man but God Corinth was ruined by the Romans for abuse of Embassadors And it were just with God to destroy any place or person for the contempt of his Ministers § 2. Secondly it informs Ministers of their duty Gods Presence with them calls for a three-fold duty from them 1. As Embassadors they must eye that mainly that God sent them about viz. The salvation of Souls Wee pray you in Christs stead be yee reconciled to God 2 Cor. 5.20 Here is the main end of our Preaching and your hearing that you may be reconciled How then can any have so impudent a face as to pretend they are sent of God who make railing and reviling of others to bee their work with a neglect of the salvation of Souls and holding out the VVord of reconciliation § 3. 2. As Stewards of the mysteries of God they must bee faithful 1 Cor. 4.2 It 's required in Stewards that they be faithful That is that they keep nothing back from the people of God but discover to them according to their ability the whole councel and will of God that they deal faithfully with them in all things that they may render a good account of their Stewardship at the great Audit Now this faithfulnesse of Gods Stewards is seen in these two things First Davenantius in Col. c. 1. v. 7. that they seek Gods honour and not their own praise Hee seeks the glory and honour of God that speaks as the Oracles of God that God in all things
may bee glorified through Jesus Christ 1 Pet. 4.11 Hee seeks praise of men that so speaks that hee may please men that hee may fan to himself some praise from them for his wit eloquence and learning Of this hunting after vain glory and popular applause St. Paul with disdain enough thus speaks Gal. 1.10 Do I seek to please men For if I yet pleased men I should not bee the servant of God Secondly That to their utmost endeavour they promote the spiritual good and eternal welfare of the Flock committed to their charge by watching over them preparing suitable food for their souls according to their capacities and conditions omitting nothing that is necessary and doing nothing that is prejudicial to their salvation An example of this wee have eminently in St. Paul 1 Cor. 10 33. Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved § 4. 3. As Co-workers with God They must be diligent If wee work with God we must be diligent in our employment least wee ruine our selves as well as wrong other Souls and dishonour God by our carelesnesse and indiligence Prayer Meditation and Affliction contribute much to the making of a Divine The two former speak that care and diligence that is requisite to the Ministerial Office the other God uses as his lash to prevent lazinesse and as a Spur to quicken to Duty He that works together with God for the good of Souls had need bee very diligent In that men must have more than Sermons to lead them The visible Preachings of Ministers lives must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-operate and joyn in the work of drawing sinners unto God or else will hardly prove successeful § 5. II. Gods presence with the Ministers teaches the people to eye God more and men lesse in the Ministry of the Gospel It is an ill sign of a squeamish Stomack not to take meat down unlesse it be dressed by such an hand And as ill a sign of a distempered heart not to receive the Word cheerfully and readily unlesse delivered by such and such Ministers This wee have by eying men more than God Three directions First Own and prize Gospel truths by whom ever they are delivered An unclean hand may convey to you a precious Jewel A wooden pipe may convey to you rich and generous Wine Wee must have truth in admiration for Gods sake and not entertain Gospel truths because wee have the persons in admiration that do deliver them Secondly Let not prejudice against mens persons cause in you a prajudice against the doctrine they preach The best way is to keep all prejudices against any out of out hearts the next is to throw them out suddenly when wee perceive they have cunningly crept into us Prejudices against Ministers if harboured in our breasts any time will bee very apt to make us contemptuous against God And to contemn the truths of God if upon any private grudge wee condemn the party that brings them It 's weaknesse to entertain groundless prejudices against Ministers but it is wilfulnesse then to take revenge upon our own Souls And either in a pet to throw off hearing wholly or not to embrace the word heard chearfully Thirdly Let not the meannesse of mens parts cause you to sleight or undervalue Gods Ordinances There are divers gifts yet but one spirit There is much of Gods power seen in mans weaknesse If good men are without great parts they are without that great pride that does attend them And then those Sermons that have onely the plain trimming of Holinesse and Humility as most befitting the simplicity of the Gospel are most operative upon hearers How ordinary is it for great and learned Doctors to leave their people meer dunces in Religion Now others what they want in learning and parts God many times helps out by their tendernesse of affection for the good of Souls and this is ordinarily accompanied with Gods blessing § 6. III. Gods Presence with his Ministers affords good ground enough for Ministers to preach and people to hear Ordinances will continue as long as Christs promise continues and presence with the Ministers and that is to the end of the world If any do absent themselves or would with-draw others from hearing the Word publickly Preached let them first prove that Christs promise is out of date then may wee have reason to beleeve that hearing and preaching are out of date too Till that bee done let us assure our selves that the enjoyment of Publick Ordinances and the Presence of Christ in them is the onely safe and sure way for us to walk to the new Jerusalem in CHAP. XI Gods Presence in his Worship by the Holy Spirit The Presence of the Spirit proved by sundry Texts of Scripture The Word and Spirit go together The teaching of the Spirit no plea for Enthusiasm The Word of the Gospel the ministration of the Spirit Ten Reasons grounded on experience evidencing the Presence and teaching of the Spirit in the Word § 1. THe Fourth and last Argument to prove the Presence of God in Places of Religious Worship Arg. 4 is drawn from the efficacious and powerful working of the Holy Spirit The Spirits assistance is necessary in all duties of Gospel-Worship As vital and animal spirits are necessary for all operations of life and sense in the body so the Holy Spirit for works of the soul in all Gospel-duties Before Christs coming the great thing under promise and in constant expectation was the coming of the true Messias After Christs Ascension the great thing under promise and in constant expectation was the full manifestation and shedding abroad of the Spirit of God Now this was abundantly fulfilled after Christs Ascension But what I have to speak to lyes mainly in this that there is the special Presence and Operation of the Spirit of God in his Ordinances especially in his Word This being manifested will fully evidence that the place of Gods Worship is the place of Gods singular Presence The Presence of Gods Spirit shall be cleared both by Scriptures and Reasons grounded upon undeniable experiences of the Children of God § 2. When God by the Prophet Ezekiel declared the promises of the Kingdome of Christ hee makes a gracious promise of his Spiritual Presence with them Ezek. 37.26 I will set my Sanctuary in the midst of them for evermore that is I will be present in my Grace Word and Spirit in their Assemblies See c. 4. § 11 14 and in their heart of which Spiritual Presence the Tabernacle and Sanctuary heretofore were signs and pledges And that this Presence of the Spirit is to be had and enjoyed in these times of the Gospel will be evident from these following places I shall begin with the Evangelical Prophet Isaiah Isa 59.21 As for moe this is my Covenant with them saith the Lord My Spirit which is upon thee and my words which
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
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
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
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