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 ...

SHECINAH: OR, A Demonstration of the Di∣vine Presence, in the places of Religious Worship.

CHAP. I. Self-Reflection discovers the being of an Om∣nipotent God, Gods Omnipresence: These two introductory to this Discourse. The right use of a Light within. The Scrip∣tures declare and prove Gods Omnipre∣sence. Several degrees of Gods special presence. The Design of this Treatise.

§. 1. MAns rational Reflection up∣on himself, if faithfully im∣proved, would, with convin∣cing evidence, secure him, both against Atheism, and Irreligion. The sound acknowledgement of a Deity, pre∣sently

leads the mind to a Religious Appre∣hension of him: For that comes short of a truly Divine Being, and cannot rationally be owned as God, which when discovered, doth not forthwith present it self to intel∣ligent creatures as the true object of their Religious Worship, and Sacred Adoration: Now Self-reflection may easily discover that there is a God, and this may serve to rout Atheism. And that same mind that is able thus to discover a Deity, doth also na∣turally prompt us to an acknowledgement of that undoubted homage which is the un∣questionable right of the Supream Soveraign of the world, viz. Religious Worship, and Adoration: And this speaks Religion to be highly rational, as that which is connatural to intelligent creatures, and withall brands Irreligion, with the greatest unreasonable∣ness in the world. Let us a little consider now what Self-reflection can do towards the discovery of a Deity. 'Tis evident that mans soul is not limited, and restrained onely to direct Acts in its operation, but it is usually as able to reflect upon its own Actions, and take a review of them, as it is at the first, in a direct Act of knowledge, to apply its self to any peculiar intelli∣gible Object. As Scripture plainly inti∣mates

a distinction 'twixt the direct and re∣flect Acts of Faith:* 1.1 So the constant expe∣rience of a rational soul, evidences a clear distinction of the reflect Acts of knowledge, from those that are direct. For the mind in its reflection, peculiarly fixes upon its own former Actions, as the proper object it converses about: But as it exerts direct Acts of knowledge, its circumference is as large, as the latitude of Beings, or objects that are in themselves intelligible. Suppose now a contemplative mind, setting it self to take a true scantling of mans nature; it must needs abstract the humane nature from all those conditions, that would limit it to individual persons; and it must con∣ceive it as somewhat common to all men; here is a direct act of the mind: But when he reviews this Action, and nar∣rowly searches into the manner of appre∣hending, and distinct understanding of the humane nature, and takes notice of the power, and species, by which the act of the mind was exerted; this is properly Re∣flection. Now the mind by this may clear∣ly perceive, that those intellectual Images which represented the nature of man, as abstracted from all material accidents, cannot be corporeal and material them∣selves,

but immaterial, and refined from the dreggs and dross of matter. These be∣ing immaterial, do necessarily require a Spiritual Power, and Incorporeal Sub∣stance to reside in, as their proper subject. Therefore it follows, the rational soul that thus reflects upon its self, can be no other than an incorporeal, and immaterial sub∣stance. If it further searches into the Ori∣ginal of an immaterial substance, as the soul of man is concluded to be; it cannot but conclude, that it could not possibly be made of any pre-existent matter, when in its own nature it is immaterial or spiritual. Besides, the nobleness of its being, and the excellency of its operations, speaks it to be of no mean, earthly, or sublunary ex∣traction. If the soul (being immaterial) cannot be generated, or made by any ma∣terial production; it remains, it must have its being immediately raised out of nothing, which (being a work of Omnipotency) will evidently demonstrate the being of an In∣finite, and Omnipotent Agent, which first gave life, and being, to an immortal, and immaterial soul, which can be no other than God himself.

§ 2. Having thus discovered the Being of God, and that hee must be of an Infinite

Power, to create an incorporeal substance out of nothing; it were no difficult task, to demonstrate the rest of Gods Attributes, from this, that hee is Omnipotent, or of an Infinite Power. But to pass by all other Attributes, I shall onely consider the ne∣cessary Inference, of Gods Immensity or Omnipresence, from the presupposed Being of his Infinite Power. For a Being or Agent of Infinite Power, must of necessity be of an Infinite Essence; because otherwise the principle of operation would transcend the nature of the Essence and Being; and a Finite Essence would absolutely and simply be invested with an Infinite Power; which is as repugnant to right reason, as deroga∣tory to the nature of the Supreme Being, or Being of Beings, God blessed for ever∣more. If the Essence be infinite, that is, of Infinite Power, it follows, that that Es∣sence cannot be limited, or restrained to a∣ny finite space: For that which is any waies limited, cannot every waies, and ab∣solutely be Infinite. If an Infinite Essence be not limited by any finite space; then this created Fabrick of the world (being fi∣nite, because created) cannot contain it within its bounds. But as it is every where present in the world, so being infinite, it

must needs exceed the limits of every crea∣ture; and so also the largest bounds of the highest Heavens: So that God which is Infinite, and illimited in his Essence, must necessarily be granted to be in that bound∣less Imaginary space, which must be sup∣posed beyond the surface of the world. This may further be proved thus; either God can produce another creature, in that sup∣posed space, or hee cannot: If hee cannot, then he would not be Infinite in his Power, which would be repugnant to his Being, and the contrary hath already been evin∣ced. If hee can, then hee would either be present with that creature, or not: If not, his Essence would not be Infinite, because excluded from that space, where the crea∣ture is supposed to be. If hee be present, then either newly present with it, or he was eternally so: If newly, then there would be a real mutation in his Being, being pre∣sent now, where hee was not before, which is as derogatory to Gods Infinite Perfe∣ction, as a local restraint and limitation is to the Infiniteness of his Essence. It re∣mains then, that hee was eternally present there, and if so, then hee alwaies was in that boundless Imaginary space, where the creature was supposed to be produced,

which was the matter to be proved.

§ 3. That this Introduction thus indu∣striously designed, may not to any one seem wholly unsuitable to the ensuing dis∣course, concerning the special Presence of God: I would advise the Reader, seriously to weigh both the matter expressed, and the manner of its discovery; and hee shall finde both highly subservient to my main design. The chief matter is Gods Omnipo∣tency, and his Immensity, or Omnipre∣sence. Consider these joyntly, so they are a solid foundation for that Religious Wor∣ship that is due to God; for both Omnipo∣tency and Omnipresence, are necessarily required in the proper object of Religious Adoration, as is more fully shewn, c. 4. § 2.* 1.2 And Gods Omnipresence considered singly by its self, and abstractly from the other, is presented as a necessary Caution, to less wary minds, to secure them from all those unworthy thoughts, that may any waies de∣rogate from the Infiniteness of his Essence, when they shall see a discovery made of Gods special Presence, in the places of his Publick Worship under the Gospel. For Gods special manifestation of himself, ei∣ther in Heaven, or in the Temple of old, or in his Church, and faithful Servants now a

daies, as places of his peculiar residence, is no waies inconsistent with his natural Im∣mensity; and being every where present, as I shall more fully declare, in the sequel of this ensuing Discourse.

§ 4. If wee do again consider the manner of discovery of these two fore-mentioned Attributes, viz. that it is by the very light of nature, and by the improvement of right reason, and understanding (that common benefit, that Christ enlightens every one with∣all that comes into the world.)* 1.3 This may let that fond generation of people know, who are so hugely enamoured with, and do so su∣perstitiously dote upon, their so much ad∣mired and adored notion, of A Light with∣in: That there is other work that God hath designed that inward Light for, than by its native, strength, lustre, and radiancy, infal∣lability to guide us, if faithfully followed, as they no less prophanely, than ignorantly do imagine, to the place of bliss, and eter∣nal happiness. For, consider this inward Light, in its speculative part, wee see in some measure what useful discoveries it may accommodate us withall, by what hath been before mentioned. And look upon it again in its practical office, as it sparkles in mans natural conscience, so it may be

very serviceable to the design of Christiani∣ty, when inward convictions of many gross sins, repugnant to the very dictates of na∣tural light, do render us restless in our spi∣rits, till wee have found a more spiritual conviction of sin, by the Law of God re∣vealed in his Word, and a conversion from them unto God, through Christ, by the Ho∣ly Spirit, according to the tenour of the New and Gospel Covenant. But that this Inward Light, which the Wise man stiles the Candle of the Lord, and at the best,* 1.4 burns but in the socket of a corrupt mind, with very much dimness, should ever discover the right and ready way to the New Jeru∣salem; is the product onely of mens foolish fancies, their pride, and ignorance. Would not from hence a strong impeachment of the Divine Wisdome be raised, that hee should send Christ into the world, to pur∣chase salvation for lost, and fallen man, when by this inward Light, hee might have obtained it well enough before?

§ 5. Having thus briefly hinted the be∣nefit of Self-Reflection, and the true use of in Inward Light, which, as it is common to all men, so it is but of common concern∣ment in order to salvation, of which more, 〈◊〉〈◊〉 its proper place.* 1.5 I shall now in the

close pursuit of my present intendment, be∣take my self to Divine Revelation. And what Caution I before handled from the light of nature, is as necessary in the first place to be shewn, from Divine Revelation in the Holy Scriptures, viz. That God is every where present, filling all places, and spaces, both real and imaginary by his Im∣mensity, 1 King. 8.27. Behold the Heaven of Heavens cannot contain thee,* 1.6 Jer. 23.24. Can any hide himself in secret places, that I cannot see him; do not I fill Heaven and Earth, saith the Lord? Scripture doth not onely barely assert, but with strength of Ar∣gument prove Gods Omnipresence, Act. 17.* 1.7 Hee is not far from every one of us; for in him wee live, and move, and have our be∣ing. For indeed, wee cannot otherwise know the presence of a Spiritual Being, than by its operations: And it seems no less impossible, for one to produce any thing immediately where hee is not, than when hee is not at all in being. Now wee living, and moving, and having our being in, and by God, it must necessarily follow, that God is present with us, and every thing that either lives, moves, or hath a being.

§ 6. But though God be every where present, and so with every creature equally,

in regard of his Infinite Essence, and of his Immensity: Yet as to the Specialty and pe∣culiar Efficacy of his presence, hee is not with all, either things, or places and per∣sons, after the same manner present. For it hath been observed, that the Scriptures do evidently set out, divers degrees of Gods special presence. The first, and chiefest,* 1.8 is with the humane nature of Christ, which God the Son, the second person of the Tri∣nity, hath hypostatically united to him∣self, and really taken into the unity of his own person: Whence God is said to be made man, the Word to be made flesh.* 1.9 This is the sublimest mystery in the world, that two natures should be so united, as to be∣come one person. And the highest, and most wonderful degree of Gods presence, that ever was. A second degree, and the lowest,* 1.10 is, that God is present with all his crea∣tures, as the preserver, guider, and gover∣nour of them. A third degree is,* 1.11 that God is present with the Glorified Saints and Angels in Heaven, whom hee doth not on∣ly uphold in their Being, but peculiarly vouchsafes to them the solace and sweet∣ness of never fading bliss and happiness. A fourth degree is;* 1.12 Gods special Presence with his own people, whose temporal life

hee doth not onely preserve and sustain, but also by his grace prepares them for life e∣ternal. This Special Presence of God is that which is promised to Gods people in his Church,* 1.13 in his Ordinances. Thus Azariah told Asa, and Judah, and Benjamin; The Lord is with you, while yee be with him. The presence of Gods Grace, and his singular Favour, is assured to those that continue in Gods waies. Thus David in banishment, earnestly, and importunately breathes af∣ter the enjoyment of God, in his Church, and Ordinances.* 1.14 As the Hart panteth af∣ter the water-brooks, so panteth my soul after thee, O God. David knew, that God, who was every where, could not but be present with him in his exile. But his desire here is for Gods special presence in his Church. He acknowledges therefore,* 1.15 that there is a very great use of Publick, Holy Assemblies, and that there is none so holy and perfect, but that stands in need of the hearing of the Word, and pious use of the Sacraments. And against those, on whom hee turns this present place of David, is my design main∣ly intended, viz. contra cos, qui, quoniam sibi sapientes videntur, conciones sacras, & Sacramenta negligunt. Against those, who, because they are wise in their own con∣ceit,

do neglect all Publick Sermons and Sacraments.

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 Pre∣sence in it. The Original of that. The nearer the Church, the further off from God. The Saints panting after Gods pre∣sence in Publick, Psal. 42.2. cleared, why the wicked slight it, and desire it not.

§ 1. God having curiously and wonder∣fully framed the stately Fabrick of the World, left it not, as the ablest and ex∣actest Artificers, are wont to leave the chiefest Peeces of their Workmanship. The skilful Carpenter, when hee hath taken much care and pains in building of an house, looks no more after it; because hee makes it not for himself. But when wee look upon the Visible World (whose buil∣der and maker is God) wee finde that it was made for himself;* 1.16 hee having made all

things for himself, and therefore it co•••••••• him to uphold it, and preserve it, as we as create it. Though Gods Right, and So∣vereign Dominion over the creatures, doth not arise from the highest benefits hee hath bestowed on them, even that of their very Being by Creation, but from that superemi∣nent Excellency of his own Being and Es∣sence; yet having bestowed a Being on them by his Power, hee counts himself ob∣liged in point of honour, to give them a necessary support in their Being, by Pre∣servation and Providence. The whole World was made, as a Mansion-house for himself, and would not this be ready to sink under its own ruines, and presently creep again into the bosome of non-entity, if God should withdraw his manutenency, and leave it to it self, as it is created? And why God should not suffer the Creation to dwindle into nothing, and return to its first prin∣ciples, especially, since that it groans un∣der the heavy burden of mans sin, and de∣generacy from God: There can, I think, no more pertinent reason be given for it, than this, that God hath made all things in it, but some things more peculiarly, for him∣self. It cannot but seem very rational, that that which hath been, throughout all ages

the chiefest object of Gods Providence in the world, should be looked on, as the chiefest intendment of his Preservation of the world its self, in its Being, and that is, next to Gods Glory, the Good of his Church. Is not this lively represented to us in that temporal Salvation which was freely pro∣mised to Sodom and Gomorrah (a little world of sin and iniquity) if that ten righ∣teous persons could have been found there∣in?* 1.17 And wee have God himself inquiring in Jerusalem, but for one man,* 1.18 that execu∣teth Judgement, that seeketh Truth, and he will pardon it; if but a man can be found. What reason then have wee, but to con∣clude, that the world had presently fallen about mans ears, after his degeneracy, had there not been a Peculiar People, a Royal Seed, even the Church of God, to be raised out of the ruines of fallen man, by the in∣terposing of Christ, first proffered and pro∣pounded for the worlds reparation, in that Fundamental Promise,* 1.19 The seed of the Wo∣man shall break the Serpents head.

§ 2. God having made the whole world as his Royal Mansion, yet hee hath reserved that part of it which he owns as his Church, to be as it were his Presence Chamber. Look to the place of bliss and happiness, where

the spirits of Just Men are made perfect there God doth in an eminent manner dis∣cover the tokens of his Glorious Presence, it the midst of the Church Triumphant. Look to the place of our Pilgrimage, where the best of Gods Children are but sojourner and strangers, as all their Fathers were: Here God displayes his banners of love, and discovers the Signal Tokens of his singular Favour and presence amongst those, who are sighting the good fight of Faith, under Christ their Captain, in the midst of the Church Militant. And that Gods care hath alwaies been very great towards his chosen and peculiar people, and his favourable aspect upon those that tremble at his word, may hence appear, in that the visible parts of Gods Creation, have been in all ages, by an Omnipotent Arm, made extraordina∣rily subservient to their safety and preser∣vation. As might be shewn in the Seas di∣vision for the Israelites deliverance.* 1.20 In the rebating of the natural effect of the fire,* 1.21 for the preservation of the Three Children in the fiery Furnace; and in the Suns standing still in Gibeon, and the Moon in the Valley of Ajalon, till Gods people were avenged of their enemies, and the reason is given, For the Lord fought for Israel.* 1.22 And indeed this

might be made evidently apparent in a multitude of other instances of the like na∣ture, of each of which may be truly said, what Calvin expressed of the last mention∣ed passage in Joshua; Hic autem refulget singularis Dei favor erga Ecclesiam:* 1.23 They were all visible tokens of Gods singular fa∣vour towards his Church.] But amongst all the manifestations of Gods presence and favour, there are none more remarkably signal, for constant reviving and comfort∣ing the hearts of his people, than those that have been truly experienced in his Ordi∣nances, enjoyed by his servants in those places, which either by divine appoint∣ment, or at least by divine Approbation, have been separated, and set apart for Re∣ligious Worship, and the Service of God.

