Shecinah, or, A demonstration of the divine presence in the places of religious worship being an essay, tending to promote piety, prevent apostacy, and to reduce grosly deluded souls, first to their right wits, then to the right waies, of Gods publick instituted worship / by John Stillingfleete ...

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 Re∣proof to those that are all for the Spirit, and nothing for the Word. To Formalists. To Carnal Persons. Matter of Consola∣tion 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 chap∣ter, as the Conclusion of the whole.

I. If God be present to teach his Chil∣dren 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 com∣mon illumination of the Spirit may carry us much further, and yet all this while wee may come far short from the saving teach∣ing of the Spirit of God. 'Tis 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, and of Righteous∣ness. When the Spirit sets home sin upon the soul, in order to conversion, and salva∣tion, hee also clearly discovers the Righte∣ousness 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 considera∣tion 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 Ju∣stice. 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 toge∣ther, in the salvation of rebellious sin∣ners.

§ 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 du∣plex iniquitas. The Law of the Spirit frees the soul from the Law of sin and death. 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 con∣stant practice of known sins. Hee doth not allow them to sin, and then teach them, that that is to be spiritual, to deem nothing sin, that wee possibly can commit. Hee doth not allow souls to live as they lift, and then teach them, that God sees no sin in his Children. How can you be taught of God, and yet follow your old courses of sin and prophaneness. See 2 Pet. 1. vers. 4, 5, 6. Those that are made partakers of the Di∣vine Nature, have escaped the pollution of the world; they add to their virtue, know∣ledge; to their knowledge, temperance, &c. The Spirit changes the garments of those he takes to be his Scholars; hee throws off the raggs of their old sins, and puts on the Robes of Christs Righteousness, and upon those Robes, hee places this Golden Chain of Graces, as an Ornament to him, being under the guidance and teaching of the Spirit of God. This Chain is made up of

many links, Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Bro∣therly Kindness, Charity. Hee that hath all these, is truly knowing, vers. 8. Hee that wants these, is stark blinde, vers. 9.

§ 4. Rule 3. Hee is taught by the Spirit that hath the sweetness, and comforts of Gospel-Truths made out seasouably to the soul. Thus may a Christian know that a promise is set home by the Spirit, when it comes in to the upholding of the soul, under grievances and afflictions, at present incumbent on the soul; or for the mortification of sin, which is his great burden, and trouble of his life. Where our own strength and parts fail, there the Spirit of God ordinarily comes in with a supply. When wee know not in what box, our evidences, our comfort, our quickening, our strength lyes, then the Spi∣rit of God comes in, and opens the pro∣mise to us, and such places of the Word as are both suitable and seasonable for us.

§ 5. Rule 4. Hee is taught of the Spirit, that is impartial in his desires of, and endea∣vours after knowledge. What-ever concerns either the Glory of God, or the welfare of his soul, hee labours to have that made known to him. Partiality makes men act

onely to have so much knowledge, as to have their tongues by it tipt with the lan∣guage of Canaan, when in the mean while they look not at the ordering of their lives, as becomes an Israelite indeed. The lan∣guage of Cornelius to Peter, is that which well becomes a true Disciple of Christ. Wee are all here present before God, to hear all things that are commanded thee of God. Nay, be they never so bitter things, yet a gracious heart desires to know the worst, as well as the best, of himself; what makes most against him, as well as what makes most for him. As it was with Eli; hee urges Samuel to let him know, all that was the mind of God, be it never so bitter. It is contrary with carnal hearts, if any thing cross their lusts, or go contrary to their car∣nal designs, they care not for knowing of it. Herod cast John into prison, because hee told him it was not lawful for him to have his Brothers Wife. Thus ungodly hearts rise against the Word, when it would part them from their sins: and ascribe a close, and convincing Sermon, rather to the en∣vy of the Teacher, than to the teaching of the Spirit of God.

§ 6. Rule 5. Hee receives the Truths of God with much humility. Paul was despe∣rately

proud whilst a Pharisee, ignorant of the spirituality of the Law, but very humble when hee became a sincere Christian. Ser∣ving the Lord with all humility of mind. Sin∣cere souls, like the lowest valleyes, are very fruitful, whilst proud hearts, like the lofty hills, are barren and unprofitable. See the deportment of Agur; I am more bru∣tish than any man, I have not the understand∣ing of a man. Yet hee exhorts his Scholars to fetch their knowledge from the High One. The Holy Spirit seeing so deep a Self-denial, and Humility in him, ranks his wisdome with Solomons, and his Pro∣verbs, and the Wise mans, are both joyned together.

