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
to purchase Proselites to Hell and to delude poor silly souls into the damnable paths of irrecoverable ruine without rich mercy Out of a deep resentment of that dangerous and ruinous course many not only in my own Parish but throughout the whole Nation are seduced into which took its rise principally from the rejection of the Publick Worship have I adventured the publication of this small Treatise as an antidote through Gods blessing against that corroding Canker and spreading gangrene of heretical and diabolical delusions If many poor souls thus grosly deceived were but rationally convinced that by leaving Gods publick instituted Worship they did throw off Gods special presence and violently rush upon the Devils ground I am apt to beleeve a little mature consideration would suddenly reduce them to their right wits and then to the right waies of Gods Worship again This have I made my present task to convince souls of Gods special Presence in the places and assemblies of publick instituted Worship of God This truth if once admitted with rational satisfaction to the mind those other errors and delusions which are taken up partly upon meer ignorance partly through mis-apprehensions and gross prejudices by a sound and solid discovery of the mind of God in his Publick Ordinances would soon vanish away and dwindle into nothing What remains shall be only to implore an effectual blessing from Heaven upon these weak endeavours of mine That they may promote piety prevent apostasie raise those that are fallen confirm those that stand upright in the waies of God and contribute somewhat or other to the furtherance of souls in their progress towards the new Jerusalem Thine in all Christian service John Stillingsleete July 22. 1662. THE CONTENTS Chap. I. SElf-reflection discovers the being of an Omnipotent God Gods Omnipresence These two introductory to this discourse The right use of a Light within The Scriptures declare and prove Gods Omnipresence Several degrees of Gods special Presence The design of this Treatise Pages 1 Chap. II. The World made for God himself Preserved for the Churches good God respects the Church as his Presence-Chamber His singular favour for it His gracious presence in it The Original of that The neerer the Church the further off from God The Saints panting after Gods presence in publick Psal 42.2 cleared Why the wicked slight it and desire it not Pages 13 Chap. III. Gen. 4.16 And Cain went out 〈…〉 presence of the Lord c. The place cleared out of the Original by parallel places of Scripture by the concurrent Judgment of learned men Cains dwelling in the Land of Nod. The basis of the ensuing discourse Pages 26 Chap. IV. Adorability proper unto God Mat. 4.10 explained Socinians Papists and others mistaken Why the Heathen never admitted the Worship of the true God All intelligent creatures obliged to actual Adoration The Angelical Worship how performed Man being of a mixt nature bound to time and place in his Worship The Original of the Sabbath The necessity of Publick places the conveniency of Churches Set places for Worship some commanded some approved The Tabernacle The Temple The use difference and original of Proseucha's and Synagogues Gods Symbolical presence in the Old Testament The Shecinah Ceremonial holiness of places removed Difference betwixt the Temple and our Churches Pages 38 Chap. V. 〈◊〉 special Presence set out by his Train and Retinue of Angels Psal 68.17 cleared The presence of Angels in places of Religious Worship under the Gospel Angels Ministring Spirits 1 Cor. 11.10 explained and vindicated Because of the Angels Not meant of Ministers Not of the Devils Not propounded to excite to an imitation of the holy Angels Why the Argument is drawn from Angels to urge decency and reverence in Religious Worship in Publick Pages 75 Chap. VI. Practical Inferences drawn from the Angels presence in the places of Worship and Religious Service Sitting at Prayer sleeping at Sermons worshipping of Angels all condemned Pages 94 Chap. VIII Gods Presence in Publick Worship by his Word The Word of God an Instrument of Conversion Rom. 10 17.1 Cor. 1.21 opened Why Preaching of the Word is deemed foolishness The Word reaches to the heart It discovers secret thoughts secret sins answers doubts yeelds suitable comforts Two peculiarities of Gods Word Revealing Mysterious Truths Pressing of Practical Duties The life of Faith Heavenly-mindedness Mortification of sin Inward Humility Pages 100 Chap. VIII Practical Inferences from the second Argument Teachers of the Word must not corrupt the Word of God Hearers must own it as the Word of God And must receive it with Reverence Mingle it with Faith Practise it with Obedience Avoid a curious pleasing of the ear Both Teachers and hearers must highly prize it Pages 120 Chap. IX Gods Presence in his Worship by his ministers The truths of God must be heard though from ungodly Ministers Preachers are Gods Embassadors Stewards of the mysteries of God Four requisites in Gospel Stewards Ministers are Co-workers with God How God and man work together in the conversion of Souls and production of saving Faith Pages 130 Chap. X. Practical deductions from Gods Presence with his Ministers The Ministers dignity Their duty As Embassadours As Stewards As Co-workers with God People must eye God and not men Prize Gospel truths Not be prejudiced against nor undervaluers