§ 3. Considering now, that great experen∣ced reality of Gods gracious Presence in his Ordinances, and in those places and As∣semblies where they are conscientiously at∣tended upon; may it not seem very strange, that amongst us, who generally own the Publick instituted Worship of God, That should be owned as a currant expression, which is so much derogatory to it, and car∣ries much more of prophaneness, than of truth in it, viz. The n••erer the Church, the

further off from God. I confess in our English Nation, Custome hath made it very com∣mon, and some mens carelesness hath made it too true. But take it in its latitude, and it better suits the Irreligious Italians, from whom it had its original, than sincere Pro∣fessors of Christianity, on whom after∣ages have cast it. For the Italians do abhor Religion, because they see the Pope make a politick Robe of it, taking the liberty of putting it on, and off, as best suits his oc∣casions: So that hee may be said to imitate Peter onely in this, in denying of his Lord and Master. And at their door let us leave this Babylonish Brat, which indeed seems to degenerate, by speaking so plainly the English Tongue; the 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 pre∣vailing 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 Ordi∣nances 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 extream∣ly 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 re∣freshing streams of Gods Presence there? An experienced Childe of God, is out of his element, when debarred from Gods Pub∣lick 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 lamen∣table condition unto God.* 1.24 My soul thirst∣eth 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 con∣tinually 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, de∣barred from Gods Worship? And dare you count it your priviledge, your perfe∣ction, to throw off Gods Publick Ordi∣nances, with an admiration of your silent and dumb Congrega∣gation in private?* 1.25 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 In∣fant 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 dispen∣sation of the Covenant, to be restless and unsatisfied without, and alwaies to bee

hungring and thirsting after God in his Or∣dinances. —

§ 5. But what means David by that pas∣sage? Psal. 42.2. When shall I come and appear before God? [Obj.] Are not the Saints of God, in what place soever they are conver∣sant, 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.* 1.26 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 pre∣sent? If I ascend up into Heaven, thou art there, if I make my bed in Hell, behold thou art there, &c. 'Tis true, and this wee have [Answ.] not asserted onely, but also formerly prov∣ed,* 1.27 and shall further clear, that God is every where present. But there is ano∣ther 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,* 1.28 as a Lutheran once did at the name of a Syllogisme, in a conference with Beza, of whom 'tis said, ad nomen Syllogismi to∣tus exhorruit) Yet I say, another meaning of this place, may clearly be seen, by com∣paring

it with other places, and with the Original.* 1.29 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.* 1.30 Which kind of speech, what it meaneth, is fully cleared in a paral∣lel 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,* 1.31 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 im∣becillity, 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 banish∣ed from God himself. Wee see then that the Saints of God had rather call upon God in the Church and Publick Congre∣gation, than in some secret corner.

1 Because they are assured that it is the mind and will of God, to be honoured pub∣lickly, as well as privately to be worship∣ed, 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 there∣fore 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 ar∣dent desire of advancing Gods Glory, and promoting the salvation of other men. Their desire mainly is, therefore to wor∣ship 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 hereto∣fore, 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 down upon their souls, in the use of the Publick Means, they, like clouds without water, are carried away with the winds of false Doctrine. These men, like Trees without sap, soon wither, and lose their former flourishing beauty: Their pretended love to God, in his Ordinances, is still on the decaying hand, and their ve∣ry Profession, by little and little, comes at last to dwindle into nothing. Brown Bread and the Gospel, would come far short of be∣ing a satisfying portion to these mens spi∣rits, who can sit down contented well enough, without the apprehension of any great disadvantage, in being deprived of the comfortable presence of God, in his Publick Ordinances. Alas! what's the rea∣son of all this? Truly it is because they never tasted how gracious the Lord is. For as one well observes,* 1.32 From tasting doth a∣rise love, and from love the desire of an Ab∣sent God. And blessed are those that hunger and thirst after Righteousness. But alas! wicked hearts, that never yet at any time tasted how gracious the Lord is, by his re∣froshing, and reviving presence in Gospel means; they are ravished with no kinde

of love of God at all, and they which ne∣ver love God, never earnestly breathe, and desire after God, when hee is absent from them.* 1.33 What is the cause that so many are seen destitute of this Visible Pre∣sence of God, which is in his Ministry, and yet not in the least moved at it? Alas! they never tasted how sweet and pleasant this presence of God is. Hence it is that there is no love of God, and hence again, no desire after him. But what shall wee think of those men, who do not onely willingly suffer themselves to be de∣prived of this Presence of God, but also by all waies, and means possible, hate, perse∣cute and oppose it? How do these men stand affected either to God, the Gospel, or their own souls? Well! however Sampsons Foxes may have their heads look∣ing divers waies, yet they are joyned toge∣ther with Fire-brands in their tails. And however those that desert the Publick Means, may tend some of them to pro∣phaneness, others to a Schismatical, not to say Heretical Separation (many Heresies going currantly for new lights) yet this

is the Fire-brand, or rather the Devils dead coal, that is common to them both, to wit, an unexperience of Gods gracious presence, and comfortable appearance unto souls, in the Publick means of his own appointing. And when wicked mens offerings are not accepted, they are ready to throw off Di∣vine Ordinances, and Gods Worship too. A memorable instance wee have of this in accursed Cain.* 1.34 And hee went out from the presence of God, and dwelt in the Land of Nod.

CHAP. III. Genesis 4.16. And Cain went out of the presence of the Lord, &c. The place cleared, Out of the Original, by parallel places of Scripture. By the concurrent Judgement of Learned men. Cains dwel∣ling in the Land of Nod. The basis of the ensuing discourse.

§ 1. THe last mentioned place, Gen. 4.16. being of great usefulness as to my present design, and of some difficulty in its self, I shall not count it lost labour to

spend this chapter in the brief explication of it. And Cain went out of the presence of the Lord, and dwelt in the Land of Nod. In the general view and consideration of the whole verse, two things are presented to us.

First, Cains sad farewell to his best friends, in that first, hee leaves his Fathers Family: Having killed his Brother Abel, hee bids farewell to his Father and Mother too: In killing his Brother, hee had stab'd all his comfort at home: Hee could expect nothing but frowns from them, whom his malice and madness had bereft of a tender Childe; this is implied. Secondly, in leav∣ing his Parents, hee shakes hands with, and shamefully leaves, his most absolute and best friend too, even one that would be a friend indeed, when Father and Mother for∣sake one, viz. God himself. And hee went out of the presence of the Lord. Whilest with his Parents, hee was in the place of Gods Worship; the whole Church of God was then in Adams Family.* 1.35 Now in leaving of it, hee forsakes Gods Worship, and Ordi∣nances, and so forsakes God too: And this seems to be the saddest farewell of any in the whole world, to leave our Parents, and our God together. And Cain went out of the presence of the Lord.

2. The woful unsettlement hee brings himself into: And dwelt in the Land of Nod;* 1.36 that is, of wandring: And indeed hee must needs be unsettled, who once leaves God,* 1.37 the Centre of Rest. If Pa∣rents are left, and God forsaken, no won∣der if rest, and quietness, and comfort, and settlement, are all lost too. It follows pre∣sently upon the leaving of Gods presence, that hee dwelt in the Land of Nod.

§ 2. But to give further light into the full meaning of the place, two questions are necessary to be resolved.

Quest. 1. How is Cain said to go forth out of Gods presence? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the face or presence of the Lord.

Answ. 1. It cannot be meant of his pre∣sence of glory. The injoyment of Gods pre∣sence of Glory, is a priviledge onely of the life to come, of which Cain, upon the ac∣count of the present state hee was in, was uncapable of, hee being yet a Citizen of this world, and his soul confined to a Ta∣bernacle of Clay. Besides, what should a murderer do in Gods glorious presence, hee can never come there without repentance. For vileness and vanity, to obtain the bea∣tifical Vision, is wholly impossible.

2. It is not meant of Gods natural

and essential presence.* 1.38 Whither shall I flee from thy presence? saith David. And whi∣ther could Cain flee from God, who is Om∣nipresent? The Circle of an Infinite Be∣ing, hath its Centre every where, and its Circumference no where, and there is no avoiding of his presence. In vain shall the wicked call to the Hills to fall on them, and to the Mountains to cover them, when even there the wrath of an Omnipresent, and sin-revenging God, will finde them out, and seize upon them. How could God exert his Vindicative Justice, on rebellious Mortals, if they could either cunningly sculk, or cowardly sneak out of his pre∣sence? As God is in Heaven by his Glory, so is hee in Hell by his Justice; yea every where by his Essence, where any of his Attributes have any operation. And it is as possible for a Creature to turn its self absolutely into nothing, as it is for it, to withdraw from the Omnipresence of God.

3. As to the presence of Gods Grace, wee must distinguish. For this is twofold.

First, That whereby hee enlivens mens persons, without which they remain dead in sins. Thus is hee present alwaies with his Saints, this is not here meant. Cain never

went from this presence, for hee never en∣joyed it. Never any yet brought Cain as an instance, or example of falling from Grace, which would be very plain, if it were meant of this presence.

Secondly, That whereby hee enlivens his Ordinances; without which they are as an empty sound, and a dead letter. God is singularly present, where hee is worshipped, and his Ordinances enjoyed. Where two or three are gathered together, I will be there in the midst of them. Cain forsook Gods presence, when hee left the place of Gods Worship, and his Ordinances. ☜

§ 3. That this is the meaning of that place, will appear,

1. From the intendment and purport of the Hebrew phrase,* 1.39 From the face, or presence of the Lord. The face of God in Scripture is often used to set out the presence of God in his Ordinances, in the Congregation of his people,* 1.40 Exod. 23.15. None shall appear before mee empty. In the Hebrew thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 My face shall not bee seen, which is meant of his presence, in his Worship, in the place appointed. Vers. 17. Three times thy males shall appear be∣fore the Lord, Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before the

face of the Lord. Therefore the Shew∣bread is called panis facierum,* 1.41 the bread of faces, or of Gods presence, because it alwaies stood before God in the place of his Worship. Or, as Aynsworth fully expresses it, because the Shew-bread was alwaies to be set before the face, or in the presence of God continually. Wee may finde this phrase, The face of God, used often, to denote Gods presence, in the Scripture. And that Moses in this place, made use of this same kind of speech, to set out Gods presence, in his Worship, though that which first occasioned it, was not till the Sanctuary was erected for Gods Service, fully known. It is by a Prolepsis usual, and frequent in Scripture. Another Instance of which wee have in the very verse before us; And hee dwelt in the Land of Nod. Though the Land had its name from Cains wandring, yet by an Anticipa∣tion, 'tis here set down, as if it had been cal∣led, the Land of Nod, before ever Cain came there.

2. From parallel Scriptures. The same phrase occurs twice in one verse.* 1.42 And Jo∣nah went down to Tarshish from the presence

of the Lord. The same words in the Hebr. with those in Gen. 4. Jonah would have left Gods Church, and have flown to Tar∣shish, where the Heathen lived. Hee knew, that out of the holy Land, there were no Visions nor Revelations, and so thought God would trouble him no more with his Message to Nineveh, when hee was in those strange places.

This, one thus explains; The presence of God,* 1.43 is here taken for Gods singular presence and favour; not that whereby hee is every where present, but with which hee manifests his favour to certain peculiar families, and the per∣sons in them. Hence God is said some∣times to be absent, sometimes present. In which sense Cain is said to go out of the presence of the Lord, Gen. 4.16. that is, from the favour, and singular presence of God. For since he could be no where, but he must needs be in Gods sight; Moses here saith, hee went out of Gods pre∣sence, because, when the rest of Adams children continued in the favour of God, with which hee cherishes and supports his own people; Cain, onely as a Vaga∣bond departs from God, and from that place and company,* 1.44 in which God was wont to manifest his singular grace.

But

that this phrase doth denote Gods presence in the place of his Worship, may most clearly, by comparing two places, appear. In 1 Chron. 16.29. Bring an Offering,* 1.45 and come before him; Hebr, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the same with that in the fore-cited place. And this, in Psal. 96.8. is explained, the Courts of God, the place of Divine Worship. Bring an Offering, and come into his Courts. These are terms equipollent.

3. This may further be evidenced by the concurrent Judgement, of very many, able, and learned Expositors. Some of which I shall here mention.* 1.46 From his pre∣sence] that is, from the place where his Parents, with their family, were met toge∣ther, for the Worship of God, with which kinde of Congregations God is wont to be present with his singular Grace. Junius thus,* 1.47 Hee went out of the presence of the Lord, and so also out of the presence of his Pa∣rents, and of the Church of God, that was remaining with them.* 1.48 Glassius explains it thus, A loco in quo Parentes ejus Deo cul∣tum praestabant, Hee went out from the place where his Parents were wont to wor∣ship God. A three-fold cord is not so easi∣ly broken. I might add others. The English Annotations are as express in this sense as

any.* 1.49 Let mee onely add what Aynsworth notes on these words, From his presence] that is, from the place of his Publick Wor∣ship, and his Word, which was held by Adam, who taught his children how to sa∣crifize, and serve the Lord. So that Cains leaving Gods presence, is casting off Gods Ordinances, and leaving his Worship in Publick. Thus much may serve to answer the first question.

§ 4. The second Question, What is meant by Cains dwelling in the Land of Nod?

Ans. 1.* 1.50 Some think the name here to be a meer Appellative, and not the name of a place. Thus S. Hierom, who interprets Nod, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one wandring and wavering up and down, in the Earth. And thus hee thinks Gods curse is fulfilled on Cain, who sayes hee should bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vers. 12. A Fugitive, and a Vagabond, thou shalt be on the Earth. But the description of this Land of Nod, by the punctual situ∣ation, in the end of the verse, Nod on the East of Eden. Is a sufficient confutation of this Opinion.

2. 'Tis evident, the place is so called by a Prolepsis, or Anticipation from Cains wandring there. For it was not called by that name, till hee came to it. This I

finde agreed on by all those I have seen, except the fore-said Author. And it seems to mee very clear, that not onely the place where Cain was, but also the state and con∣dition that hee was in, is hinted to us by that expression, the Land of Nod, which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vagari. Thus the learned Bochartus renders it.* 1.51 Terra Nod est terra exilii, quia ibi exulavit Cain, The Land of Nod, is the Land of Banishment, because Cain was banished there. And likewise Junius, Terra Nod est terra vagationis & erroris, The Land of Nod is the Land of wandring and error; yet hee there geogra∣phically describes the Country: So that the meaning of it seems to be this, That Cain was in a wandring, unsettled condi∣tion, when once hee left Gods presence. Not, but that hee was fixed in a place; for the next verse tells us, hee built a City. But, as Luther well observed, hee was without Gods promise, and Gods protection, hee was upon the Devils ground, when hee had left Gods Worship. Sine certa Regula, tum vivendi, tum moriendi, Hee had no fixed rule either for holy living, or happy dy∣ing.

§ 5. Having thus cleared the difficulties of this place, I shall in one word or two

shew the usefulness and subserviency of it to my present design, which may easily be seen in a double corallory, which natural∣ly flows from it.

That the place of Gods Worship,* 1.52 is the place of Gods singular presence. And if any think this to be a truth appropriate onely to the Sanctuary, and Temple-service, and to the Ceremonial Worship of God, under the Law: Let such seriously consider, that though the phrase be borrowed from Gods manifesting of himself in the Sanctuary, yet Moses was directed by the Spirit of God, to apply it to Gods Worship, in that time which was a long while before any Cere∣monies were instituted or commanded by God, as Ceremonies; Though some things were then in use, which afterwards were in∣corporated into the body of the Jewish Ce∣remonies. But the Gospel, closing with, and owning this Truth, as proper to its dis∣pensation, after the coming of the Messiah, wee have no reason but to own it as a sober Truth, pertinent to the Worship and Service of God in all ages, and to the di∣vers dispensations, that the Church lived under: Though wee easily grant it to be more visibly exemplified, under that dis∣pensation which was chiefly Ceremonial.

Of which more afterwards.* 1.53

That they which voluntarily leave Gods Instituted Worship, and his commanded Or∣dinances, put themselves into a wandring condition.

The first of these Conclusions I intend chiefly to prosecute, and build upon it, as the main basis and ground-work of my pre∣sent discourse.

