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
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
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
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.
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
teaches and then wee can condemn all for carnal that stick to Ordinances and call these outward forms beggarly elements Instead of Davids language Oh when shall wee come up into the house of God Psal 122.1 wee may hear when shall wee meet in some obscure corner or other Rom. 10.15 And instead of St. Pauls exclamation How beautiful are the feet of those that Preach the Gospel of peace and bring glad tydings of good things Wee may hear how excellent a thing is it to hear no Ministers at all but to sit still in silence and to expect heavenly raptures Quakers To meet together to sit in an amazed posture as if all were possessed with a dumb Devil To this end that which was spoken about a temporal deliverance I have known and heard used to defend this practise viz. Stand still and see the salvation of the Lord. And this uttered by one who was so impudently absurd as to avouch more good to bee gotten by such dumb and silent meetings than by hearing those who were Ordained Ministers But must wee not needs look upon such practises as grosse delusions when wee have neither precept precedent nor promise in all the Word of God to give any countenance to them It is an endlesse delusion and grosly uncertain in the very foundation that such give themselves up unto that wait for the Spirits teaching without the Word For what rule have I to try the Spirit by but by the Word revealed and written in the Scriptures When as Christ sayes search the Scriptures And St. John try the Spirits whether they are of God or no. But how shall I know whether I am taught of the Spirit See before c. 13. ss 8. or no unless the Word direct mee As for those that are deluded out of Gods way into this endless path of errour I look upon their case as sad and miserable and yet it calls for the prayers of all their friends relations and acquaintance yea and in this respect their condition is much the more to be pittied in that their obstinacy in errour puts them upon rejecting as by my self sometimes hath been heard even the benefit of others prayers for them Mee thinks it might startle any sober-minded Christian to consider that those glorious Martyrs that submitted their necks to the block and their bodies to the flames yet never suffered for any of those things which these obstinately maintain who have fallen from hearing the Word and have left the Ordinances which wee have good ground from the Word of God to brand as errours and gross delusions And they that fill the world with so great a dinne of their purity perfection and sanctity of life when they are searched to the bottome it amounts to no more than a senselesness under sin or at the best but a freedome from some gross and scandalous sins of the world § 12. 2 Reproof to such formal Hypocrites as are meerly for the teaching of the Word without the inward teaching of the Spirit of God When wee plead for Ordinances wee say not the bare hearing of Sermons and presence at Prayers will bring souls to Heaven The way of dull formality and outside boasting Pharisaical Hypocrisie was never the way prescribed to eternal salvation 'T is a small commendation to be a good Church-man and yet some praise it doth deserve because it speaks them to be upon Gods ground whilst they are waiting upon the outward means But to frequent Sermons on the Sabbath and the Ale-house on the week-daies is a Religion that pleases none better than the Devil and boon companions Such are but Religious Atheists Religious in their Profession and Atheists in their Practice The Devil would never have raised persecution against the Christian Religion if none that professed it would ever go further then the bare outward performance of Gospel-duties The Devil loves Hypocrites well and therefore hath prepared them a principal seat in Hell Hypocrites and unbeleevers are placed in the very fore-front of the damned crew Mat. 24.51 3 Reproof to such carnal wretches as through meer laziness and negligence throw off Gods Ordinances An afternoons sleep is far better to such than an afternoons Sermon Any business that cannot be dispatched on week-daies or would hinder other work by the doing of it then on the Sabbath they have time enough for it though with the loss of Publick Worship They can be bold