of Gospel Ministers Good grounds for Ministers to Preach and people to hear Pages 146 Chap. XI Gods Presence in his Worship by the Holy Spirit The Presence of the Spirit proved by sundry Texts of Scripture The Word and Spirit go together The teaching of the Spirit no plea for Enthusiasm The Word of the Gospel the ministration of the Spirit Ten Reasons grounded on experience evidencing the Presence and teaching of the Spirit in the Word Pages 152 Chap. XII Quest How does the Spirit teach Removendo Removing impediments unwillingness to bee taught Fleshly lusts Pride Curiosity Five waies Satan promotes Curiosity Suggerendo By suggesting Gospel Truths to the Soul 1 John 2.27 John 16.13 Expl. Illuminando By enlightning the mind Ephes 5.8 Opened Inward light of the Saints stated Corroborando By strengthening the Soul Recolligendo By raising Truths Heb. 2.1 John 14.26 Explained Pages 171 Chap. XIII Quest What are the qualifications of the Spirits teaching Answ Hee teaches fully pleasantly seasonably certainly 1 Cor. 2.4 expl Profitably in that hee teaches practically and particularly Gradually The Spirits gradual teaching brings in no New Lights objective The remarkable Vision of five Lights noted Pages 189 Chap. XIV Practical Deductions from Gods Presence by his Spirit Matter for examination and tryal Seven Rules to try whether wee are taught by Gods Spirit Exhortation to own the Spirit as our Grand Teacher Motives and Directions Matter of Reproof to those that are all for the Spirit and nothing for the Word To Formalists To Carnal and careless Persons Matter of Consolation to true Christians The Spirit teaches them the best lessons Especially four They are
the place where Cain was but also the state and condition that hee was in is hinted to us by that expression the Land of Nod which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vagari Thus the learned Bochartus renders it Bochart Geog. Sa p. 57 Junius Anal in Gen. T. 1. Terra Nod est terra exilii quia ibi exulavit Cain The Land of Nod is the Land of Banishment because Cain was banished there And likewise Junius Terra Nod est terra vagationis erroris The Land of Nod is the Land of wandring and error yet hee there geographically describes the Country So that the meaning of it seems to be this That Cain was in a wandring unsettled condition when once hee left Gods presence Not but that hee was fixed in a place for the next verse tells us hee built a City But as Luther well observed hee was without Gods promise and Gods protection hee was upon the Devils ground when hee had left Gods Worship Sine certa Regula tum vivendi tum moriendi Hee had no fixed rule either for holy living or happy dying § 5. Having thus cleared the difficulties of this place I shall in one word or two shew the usefulness and subserviency of it to my present design which may easily be seen in a double corallory which naturally flows from it That the place of Gods Worship Cor. is the place of Gods singular presence And if any think this to be a truth appropriate onely to the Sanctuary and Temple-service and to the Ceremonial Worship of God under the Law Let such seriously consider that though the phrase be borrowed from Gods manifesting of himself in the Sanctuary yet Moses was directed by the Spirit of God to apply it to Gods Worship in that time which was a long while before any Ceremonies were instituted or commanded by God as Ceremonies Though some things were then in use which afterwards were incorporated into the body of the Jewish Ceremonies But the Gospel closing with and owning this Truth as proper to its dispensation after the coming of the Messiah wee have no reason but to own it as a sober Truth pertinent to the Worship and Service of God in all ages and to the divers dispensations that the Church lived under Though wee easily grant it to be more visibly exemplified under that dispensation which was chiefly Ceremonial Of which more afterwards c. 4. §. 14 2 Cor. That they which voluntarily leave Gods Instituted Worship and his commanded Ordinances put themselves into a wandring condition The first of these Conclusions I intend chiefly to prosecute and build upon it as the main basis and ground-work of my present discourse CHAP. IV. Adorability proper unto God Mat. 4.10 Expl. Socinians Papists and others mistaken Why the Heathen never admitted the Worship of the true God All intelligent creatures obliged to Actual Adoration The Angelical Worship how performed Man being of a mixt nature bound to time and place in his Worship The Original of the Sabbath The necessity of Publick places and conveniency of Churches Set places for Worship some commanded some approved The Tabernacle The Temple The use difference and original of Proseucha's and Synagogues Gods Symbolical presence in the Old Testament The Schecinah Ceremonial Holiness of places removed Difference 'twixt the Temple and our Churches § 1. BEfore I come to the full prosecution and clear demonstration of the fore-mentioned Conclusion I shall endeavour to prepare my way and to make it clear by premising and making good these seven Propositions Propos 1. That God ought to be worshipped is essential to the Divine Nature By Worship in the general I mean the performance of respect unto any thing or person according to the estimation and dignity thereof In regard of its object it may be either Civil or Divine Worship Divine Worship usually is called Adoration