Rule 6. Hee that is taught by the Spirit, by that knowledge is carried out to purifie himself from sin. Having these promises, let us cleanse our selves from all filthiness of flesh, and spirit, perfecting holiness in the fear of the Lord. Where the Spirit teaches, purity of life is one main lesson. The very office of the Spirit is to sanctifie the soul. Impurity of life is no Livery for the Disciples of Christ to wear, 1 John 3.3.

Rule 7. Knowledge taught by the Spirit, speaks the soul under the influence of the

Spirit, both before and after his teaching.

First, Antecedently, The Spirit puts the soul to pray earnestly for his saving disco∣veries of Gospel-Truths. Luke 11.13. How much more shall the heavenly Father give the Holy Spirit to them that ask it. The Spirit here, is further discoveries of the Spirit. And hee that goes in the sense of his darkness and ignorance, seldome comes away without an answer to his prayer.

Secondly, Consequently, hee is carried out to praise God for the communication of saving knowledge, and teachings of his Spirit. Carnal hearts ascribe all to their own parts and industry; Gracious souls own Gods Spirit in all their discoveries, and do desire to improve all to his glory and praise.

§ 7. II. Hence arises matter for Ex∣hortation; If the Spirit be present to teach us, wee should easily be exhorted to own the Spirit as our grand Teacher. In that it is both our greatest wisdome, and chiefest comfort so to do.

First, It is our greatest wisdome. Lear∣ners, if wise, make choice of the ablest Masters to teach them. There is none bet∣ter, nor abler to teach thee, than the Spi∣rit of God. Best of men have their imper∣fections

in point of Knowledge, and so are but imperfect Teachers. But the Spirit of God, as hee is omniscient, and knoweth all things, so hee is infinite, and able to teach us all things. Hee that teacheth you all things. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to teach, is oftentimes accom∣modated in the New Testament, to the Articles of Faith in the Gospel, and then the meaning is, the Spirit teacheth us all things necessary to salvation. Is it not our wisdome now, to have an Omniscient and Infinite Teacher? Other Teachers, though never so well accomplished, are not able to teach an Art or Science, if they meet with an unfit subject. A dull Scholar is many times a discredit, to an ingenious and very good Master; yet the reason is not because the Master wants skill to teach. but because the Scholar wants parts to learn. Now the Spirit of God, either findes, or makes men fit to be taught: If men want parts, hee enlarges the abilities of their minds; if they have natural parts, hee sanctifies them. And indeed in this sense hee findes none, but makes all fit to be taught; for none hath the least degree of saving, and fanctifying knowledge, but what comes from the Spirits teaching.

Secondly, It will bee our chiefest comfort. One dram of knowledge from the Spirit of God, goes further than a thousand notions from natural, and meer humane teaching, in point of comfort. What comfort will the most knowing men have, of all their know∣ledge 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 go∣ing 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 Physi∣tian, 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. Because what the Spirit teaches, advances the Chri∣stians comfort, as well as informs his con∣science.

§ 8. To back the present exhortation fur∣ther, 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 read∣ing the Word. Meditate day and night in the Law of the Lord. Bee often hearing the Word Preached. Lord I have loved the ha∣bitation 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. 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 abomi∣nably 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 Ordi∣nances.

§ 9. 2. Let us hear the Spirits teaching diligently. It is one thing to bee bodily pre∣sent, another to have an ear to hear the Spi∣rit

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 la∣bour to have that frame, that Eli put Sa∣muel into. Saying, go lye down, 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. 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. 'Tis the unhappinesse of all men, to be dark by nature, and of some, in the midst of spi∣ritual light. The way for us to have preach∣ing profitable, is to begg the Spirits teach∣ing, in the teaching of the Word. Open mine eyes that I may understand the wonder∣ful

things of thy Law. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Re∣veal mine eyes, i. e. take off the veyle of darkenesse and ignorance from mine eyes. Had not David, Gad, and Nathan, and o∣ther 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Spi∣rit comes to teach them.