with God to trespass upon him in that way that if others should but trespass so much upon them in the like nature they would endeavour to recover damages of them Such neither care for the Word or Spirits teaching all is a case to them they can do well enough without either Let such consider that passage of St. Paul 2 Thes 1.8.9 When the Lord Jesus shall bee revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power A place that might startle a carnal and careless wretch into the serious minding of Gods waies § 13. IV. From the teaching and presence of Gods Spirit there arises matter of Consolation to Gods Children God is present to teach them by his Spirit and is not this matter of very great comfort to have such a Teacher and especially if wee consider that they are taught by him 1. The best Lessons 2. To walk in the best way 3. And to aim at the best end 1. They are taught the best Lessons by the Spirit of God Men indeed may propound the same Lessons but the Spirit of God onely can effectually teach them These four Lessons they are taught effectually First Recte credere to beleeve aright 'T is the work of God Joh. 6.29 that wee beleeve on him whom hee hath sent True Faith is fixed upon Christ as hee was sent by the Father and not as hee is fancied to be by our corrupt minds and this is a work of the Spirit in the soul St. Paul sayes 2 Thes 3.2 All men have not Faith Those that have it are true Christians and do receive it as a special gift at Gods hands By grace are yee saved through Faith and that not of your selves Ephes 2.8 it is the gift of God The Spirit works this Faith by opening the eyes of the understanding convincing of the conscience of sin in himself and righteousness in Christ then the will is renewed and made willing to accept of Christ not onely out of safety but out of delight Secondly Recte vivere to live aright As many as are the Sons of God are lead by the Spirit of God Rom. 8.14 It holds true thus as that of the Apostle doth As many as are lead by the Spirit of God are the Sons of God Faith in a true Christian is not a dead Faith The Just shall live by Faith As the Spirit helps Christians to receive Christ by Faith so hee helps them to live in Christ and to Christ by new obedience Thirdly Recte diligere to love aright The fruit of the Spirit is love Gal. 5.22 They that are taught of the Spirit of God are taught love both to God and Men they then love God for himself and Men for Gods sake 'T is Love not envy not malice not reviling not hatred not backbiting and slandering others that are not just of our opinion that is the fruit of the Spirit of God The Spirit of Love teacheth men to be conscientious and not to be censorious Fourthly Recte orare to pray aright With what face can any pretend the teaching of the Spirit and either neglect or contemn the use of prayer When as the Spirit is set out in Scripture by this Title Zach 12.10 The Spirit of Supplication And in that known place Rom. 8.26 The Spirit helpeth our infirmities and teacheth us to pray The grace of prayer is one of the sweetest flowers that grows in a Christians Garden and so very comfortable and cordial § 14. 2. They are taught to walk in the best way Some run on in a way of carnal pleasures others are taken up meerly with Ceremonies of Worship with a neglect of sanctity others in a way of separation and error but a Childe of God guided by the Spirit walks on in the way of Holiness and Peace Heb. 12.14 They are taught to keep the unity of the Spirit in the bond of Peace Ephes 4.3 They that are not men of Peace and Truth in Gods Church are not men of God They are Fire-brands of Hell that are alwaies kindling the flames of contention and division in the Church of God 3. They are taught to aim at the best end viz. Gods glory and their own salvation Carnal minds have carnal ends A mans aims discover much a mans temper Voluptuous men aim at pleasure ambitious men at honour covetous men at gain and profit c. But a Saint of God makes Heaven and Happiness and the things of Eternity his aim and his main design These are spiritual ends and so speak the man to be spiritual Now then to close all those that are thus taught of the Spirit of God The best Lessons to walk in the best way and to aim at the best ends must needs have more comfort than those carnal wretches who live in ignorance walk in errour and whose end is eternal destruction FINIS Imprimatur Geo. Stradling S. Th. P. Rev. in Christo Pat. Gilb. Episc Lond. a Sac. Domest Ex Aed Sab. Jul. 21. 1662.