CHAP. IV. Adorability proper unto God, Mat. 4.10. Expl. Socinians, Papists, and others mistaken. Why the Heathen never admitted the Wor∣ship of the true God. All intelligent creatures obliged to Actual Adoration. The Angeli∣cal Worship how performed. Man being of a mixt nature, bound to time and place in his Worship. The Original of the Sabbath. The necessity of Publick places, and con∣veniency of Churches. Set places for Worship, some commanded, some approv∣ed. The Tabernacle. The Temple. The use, difference, and original of Proseu∣cha's and Synagogues. Gods Symbolical presence in the Old Testament. The Sche∣cinah. Ceremonial Holiness of places re∣moved. Difference 'twixt the Temple and our Churches.

§ 1. BEfore I come to the full prosecu∣tion, and clear demonstration of the fore-mentioned Conclusion, I shall en∣deavour to prepare my way, and to make it clear, by premising and making good these seven Propositions.

Propos. 1. That God ought to be worshipped, is essential to the Divine Nature. By Wor∣ship

in the general, I mean the performance of respect unto any thing, or person, ac∣cording to the estimation and dignity there∣of. In regard of its object, it may be ei∣ther Civil, or Divine Worship. Divine Worship, usually is called Adoration, which is that whereby the mind yeelds due reve∣rence, and respect unto God, owning of him as the Supreme Soveraign of the world, and depending upon him, as the bestower of all good, and preserver from evil. Now this Adoration, or Religious Worship, is essential unto the Divine Nature; God ha∣ving that in his most perfect Nature, which necessarily calls for it at the creatures hands. To avoid all mistakes, take the Pro∣position thus, Adorability is proper onely unto God. This Adorability, or Inward Wor∣ship in God, in its formal notion, seems not to be placed in that Transcendent Excellen∣cy, in that singular and independent Ma∣jesty of the Eternal Deity, whereby God is infinitely above every creature; But it doth most specially denote his Spiritual Domi∣nion over intellectual creatures; and thus God ought to be worshipped by them in Spirit, as hee is the Father of Spirits. For,* 1.54 although Adorability be conceived to be in God from all Eternity, yet it cannot so

much as be imagined, or conceived by us, but as a relative and respective Attribute of God, which wee conceive of, in God, in order to the creatures, some Action of theirs interposing; so that in Gods Know∣ledge of Vision,* 1.55 wee must necessarily sup∣pose these three things to be together; God Adorable, One adoring Creable, and the Action of Adoration possible. Neither is God said to be adorable, with a respect had to every creature indifferently: For there are but two created natures onely, viz. that of Men, and of Angels, in reference to which, God is said to be adorable, and ought to be worshipped by them.

§ 2. Having thus briefly opened the terms of Worship, Adoration, and Adora∣bility, I shall now prove the Proposition by these Arguments.

1. Either Spiritual Worship and Adora∣tion is necessary, and naturally due unto God, and proper unto him alone, or else our Saviours weapon was but weak, that he used to repel, one of Satans principal temp∣tations. To undervalue the skill of Christ our Captain, in the managing of spiritual weapons, against the Devil, is both blasphe∣my against God, and undermining of the Gospel, and the greatest injury to our own

Faith. But the very strength and force of our Saviours answer to the Devil, is couch∣ed in this. That Spiritual Adoration is pro∣per onely unto God. It is written,* 1.56 Thou shalt worship the Lord thy God, and him onely shalt thou serve. It is written] Our Saviour, to instruct us, uses nothing but Scripture Arguments; And where is this written?* 1.57 In Deut eronomy wee finde it. But the words are thus, Thou shalt fear the Lord thy God, and serve him. Our Saviours Argument is never the worse, nor the weaker, in that hee takes the sense and meaning of the place, though hee doth not exactly tye himself to the words. To fear God, is a more general term, and includes Worship under it; and when our Saviour is to deal with Satan, that would have Worship given to him, hee deems it a solid way of reasoning, to infer a particular from a general, and calls that Scripture that comes by a clear consequence from it. It is written, Thou shalt worship the Lord thy God. And Further, our Saviour sticks not to say, It is written, And him onely thou shalt serve. Though it be but im∣plied in that place of Moses.* 1.58 For indeed the very nature of the subject spoken of, implies a peculiar reference unto God a∣lone. Because those things (such as worship

and fear) which are due unto God as God, are due onely unto God, with whom no creature can claim a partnership, in Divine Adoration, without great Sacriledge, and none can be admitted to it without gross Idolatry.

Argum. 2. If the necessary requisites of the proper object of Adoration be onely in God, then Adorability is proper onely un∣to God. For how can that be the object of Divine Worship, which is not qualified with those properties, and attributes, that are necessary for its constitution, in such a capacity? but in God alone are those re∣quisites found. Which are these three.

Frist, Omniscience, that hee that is wor∣shipped, should know all our wants, our sighs and groans, and know the deepest se∣crets of the most retired thoughts of our hearts. As true Worship may inwardly be performed many times, by the secret thoughts of the mind; so it is necessary, that hee that is thus worshipped, should have a peircing and omniscient eye, to have a clear, and full view of those very thoughts. For otherwise hee may be worshipped, and hee not know it: And then what small com∣fort would it be for the most spiritual wor∣shippers, to serve him with their hearts, who,

unless hee be omniscient, would be igno∣rant whether they worshipped him or no.

Secondly, Omnipotency, that hee should be able to help us in our wants, and give in a supply suitable to our greatest grie∣vances, and necessities. Why should I worship one that is not able to help mee? or why should I not worship and adore a∣ny thing else besides God, if that were as able to supply my wants, and relieve mee in any kinde of misery, as God is, who is Omnipotent?

Thirdly, Omnipresence, that hee should every where hear our prayers, and answer our requests. This was one great peece of unreasonableness in the worship of the Heathens, that they made choice of such Gods to worship, which they themselves acknowledged were confined to particular places, and so could not be present to help them under any sudden emergency; and because they wanted power, their worship∣pers would remain helpless still, though they were present in their very Temples, the places of their confinement. Now God, the God of Israel, the Onely Being in the world, that is both Omniscient, Omnipo∣tent, and Omnipresent, and therefore A∣dorability is proper onely to him.

§ 3. This Proposition being thus proved, it may easily be improved, to convince the Papists of grievous Idolatry, in worship∣ping those things, with a Religious Wor∣ship, which are not proper objects of Ado∣ration, as Images, Saints, and the like. As also to condemn the Socinians, those great Patrons of Reason, of their gross absurdity and unreasonableness, in devesting Christ of his Divinity, and yet of attributing Di∣vine Worship and Adoration to him, not∣withstanding hee is held but a Creature. But I had rather prevent a mistake and mis∣carriage amongst ordinary Christians, than stand to confute those, that are visibly the Disciples of Antichrist, as the former; or those that have really forfeited the very name of Christians, as the Latter.

The mistake is this, when Christ our Me∣diator, God and Man, is propounded in Scripture as the Object of our Religious Worship and Adoration; less wary minds, may be apt to terminate their Worship, up∣on his humane nature. When, as 'tis evi∣dent, the humane nature, and flesh of Christ is not God, though it be the flesh of God, viz. of God the Son, and personally united to him. But the personal union, of the Di∣vine and Humane Nature, in Christ the

Mediator, doth neither destroy, nor con∣found the proprieties of either, but leaves them entire as they are in themselves. And Adorability is no less a propriety of the Di∣vine Nature, than Omniscience, Om∣nipotence, Omnipresence, and Eternity are. God therefore manifest in the flesh, is to be worshipped with a Religious Wor∣ship, but his flesh ought not thus to be worshipped. As the King may be civilly worshipped, who wears a Crown, or Dia∣dem upon his head, and bears a Scepter, the emblem of Majesty in his hand, yet neither Crown, nor Diadem, nor Scepter, can be said to be honoured with a civil wor∣ship. And the godly, are then said to have worshipped Christ, when they knew clear∣ly his Divinity, that hee was God as well as Man. As the blinde man made whole, when Christ had told him hee was the Son of God, that cured him; Then hee said,* 1.59 Lord I beleeve, and hee worshipped him. Thus those that saw Christ walking upon the Sea, and quieting of it.* 1.60 Then they that were in the Ship came and worshipped him, saying, of a truth thou art the Son of God. See also the example of Peter, Luke 5.8. And the Women that sought Christ in the Se∣pulchre, Matth. 28.9. And the Apsstles,

that were gathered together in the Mount when Christ took his leave of them. Vers. 17. When they saw him, they worshipped him, whom they knew now, to be the Son of God, by his resurrection from the dead.

§ 4. Before I pass to the next Proposi∣tion, wee may here from this first learn a true account, why Heathenish Worship∣pers would never admit the Worship of the True God of Israel, under the Old Te∣stament, or of Jesus Christ revealed under the New Testament dispensation, but would willingly entertain the Worship of all other Gods whatsoever. One would have thought, the True God, who truly is the proper object of Adoration, might as well have been entertained, as any of the false, and fained Deities. The reason was this, because it was very indifferent to Sa∣tan, after what manner hee was worship∣ped, so hee was but worshipped at all, hee could easily admit a multiplicity of Gods. But The God of Israel, and Jesus Christ, when they are worshipped, they must be worshipped alone, they, and none other, all else must be excluded, it being the first and chiefest of all Gods Commands, Thou shalt not have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any other Gods before my face. But the Worship

of false Gods did not at all hinder, but that worship might be given to other Idols, so that the kind and degree of it peculiar to each Idoll, was but distinguished by their Disciples.

§ 5. Propos. 2. Actual Adoration or Wor∣ship is due to God from all intelligent crea∣tures, by the obligation of nature. Actual A∣doration, and the formal exhibition of Worship, is neither essential to God to have it, or to the creatures to give it. Not to God to have it; because God was before there were any creatures to worship and a∣dore him: And it 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 A∣postate Angels, damned spirits, and the like, which do not exhibit this Actual Wor∣ship 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 diminish∣ing their natural obligation to duty. And that this obligation lyes upon all intelli∣gent creatures, will appear,

1. Because they are Gods Creatures. A Creature, as such, must needs own his Be∣ing, 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 intel∣ligent Creatures for himself, to do homage to him, and herein lyes their Natural Ob∣ligation to serve and worship God.

§ 6. Propos. 3. Pure Spiritual Beings, such as Angels are, need not be circumstan∣tiated, to time,* 1.61 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 Scrip∣tures) because the foundation of the union, of the Members of the Church, and Christ, lyes in the Communion in the humane na∣ture, of which the Angels are not capable naturally. And hence it was that our Sa∣viour bore the sins of men, and not of An∣gels upon his body on the Tree. For, that Christ redeemed not the Angels, it was not onely because they stood not in need of re∣demption. (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 A∣myraldus,* 1.62 the Angels being not genuine parts of the Church, for which Christ dyed, and to which the Scriptures were given. 'Tis 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 'tis but a learn∣ed Ignorance for us to sit down satisfied, and contented, without the knowledge of that, which God thought unnecessary, to be re∣vealed 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 mea∣sured 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 in∣nocent immortality to have been supported by ordinary means.) It is probable there∣fore, they have no set times, but continue constant in the Immediate Worship of God, unless when God imploys them, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 part∣ly Body, are by their very Beings determined both to time and place, in their rendring Actual Worship unto God. For man to wor∣ship God, is immediately consequent up∣on 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 rea∣sons 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 gene∣ral, as appertaining to Divine Worship, are not to be esteemed therefore good, be∣cause God hath appointed them; but God

hath therefore appointed them, and com∣manded them, because they are in them∣selves 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 Bo∣dy, as well as Spirit, and being naturally obliged, to worship God with both, exter∣nal, as well as internal Worship, is neces∣sarily 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 dis∣intangled from his ordinary work, and em∣ployment. Thus far, time, and the Wor∣ship 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 Reli∣gious Worship to be performed, by any actions of men, hee doth withall com∣mand and appoint, that necessary circum∣stance, 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 Su∣pream Soveraign, and Creator of man, who made him an intelligent creature, ca∣pable of worshipping God: It hath pleased our Soveraign, and Creator, to set apart some portion of our time, for his Worship, and to indulge the rest to us to be employ∣ed, according to the necessity of our na∣tures.

§ 8. Thus God, taking a pattern from his own Creation, employing six daies in the production of the world, and resting the seventh: Hee hath freely indulged six daies for common and ordinary work, and a se∣venth hee set apart for his more solemn Worship, and Service. And God blessed the seventh day, and sanctified it,* 1.63 because that in it hee had rested from all his work which God created and made. Gods sanctifying of the day, was setting of it apart for an holy use, that is, designing it to his Publick Worship and Service. It is true, the word Sanctifie is variously used in Scriptures, but here it must be one of these two waies taken: Either

1. By infusion of Holiness, and Sanctity into it, as holy men are said to be sanctified; or else

2. By separation of it, from common use, and dedication of it to holy use; as the Temple and the Altar, are said to be sanctified. The first cannot be meant here, because the circumstance of a seventh part of time, is not capable of being made holy, by the infusion of Habitual Holiness, where∣of onely intelligent creatures, men and Angels are; it must therefore be said to be sanctified, in regard of its separation from common use, and dedication to holy use, as the Temple was, which had no inherent ho∣liness. Being thus dedicated for an holy use, it must be either for Gods use, or mans; that is, that either God should keep this holy day, or that man might observe it, as an holy day unto God. The dishonour, that the observation of such an holy day, would bring upon God, must needs by asse us to beleeve, that it was dedicated, and consecrated for mans use, for him to ob∣serve it as holy unto God. This day is therefore said to be sanctified of God, that man might sanctifie it, and dedicate it un∣to God. And hence it follows, that as man could never have lawfully dedicated

it unto God, without a fore-going institu∣tion from God; so the institution of God, implies a known command given by God unto man. So that if any desire to know where God commanded the observation of the Sabbath, before Moses his time, they may see it here necessarily implied in Gods sanctifying of it. And that God, doth here declare his mind by Moses, by way of Pro∣lepsis, and Anticipation, concerning the san∣ctification of the Sabbath, because his in∣tention was, to sanctifie it two thousand five hundred years after: Is but a meer shifting evasion of prejudiced minds, the vanity of which hath been sufficiently dis∣covered, by many worthy and learned Di∣vines. Onely this may suffice to evidence, that God himself hath interposed in the de∣termination of a portion of time for his Ser∣vice, in that hee hath set apart a seventh part of mans time for his Worship. And herein we may observe Gods infinite good∣ness and condiscention of love. If God had asked man, how much time hee would willingly allow, for the worship of his Maker, who had given him his Being, and furnished the world with necessaries for the use of man: Hee could not for shame, have denyed God the one half of his time, con∣sidering

his frame, and making, that hee is half Spirit, when as the holy Angels, which are wholly spiritual in their Beings, are continually employed in Gods Worship, and Service; and yet wee see God requires but a seventh part of our time: They then must needs act very dis-ingenuously, not to say, highly dishonourably against God, who would rob God of this too.* 1.64 Especially if that hold good which one hath observed.

That it is easie to demonstrate by Scrip∣ture and Argument, as well as by expe∣rience; That Religion is just as the Sab∣bath is, and decaies and grows as the Sabbath is esteemed: The immediate Honour and Worship of God, which is brought forth, and swadled in the three first Commands, is nursed up, and suckled in the bosome of the Sabbath. If Popery will have grosse ignorance and blind de∣votion continued among its miserable captives, let it then be made (like the o∣ther Festivals) a merry, and a sporting Sabbath. If any State would reduce the people under it to Romish Faith, and blinde obedience again, let them erect a∣gain (for lawful sports and pastimes) a dancing Sabbath. If the God of this world would have all Professors enjoy a

total immunity from the Law of God, and all manner of licentiousness allow∣ed, without check of conscience; let him then make an every day Sabbath.

§ 9. 2. That some place also is neces∣sary for man to worship God in, is evident by the very light of Nature. For every Bo∣dy, such as man hath, must by the natural necessity of its Being, be contained in some real place in the world; and indeed, to be in a place, is so proper to a Body, that wee may as well suppose it not to have a Being, as not to admit of a local circumscription. If a Body cannot be, or exist, then neither can it operate, or perform any action, unless it be in some place; now therefore, the Worship of God being an external action, when publickly performed with others; it not onely requires a place, but necessarily requires a place capacious of many that must joyn in the same Worship: Because Pub∣lick Worship speaks a joynt concurrence of several Worshippers, for the perfor∣mance of the same action of Religious Worship: So that the very light of Nature gives its clear suffrage, for the necessity of convenient places of meeting, for the per∣formance of the Publick Worship and Ser∣vice of God. Is it not a shame now, not to

live closely up to such clear dictates of the Light within? must the convenient places of Publick meeting for Gods Worship be forsaken, because the necessity of them is thus evident and apparent by Natural Light? is not this to cry up inward Light, and yet plainly to live in Darknesse, volun∣tarily closing their eyes against the sparkling beams of it? And if popular consent, and the Christian Magistrates Civil Sanction, have interposed, in the designation of such places; separating them from common, and dedicating them to a Religious use; and if prevailing Custome hath stiled the meeting places CHURCHES, probably according to the languag of Saint Paul himself.* 1.65 Is it not meerly sottishness and ignorance, to withdraw from these, because they are so called, and so set apart for Religious Wor∣ship? How much better did the very Hea∣thens improve their natural dictates, than these pretended Patrons of the Light with∣in, who from the sight of a necessity of some Publick place for Worship, invented their Groves, Oratories, and Temples, for the service of their Idol Gods. But I pro∣ceed.