§ 10. 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 trem∣ble too, with reverential affection, and a Filial fear. Great Doctors do command re∣verence 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 teach∣ing 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 reso∣lution 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 Spi∣rit kindle a spark within us, wee should en∣deavour 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 with∣all. These are the devils plots to blow up men without fire, to undo men by extin∣guishing 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, because soul∣deceit, to rest barely in hearing, and know∣ing, without doing. Hee that knows his Masters will and does it not, shall be be a∣ten 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 teach∣ings of the Spirit, without the Word of God. If there be any delusions, in the world, wee must own this as the Belzebub amongst them. This is the master plot the Devil hath used in the late times, to lay Gospel Ordinances under the brand of ignominy, and grossest contempt. Oh it's an easy way to be spiritual, to say the Spirit teaches, and then wee can condemn all for carnal, that stick to Ordinances, and call these outward forms, beggarly elements. Instead of Davids language, Oh when shall wee come up into the house of God, wee may hear, when shall wee meet in some obscure cor∣ner or other. And instead of St. Pauls ex∣clamation, 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. 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 impu∣dently 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 uncer∣tain in the very foundation, that such give themselves up unto, that wait for the Spi∣rits teaching, without the Word. For what rule have I to try the Spirit by, but by the Word revealed, and written in the Scrip∣tures? 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, 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 ob∣stinacy in errour, puts them upon reject∣ing (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 bo∣dies to the flames, yet never suffered for any of those things, which these ob∣stinately maintain, who have fallen from hearing the Word, and have left the Or∣dinances, which wee have good ground from the Word of God to brand, as er∣rours, 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 un∣der sin, or at the best, but a freedome from some gross and scandalous sins of the world.

§ 12. 2 Reproof, to such formal Hypo∣crites, as are meerly for the teaching of the Word, without the inward teaching of the Spirit of God. When wee plead for Or∣dinances, 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, Pharisai∣cal Hypocrisie, was never the way pre∣scribed to eternal salvation. 'Tis a small commendation to be a good Church-man; and yet some praise it doth deserve, be∣cause 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 compa∣nions. Such are but Religious Atheists, Re∣ligious 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 per∣formance of Gospel-duties. The Devil loves Hypocrites well, and therefore hath prepared them a principal seat in Hell. Hy∣pocrites and unbeleevers are placed in the very fore-front of the damned crew.

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 dis∣patched on week-daies, or would hinder o∣ther 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. When the Lord Jesus shall bee re∣vealed from Heaven with his mighty An∣gels, 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 pre∣sence 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 one∣ly can effectually teach them. These four Lessons they are taught effectually.

First, Recte credere, to beleeve aright. 'Tis the work of God, 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, 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, it is the gift of God. The Spirit works this Faith, by opening the eyes of the under∣standing, convincing of the conscience, of sin in himself, and righteousness in Christ, then the will is renewed, and made wil∣ling

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. 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. 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. 'Tis 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 Spi∣rit of Love teacheth men to be conscienti∣ous, and not to be censorious.

Fourthly, Recte orare, to pray aright. With what face can any pretend the teach∣ing of the Spirit, and either neglect or con∣temn the use of prayer: When as the Spi∣rit is set out in Scripture by this Title. The Spirit of Supplication. And in that known

place. 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 com∣fortable, 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. They are taught to keep the unity of the Spirit in the bond of Peace. 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 kind∣ling 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. Vo∣luptuous men aim at pleasure, ambitious men at honour, covetous men at gain and profit, &c. But a Saint of God makes Hea∣ven and Happiness, and the things of Eter∣nity 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 de∣struction.

Notes

• Joh. 16.8
• Rom. 8.2 Vers. 5.
• Act. 10.33
• 1 Sam. 3.17
• Mark 6.18
• Act. 20.19
• p. 0.30.2, 3
• 2 Cor. 7.1
• Act. 15.9
• Job. 14 26
• John 14.26.
• Psal. 1.2.
• Psal. 26.8
• Psal 122.1
• 1 Sam. 3.9
• Heb. 2.1.
• Psal. 119.18.
• Judges 3.20.
• Jam. 1.22.
• Psal. 122.1.
• Rom. 10.15.
• Quakers.
• See before c. 13. ss. 8.
• Mat. 24.51
• 2 Thes. 1.8.9.
• Joh. 6.29
• 2 Thes 3.2
• Ephes. 2.8
• Rom. 8.14
• Gal. 5.22
• Zach 12.10
• Rom. 8.26
• Heb. 12.14
• Ephes. 4.3