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
Latine onely had been more proper for it it being purely of the Roman breed § 4. And as for sincere Christians that have their senses exercised in the things of God that are neither bewitched under the power of sin nor besotted with any prevailing errors they dare boldly contradict it as prophane and untrue For their often experience can evidence to the world the neerer they come to the Church and Ordinances of God the neerer they come to God too Because there they are wont to have an heart-ravishing and truly comfortable meeting with God unless they are extreamly wanting to themselves What made David wish to be a Door-keeper in the house of God rather than to dwell in the Tents of wickedness was it not because hee could experimentally say It was good for mee to draw nigh unto God And in his house and Ordinances hee was wont to finde him What made his panting soul breathe after the waters of the Sanctuary was it not because hee often found the refreshing streams of Gods Presence there An experienced Childe of God is out of his element when debarred from Gods Publick Worship and sits down restless and dis-satisfied when hee is thus kept off from such communion with God who is the onely Centre of the Souls Peace and of all solid satisfaction See with what pathetical language David exiled from the Sanctuary breathes out his pittiful sad and lamentable condition unto God Psa 42.2 c. My soul thirsteth for God for the Living God when shall I come and appear before God my tears have been my meat day and night while they continually say unto mee where is thy God when I remember these things I poure out my soul in mee for I had gone with the multitude I went with them to the House of God with the voice of joy and praise with a multitude that kept Holy-day Why art thou cast down oh my soul and why art thou disquieted in mee Is this nothing unto you all yee that pass by to hear the doleful moan and heart-breaking complaint of a Childe of God debarred from Gods Worship And dare you count it your priviledge your perfection to throw off Gods Publick Ordinances with an admiration of your silent and dumb Congregagation in private A Quaker told mee hee got more good by their silent meetings than ever hee got by hearing the Ministers in Publick must it not needs argue a very sleepy not to say a benummed and besotted conscience thus to throw away the wholesome Milk of the Word in a disdainful pet and yet never complain either of the hunger or thirst of your souls Or was David onely an Old Testament Saint dandled onely as an Infant in the Churches Minority and that made the poor Babe thus whimper and cry and be impatient till hee enjoy the Milk of the Word Alas Alas this is the temper of a Saint as a Saint and not as educated under this or that dispensation of the Covenant to be restless and unsatisfied without and alwaies to bee hungring and thirsting after God in his Ordinances § 5. But what means David by that passage Psal 42.2 When shall I come and appear before God Obj. Are not the Saints of God in what place soever they are conversant alwaies in the sight and presence of God Doth not David himself elsewhere acknowledge this when his double question puts this out of all question Psa 139 7 8. Whither shall I go from thy Spirit and whither shall I flee from thy presence And doth not his peremptory assertion clear it beyond all contradiction that God is every where present If I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there c. 'T is true and this wee have Answ not asserted onely but also formerly proved c. 1. § 5. and shall further clear that God is every where present But there is another meaning of this expression of David than what is here urged Though many perverse spirits tremble at this phrase to give the meaning of Scripture as much now adaies Jacobus Andreas in colloquio Mom. pel Jarkimsi as a Lutheran once did at the name of a Syllogisme in a conference with Beza of whom 't is said ad nomen Syllogismi totus exhorruit Yet I say another meaning of this place may clearly be seen by comparing it with other places and with the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Hebrew it runs thus when shall I appear before the face of God The like phrase wee have concerning Uzzah who 1 Chron. 13.10 died before God Hebr. before the face of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which kind of speech what it meaneth is fully cleared in a parallel place 2 Sam. 6.7 And Uzzah died by the Ark of God Davids desire then to appear before God is to appear before the Ark of God And there was great reason for this his importunate desire See c. 4. § 14. because the Ark was a token of Gods special presence and of his audience of his servants prayers God ordains not our immediate address to himself in Heaven wee must live by Faith and not by vision But hee commands us to use ordinary means adapted to our imbecillity and necessary for us to use them as means viz. the exercises of Religious Worship appointed by himself as the helps of our Faith and promoters of our devotion These David pants earnestly to enjoy and being banished from these hee is no less troubled than if hee were banished from God himself Wee see then that the Saints of God had rather