§ 10. Propos. 5. God by his instituted Law did particularize and set apart some

places for his Worship and Service. The Old-Testament gives many instances of places separated to Gods Worship. Paradise it self was a place designed, wherein innocent Adam was not onely appointed, Terram, but also Deum colere, to worship and serve God in, as well as to till the ground there∣of. The place where Adam and his fa∣mily had their residence, afterward, which, when Cain left, I have already shewn;* 1.66 Hee departed from the place of Gods Wor∣ship. The Church of God was after that continued among the Patriarchs, who had also their particular places for the Wor∣ship and Service of God. But where the condition of the Worshippers was so flitting and inconstant, as that of the Patriarchs was, wee cannot expect to finde, any set and solemn, but onely occasional places, set apart for the Worship of God. But after the Israelites coming out of Egypt, the pla∣ces for Religious Worship, were more punctually determined, and appointed by God himself. Now those places which served for the Worship of God, were ei∣ther places commanded by God, or approved by him. Places commanded, as the Ta∣bernacle, and Temple; places approved by God, were their Synagogues, and places of prayer.

§ 11. 1. God appointed the Taber∣nacle. When God had once adopted the Israelites, the seed and posterity of Abra∣ham, to be his peculiar people, having made a Covenant with them; hee also pre∣scribed the Worship, that hee would bee served with, punctually unto Moses, and fixed it to one certain and determinate place: That it should be exhibited to him in the Tabernacle, where the Ark of the Covenant, and the Altar were placed. This Tabernacle was not onely a place fit and convenient for them to meeet in, but also, where God hath promised to meet with his People that worshipped him. And the Tabernacle is often called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tabernacle of meeting, not onely of mens meeting together, as is usually sup∣posed, when wee finde it translated, The Tabernacle of the Congregation, but also of Gods meeting there with men. For so the Lord gives an account of the name, himself, in three several places of the Law. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Tabernacle of meeting,* 1.67 where I will meet you: and it is sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tabernacle of Testimony, because the Testimony, that is, the Decalogue, or

Tables of the Covenant, were laid up there in the Ark. Now the reason why God fix∣ed the Jewish Worship at the first, to the Tabernacle onely, was this, because all men by reason of sin, being strangers to God, can no waies become righteous and acceptable unto God, but by the Mediator, Christ Jesus, God and Man, the Eternal Son of God. It is Christ alone, that by virtue of his offering himself up as a Sacri∣fice to God for us; at a certain fixed place, viz. at Jerusalem; hath reconciled finful man to an offended God: It is hee that hath made God a Propitious Father to us, and by his intercession makes all our Prayers, Service, and Worship, that wee offer up unto God, to be acceptable unto him. Of this thing the Lord made the Tabernacle, with its appurtenances, to be a clear type; and therefore commanded all that Legal and Ceremonial Worship, with which hee was served by the Jews, to be performed no where else, but on the Altar, and before the Ark and the Taber∣nacle; by the which hee would clearly teach us, that neither our persons, nor perfor∣mances, nor any of our Worship and Ser∣vice, would ever be acceptable to him, unless it be in and through Christ, who was

shadowed out by those Types, and Cere∣monies. And again, the reason why the Tabernacle, Ark, and Altar, were fixed in no certain place, but moved to and fro, and variously placed up and down, in the Land of Canaan, which God gave to his People, was this; Because Christ, who was shadowed out by those Types, was to come to that People in the flesh, and was to live and converse among them, having no fixed habitation in the Earth, but occasionally go∣ing to and fro, travelling up and down through that Land, doing the Will of his heavenly Father.

§ 12. 2. God commanded the Temple to be built for his Worship and Service: The choice of the Temple for the place of his Worship, was not so much for him∣self, as it was for his People; For the Lord dwelleth not in houses made with hands.* 1.68 God fitting and accommodating himself to mans capacity, by way of infinite condiscention, imitates the Grandure of Soveraign Mo∣narchs and Princes in the world. For as a Prince maketh choice of some great City for his residence, so doth the Lord make choice of Jerusalem. And therefore 'tis cal∣led The City of the great King.* 1.69 As a Prince hath his Palace within a great City; so hath

the Lord his Temple within Jerusalem, and therefore it is called the place of his habi∣tation.* 1.70 And as a Prince hath his Palace di∣stinguished into so many Courts, so was the Temple of Jerusalem. And as they have their furnished Tables; so hath the Lord his Altar for his Table,* 1.71 and his appointed times, were the morning and evening Sacri∣fice. This Temple was called the Throne of his Glory. So, the Perfection of Beauty,* 1.72 and the Joy of the whole Earth. So, the place of his rest. Now the reason why God would have the Portable Tabernacle erected by Moses, to be changed by Solomon into a most magnificent and stately Temple, to be fixed and settled at Jerusalem; was to ty∣pifie the heavenly Temple, and Sanctuary, into which Christ entred after his Passion, and his Resurrection; where wee also shall appear before him, to worship and adore God in most perfect Peace, after the bles∣sed resurrection, exhibiting to him most pure and acceptable Worship, and that for e∣vermore.

§ 13. 3. Places for Worship among the Jews, which were not commanded, but ap∣proved by God, were Synagogues, and Pro∣seucha's, or places of Prayer. Though the Jews were to have but one Altar, or place

of Sacrifice, that namely, which the Lord should chuse, to place the Ark of his Co∣venant there, the Tabernacle, or Temple, yet had they other places for Devotion, and Religious use. As for the places of Prayer, if different from the Synagogues, as very many learned men think; their dif∣ference lay in these two things chiefly, that the Proseucha's were a plot of ground en∣compassed, with a wall, or any other enclo∣sure, like to our Courts, and open above. But the Synagogues were covered buildings, like our houses and Churches. Again, they differed as to the Service that was per∣formed in them: In the Proseucha they prayed onely ordinarily; in their Syna∣gogues they prayed and interpreted the Scriptures; then in the Temple they both prayed, interpreted the Scriptures, and sa∣crificed. To these a third may be added, viz.* 1.73 That the place of Prayer was without the City; but the Synagogues were within the Cities. But Moses of Old time hath in every City, them that preach him, being read in the Synagogues every Sabbath-day.* 1.74 The places of Prayer I finde are fixed as high as the times of Joshua, upon no slender and improbable grounds, of the which see Mr. Mede. But as for Synagogues, many fetch

the original of them no higher than the Captivity of Babylon, thinking that neces∣sity first taught the Jews the use of them, in that Captivity, which afterwards they brought with them at their return into their own Country. But mee thinks if wee con∣sider, how the Jews, upon many accounts, were peculiarly engaged to Worship, and serve him. And that there was but one Temple for the whole Nation, whereat they were bound to appear, and those the males onely but thrice a year; And how that Temple, or Tabernacle was from some of them above an hundred miles distant at the least; it seems not either probable, or credible, that the Jews should bee left wholly destitute of places for their ordinary meeting, for the Service and Worship of God. Upon these, and such like Consi∣derations, I judge those mens conjectures most specious and plausible, who count it probable, That Synagogues then began, when the Tribes were settled in the promis∣ed Land. Thus Aretius.* 1.75 After the Jews came into the promised Land, they built certain Publick places, in which the Word of God was both taught and heard, and the Law of Moses explained. And also God∣win; The Temple being too far distant

from them which dwelt in remote places, it is likely that they repaired unto certain Synagogues, instead of the Temple. That the Synagogues were very antient,* 1.76 appear∣eth from that expression of Luke. And that they were in Davids time, is, I think, ad∣mitted of by most,* 1.77 from that place. They have burnt up all the Synagogues of God in the Land. Taking it now for granted, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place wee are to understand the Jews Synagogues. All that I shall further observe, is this, that by being term∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Synagogues of God, wee may easily gather, that the Lord approved of them, though hee did nor command them. And our Saviours so very often frequenting of them whilst hee was in the flesh, was not onely an evident Testimony, of his real liking of those Pablick Performances of Re∣ligious Worship that were then celebrated, but also a tacite approbation of the places themselves, where they were thus solemnly performed. Yea, and to countenance those Synagogue-Solemnities the more, our Sa∣viour did take upon him the part of an In∣terpreter, and Publick Preacher among them.* 1.78 And, as his custome was, hee went in∣to the Synagogue on the Sabbath day, and

stood up for to read. And there was delive∣red to him the Book of the Prophet Isaiah, and when hee had opened the Book, hee found the place where it was written. So that it was not an occasional action onely of our Saviours coming to the Synagogue, meerly out of novelty, or desire of opposition, or the like; But as his custome was, hee went into the Sy∣nagogue, yea and that upon the Sabbath day. What clearer grounds can there be for our Religious Imitation, than this undoubted frequency of our Saviours attendance on Publick Synagogue-Service.* 1.79 Christ never yet gave any countenance to any Private Meet∣ings, which should over turn the Publick Or∣dinances. And if it seem strange to any, how our Saviour, who was deemed an il∣literate Mechanick, a Carpenters Son, by the Jews, should be permitted, yea invited by the Ruler of the Synagogue, to preach publickly, which priviledge was granted onely to the Learned. Let him consider but these two things, viz.* 1.80 The spreading fame of Christs miracles, and that, at that time hee was a Ring-leader of a Religious Sect. These were two Wards in our Savi∣ours Key, which could at any time open the Synagogue door, to make way for his en∣trance there, and for his admittance to

teach in Publick amongst them.

Well then, to sinish this Proposition, we see that there were Religious Places of Publick Worship, besides the Temple and Tabernacle both in Jerusalem and several o∣ther places,* 1.81 throughout the Land of Canaan, viz. Synagogues, in which the People met every Sabbath day, both to he the Word read and to Pray. And to what end was all this in reference to us? Capellus tells us; In documentum nostri officiierga Deum, &c. It is to teach us our duty towards God, that we ought as long as we live upon the earth, religiously to meet together in the Publick, to professe and testifie our Piety and thank∣fulnesse unto God: And that we should every day grow more and more in the knowledge of God by our constant atten∣dance upon the Publick Preaching of the Word of God.

§ 14. Propos. 6. God vouchsafed evident tokens of his special presence, in those places, he commanded for his publick worship under the Law. So both the Tabernacle and the Temple were honoured with several mani∣festations of Gods presence: According to that full promise made by God himself to the Jews. In all places where I record my Name,* 1.82 I will come unto thee and bless thee.

All those places where God fixed his solemn worship for the memorial and honour of his Name, were under the Promise of Gods especial Presence. Now God having fixed first the Tabernaecle, and then the Temple, for the solemn Publick Worship, there God promises to come unto them and bless them, to give evident tokens of his Presence, and real effects of his blessing. Now these Sym∣boles or tokens of Gods special Presence were many and various. As Gods sending fire from Heaven to consume their Sacri∣fices upon the Altar; His appearing to the Priest yearly in the Holy of Holyest; His answering by Urim and Thummim, and many others of the like nature. But above all, I think we may safely pitch upon the Ark as the most remarkable token of the Divine Presence; It having the Cherubim placed over it, from whence God was wont to declare his mind, and very probably, with sensible words.* 1.83 And there will I meet with thee, and I will commune with thee, from a∣bove the mercy seat, from between the two Cherubims which are upon the Ark of the Te∣stimony of all things that I will give thee in Commandement unto the Children of Israel. This was the standing memorial of Gods Name and Presence with his People. Hence

God is said to dwell between the Cherubims, Because God had promised to be Present there,* 1.84 and from thence to give his answer to the People. Here the Jews placed the SHECINAH, the Majesty of God and his Glory dwelling upon the Ark,* 1.85 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 Pre∣sence, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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.* 1.86 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.* 1.87 The Ta∣bernacle shall be sanctified by my glory. Here they ••ere to Sacrifice without an extraordi∣nary ••arrant to the contrary; As the He∣brews 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 cere∣monial Worship.* 1.88 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 sub∣stance, at which all these shadows Pointed is come. So that however we may grant un∣der 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does Properly signifie:) Yet I have neither faith to beleeve, nor any reason to see, that there is in any such separated,* 1.89 I add, and con∣secrated Places for Divine Worship, any

such Legal or Ceremonial kind of Holiness, which renders Duties performed there, more acceptable unto God, than if perfor∣med by the same Persons and in the like manner in any other Places. Which both in the Speculation,* 1.90 and in the Practice, smells too tank of down-right Popery. This leads mee to the last Proposition.

§ 15. Propos. 7. Though Christ hath re∣moved all distinction of places through legal Holiness, yet hath hee made ample provi∣sion for his special presence, in places of Re∣ligious 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 fur∣ther 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 Ceremo∣nial Holiness. The hour cometh when ye shall neither in this Mountain,* 1.91 i. e. Mount Ga∣rizim, nor yet at Jerusalem Worship the Fa∣ther. 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 san∣ctified the Places formerly, were now to be taken away, when Christ the substance is come. And the body of the Ceremonial Wor∣ship, 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 ob∣servation holds very true of our ordinary Temples. Our Temples are but loci ut loci,* 1.92

places as meere places, when as the Tem∣ple 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 cal∣led 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 re∣ligious 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 pla∣ces 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,* 1.93 I formerly men∣tioned, 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 Reli∣gious Worship, Isa. 6.1, 2. opened. Ar∣guments to prove the Angles Presence in places of Worship under the Gospel. An∣gels 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 Ar∣gument is drawn from the Angels to urge decency and reverence in Publick Wor∣ship.

§ 1. HAving in the fore-going Chapter premised and proved, seven Pre∣paratory Propositions: It is high time to set upon the proof of the main Conclusion, just before propounded. And the first Argu∣ment that I shall make use of, is taken from the holy Angels.

Arg•• 1. If the holy Angels are peculi∣arly present in places of Religious Wor∣ship,

then those are the places of Gods sin∣gular Presence: The reason of the conse∣quence 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.

1. That the Presence of God is set out by his Retinue of Angels.

2. That this Train and Guard of Angels is present in the places of Worship. For the first of these, it were easie to shew from several Scripture instances, that Gods spe∣cial Presence is set out by his Guard and Retinue of Angels.* 1.94 But that I finde it al∣ready done to my hand, which saves the labour of taking much pains, or spending much time upon this particular. Onely I cannot but take notice of the signal and singular modesty, of so admirably learned a man, who propounds his notions with much clearness and evidence, yet still with a full submission to better Judgements. This present notion hee thus propounds;

The specification of the Divine Presence, whereby God it said to be in one place more than another; I suppose (under cor∣rection) to consist in his Train, or Re∣tinue. A King is there where his Court

is, where his Train and Retinue are: So God the Lord of Hosts is there specially present, where the heavenly Guard, the blessed Angels keep their station and Randezvouze.

This hee clears from Gods appearing to Jacob at Bethel;* 1.95 from the Law given at Mount Sinai, which Stephen, and the Apostle say, was given by Angels, though no mention made of them in the sto∣ry; the expression therefore arising from a supposition, that the special Presence of the Divine Majesty, consists in the encamping of his Sacred Retinue the Angels; and from Dan. 7.10. and vers. 14. Epist. Jude. It may serve, I confess, to clear up the sense of very many difficult and obscure places of Scripture. I shall mention onely one more which hee insists not on.* 1.96 The Chariots of the Lord are twenty thousand, even thousands of Angels; The Lord is among them as in Sinai, in the Holy place. That the Psalmist is here speaking of Gods special Presence, is evident and apparent, if wee consider the fore-going verse,* 1.97 This is the hill that God desireth to dwell in. Hee speaks here of the Hill Zion, where the Temple was fixed, the place of Gods residence, his Mansion∣house as it were, where God in a peculiar manner is said to dwell. Now in vers. 17.