which is that whereby the mind yeelds due reverence and respect unto God owning of him as the Supreme Soveraign of the world and depending upon him as the bestower of all good and preserver from evil Now this Adoration or Religious Worship is essential unto the Divine Nature God having that in his most perfect Nature which necessarily calls for it at the creatures hands To avoid all mistakes take the Proposition thus Adorability is proper onely unto God This Adorability or Inward Worship in God in its formal notion seems not to be placed in that Transcendent Excellency in that singular and independent Majesty of the Eternal Deity whereby God is infinitely above every creature But it doth most specially denote his Spiritual Dominion over intellectual creatures and thus God ought to be worshipped by them in Spirit as hee is the Father of Spirits For John 4 24 Heb. 12.9 although Adorability be conceived to be in God from all Eternity yet it cannot so much as be imagined or conceived by us but as a relative and respective Attribute of God which wee conceive of in God in order to the creatures some Action of theirs interposing so that in Gods Knowledge of Vision Deus adorabilis adorans creabilis adorationis actio possibilis wee must necessarily suppose these three things to be together God Adorable One adoring Creable and the Action of Adoration possible Neither is God said to be adorable with a respect had to every creature indifferently For there are but two created natures onely viz. that of Men and of Angels in reference to which God is said to be adorable and ought to be worshipped by them § 2. Having thus briefly opened the terms of Worship Adoration and Adorability I shall now prove the Proposition by these Arguments 1. Either Spiritual Worship and Adoration is necessary and naturally due unto God and proper unto him alone or else our Saviours weapon was but weak that he used to repel one of Satans principal temptations To undervalue the skill of Christ our Captain in the managing of spiritual weapons against the Devil is both blasphemy against God and undermining of the Gospel and the greatest injury to our own Faith But the very strength and force of our Saviours answer to the Devil is couched in this That Spiritual Adoration is proper onely unto God It is written Mar. 4.10 Thou shalt worship the Lord thy God and him onely shalt thou serve It is written Our Saviour to instruct us uses nothing but Scripture Arguments And where is this written Deut. 6.13 In Deut eronomy wee finde it But the words are thus Thou shalt fear the Lord thy God and serve him Our Saviours Argument is never the worse nor the weaker in that hee takes the sense and meaning of the place though hee doth not exactly tye himself to the words To fear God is a more general term and includes Worship under it and when our Saviour is to deal with Satan that would have Worship given to him hee deems it a solid way of reasoning to infer a particular
SHECINAH the Majesty of God and his Glory dwelling upon the Ark Divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria Divina inter homines habitans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitare Haebroram magistri vocant divinum Majestatem Shecinah quod suae ecclesiae habitet adsit ubique locorum presentis Merc. in Pagn for this was the usual terme to expresse Gods Majesty and Presence in his Church by And the Hebrews by Shecinah are wont to note that visible sign of the Lords Presence whereby he signifyed to the Jews that he would dwell and stay amongst them and what the Jews are wont to call Shecinah in the Scripture we may often find set out by Gods Glory And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used both in the LXX and New Testament in that Sense Now because the Ark was counted the most holy type that the Jews had and the most Principal evidence and Pledge of Gods Presence hence God sanctified those Places where the Ark came because of the solemnity of manifesting of his Presence This Solomon hath fully expressed â—2 Chron. â—8 11 The places are Holy whereunto the Ark of the Lord hath come Hence came that Legal Sanctity that ceremonial holinesse that was put upon the Tabernacle and Temple because of the Arks being there Exod. 29.43 Aram privatam non esse licitam nisi prophetis The Tabernacle shall be sanctified by my glory Here they â—ere to Sacrifice without an extraordinary â—arrant to the contrary As the Hebrews say A private Altar was not lawful to be erected but by a Prophet And the Temple upon such accounts was a Part of their ceremonial Worship 1 King 8.48 Dan 6.10 And they were to set their faces towards it when they Prayed And all this not so much for the Types sake as for the thing Typifyed by all these and that was Christ through whom alone God accepts both of our Persons Prayers and all our Performances Therefore it follows that all that Legal and Ceremonial holiness of Places should quite vanish away with the Types when Christ who is the substance at which all these shadows Pointed is come So that however we may grant under the Gospel Places appropriate to divine worship and in that sense Holy because separated from a common use as the word used for Holinesse in Scripture viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does Properly signifie Yet I have neither faith to beleeve nor any reason to see that there is in any such separated Merc. in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagn I add and consecrated Places for Divine Worship any such Legal or Ceremonial kind of Holiness which renders Duties performed there more acceptable unto God than if performed by the same Persons and in the like manner in any other Places Which both in the Speculation Raph de Torre in 2.2 q. 83 â—â—r 3. p. 301 â—cit in Tast. Sa. p. 247 Thes Sal. p. 3.667 § 22. and in the Practice smells too tank of down-right Popery This leads mee to the last Proposition § 15. Propos 7. Though Christ hath removed all distinction of places through legal Holiness yet hath hee made ample provision for his special presence in places of Religious Worship under the Gospel I need not stand at all upon this Proposition the former Part of it being cleared already and the latter Part to be proved throughout the remainder of this discourse Onely for further satisfaction we may consider the speech of our Saviour to the Samaritane Woman concerning the abolishing of all distinction of Places for Worship through a Ceremonial Holiness The hour cometh when ye shall neither in this Mountain John 4.21 i. e. Mount Garizim nor yet at Jerusalem Worship the Father The Publick Worship of God was now to be restrained to no Place as formerly it was to the Temple at Jerusalem That is to no Place for its Ceremonial Holinesse which may render the Parts of Divine Service more acceptable to God than if performed elsewhere Because those Types which sanctified the Places formerly were now to be taken away when Christ the substance is come And the body of the Ceremonial Worship being now to expire and the Partition Wall taken down that the Gentiles might be admitted to worship God in Spirit and Truth It could not possibly bee for these reasons that the true worship of God should be tyed and fixed to any one such Temple as was at Jernsalem any more So that the observation holds very true of our ordinary Temples Our Temples are but loci ut loci Weemes 1 vol. Christian Synagogue p. 110. places as meere places when as the Temple at Jerusalem was locus ut sic a place in such a respect viz. a mean of Gods VVorship and part of their Ceremonial service and Type of Christ But our Temples are not a part of the VVorship of God nor Types of the body of Christ neither are we bound when wee Pray to set our faces towards them They are called places of Prayer onely because the Saints meet there and if the Saints meeting were not in them they were but like other common places The Temple of Jerusalem sanctified the meeting of the Saints but the meeting of the Saints sanctifies our Temples Here then arises that ample provision that Christ hath made for his special Presence in the places of religious Worship viz. from the communion of Saints meeting in convenient separate places for Publick Worship and from the Promises annexed thereto and not from any peculiar holinesse that is in those places where they thus meet to Worship and serve God and perform Religious Duties Which I shall endeavour to make good in the proof of that conclusion c. 3. § 5. I formerly mentioned viz. That the place of Gods Worship is the place of Gods singular Presence CHAP. V. Gods special Presence set out by his train and retinue of Angels Psal 68.17 cleared The Presence of Angels in places of Religious Worship Isa 6.1 2. opened Arguments to prove the Angles Presence in places of 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 the Angels to urge decency and reverence in Publick Worship § 1. HAving in the fore-going Chapter premised and proved seven Preparatory Propositions It is high time to set upon the proof of the main Conclusion just before propounded And the first Argument that I shall make use of is taken from the holy Angels Argâ— 1. If the holy Angels are peculiarly present in places of Religious Worship then those are the places of Gods singular Presence The reason of the consequence is clear because the very formality of Gods special Presence is often set out in Scripture by his Train and Retinue of Angels Two things here are to be made good
of subjection to their Husbands This would onely speak the imitation of the Angels in Publick Assemblies and not their presence there Answ I acknowledge the truth of this in a Cumulative but not in a Privative sense It may strengthen the Argument but not at all undermine or oppose the Presence of Angels in the Publick Assemblies Wee may well admit this by way of illustration but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce bear it as a genuine Interpretation yea suppose the words would bear it yet those that contend for such a sense as this do not exclude but rather assert the Angelical Presence As Heinsius acknowledges in his Exercitations Angelos testes hic prauntes habent Dr. Heins exer Sa. p. 370 The Women have not onely the Angels as their Pattern but also their Presence as Witnesses And again Non Christum modo sed Angelos illius testes habent qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi in Ecclesia hoc est Vigiles quibus curae semper est ut omnia decenter ac ordine ibi fiant gerantur They have not onely Christ but his Angels Witnesses who are those Watchers in the Church to whom the care is committed that all things be done there in decency and in order Besides I finde it observed by a Learned Doctor of our own that the Jews of old Dr. D. Featly in Locum as well as Christians do agree in this that the Angels are present at the Divine exercises