call upon God in the Church and Publick Congregation than in some secret corner 1 Because they are assured that it is the mind and will of God to be honoured publickly as well as privately to be worshiped and served onely with our heart Let your Light so shine before men Where two or three are gathered together in my Name I am there in the midst of them It was therefore the promise of the Divine Presence in Publick Congregations and Gods special command that produced this pious desire in Davids soul 2 Because the truly godly have an ardent desire of advancing Gods Glory and promoting the salvation of other men Their desire mainly is therefore to worship God in publick that they may by their example excite and incourage others to the same Religious Offices of Piety and Worship towards God 3. For the security of their own comfort For the publick voice of the Gospel is the Instrument of the Spirit of God whereby hee is wont both to increase and preserve Faith and Piety in the hearts of his own people No wonder then if David heretofore and the Saints of God in all ages are so importunately desirous to injoy God in his Publick Worship § 6. On the other side wicked men that have no sense of Gods Gracious Presence no saving influence of his heavenly blessing showred
was no less possible for God to have continued in his Essential Perfections without Adoration than for him to have been without Actual Creation which was an Action as arbitrary unto God and as far short from absolute necessity in its production as any creature is from an absolute necessity and independency in its being Nor to the creature to give it There being many intelligent creatures as Apostate Angels damned spirits and the like which do not exhibit this Actual Worship unto God and yet remain in their being still But an Actual Obligation to give God this Worship is Essential to all both Angels and Men. The creatures moral degeneracy not at all lessening or diminishing their natural obligation to duty And that this obligation lyes upon all intelligent creatures will appear 1. Because they are Gods Creatures A Creature as such must needs own his Being Dependence and Preservation as the Product of his Creators goodness And is any thing more just and equitable than for such a depending Being as a Creature is to worship and adore the fountain of his Being and the foundation of his present and all future welfare And is there any higher peece of unreasonable injustice than for the Creatures to slight him from whom they drew life and breath and all 2. Because they are Rational Creatures God hath endowed Angels and Men with minds and understandings that they might know honour and adore him As God made all things so more especially intelligent Creatures for himself to do homage to him and herein lyes their Natural Obligation to serve and worship God § 6. Propos 3. Pure Spiritual Beings such as Angels are need not be circumstantiated to time Thes Salmar par 3. p. 412. § 4 5. and place in rendring Actual Worship unto God The Holy Angels being not properly the parts of the Church for which Christ died for the directing and perfecting of which the revelation of the mind of God was given to us in the Scriptures because the foundation of the union of the Members of the Church and Christ lyes in the Communion in the humane nature of which the Angels are not capable naturally And hence it was that our Saviour bore the sins of men and not of Angels upon his body on the Tree For that Christ redeemed not the Angels it was not onely because they stood not in need of redemption I speak of the holy Angels that never left their first state but because Christ took not upon him that nature in which hee might undergo the punishment due to Angels in case of sin I say for these and other reasons mentioned by Amyraldus Loco supra citato the Angels being not genuine parts of the Church for which Christ dyed and to which the Scriptures were given 'T is no wonder at all why the Scriptures have so deep a silence of the manner and circumstances of the Angels worshipping and adoring of God And 't is but a learned Ignorance for us to sit down satisfied and contented without the knowledge of that which God thought unnecessary to be revealed in Scripture How the Angels then do worship God wee need not much trouble our selves to inquire after since wee have not evident manifestations of it in the Written Word But this seems to be clear they are not tyed to any time strictly so called because their very nature is measured by aviternity and not by time And being of a pure Spiritual Nature they have neither those avocations by any particular calling nor necessary diversions from Gods Immediate Worship as Man if hee had continued innocent must have had for the very sustaining of his life and being which would have been by seasonable food The fruits in the Garden of Paradise being a sufficient evidence that God intended innocent immortality to have been supported by ordinary means It is probable therefore they have no set times but continue constant in the Immediate Worship of God unless when God imploys them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as his Ministring Spirits for the service of his Church And perhaps even then their imployment speaks them onely distant