David declares what this Presence is. 〈◊〉〈◊〉 which,* 1.98 thus Calvin, Quia maligne ut pluri∣mum nec justo pretio aestimatur Dei Presentia eam magnifice Elogio commendat h••c David. Most men are very apt to entertain very low thoughts of Gods Presence, and there∣fore David here doth so highly exalt it. And how doth hee describe it? The Chariots of the Lord are twenty thousand, &c. In the translation of this place, I finde some va∣riety; But I think, Dulcius ex ipso fonte, the neerer the fountain, the sweeter and clearer the stream. Aynsworth following closely the Original, thus renders it:

Gods Chariot, twice ten thousand thou∣sands of Angels; the Lord is with them, as in Sinai in the Sanctuary.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods Chariot] that Chariot of Majesty, that God in a peculiar manner is said to be present in, that hee uses for his service to defend the Church, and destroy his ene∣mies. What is it? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Twice ten thousand thousands of Angels] The Hebrew Shinan,* 1.99 translated Angels, is not elsewhere found in Scripture. It seem∣eth to come from Shanah to second; The Angels being second, or next to God; Thus

the chief Princes, Dan. 10.13. as those in place next Kings are called the second to them, 2 Chron. 28.7. and Esther 10.3. of Elkanah, and Mordecai, who were next to the Kings, there mentioned, of each 'tis said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee was second to the King. This name excellently well suits with the Angels, as being of Gods Train and Retinue; and that they are taken in this notion, in this place, is evident from that which follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord is with them, or in them] The thousands of Angels, they are the Guard, the Train of the Majesty of Heaven, and the Lord is present with them, they are his Chariot of state, and the Lord is in them, where ever they are, they denote his special Presence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As in Sinai in the Sanctuary] These words are Elliptical, very short, and concise, as the Hebrew phrase often is, and therefore there is a necessity of a supply to make out the sense. Two waies I finde the most approved.

1. As our Translation, and Aynsworth, and others, by adding the particles As in. As in Sinai in the Sanctuary, or Holy place. Then the meaning is best known by refer∣ring the last clause, to the words fore-going,

(as wee know transpositions very usual in Scripture as well as other Authors) Thus, The Lord is with them [or among them] in the Sanctuary, as in Sinai. Now how was the Lord with the Angels in Mount Sinai? I have shewed before, as in the midst of his Train and Retinue: So that the Law which was given by God unto Moses, the Angels being present, is said to be given by them; or it is all one, if wee gather onely thus much, that the Law was given, and pro∣claimed among them, they being then as an heavenly Army attending upon God at that present; and though Moses never expressed this, yet it may clearly be gathered out of the New Testament, from three places. Thus likewise is the Lord with them in the Sanctuary,* 1.100 to evidence which, the Cheru∣bim were placed upon the Ark, which was the place of his special residence.

2. I finde the Ellipsis otherwise supplied by the LXX. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Lord is in them in Sinai, in the Sanctuary. And this I take to bee an Asyndeton, and the sense then to run thus, and the Lord is among them, both, as hee declared his special Presence in Mount Sinai, and also in the Sanctuary, whether wee take the Sanctuary for the Tabernacle,

or the Temple, Gods special Presence in both, was by the Angels. Of which I come now to speak, it being the second thing to be made good.

§ 2. Now that this Train and Retinue of Angels is present in the places of Religi∣gious Worship will be evident from those places, which in describing Gods Presence there, do immediately make mention of the Angels. Thus the Prophet Isaiah,* 1.101 I saw also the Lord sitting upon a Throne, high, and lifted up, and his Train filled the Temple. Above it stood the Seraphims. To assert here, that the Train in this place, is to be understood of the Retinue and Train of Angels, would but impose a fallacy upon the minds of the less judicious, by reason of the equivocation of the word. For it is evident, that the word* 1.102 here refers to the Train of a Garment of Majesty, or the co∣verings of the Throne of State,* 1.103 yet so as to be an emblem of Gods special Presence there; and therefore the LXX,* 1.104 renders it thus; And his Glory filled the house. And in this sense St. John takes it, John 12.41. These things Isaiah said when hee saw his Glory, and spake of him.* 1.105 Speaking of this very Vision of the Prophet.* 1.106 But having mentioned the Royal Presence of the So∣veraign

of Heaven, sitting on his Throne in the Temple, presently hee subjoyns an honourable mention of his sacred Retinue. Above it, stood the Seraphim, which is ac∣knowledged by all to denote the holy An∣gels, which sang that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the blessed Trinity; Holy, Holy, Holy, is the Lord of Hosts. For this cause the curtains of the Tabernacle were filled with the pi∣ctures of Cherubims, and the walls of Solo∣mons Temple with carved Cherubims.* 1.107 All which set out the multitudes of Angels in Churches. The Ark of the Testimony was over-spread and covered with two mighty Cherubims, called Heb. 9.5. The Cheru∣bims of Glory, that is, of the Divine Pre∣sence. All to denote, that where God com∣mands his Worship to be solemnly cele∣brated, there the blessed Angels, out of du∣ty, give their attendance; and afford their protection to those that worship God. Thus Solomon, out of that received opinion of the Angelical Presence in places of Pub∣lik Worship, speaks concerning vows to be made in the house of God;* 1.108 Say not before the Angel, it was an errour. The word Angel being taken collectively, and put for the many Angels that are present in Gods Worship. And some do refer these words

that were uttered a little before the de∣struction of the Temple, Let us depart hence; to the Angels leaving of that place, because that was shortly to cease to be the Place of Gods Worship.

§ 3. Object. Well! but what is all this to us under the Gospel? The presence of the Angels is proved to bee in the Temple of old; are they now present in Gods VVor∣ship under the Gospel?

Ans. I doubt not but to evidence that they are so too, and that upon these follow∣ing grounds.

1. If the Angels are busied in the propa∣gating of the Gospel, then 'tis evident they will be most there, where there is the great∣est probability for dispatching that work; which must needs be in the Publick Assem∣blyes, where the Gospel is Preached. But the former is true, for can we think they are wear•• of so good a work, are they 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ministring Spirits still,* 1.109 and can their service be better imployed, then in that which hath been their honourable work heretofore? Now that they have been forward and chearful in propagating the Gospel, Scripture does abundantly testifie. How chearfully busie was the Angel Ga∣briel in declaring to Zachariah the nativity

of John the Baptist, the fore-runner of Christ? Luk. 1.11. After that, he declares the conception of the Messias, to the bles∣sed Virgin. v. 26. VVhen Christ was born an Angel again appears to the Shepheards, and said unto them;* 1.110 Fear not, for behold I bring you good tydings of great Joy, which shall be to all people. And then it follows: And suddenly there was with the Angel a multitude of the Heavenly Host,* 1.111 praising God, and say∣ing, Glory to God in the Highest, and on Earth peace, good will towards men. The An∣gels again,* 1.112 with much joy, declare the Re∣surrection of Christ, and after Christs ascen∣sion, they declare his second coming. May we not hence rationally conclude, that they have the same work still to carry on? and if so, what reason have we, to shut them from our publick assemblies, where this work may the best be promoted? and to confirm this the more, we have their Presence in our Church-assemblies, hinted at, in several pla∣ces in the New-Testament. And Paul charges Timothy not onely before God and Jesus Christ,* 1.113 but also before the Elect An∣gels; supposing their Presence in Church as∣semblies, teaching us that the consideration of them should bind us to be careful: Ad∣sunt spectatores, propter injunctam sibi eccle∣siae

curam.* 1.114 The Angels they are as spectators in discharge of that care of the Church, that God hath laid upon them. And probably our Saviour aims at such a thing as this is. And I Jesus have sent mine Angels,* 1.115 to testifie these things to you 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Churches.

§ 4. 2 A second proof seems clearly to be couched, in the Epistle to the Hebrews. Angels are ministring Spirits, sent forth to minister for them that are Heirs of Salvation.* 1.116 Have the Saints more need of Angellical assistance, than when they are about hea∣ven work, and heart work, (which is very hard work) in Gods worship? Hath God said they minister for us? And dare we say they do not help and assist us in his VVor∣ship? Nay is it not expresly said, they help the Heirs of Salvation? And why not in the means of Grace and Worship, which do immediately tend to promote our sal∣vation? Do not the Devil and his Angels most of all disturb and distract us in our holy duties, in Publick Worship? And why not the good Angels help us and aid us, since God hath appointed them to be mi∣nistring spirits for the Heirs of Salvation? If we had but discerning eyes, we should see but a few devils in Ale-houses, Taverns,

Markets, and Fairs, &c. in comparison of what there are in the Church in the Publick Assemblies. There the devil hath but a little work to do, the work is commonly done to his hand: Men can drink, and swear, and lye, and couzen, and cheat, fast enough without the devil to tempt them. Now the great trade the Devil drives, is to hinder our Communion with God in his Ordi∣nances; Here we may finde many devils to tempt us, distract us, and so rob us of that which is the Kernel, the very Marrow and Quintessence of all our performances, viz. the enjoyment of God and Christ in them; Is there not reason then to extend their Ministration mainly to the Saints worship∣ping and serving God? Thus St. Bernard did. Intersunt cantantibus, adsunt orantibus, insunt meditantibus; That is good Musick indeed in Gods ears, when the holy Angels bear a part, and joyn with the Saints, to make up a compleat Heavenly consort.

§ 5. 3 If wee are upon Gods ground when we are in the place of his Publick VVorship, wee may not onely expect his Angels to be our Companions, but in a safe sense to bee our Protectors. The Angel of the Lord encampeth round about them that fear him,* 1.117 and delivereth them. He shall give

his Angels charge over thee,* 1.118 to keep thee in all thy waies. [Thy waies] that is, those that God hath marked out for thee. Now the Devil layes his cloven Foot upon the Prin∣cipal part of the promise, and if Possible, would have cheated our Saviour into diso∣bedience, to expect the Angels help, when hee was not in any of Gods waies, but up∣on the Devils ground. But are wee not in Gods way when we are enjoying of his Or∣dinances? If so, here is a clear Promise for the Presence of the Angels, yea, and of their Protection too. They shall keep thee in all thy waies.

§ 6. 4. Though consequences are clear Proofs, such as our Saviour made use of to proove the Resurrection, yet we shall pro∣duce clear words.* 1.119 For this cause ought the woman to have power over her head, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of the Angels; What can be more clear? Admit but this truth of the Angels Presence in Publick Assemblies, and all the difficulties that have perplexed this place will soon vanish away. Many I confesse have troubled themselves much, and others more, rather by augmenting, than removing the difficulties of this Text. Give mee leave to clear it a little, and before I have done, wee need not (I hope, insert

the Geneva note on this place; What this meaneth I do not yet understand. And I hum∣bly conceive wee need not reserve the knowledge of this, as also of that, of being Baptized for the dead,* 1.120 till wee come to hea∣ven; As the Reverend and Holy Mr. R. Bol∣ton, with much modesty and humility thinks wee must. Let us therefore briefly examine the Text, and clear the emergent doubts. For this cause ought the woman, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] to have power on her Head. The A∣postle is here bringing the Saints of Corinth to a right decorum in their Church-Assem∣blies, this vers. concerns the women; It is indecent to have the veil [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]* 1.121 off from the womans Head. For by [power] we are to understand the Veil, which is the sign, Power, the thing signified; this Meto∣nymy is frequent in Scripture. Thus Came∣rarius

glosses upon the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Power, that is, a covering or veil, being a sign of the power of her Husband, to which the woman is subjected to. Now the reason is subjoyned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be∣cause of the Angels, who are Guardians of the Church, and Assistants of the Church Assemblies, these would be offended at it. So wee see, the Text is clear, and the Argument strong, all irreverence and in∣decency must be avoided in our Publick Assemblies, because it is not onely odious unto God, but even offensive to the holy Angels, whose Presence God hath afforded, to be both spectators and assisters in his Publick Worship. Having thus cleared the Text. I shall indeavour to remove these four doubts following.

§ 7. Quest. 1. But may it not be under∣stood of the Ministers of Christ, who are often called Angels? as the Revelations of St. John mention the Angels of the seven Churches, viz. the Pastors and Ministers of those places.

Answ. 'Tis granted,* 1.122 they are called Angels sometimes; but that Rule that Cal∣vin laies down, will tell us when the word Angels is not to be applied to them. Ange∣lorum

Nomen absolute positum, nunquam po∣nitur nisi proprie. The word Angels put ab∣solutely, is never taken otherwise than properly? So that it cannot be meant of the Ministers of the Gospel in this place. And I finde but one place which Beza pro∣duces as an instance to overturn this general Rule.* 1.123 Say not before the Angel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee would have it, the High Priest, and to be understood of Ministers after him; But I have already shewn, that the word in that place is meant of Angels properly, and is taken collectively, to denote the good An∣gels that attend at Publick Assemblies.

§ 8. Quest. 2. May it not be understood of the Devils, evil Angels? so they may be taken absolutely, as the rule would have it. And the Apostle himself uses this very word; for the Devils, 1 Cor. 6.3. Know yee not that wee shall judge the Angels? that is, the Devils, and the Argument would be clear, and strongly urged by the Apostle, because the Devil would abuse the beauty of women, when unveiled, to tempt men to lustful thoughts.

Answ.* 1.124 I acknowledge this a most inge∣nious gloss upon the place, which Tertul∣lian hinted of old, and our late learned Harmonist urges from 1 Cor. 6.3. and the

Argument is good and strong, urged by the Apostle. Yet still by consequence wee may infer the presence of good Angels; for if the Devil be there to tempt, why not the good Angels to assist us in Worship? since they are Ministring Spirits to help the heirs of Salvation. Yea,* 1.125 but if wee narrowly look into the Text and Context, wee may finde all the Arguments there to be drawn from the indecorum, the indecency it self, and not from the remote and occasional consequences of it, as tempting to lust, and the like, and therefore I humbly conceive, the Argument in the tenth verse speak re∣ference immediately to the good Angels, and not to the bad.

§ 9. Quest. 3. Suppose it be meant of the holy Angels, yet may it not be under∣stood by way of exhortation, rather than ag∣gravation? that is, are they not exhorted to have a veil on their heads, in imitation of the Angels, who have a special care to reverence the Blessed Trinity, and there∣fore with two wings cover their faces in the presence of the Lord of Hosts.* 1.126 So should Women be veiled in token of sub∣jection to their Husbands. This would one∣ly speak the imitation of the Angels in Publick Assemblies, and not their presence there.

Answ. I acknowledge the truth of this in a Cumulative, but not in a Privative sense; It may strengthen the Argument, but not at all undermine or oppose the Pre∣sence of Angels in the Publick Assemblies. Wee may well admit this by way of illu∣stration; but the words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] will scarce bear it, as a genuine Interpreta∣tion; yea, suppose the words would bear it, yet those that contend for such a sense as this, do not exclude, but rather assert the Angelical Presence. As Heinsius acknow∣ledges in his Exercitations; Angelos & testes hic & prauntes habent.* 1.127 The Women have not onely the Angels as their Pattern, but also their Presence as Witnesses. And again, Non Christum modo sed & Angelos illius testes habent, qui sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illi in Ec∣clesia, hoc est, Vigiles, quibus curae semper est, ut omnia decenter ac ordine ibi fiant & gerantur. They have not onely Christ, but his Angels Witnesses, who are those Watchers in the Church, to whom the care is commit∣ted, that all things be done there in decen∣cy, and in order. Besides, I finde it ob∣served by a Learned Doctor of our own, that the Jews of old,* 1.128 as well as Christians, do agree in this, that the Angels are present at the Divine exercises of Worship, and are

eye-witnesses of our carriage there: And so 'tis more than probable, that the Apostles Argument runs according to the then re∣ceived opinion, and that which was never yet contradicted by Apostolical Authority: So that there is no need of pitching upon any strained sense, when the plainest (sim∣plicissima expositio,* 1.129 as one calls that sense wee give) is both clear and evident.

§ 10. Quest. 4. But why doth not Paul endeavour to draw the Corinthians from in∣decency in Church-Assemblies from the Presence of God, and Christ, rather than by an Argument drawn from the Presence of good Angels?

Answ. The Apostle had urged them with God the Father, and Christ the Son, before, in that chapter, to disswade them from ir∣reverence. Hee named God as the head of Christ, and Christ as the head of the Man, and now to both these hee joyns the good Angels, which are alwaies individual companions, and faithful Servants to God, and Christ, in the Worship they command; And all these, Paul in another place,* 1.130 in his charge to Timothy closely couches in a few words. I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things. And here hee

gives warning to the Corinthians, not to grieve these chaste and holy spirits by any rude and irreverent behaviour before them, in the Assemblies of his Saints.