of Worship and are eye-witnesses of our carriage there And so 't is more than probable that the Apostles Argument runs according to the then received opinion and that which was never yet contradicted by Apostolical Authority So that there is no need of pitching upon any strained sense when the plainest simplicissima expositio Piscater 〈◊〉 Locum as one calls that sense wee give is both clear and evident § 10. Quest 4. But why doth not Paul endeavour to draw the Corinthians from indecency in Church-Assemblies from the Presence of God and Christ rather than by an Argument drawn from the Presence of good Angels Answ The Apostle had urged them with God the Father and Christ the Son before in that chapter to disswade them from irreverence Hee named God as the head of Christ and Christ as the head of the Man and now to both these hee joyns the good Angels which are alwaies individual companions and faithful Servants to God and Christ in the Worship they command And all these Paul in another place 1 Tim. 5.21 in his charge to Timothy closely couches in a few words I charge thee before God and the Lord Jesus Christ and the Elect Angels that thou observe these things And here hee gives warning to the Corinthians not to grieve these chaste and holy spirits by any rude and irreverent behaviour before them in the Assemblies of his Saints CHAP. VI. Practical Inferences drawn from the Presence of Angels in the places of Publick Worship and Service of God Sitting at Prayer Sleeping at Sermons Worshipping of Angels all condemned § 1. HAving made good those two Positions viz. That the Presence of God is set out by his Retinue of Angels and that this Train or Guard of Angels is present in the places of Worship They do sufficiently I conceive back and confirm my first Argument produced to prove Gods special Presence in the places of Religious Worship Before I proceed to another I shall a little endeavour to wipe off that suspition from this Truth which as to many it may lye under viz. That the Angels Presence in places and Assemblies of Publick Religious Worship is but an empty notion a meer barren and jejune speculation by pointing out some practical and useful inferences which may be drawn from it 1. Hence wee may see that there are more witnesses of our irreverence in Gods Worship than wee ordinarily are aware of What though our bodily eyes when open cannot behold the Angels in our company yet Faith knows they are present because God hath revealed it in his Word and they can behold to their grief and our shame our eyes when shut through sleep and laziness The Angels that stand on our guard take notice and are offended at our irreverent sitting instead of kneeling or standing in Publick Prayer Those postures that are condemned or not allowed in Scripture are upon that account offensive to those holy and pure Spirits Of this posture thus Tertullian of old contra Scripturam fecerit qui in Cathedra vel subsellio sedens oraret Hee acts against the Scripture who sits in his chair or on his seat while he prayes Ames Case of Consc l. 4. c. 18. § 6. And Ames in his Cases of Conscience tells us that sitting per se of it self is not a gesture of Prayer The limitation seems to be added to very good purpose because sitting by accident may lawfully be gestu orantis licet non orationis The gesture of our praying in case of sickness or lameness though not of Prayer it self And the reasons hee adds are very pertinent because it neither expresses any reverence of the mind nor is approved at all in the Word of God And whereas it hath been objected to enervate this last Reason That our Saviour consecrated the Paschal Supper sitting and that David sate before the Lord when hee prayed 1 Chron. 17.16 And therefore sitting hath been approved of as a gesture of Prayer by the Scripture To that of our Saviour I answer 1. That it was an Action pertaining to a Private Family duty and no part of any Publick Worship and as to that I am apt to beleeve either standing or sitting may be lawful in that occasional and ejaculatory Prayers may lawfully be made in such a posture as he is in who sends them forth 2 The Jewish Table-posture was rather lying along than sitting as ours is and we know that prostration hath been recorded as no indecent posture for Prayer Schindl Lex Pentagl R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Piscat â— â— To the instance of Davids sitting when he prayed I answer That the Hebrew word for sitting is often used to denote staying and remaining Thus Piscator renders the word in that place Mansit scilicet donâ—c absolvisset preces suas He stayed before the Lord untill hee had made an end of his Prayer So that notwithstanding these instances seemingly to the contrary it stands good that sitting is not approved of in Scripture and therefore it must needs bee offensive to the good Angels who are offended with any indecency in Publick Worship § 2. 2. If the woman ought to have a veil on her head because of the Angels then certainly we ought to keep off the veil of sleep and sloathfulnesse because of the Angels too The reason or argument enforcing it is the same because as that was an high indeency so also is sleeping and lazyness in the Worship and
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
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-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
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