from the other Angels their fellow-worshippers and not absent from the real worship and service of God And thus it appears they are not tyed to any place neither as they are not to any limited time of Worship For they being Spirits are uncapable of any local circumscription And to enquire any further may run us upon the Rocks of bold and unsafe and unwarrantable conjectures in those matters the knowledge of which wee may very well spare without the least prejudice of our present comfort or future salvation § 7. Propos 4. The Sons of Men which are of a mixt nature partly Spirit and partly Body are by their very Beings determined both to time and place in their rendring Actual Worship unto God For man to worship God is immediately consequent upon his Being as a rational creature and for man to worship God in some time and place is necessarily involved in the very Worship it self that man is obliged to give unto God And the very same reasons that do evince a necessity of Worship to be given unto God by Creatures that are partly Body and partly Spirit will infer a necessity of making time and place the inseparable adjuncts of that Worship So that these two time and place in the general as appertaining to Divine Worship are not to be esteemed therefore good because God hath appointed them but God hath therefore appointed them and commanded them because they are in themselves good that is necessary to Divine Worship that man must yeeld unto God 1. That some time is necessary for man to worship God in is the clear dictate of natural light For man being partly Body as well as Spirit and being naturally obliged to worship God with both external as well as internal Worship is necessarily required of him Now all Actions of man especially those which are external must of natural necessity lay claim to some time for the performance of them Neither can man conveniently attend upon the Worship of God unless some time be set apart in the which hee may be freely disintangled from his ordinary work and employment Thus far time and the Worship of God seem to fall under one and the same command For as God in creating of the world did concreate and make time together with the world So also when God commands and appoints any Religious Worship to be performed by any actions of men hee doth withall command and appoint that necessary circumstance of some time wherein they should be dispatched And that man might not be left wholly undetermined as to the time of Worship in regard some time in general was necessary and it being highly rational that the disposal of the time for Worship should be at the pleasure of God the Supream Soveraign and Creator of man who made him an intelligent creature capable of worshipping God It
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
is not in every man by Nature but conveyed onely to some by the Spirit of God who is called the Spirit of Wisdome and Revelation Ephes 1.17 Gospel Light in the soul that leads to salvation is the benefit of Christs Redemption and not of our Creation Therefore when Christ is spoken of to come into the world as Mediator to him is attributed this light of salvation The people that walked in darknesse have seen a great light Isa 9. Avenari Lex Hebr. Mal. 4 2. they that dwell in the Land of the shadow of death upon them hath the light shined Some observe that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine hath great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal It holds true here the light of the Gospel is an healing light where ever it comes All men lye sick in sin and ignorance till this light recover them No soundnesse in the Faith without a clear discovery of this light And it is worth our observation Luk. 4.18 that healing of the broken hearted and recovering sight to the blind are both joyned together and both as the effect of Christs undertaking his mediatory work If Christs as God enlightens every man that comes into the world with the light of reason yet we must not therefore beleeve that Christ enlightens every one by saving Grace as he is Mediator 'T is true all that are savingly enlightened are enlightened by Christ and his Spirit yet there are many that are never enlightened Yea and of all those that are thus savingly enlightned time was that wee might say of them Yee were sometimes darkenesse § 9. What hath been said may sufficiently serve to answer any that would bee satisfied about that inward Light so much spoken of now adayes of which I shall only propound these four things First Every man in the world hath an inward light of nature or light of reason call'd in Scripture Prov. 20.27 the candle of the Lord. According to which every man hath some seeds of the knowledge of good and evil This is the light of mans natural Conscience Rom. 2.14 15. This light serves to many good uses but not to bring Souls to Heaven Secondly Every true Saint one that is regenerated truly by the Word and Spirit hath an inward light of the Spirit the light of Grace This is light in the Lord. According to this Ephes 4.8 a Saint hath his Conscience savingly enlightned This light is not onely useful but necessary to all true Christians in their life here as Christians and will bring them to Heaven at the last Thirdly There is a middle light betwixt