CHAP. VI. Practical Inferences drawn from the Presence of Angels in the places of Publick Worship, and Service of God. Sitting at Prayer. Sleeping at Sermons. Worshipping of An∣gels, all condemned.

§ 1. HAving made good those two Po∣sitions, viz. That the Presence of God is set out by his Retinue of Angels; and that this Train or Guard of Angels is present in the places of Worship. They do sufficiently (I conceive) back and con∣firm my first Argument, produced to prove Gods special Presence in the places of Religious Worship. Before I proceed to another, I shall a little endeavour to wipe off that suspition from this Truth, which as to many it may lye under, (viz. That the Angels Presence in places and Assem∣blies of Publick Religious Worship, is but

an empty notion, a meer barren and je∣june speculation) by pointing out some practical and useful inferences, which may be drawn from it.

1. Hence wee may see, that there are more witnesses of our irreverence in Gods Worship, than wee ordinarily are aware of. What though our bodily eyes, when open, cannot behold the Angels in our company; yet Faith knows they are present, because God hath revealed it in his Word, and they can behold to their grief, and our shame, our eyes when shut through sleep and laziness. The Angels that stand on our guard, take notice, and are offended at our irreverent sitting, instead of kneeling, or standing, in Publick Prayer. Those postures that are condemned, or not allowed in Scripture, are upon that account offensive to those holy and pure Spirits. Of this po∣sture, thus Tertullian of old, contra Scrip∣turam fecerit, qui in Cathedra, vel subsellio sedens oraret; Hee acts against the Scripture, who sits in his chair, or on his seat, while he prayes.* 1.131 And Ames in his Cases of Conscience tells us, that sitting (per se) of it self, is not a gesture of Prayer. (The limitation seems to be added to very good purpose, because sitting, by accident, may lawfully

be gestu orantis, licet non orationis, The ge∣sture of our praying, in case of sickness, or lameness, though not of Prayer it self, And the reasons hee adds, are very pertinent, because it neither expresses any reverence of the mind, nor is approved at all in the Word of God. And whereas it hath been objected, to enervate this last Reason, That our Saviour consecrated the Paschal Supper sitting, and that David sate before the Lord when hee prayed.* 1.132 And therefore sit∣ting hath been approved of as a gesture of Prayer by the Scripture. To that of our Saviour, I answer

1. That it was an Action pertaining to a Private Family duty, and no part of any Publick Worship, and as to that I am apt to beleeve either standing or sitting may be lawful, in that occasional and ejaculatory Prayers may lawfully be made in such a po∣sture as he is in, who sends them forth.

2 The Jewish Table-posture was rather lying along, than sitting, as ours is, and we know that prostration hath been recorded as no indecent posture for Prayer.* 1.133 To the instance of Davids sitting when he prayed: I answer, That the Hebrew word for sitting, is often used to denote staying and remain∣ing; Thus Piscator renders the word in that

place, Mansit, scilicet don••c absolvisset, preces suas. He stayed before the Lord untill hee had made an end of his Prayer; So that not∣withstanding these instances seemingly to the contrary, it stands good that sitting is not approved of in Scripture, and therefore it must needs bee offensive to the good An∣gels, who are offended with any indecency in Publick Worship.

§ 2. 2. If the woman ought to have a veil on her head because of the Angels, then certainly we ought to keep off the veil of sleep and sloathfulnesse because of the Angels too. The reason or argument enforcing it is the same, because, as that was an high inde∣ency, so also is sleeping and lazyness in the Worship and Service of God. What grea∣ter 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 so∣lemnly 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. 'Tis dangerous to sleep after taking of Phy∣sick, 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 sleepi∣ness 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 them∣selves, because 'tis 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 Pre∣sence of God: And therefore 'tis 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 Mes∣sengers to offer up, and carry our prayers unto Christ, which is to rob Christ of that Glory that is due to him, and incommuni∣cable to any meer creature. For 'tis Christ alone that is the Angel,* 1.134 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,* 1.135 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.* 1.136 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 Conver∣sion, Rom. 10, 17.1 Cor. 1.21. opened. Why Preaching of the Word is deemed foolish∣ness. The Word reaches to the heart. It dis∣covers secret thoughts, secret sins; answers doubts; yeelds suitable comforts. Two pecu∣liarities of Gods Word. Revealing Myste∣rious Truths. Pressing Practical Duties. The life of Faith. Heavenly-mindedness. Mortification of sin. Inward Humility.

§ 1.* 1.137 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 vertual∣ly there where his commands and procla∣mations

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 ac∣cording 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 in∣fallible means of imparting of it, the revea∣led 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 In∣strument of converting souls. When men of unbeleevers, come to beleeve by the Word, 'tis an evident sign of Gods Pre∣sence with it. Faith comes by hearing, and hearing by the Word of God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.138 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 'tis 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, 'tis true, is the gift of God, and the work of God; yet 'tis at∣tributed to the Word, as the next pro∣ducing cause of it, not the principal, ef∣ficient, but onely the instrumental cause.* 1.139 It pleased God by the foolishness of Preaching, to save those that beleeve. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 foo∣lishness to Preach? and there is a double reason hinted at in the very word.* 1.140

1. Because 'tis unsavoury to carnal hearts, it hath no relish in it, so the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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, tast∣ing,

relishing knowledge, that Beleevers have, and so look upon Gods Ordinance, of Publick Preaching of the Word, as meer emptynesse and folly; because many have no relish or spiritual taste of the word of God, they think it is but folly to Preach it, and foolishnesse to hear it; They do not profit by it, they will not therefore hear it.

2. Because mens hearts are naturally rebellious against it.* 1.141 For so a learned Au∣thor derives the word for Foolish, from an Hebrew word which denotes rebellious. When the Word of God Preached should command our hearts, they rebelliously do rise against it, and so condemn it as folly.* 1.142 Well! let carnal hearts, and deluded souls think and say what they will, this foolish∣nesse of Preaching God hath appointed to save those that do beleeve. When many hear the word Preached, and few there are that are saved; what is the reason? is it in the Word? No, 'tis in themselves, be∣cause they do not beleeve. Deus vult omnes salvos fieri, sed non vult omnes salvos facere, sed solum credentes. God would have all men that hear the Word to be saved, but he will actually save those onely that do beleeve. Mans unbeleef does not make the

Word of God of no effect. The Presence of God is sufficiently discovered to bee with his Word, in that some by it do beleeve and are saved. If God and the Gospel, yea, if God in the Gospel, be hid to any, 'tis onely to those that are lost. 'Tis neither Gods, nor the Words fault, but their own, if any hearers of the Word are not saved. So that it may bee truely said of those that perish under the means of Grace; Yee have destroyed your selves. To clear this further, take that full place of St. Paul; I am not a∣shamed of the Gospel of Christ,* 1.143 for it is the power of God to salvation, to every one that beleeves, to the Jew first, and also to the Greek. Understand, hear the Gospel, read, preach∣ed, meditated upon, So 'tis the Power of God, not his essential, but instrumental power, which effectually moves the hearts of Gods elect ones, helps to convey the Holy Spirit, to stir up faith to the obtaining Righteousnesse and Salvation through Christ. Gods Power, and Gods Presence, is abundantly manifested, by the Gospel in mens salvation.* 1.144

And they do plainly set Gods Power at defyance, who do with∣draw themselves from the preaching of the Gospel. The Arm of the Lord is ordi∣narily revealed in the conversion of souls,

not in any secret revelations, but in the o∣pen preaching of the Word. This is the power of God unto salvation, and a con∣vincing argument of Gods Presence with his Word.

§ 2. 2. Gods Presence is discovered in his Word, in that it reaches to the very heart. It is Gods priviledge to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a knower and searcher of the heart: And if at any time the heart bee troubled and affected with the Word of God, must wee not needs say, of a truth,* 1.145 God was pre∣sent with his Word. 1 Cor. 14.24, 25. If all Prophesie; (that is, those that are in Of∣fice, and appointed by others for that pur∣pose, which is clear from 1 Cor. 12.28, 29.) And there come in one that beleeveth not, or one unlearned, hee is convinced of all, hee is Judged of all. vers. 25. And thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth. This is the work of the Word of God Preached to convince mens hearts, to judge them for their sins, and those thus wrought upon, must acknowledge Gods special Presence in his Ordinances; such will say, God is in you of a truth. No greater sign of a barren, fruit∣lesse, and senselesse heart in the things of

God, than to condemn the Word Preached as barren and unfruitful; When any have been carelesse and did not profit under the means, they have sadly and uncharitably judged the Word it self carnal and unpro∣fitable, when alas, Lapwing-like, they keep far enough off from the eggs of iniquity that are hatching within; they look not to their own hearts where all the fault lyes. Oh! what thin Congregations should wee have throughout this Nation, if all should throw off Ordinances, or bee compelled to leave them, that never yet profited by them? How much better were it to sit down and mourn over those wretched, base, and rebellious hearts of ours, that have been the cause of all our fruitlessenesse, under the powerful Preaching, of the heart-search∣ing, and soul-risling Word of God. Let us be sure to look well to the Word what it is in it self, and not what it proves by rea∣son of our corruption; if ever wee would have right apprehensions of the Preaching of the Gospel; and not undervalue and sleight the publick means of Grace, because some men either have not been bettered, or do not at present profit under them.

§ 3. But I shall further evidence, that the Word reaches to our hearts upon this

four-fold consideration.

1. The VVord doth discover mens ve∣ry thoughts; take them in the fullest la∣titude, all sorts of thoughts. Have you not been sometimes at a Sermon, where you have plainly heard those very things that have been formerly working in your thoughts? Nay, have you not sometimes foolishly suspected, that some one or other hath told the Preacher your very state and condition, or else hee could never have spoke so closely, distinctly, and directly to it? Lay by all such fond jealousies and foo∣lish suspitions for the future, and know 'tis the VVord of God that is preached to you, and this reaches to your very thoughts with∣out the help of humane information. It is a discerner of the thoughts.* 1.146

2. The VVord discovers the most secret sins of mens hearts; Hath not the VVord told you of that many times, which you thought, none in the world knew you were guilty of? Have you not sometimes heard those secret sins and miscarriages reproved in publick, that you have been guilty of in private, and you thought till you heard it reproved, that none was ever guilty of such sins but your self? As I have known a very gracious Christian, when he heard

fearfulnesse of the Devil, in secret Prayer, reproved as a great peece of our unbeleef, and that some were so fearfully miscarry∣ing as to this, that they would sometimes start aside and look behind them, to see whether the Devil were not really present there or no; hee told the Minister, that this was his very miscarriage, and withall thought that none had ever been thus foo∣lishly fearful and guilty of that but himself. VVhat made Felix to tremble when hee heard Paul discourse of Temperance, Righ∣teousnesse, and Judgement to come? VVhy 'twas the VVord of God that hee heard preached that came close to his conscience, and told him of his intemperance, and unrighteousnesse, that caused this collick in the conscience that produced this Aguish sit of trembling in the Noble Vice-Roy. VVhen the VVord powerfully rifles a mans conscience, and sets his bosome sins in order before his eyes, is it from Man, or from God? VVee must acknowledge, 'tis the VVord of God, and not of man that does it; even that VVord that reaches mans heart, and discovers those secret sins there, and this manifests Gods Presence by his VVord. VVhat is it that makes the hearts of Kings to stoop, and their consci∣ences

to be startled upon the discovery of their sins, as Sauls was, when Samuel told him of his disobedience to God?* 1.147 Is it the word of man that is thus formidable to them? alas! this cannot be, when man hath no coercive or compulsive power over Kings and Soveraigns, and the sharpest menaces of mortal men, cannot make these Pillars of the Earth to shake. Must it not then be the Word of that God, that doth this, to whom Kings and Scepters must vail, and yeeld obedience? And if the Word at any time produces such a fear∣ful amazement in the heart of Majesty it self, must wee not say, God is in that Word of a truth? Men are apt to think well enough of themselves, till the Word reveals their sins to them; then they see much sin, they took no notice of before, when once the Word of God comes close to the conscience. This was the case of St. Paul.* 1.148 I had not known sin but by the Law: For I had not known lust, except the Law had said, thou shalt not covet. Vers. 9. For I was alive without the Law once, but when the Com∣mandment came, sin revived, and I dyed.

3. The Word meets with, and answers the scruples of doubting souls; whence is this but from Gods Presence with the

Word? Have not many souls experienced the Word to come close to their very doubts, and to have satisfied them? When labouring under unbeleef, it hath much informed their minds; when fearing Apo∣stasie, by it they have seen solid grounds for perseverance; the Word teaching, that they are kept by the Power of God, through Faith, unto eternal salvation.

4. The Word affords suitable comforts to particular cases of the soul, and to af∣flicted consciences. No cure for the Cor∣rasives of the world, like to those Cordials of Comfort out of the Word. No plaister for a wounded conscience, like to the Balm of Gilead, purchased by Christ, and prepa∣red in the Word, alwaies to be found ready for the use of saving Faith, in the boxes of Gospel-Promises. It was the very de∣sign of the Word of God, to back and strengthen our souls with comfort in this life, upon well-grounded hopes of life in the world to come.* 1.149 For whatsoever things were written afore-time, were written for our learning, that wee through patience and com∣fort of the Scriptures might have hope. These are all matters of experience, and I dare appeal to the hearts of Gods Children for the truth of them. Have you not had your

thoughts discerned? your secret sins dis∣covered? your doubts answered, and suitable comforts given in at Sermons? Whence comes all this? Alas! the Preacher is but a finite creature, and is no more able of himself to reach mens hearts, and particular cases, than hee is to create a world. Well! but though the Preacher cannot, yet the Word preached can; and this speaks Gods Presence with his Word.

§ 4. 3. The Word of God presses those duties, and discovers those Truths which must needs own God for their Author, and this also speaks the Presence of God with his Word. As Gods People are his Segul∣lah, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Peculiar Peo∣ple: So Gods Word hath its peculiarities with it, which own God as the proper Au∣thor of it. Now there are both Mysterious Truths, and also some Practical Duties, that are peculiar to the VVord of God.

1. Some Mysterious Truths; such as these.

First, The great Mystery of the Incarna∣tion of Christ. Without controversie great was the Mystery of godliness,* 1.150 God was mani∣fest in the flesh.

Secondly, That any should obtain Righ∣teousness

for their salvation, by imputation, when they are inherently sinful and unrigh∣teous. For hee made him sin for us, who know no sin,* 1.151 that wee might become the Righteous∣ness of God through him.

Thirdly, That sinners should obtain Life Eternal, by anothers Temporal death, and suffering for a season. Who was delivered for our offences, and raised again for our ju∣stification.* 1.152

Fourthly, That two natures should be united into one person, and that that person should be so worthy, as to make an expia∣tory Sacrifice, and full satisfaction to the offended Justice of God, for the sins of so many thousands as shall be saved. Hee is a Propitiation for our sins, and not for ours one∣ly, but for the sins of the whole world.* 1.153 He was wounded for our transgressions, hee was bruis∣ed for our iniquities; the chastisement of our peace was upon him, and with his stripes wee are healed.* 1.154 These are such Truths (ma∣ny more might be named) that neither men nor Angels could ever have thought of. Yet these wee preach and declare, these the VVord of God clearly discovers; these are the very foundations of our Faith, Hope, and Eternal Salvation. Adam in inno∣cency was unacquainted with these Myste∣ries;

and now they are not mens inventions wee preach, or a bundle of fallacies bound up in a little canting language, fit onely to entrap & ensnare souls into gross delusions, (to which, veracity is as great a stranger, in the notion, and sense, and pertinency in their delivery, as the lively power of Reli∣gion in the practice of them) But the very mind, and the will of God revealed in his written VVord, which is an evidence of Gods Presence with that VVord wee preach.

§ 5. 2. Some Practical Duties, such as these are,

First, To live by Faith, not by sense or reason. Brutish men, as well as bruit beasts, live meerly a life of sense, wallowing in the filthy mire of sensual lusts. The most raised Moralists, that have most refined un∣derstandings, but yet want grace, live one∣ly the life of reason at the best. The light of reason, the inward light of the mind, im∣proved with rules of morality, may make us morally honest, but it is the VVord of God that teaches us how to be truly graci∣ous. This directs us to the life of Faith. And this is his Commandment (his Com∣mandment,* 1.155 by way of peculiar appropria∣tion) that yee beleeve on the name of the Lord

Jesus Christ. Here is the Alpha and Ome∣ga of true Christianity, the beginning and end of a saving Faith in Christ, and love to the Brethren. How ever carnal men may live by sense, and serve their sins, yet the Just shall live by Faith,* 1.156 in the service of their Saviour. Neither is this an idle notion, or a meer speculation, 'tis the very life of the Saints practice, as wee see by St. Paul. The life which I now live in the flesh,* 1.157 is by Faith in the Son of God. VVhat a poor cha∣racter had this been of St. Pauls Christia∣nity and Saintship? I live according to the light within, I am directed by the rule of Reason; I avoid all those gross sins that the light of nature checks mee for; I am no sensualist, nor swearer, nor drunkard, nor adulterer, or prophane person; yea but what is all this to the life of Faith in the Son of God. And indeed Paul could have said all that, and much more, whilst hee was in his wretched estate of unregeneracy; Yea as touching the Righteousness of the Law hee was blameless.* 1.158 Hee was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such an one, that in the judgement of others hee could not be complained of, as a breaker of any Law; hee was a strict Pharisee, a very exact observer of Gods Law. Yet how doth hee esteem of these things which once hee

counted his gain, vers. 7.* 1.159 But what things were gain to mee, these I counted loss for Christ. The inside, the outside, the all of a Moralist, reaches no further, than the meer outside of a true Beleever. I have some∣times thought that the Pharisees prayer, which describes his profession of Holiness meerly by negatives, was a pretty exact character of that Religion, that is most ex∣actly squared by the Light within.* 1.160 God I thank thee (sayes the Pharisee) that I am not as other men are, Extortioners, Unjust, Adulterers, or even as this Pablican.* 1.161 Thus they ordinarily make up their Profession of Negatives, they are none of the debaucht, prophane, swearing rabble. Alas! what is all this to the Positive part of Christianity, to the life of Faith and Holiness, in a cru∣cified Jesus, and depending upon his Righ∣teousness for eternal salvation. Look but to the Positive Practical part of a Pharisees Religion, see how they are shamefully out∣stript. Vers. 12. I fast twice in the week,* 1.162 I give Tithes of all that I possess. Alas! what hopes of Heaven in the way of such a Pro∣fession, that leaves men far short of Pha∣risaical Holiness? When as our Saviour in his Sermon on the Mount, tells us plainly,* 1.163 Except your Righteousness exceed the Righ∣teousness

of the Scribes and Pharisees, yee shall in no case enter into the Kingdome of Heaven. Well! when all is done, the life of Faith, is the life that a true Chri∣stian must lead; that will bring him to Hea∣ven. This the Word of God teaches, and this was St. Pauls practice, when hee out∣went his own former Pharisaical Holiness.* 1.164 I do count all things but dung that I may win Christ; and be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith.

§ 6. Secondly. Heavenly-mindednesse. 'Tis the VVord of God onely directs us to this.* 1.165 Set your affections upon things that are above, not upon things that are below. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To set our affections, implyes a double act of the soul, the one of the mind meditating, the other of the will loving and embracing. Things above should be objects of a true Christians thoughts, will, and af∣fections. Doth any Loadstone in the world, draw Heaven-ward except the VVord of God? To mind things that are above, is quite crosse to our natural inclinations, and our carnal desires. And if ever wee are ef∣fectual in this duty, wee must attribute it wholly to Gods Presence in his VVord, that

sets it home closely and powerfully upon our hearts. Hence S. Paul,* 1.166 Our Conversa∣tion is in Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Ci∣tizen-ship it is in Heaven. The VVord of God is a Christians Charter, that entitles him to be a Citizen of the New Jerusalem. Look to the wisest man in the world, that wants Grace, and the direction of the VVord, hee hath much of the Devil, and of the Beast in him; his very wisdome is both sensual and Devilish. VVill not such as these are stand upon their own heads, and shake their heels against Heaven, rather than set their hearts, and affections, and minds there. 'Tis the VVord of God alone, that herein is like to water, which mounts up as high as its first rise: it had its Origi∣nal from Heaven, and it rests not till it brings mens minds thither again, at pre∣sent, and both soul and body too, of all true Beleevers at the last.

§ 7. 3. Mortification of all the most hidden, and secret sins.* 1.167 Let not sin raign in your mortal bodies, &c. Mortisie therefore your members that are upon the earth; that is, wee must study how to repress and beat down all our corrupt nature, however it breaks out, whatever affections, or unlaw∣ful actions do arise, wee must slay in their

first rising. This is a peculiar injunction of the VVord of God, to promote inward mortification of the whole body of sin, and all the members thereof. And this speaks,

First, A serious purpose of resisting of sin, and this turns the heart from the waies of sin.

Secondly, An avoiding all the occasions of sin, this keeps the heart from returning un∣to sin.

Thirdly, A daily use of the best means to subdue sin, this helps us to a constancy in our purpose against sin, that wee may prosperously go on in this work of God.

§ 8. 4. Inward Humility of the mind. Be clothed with Humility,* 1.168 1 Pet. 5.5. To make Humility the inward ornament of the soul, is onely an effect of the VVord of God, which no other Rules can reach unto. And herein the VVord of God is no waies un∣reasonable, in this Rule for our inward soul-adorning. If wee consider man, either as a creature depending upon God, or as a sin∣ful creature defiled with Original sin; or as a renewed creature, accomplished with grace (the free issue and product of Gods distinguishing mercy) who may by grace become sincere, but can never be made innocent; or as one endowed with hu∣mane

Learning, though his knowledge be much, yet his ignorance is greater. Such like considerations as these are, speaks it highly rational for a man to be truly humble. The highest Moralists are igno∣rant of this spiritual duty, because they are unacquainted with those pressing motives, that the Word of God urges us to humility with. Let never so great a shew of humili∣ty be made; if wee own not the Word to teach us, our very humility will discover our pride. Wee may perhaps make a shew of humility, because there is some real comeliness in that grace, but not in that way, or manner, that the Word directs us, and so wee discover our pride, in that wee will not be beholding to the Word to teach us. Such duties as these are, come not from corrupt nature, nor indeed can they; for no∣thing crosses it more than these. VVe need not suspect the Devil to have a hand in the putting of us upon the sincere practice of these; for they all do immediately tend to over-turn his Kingdome. But the VVord of God, which wee read and preach, drives mainly at these, and so it evinces Gods special Presence in his VVord, which is the promoter of such spiritual duties.

CHAP. VIII. Practical Inferences from the second Argu∣ment. Teachers of the Word must not cor∣rupt the Word of God. Hearers must own it as Gods Word. And must receive it with Reverence. Mingle it with Faith. Practise it with Obedience. Avoid a cu∣rious pleasing of the ear. Both Teachers and hearers must highly prize it.

§ 1. THe Presence of God being evi∣denced to be with his VVord, wee shall propound a few Practical Inferences, which do naturally flow from it.

1. Hence Teachers of others, must learn to keep the VVord of God they preach free from corruption, and adultera∣ted mixture. Let Pauls practice be an e∣minent Pattern for imitation. For wee are not as many which corrupt the Word of God; but as of sincerity but as of God, in the sight of God,* 1.169 speak wee in Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word properly be∣longs to those that sell VVine, as Pollux observes. Now Hucksters of VVine are

wont to corrupt generous VVine with base mixtures. And thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used for deceitfully and crastily,* 1.170 because of that corruption that is found amongst sellers of VVine; from whom the Meta∣phor is taken. The Apostle abo∣minates this dealing with the VVord of God. Hee does not adulterate it, by mixing any thing else with the pure VVord of God; hee does not corrupt it with false Doctrines, and the inventions of men, and propound them for the Word of God. But there seems to be a further meaning of the phrase. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth not onely denote a corrupting of the word,* 1.171 by the base mixtures of false doctrine, but also a putting a false gloss, a painted face upon the ge∣nuine Word of God. As many Teachers were wont to do in Pauls time, and too many at all times. Darkening the natural lustre, and innate ra∣diency of the word of God, by the paint and flourishes of Rhetorick, deeming very little Power in the plainnesse of the Gospel,* 1.172 without the help of their strong lines, and but

little Beauty in the simplicity of the word of God, without their varnish of Eloquence, and Comical strains in Preaching. Like Brokers, that put a new gloss upon an old garment, to make it vendible; and others, who to make a deformed face appear beau∣tiful, think to mend the matter with a little paint. Thus many corrupt Teachers there were in Paul's time (and happy were wee,* 1.173 if there were not too many such now adaies) who esteemed the plain word of the Gospel, as an old, and antiquated garment that would not off, without a new Gloss of their own Rhetorick; and ac∣counted the simplicity of the Gospel, far from being any taking beauty amongst their curious Auditors, and therefore had al∣waies a varnish of their own, the enticing words of mans wisdome, as the Apostle calls it, to set it off withall. And thus they did prostitute the Gospel, for the gaining of applause, rather than winning of souls; for fauning a little credit to themselves, ra∣ther than fishing for the good of souls, and the glory of God. Paul hee abominates, and detests such corrupt and deceitful deal∣ing with the word of God; in neither sense

did hee dare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to corrupt the Word of God. And that others might avoid it too, hee hints a threefold Rule to be observed, vers. 17.

§ 2. 1. They must preach with a right zeal for God. [But as of sincerity] Hee was so far from any secret sinister and by ends, that should cause the corrupting of the word of God,* 1.174 that hee dares lay his do∣ctrine open to the very Sun beams, as the word for sincerity doth import: All hee aims at, is to advance Gods Glory, hee hath no corrupt fancies to vent with Divine Truths, nor any popular applause, and cre∣dit from the vulgar, to trade for in his Preaching, and so hath no designs at all to carry on by his Preaching, but what is high∣ly consistent with Gospel Sincerity.

2. They must remember they are doing Gods work, and so it must be done after Gods own way. [But as of God.] They are Gods Commissioners, and therefore must vent nothing but what comes from God. Mini∣sters are Gods Embassadors, and they must be sure to keep close to their Masters in∣structions.

3. They must remember, that when Preaching, they are set in Gods special Presence, and therefore must not dare to vent

any thing, but what they can bee content to have Gods own judgement passe upon it. [As in the sight of God.] There is Gods special Presence in the delivery of the Word, and would it not be an Act of very high pre∣sumption to give God the lye to his very face? And is it not a peece of extream madnesse and folly, to study then to please men by our corrupt varnishing the pure Word of God, when by it wee do not one∣ly displease God, but destroy Souls, and de∣ceive our selves the worst at last.

§ 3. II. Hence hearers must learn to bring a right Gospel Spirit to the Word Preached, that is, they must hear it as the Word of God, and not as the Word of Man.* 1.175 Yee received it, not as the Word of Man, but (as it is in truth) the Word of God. It is one thing to receive the Word of God, another thing to receive it as the Word of God. The Papists embrace the Word of God, but not as the Word of God, because, they tell us, the written VVord hath no Authority in it self, unlesse it bee approved by the Church.* 1.176 Nam quid aliud hoc est, quam Verbum Dei quidem, non tamen ut Verbum Dei, amplecti? For what is this, but to embrace the VVord of God indeed, but not as the VVord of God? But if wee

would hear the VVord so as to thrive by what we hear; we must hear it, and em∣brace it, as the VVord of God. And to that end these four things must be done.

§ 4. 1. Wee must hear the Word with due reverence and fear.* 1.177 Let us serve him with reverence and Godly fear. If hearing be any part of Gods service, the argument urges strongly, that it must bee done with reve∣rence and Godly fear. God hath a good look, much favour, for those that tremble at his Word. I will look to him that trembles at my Word.* 1.178 What ever reverence is due to God, wee must expresse it by reverencing his VVord. Multi enim se Deum reverei & timere jactant, sed dum negligunt ejus ver∣bum,* 1.179 simul se Dei contemptores esse ostendunt. For many there are who boast that they re∣verence and fear God, but while they neg∣lect his VVord, they do withal shew them∣selves to bee contemners of God. God in∣vites such hearers into his Presence, as do tremble at his VVord, and will be sure to make them welcome. vers. 5. Hear the Word of the Lord,* 1.180 yee that tremble at his Word. Here is the gracious invitation. And the end of the verse presents us with the welcome they shall have. He shall appear to their joy, but their enemies shall bee asham∣ed.

We never tremble at Gods Word as we ought, if we do not own God speaking to us in it.

§ 5. 2. We must mingle it with Faith. If wee would have the Word of God work effectually as Physick for our Souls, wee must mingle it with Faith.* 1.181 The Word heard, proficed them not, not being mixed with Faith in them that heard it. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that denotes mixing, is a metaphor taken from a potion of Physick, according as the ingredients are, so it is either medi∣cinable or mortal. If we hear the Word of God, and do not mingle it with Faith, wee turn this wholesome potion into a cup of poyson. The VVord separated from Faith profiteth nothing; not as if the efficacy of the Word did depend upon us, or any thing in us. For neither, if the whole world and every creature in it should prove a lyer, would he cease to be true who cannot lye. But the Word discovers its power and ef∣ficacy no other wayes, than where Faith makes entrance for it into the Soul; So the VVord is the Power of God,* 1.182 to all that do beleeve. And righteousnesse is revealed in it, but it is from Faith to Faith; where there is no VVord, there can bee no Faith. And therefore that is no Faith, but Fancy, which

on the one hand is built upon the traditions of men, as the Papists; and on the other hand is resolved into the immediate reve∣lations of the Spirit of God, as the Enthu∣siasts, and on both hands, (concordia dis∣cors!) without the written VVord of God.

3 VVee must practise it with obedience. VVee then let the world know, that wee really own what wee hear, and cordially embrace it as the VVord of God, when we dare not but conforme our lives thereto. But yee have obeyed from the heart, that form of doctrine which was delivered you.* 1.183 VVee then evidence it, that God hath spoken to the heart, when wee yeild obedience of the heart, to the VVord wee hear.

§ 6. 4. VVee must carefully avoid an immoderate ate hunting after the pleasing of the ear. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 makes us receive truths many times because they are of such a mans stamping, and not because they bear Gods image and superscription. And hence comes it that many respect truths because of their Apparrel, as they, (of whom St. James speaks,) respected persons that had a gold Ring, and gay Apparrel, when men in an ordinary Dresse are neglected. Thus do not Gods Truths fare the better many

times, rather for the Rhetorical Dresse, and neat Language they are delivered in, than for the Divine Authority they carry with them? VVe have many that can say, as they of old, I am of Paul, I am of Apollos sayes another, (He is an eloquent man) ano∣ther I am of Cephas, truths fare the better for such and such mens sakes that Preach them. And some there are, yea too many, that will say, They are of Christ; they care for no Preachers, no Preaching, no Publick Or∣dinances at all. But of those that hear con∣stantly how few are there, that say they are of God in all their hearing? VVhere is the man that cordially sayes, I care not how plain the truth be set off, I embrace it wil∣lingly if it bee a truth of God, and receive it with welcome into my heart. God grant there were many such hearers in every Congregation in England; and then those that now too prophanely sleight the VVord Preached, would soon bee enamoured with the love of it, when such evidences were given of Gods Presence with it.

§ 7. III Inference. Hence both Teach∣ers and Hearers should learn, highly to prize the Word of God. Oh 'tis a token of Gods special Presence. VVee may blesse God we are not left without this token and

witnesse of Gods Presence amongst us. As God doth honour us with his VVord and Presence, so should wee honour him, with the practise of holinesse, and the life of praise. Let us blesse God, that he hath writ∣ten his VVord for our direction, and that he continues the Preaching of the VVord for our instruction. O how glad would the Martyrs of old have been, with our free∣dome, of enjoying the publick means of hearing the VVord Read and Preached? They that joyfully hugged some few scraps of the Bible in a corner, and counted the dark Caverns of the Earth, rich Temples, when they, though secretly, and in the night, could enjoy the presence of God in his Word: Oh how thankful would they have been for such overflowings of mercy, as now may be enjoyed, which some pro∣phanely abuse, and others blasphemously undervalue, and wilfully contemn. It is a shrewd sign, that chose men are either down-right Atheists, that will not own a∣ny such thing as Gods Presence in his Word, or else grosse unbeleevers, that never had any experience of it in their own souls, that are so far from blessing God for the pub∣lick Preaching of the word,* 1.184 that they count Preaching it self the greatest delu∣sion,

and the way of maintenance for Preachers, the greatest oppression in the na∣tion. And though some of them are as much against Praying, as all are against Preaching, yet their constant practise and discourse speak them all unanimously to concenter in this their ungodly Letany, FROM PRIESTS, and PREACH∣ING, and PAYING TITHES, GOOD LORD DELIVER US.