the light of Nature and the saving light of Grace that is the common work of the Spirit called illumination too which many in the visible Church do enjoy and yet are reprobates According to this Heb. 4.6 men may have an awakened conscience This light may bee useful to others but it will not advantage a wicked man at all if hee go no further than this common work Fourthly No man that receives inward saving light of the Spirit but was first in great spiritual darkenesse Thus S. Paul saith of the Ephesians Ye were sometimes darkenesse but now are yee light in the Lord. Ephes 5.8 So that it must needs bee a very grosse mistake to think that any a far greater to assert that all are born with this inward saving light And our Saviour was much overseen in sending Paul to open mens eyes and to turn them from darkenesse to light Acts 26.18 by preaching of the Gospel if so be they had this Light by Nature Wee grant you see and if need were would sufficiently prove with undeniable Arguments a Light within yet not such as many ignorantly enough plead for Vide Fr. Junium de Theol. vera c. 16. expl ss 32. T. 1. p. 1414. Let others therefore sit down and embrace that so much admired Darling of an Inward Natural yet saving Light in all wee know 't is but a Changeling and not the genuine off-spring of the Spirit of God Much like that Strumpet-Goddesse of the men of Ephesus Great is Diana of the Ephesians But in St. Pauls Language it proved a great cry about nothing For saies hee Wee know that an Idoll is nothing § 10. IV. The Spirit of God teaches Corroborando by strengthening the mind and understanding The mind of man is full of weakness as well as darkness The Spirit of God in his teaching brings not only light but also strength to the souls of Gods Children Paul prayes that they may be strengthened Eph. 3.16 with might by his Spirit in the inward man The inward man the soul of a Saint is the chief object of the Spirits care For the outward man that is many times weak and vile but the Spirit comes by his teaching to renew and streng-then the inward man that though the outward man decay yet the inward man may be renewed strengthened and confirmed day by day And if any shall enquire how God by his Spirit doth strengthen the minds of his Children Fr. Junius de Th. vera c. 12. p. 1403. T. 1. A learned and judicious Divine gives this solid satisfaction to his inquiry Whatsoever power is implanted in man by nature to apprehend that God by the power of his Spirit doth so possess that to those gifts of nature hee conjoyns the gifts of his grace that are answerable to them For to the Principles that are naturally placed in the understanding hee super-adds the Principles of Grace To Reason that arises out of those Principles hee conjoyns the increase of his Divine Light To the Conclusions and Determinations which reason hath attained to by the most imperfect light of nature hee super-adds supernatural and most perfect Demonstrations out of which heavenly Knowledge may be raised in the minds of godly men To conclude hee propounds heavenly objects to be apprehended by the mind and will after an heavenly manner and also raises the will to the apprehension of those objects that are propounded § 11. V. And lastly Recolligendo The Spirit teaches by raising and recollecting fallen Truths Mans memory is very slippery especially as to Divine Truths very apt to let them slip and leak thorow Therefore wee ought to give the more earnest heed to the things that wee have heard lest at any time wee should let them slip Heb. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest wee let them run out as leaking Vessels are wont to do Or the Metaphor may be taken from Paper that lets letters sink in and the Ink run abroad that they cannot be distinctly read Thus Divine Truths either leak out or run abroad that they prove useless to souls at the greatest need Now the Spirit recollects and brings in Divine Truths upon several occasions as may be most for the souls advantage Hee shall teach you all things and bring all things to your remembrance what-ever I
knowing men have of all their knowledge and learning if when they come to dye they want Grace That will bee the most comfortable knowledge that a man can reflect upon and find comfort in when he comes to leave the world and is just going to give up his account to God And I leave any to judge whether the profound Schollar the deep Polititian the knowing Artist the skilful Lawyer the expert Physitian the exact Mathematician or the plain practical Christian is like to have more comfort in reflecting upon their knowledge at that day The name of the Holy Spirit our teacher is also Comforter John 14.26 Because what the Spirit teaches advances the Christians comfort as well as informs his conscience § 8. To back the present exhortation further to the two motives mentioned I shall subjoyn some directions which shew us how wee must own the Spirit as our teacher 1. Let us hear him frequently The best teaching cannot come too often The Word of God and Ordinances of the Gospel are those means the Spirit teaches Souls in Frequency in these is our duty and the Spirit will teach us therein Frequent reading the Word Meditate day and night in the Law of the Lord. Psal 1.2 Bee often hearing the Word Preached Psal 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwells Men will bee there often whither their love carries them Gods House will bee frequented by those that have any love to the Ordinances those that do not own them shew they have no love to them at all Psal 122.1 I was glad when they said unto mee come let us go up into the house of the Lord. The great joy of a Christian lyes in this that hee can Frequent Gods Ordinances Oh at what a rate would the persecuted Christians in the primitive times have purchased those liberties of hearing which now may bee had yet most abominably contemned When they were forced to meet in Caves in the night to hear the Word and would lose their lives rather than bee deprived of the benefit of Ordinances § 9. 2. Let us hear the Spirits teaching diligently It is one thing to bee bodily present another to have an ear to hear the Spirit teaching This therefore comes in often in the Gospel Hee that hath an ear to hear let him hear what the Spirit saith Most men are like Idols when they come where the Spirit teacheth they have eyes but see not ears but hear not But if wee would have the Spirit to bee our teacher wee must labour to have that frame that Eli put Samuel into Saying go lye down 1 Sam. 3.9 and it shall bee if hee shall call thee that thou shalt say speak Lord for thy Servant heareth Here is a Rule for us to learn to profit by where-ever God hath a word to speak we should have an ear to hear Speak Lord for thy servant heareth The more earnest heed wee give the more are wee like to keep up the Spirits teaching Heb. 2.1 Therefore wee ought to give the more earnest heed to the things that wee have heard least at any time wee should let them slip Diligence and attention are the best materials to stop our leaking souls from running our 3. Let us hear ardently with devotion 'T is the unhappinesse of all men to be dark by nature and of some in the midst of spiritual light The way for us to have preaching profitable is to begg the Spirits teaching in the teaching of the Word Psal 119.18 Open mine eyes that I may understand the wonderful things of thy Law Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reveal mine eyes i. e. take off the veyle of darkenesse and ignorance from mine eyes Had not David Gad and Nathan and other excellent teachers Yet hee prayes to have his eyes opened by the Spirit Where wee may observe hee does begg to have his eyes opened so as not to throw by the Word and to account that Spiritual perfection to live either above or without the Word But his devotion lyes here to have enlightned eyes to look further into Gods Law which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderful things in it or as the word denotes Things that are above and separated from us from our reason and understanding and so want a better teacher the Spirit of God to inform us Gospel Truths like Gods Children are separated things Carnal eyes can see but the outside of true Christians and carnal hearts can perceive but the external part onely of Gospel Truths till the Spirit comes to teach them § 10. Judges 3.20 4. Let us hear him reverently with submission As Eglon to Ehud when he came and told him hee had a message from God Eglon in reverence to that rises off his seat When God speaks in anger hee can make the Heavens and Earth to tremble with fear And if hee speak by his Spirit to our souls in mercy and love wee should tremble too with reverential affection and a Filial fear Great Doctors do command reverence from their inferiour Schollars How would Solomon with his wisdome bee reverenced by us but behold a greater than Solomon is here Here is the Spirit that is wisdome it self to teach souls the way to Heaven Solomons teaching is but the teaching of a man but this is the teaching of God himself which calls for our reverence and submission 5. Let us hear him obediently with resolution to practise To hear the Spirit teach and not to Practice is the next way to lose the benefit of so good a Master If the Spirit kindle a spark within us wee should endeavour to get it up to a perfect flame Quenching of the Spirit either in our selves or others is no work for a Christian to put in practise Quench-coals as to the Spirits teaching are the Devils Granadoes he throws into the world to do mischief withall These are the devils plots to blow up men without fire to undo men by extinguishing the fire of the Spirit within Bee not hearers onely but doers also of the Word Otherwise yee deceive your selves It is the grossest self-deceit Jam. 1.22 because soul-deceit to rest barely in hearing and knowing without doing Hee that knows his Masters will and does it not shall be be aten with many stripes Either obey what ye know is commanded and practise what ye hear or else better never to know or hear at all § 11. III. From Gods Presence and teaching of his Spirit there arises matter of reproof to three sorts of persons 1. To such as depend onely upon the teachings of the Spirit without the Word of God If there be any delusions in the world wee must own this as the Belzebub amongst them This is the master plot the Devil hath used in the late times to lay Gospel Ordinances under the brand of ignominy and grossest contempt Oh it 's an easy way to be spiritual to say the Spirit