CHAP. IX. Gods Presence in his Worship by his ministers. The truths of God must be heard though from ungodly Preachers. Ministers are Gods Embassadors. Stewards of the my∣steries of God. Four requisites in Gospel Stewards. Ministers are Co-workers with God. How God and man work together in the conversion of Souls, and production of saving Faith.

§ 1. I Now proceed to a Third Argu∣ment to prove the presence of God in places of religious worship. [Arg. 3] God is pre∣sent in the places of his worship, by his

Embassadors, the Ministers of the Gospel. Ministers of the Gospel, as well as Mini∣sters of State, speak the vertual pre∣sence of their Lord and Master. When Gods Majesty will not suffer us to see his face and live. 'Tis Gods mercy to speak to us by his servants the Ministers of the Gos∣pel. And Gods Ministers being engaged in Gods work, do vertually speak Gods Pre∣sence. As Mr. Calvin hath observed,* 1.185 Deus certo praesentiae suae symbolo favorem erga nos suum testatur, quoties spiritus sui dolibus il lustrat, & in medium producit fidos probos∣que Doctores. That God doth give a signal witnesse of his singular favour towards us, by a certain token of his Divine Presence, as often as he enlightens by the gifts of his Spirit, and sends amongst us faithful and Pious teachers. And the reason why they evidence Gods Presence, is this, because 'tis not their own, but Gods work they are about. Wee pray you in Christs stead, bee yee reconciled to God.* 1.186 A Minister pressing re∣conciliation unto God, to his Auditors, e∣ven to thee in particular,* 1.187 facit praesentem Christum te habere, Hee makes even thee to have Christ present with thee. Christ cryes aloud in the Sermons of those that are his faithful servants, the Ministers of the

Gospel; and in hearing them, wee hear Christ, and in rejecting them, wee reject Christ himself. Hee that heareth you, heareth mee;* 1.188 and he that despiseth you, despiseth mee, and hee that despiseth mee, despiseth him that sent mee. Here 'tis plain and clear, that Christ by his ministers speaketh unto us, they are but Christs Vicegerents, they su∣stain Christs Person; And therefore he will have the Word of God by them delivered, heard so, as if Christ himself were perso∣nally present and did Officiate amongst them. Wee are not to look upon Gospel Ministers as meer men: 'tis true in them∣selves they are so, in their worke they are not; for so wee are to consider, that Christ speaks to us by them. Thus God sent Sa∣muel to Eli with an unsavoury message,* 1.189 yet Eli received this, not because Samuel spoke it, but because he brought Gods message, as being Gods Embassador, and bearing his Person. It is the Lord let him do what seem∣eth to him good. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 It's Jehovahs message,* 1.190 but Samuels voyce. Samuel speaks, but God is present; Let God do what seem∣eth good in his eyes.

§ 2. This is so certain a Truth, that if the Minister be bad, yet if hee preach the pure Word of God, wee must receive the Word,

because wee are not so much to regard the man preaching, as the Word preached. An Earthen Vessel not well wrought, may serve to convey pure and clean water. God for∣bid I should Apologize for any wicked and ungodly Ministers, to boulster them up in the least ungodliness or profaneness. I plead not (I say) for any wicked ones,* 1.191 to be employed in the sacred work of an holy God; onely to keep souls right in their du∣ty. 'Tis not the person, but the office; not the man, but his Ministry; not his life, but his Doctrine, wee are to look to. For as one observes very well upon Caiphas his propesying that year that hee was High Priest, Joh. 11.51.* 1.192 God oftentimes honours the Office, and so orders, that a wicked person in a good Office, may perform some∣what helping forward our Salvation. If God doth a good work by bad men, wee must not reject the work for the persons sake, but wee must rather embrace the good of∣fered or done by bad men, and leave them to stand, or fall, to their own Master. When Christ sent out his twelve Apostles to preach, of all of them hee saith; Hee that receiveth you, receiveth mee.* 1.193 Yet one of these was Judas Iscariot, who also betrayed him. Wee plainly see by Christs own

words, wee may receive Christ by the Mini∣stry of a Judas, a Traytor, I might say, a Devil: The expression 'tis true is harsh, but our Saviour fears not to speak thus of one whom hee had personally sent to preach the Gospel; one of you is a Devil, meaning Judas. Nay the Scripture makes no difference between Judas and the other Disciples in the success of the Ministry; they all twelve were sent out, they all did miracles, they all cast out Devils, they all returned to Christ, and gave him an account of their success. To them all Christ said, Hee had ordained they should go out,* 1.194 viz. in preaching, and bear much fruit, viz. in their Ministry. And Phil. 3. There were salse Apostles who preached Christ out of en∣vy. Supposing to add more affliction and persecution to Paul, which must needs be an high degree of malice and wickedness; Yet Paul said, hee rejoyced that Christ was preached how-ever, Which could not be if their preaching did no good. Thus wee see, that seed which is sown by a foul diseased hand may bring forth fruit, as well as that which is sown by a clean hand. Give mee leave to allude to that passage, 1 King. 17.6. God there in a time of hunger and want, commands the Ravens (unclean

Birds) to feed the Prophet Elijah. The Ravens brought him bread and flesh, morn∣ing and evening. They were Ravens, un∣clean by the Law of Moses, not Doves, yet Elijah refuses not the meat, because God sends them.* 1.195 This Chemnitius thinks hath a mystery, that God is wont sometimes to afford to his people the wholesome food of his Word, by the hands of wicked and un∣godly men. Thou therefore, hear, receive, and mingle by Faith what thou hearest, take whatsoever God sendeth, as from the hand of God. Be it a Raven, or a Dove, thou needest not trouble thy self, so the food come from God. Elijah might have starv∣ed, if hee had refused the food, because the Ravens brought it. So mayest thou starve thy soul by nourishing prejudices against the Minister that is sent with food for thy soul from God, and then refuse the Word, because thou dislikest something in the Ministers person. And indeed if this prin∣ciple once prevail, That a Minister ought not to be heard that is ungodly; Though hee preaches nothing but sound doctrine. It would lay a certain foundation for Sepa∣ration from the outward means and Ordi∣nances, at least from the administration of them, as now they are enjoyed. For the

case would presently return hither, as it is with many already, not whether the Mi∣nister be really ungodly or no, but whether hee seems so to them; and if hee answers not those characters of Godliness, they have laid down then they are obliged to hear him no more. Such sad works do bad principles, and erronious consciences make in the Church of God. A sad example of this may be seen among the Quakers, who upon the sore-mentioned principle, reject and throw off all the now Ministers in England, mak∣ing no difference; because they are all un∣godly, being all guilty of that great abomi∣nation, and sinful oppression of taking Tithes. How much better may wee deter∣mine thus, Officium est Sanctum & honore dignissimum licet Ministri sunt peccatores. The office of the Ministry is sacred, and most worthy of honour, though Ministers may be ungodly. The promise of Christs Presence is made to persons for the office sake, and not to the office for the persons, and so to the office more than to the per∣sons. Loe I am with you alway to the end of the world.* 1.196 Christs promise was to the office primarily, secondarily to those that then were, and successively should be entred into it, to do Christs service, and preach the

Gospel, as the Apostles did. Go preach the Gospel, and loe I am with you alway to the end of the world. However, 'tis certain Christ promiseth his presence here, which is peculiar to the Church of God, and so it clears that which wee are upon, that God is present in his worship by his Mini∣sters. Three things I shall add to clear this.

§ 3. 1. Gospel Ministers are Gods Em∣bassadors; this speaks Gods Presence by them.* 1.197 Now therefore wee are Embassadors for Christ. The very office of an Embas∣sador, is to be but a Vicarius to another; Hee is a Proxy to his Master, and bears his person; who is sometimes thus described, Legatus est officialis, qui alterius locum te∣net.* 1.198 An Embassador is such an Officer as supplies the place of another; thence cal∣led by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that stands in anothers stead. Thus the Mini∣sters stand in Christs stead. For

1. As Embassadors they act onely upon Christs Commission, None takes this honour upon him, but hee that is called of God,* 1.199 as Aaron was. 'Tis an honour to be employ∣ed as Christs Embassador, and none must take this honour upon them, but those that are called of God. Gospel-Ministers, that

have Christs Mission, and Christs Com∣mission, they in their Preaching represent Christs Person.

2. As Embassadors, they deliver Christs Message. God is present where his Word and Mind is declared. It is the Lord, sayes Eli, when Samuel speaks to him, because it was the Word of God hee spake to him. The Word of the Lord, where that came to the Prophets, they then could appear in the place of God amongst the people. I have put my words into thy mouth, sayes God to Jeremy.* 1.200 They are Gods Words that Gods Embassadors do declare; therefore the Apostle Paul sayes,* 1.201 Hee that despiseth, despiseth not man, but God. They are much mistaken,* 1.202 sayes Rollock, who in the preach∣ing of the Gospel, think they have to do onely with men, and not with God. The Apostle plainly confutes such. The man preaches indeed, but 'tis Gods Word hee delivers; and contempt of that, is not on man onely, but mainly upon God himself. Hee despiseth not man, that is, not so much Man, as God.

§ 4. 2. Gospel-Ministers are Gods Stewards; this speaks Gods Presence. Let a man so account of us as the Ministers of Christ,* 1.203 as the Stewards of the Mysteries of

God. When great men cannot dispatch their business personally, they employ their Stewards; what they do, is done as by the Master himself. Christ our great Lord and Master is present now in Heaven, hee hath sent his Ministers to be his Stewards, to dispatch his work, in Preaching the Gospel, and converting of souls. 'Tis no ordinary Stewardship, that of the Ministry, they are Stewards of the Mysteries of God.* 1.204 So had the Heathens their Mysteries; the Mysteries of Cybelle, who was termed the Mother of the Gods, in Samothracia of Hecate in ma∣ny places; of Ceres, and Proserpina, in Afri∣ca; of Bacchus in Boeotia; of Orphsus up and down in Graecia; of Isis in Egypt, and in many other places; and these were all performed unto the Devil. For as hee ob∣serves, Mirum dictu, & cogitatu horren∣dum, quantopere Satan olim, per illa quae di∣cebantur Mysteria, hominibus illuserat. It was wondrous to think, and horrible to speak, how much Satan heretofore had de∣luded men, by those things which were cal∣led Mysteries. Thus Antichrist too hath his Mysteries. The Whore of Babylon, hath Mystery written in her fore-head, because her Kingdome is full of Mysteries. But these are the Mysteries of God,* 1.205 that Gos∣pel-Ministers

are Stewards of. Wee speak the Wisdome of God in a Mystery.* 1.206 The Word of the Gospel for salvation of souls, these Mysteries therein contained do Ministers preach. And without controversie great is that Mystery of Godliness, they are Ste∣wards of.

§ 5. Aristotle in his Oeconomicks requires four things in Stewards, all which are ne∣cessary requisites in Gospel-Ministers.

1. They must have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good skill and knowledge. Thus must Ministers be well skilled in the Word where the Myste∣ries of God are recorded. Its an ill Ste∣ward, that knows not how to use his Masters Treasure; for the best advantage: Hee wants a great requisite of a Gospel-Ste∣ward, that knows not where to finde, or how to use the great Treasures of Heaven, that are reposed in the Scriptures, for the good of souls. It was but a poor commen∣dation of Carolostadius that at eight years standing Doctor;* 1.207 Hee never had read the Scriptures, but then first set upon the study of them. Another great Doctor and Di∣vine being asked about the Decalogue, an∣swered, hee never had that Book so much as in his Library. Rare Stewards indeed of Gods Mysteries, when they know not what they are!

2. They must have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bonam indo∣lem, a good temper. Hypocrisie is but an ill-becoming garment for a Steward of Christ to wear. Every Saint should have his garment dyed white in the blood of the Lamb, much more should Christs Stewards; they should be clothed with the white Robe of Sincerity, to act unfeignedly for Gods glory.

3. They must have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, constan∣cy of labour, assiduity in taking pains. Thus Ministers must be labourers, if Christs Stewards; they must give themselves to the things of the Gospel; daily labours in the things of God, make Ministers of a good conscience, oft-times appear with no good countenance. There is onus, as well as ho∣nos in the work of the Ministry, whatever slight thoughts, ignorant slanderers may have of it. 'Tis laborious, as well as honourable, to be a Steward of Christ.

4. They must have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Righte∣ousness. Thus Christs Stewards must be righteous, as well as learned and labori∣ous. For a Bishop must be blameless as the Steward of God.* 1.208 Life and Doctrine must agree, that hee may not pull down with one hand, what hee builds with another. Though I have formerly shewed that hearers must

not reject Gospel-Truths, though hee that brings them be ungodly; yet withall, Mi∣nisters must know, that if they are really such, of all other men they are the worst, and their condemnation will be the grea∣test. Let mee leave with such, one Latine sentence, out of which they may easily pick plain English;* 1.209 Pessima creaturarum visibilium est homo degener, pessimus hominum pseudo-Christianus, Christianorum vero pessimus, nequam Verbi Minister. The above-named particulars, are some qualifications of Gos∣pel-Stewards; Christ is signally present in his Ordinances, when his Stewards are faithful dispensers of the Word.

§ 6. 3. Gospel-Ministers are co-workers together with God; this speaks Gods Pre∣sence with them.* 1.210 Wee therefore as workers together with him, beseech you not to receive the Grace of God in vain. For wee are la∣bourers together with God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If Ministers are fellow-labourers together with God, in the doing good to souls, then certainly God is present in his Worship by his Ministers.* 1.211 They went forth and preached every where, the Lord working with them.

1. Ministers do work together with God. Behold here is infinite condiscention of

God towards Ministers, that God, who can with one word convert and save souls, as well as create a world, yet should vouch∣safe to admit men his fellow-workers for the conversion of souls. 'Tis true,* 1.212 Dei opus est regignere hominem, 'tis Gods work to regenerate and convert souls, but God pleases to use the Ministers as his Instru∣ments in the work: And God by the secret grace, and virtue, and power of the Spirit, works in them, and by them: Hee joyns himself to the Ministers, resigns not his right, but only communicates his power with them, and graceth his Instruments with the honour and title of the work. Thus God doth not onely speak to us after the manner of men, but also by the Ministry of men,* 1.213 and that so, that they by their Ministry are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to save us. Therefore

2. The Lord truly works together with the Ministers.* 1.214 The Lord working with them. It is an high priviledge onely to be the Servants of God, in the work of the Mi∣nistry; but this is common to us with other Saints: But to be Fellow-labourens with God in the salvation of souls, this is a peece of singular favour God vouchsafes to Gospel-Ministers. The Angels are Gods Servants too, being his Ministring Spirits, but to

which of the Angels hath God said at any time they are his fellow-labourers? Both waies the Presence of God is evidenced, with the Ministers of the Gospel.

§ 7. Object. But is it not derogatory to God, to have Man as a co-worker with him, in the conversion of souls? is not Faith, by which wee are saved, the gift of God?

Answ. 1. God is the principal cause, man onely by the Ministry of the Word is the instrumental cause, and so Gods glory, and mans duty, may very well stand toge∣ther.

2. In saving Faith, wee must distinguish these two things.

First, There is the knowledge of the things to be beleeved.

Secondly, An assent of the heart to those credenda, or things to be beleeved.

First, Then the knowledge of things to be beleeved, ariseth from the word preach∣ed by Gospel-Ministers. Gospel saving knowledge is not communicated now a∣daies, by revelations, and immediate inspi∣rations, but by the Word preached and heard.* 1.215 How shall they beleeve on him, of whom they have not heard, and how shall they hear without a Preacher? Now Ministers are co-workers with God, because Faith

depends on the Word preached by them, as a necessary Instrument, for its produ∣ction, as to the knowledge of things to be beleeved.

Secondly, As for that Internal Assent of the heart, whereby a Beleever doth firmly apprehend, and comfortably apply the Do∣ctrine propounded, of things to be beleeved; this ariseth from the habit of Faith infused by Gods Spirit. The Doctrine of Faith, is preached and promulged by men, herein they are co-workers with God: But the habit of Faith, that is infused and implan∣ted by God alone, without any concur∣rence of the Preacher; Thus it is the gift of God. Man propounds truths to the soul by his preaching; God by his Spirit makes us beleeve those Truths preached and pro∣pounded. Thus have I cleared the third Argument.

CHAP. X. Practical deductions from Gods Presence with his Ministers. The Ministers dignity. Their duty. As Embassadours. As Stew∣ards. As Co-workers with God. People must eye God and not men. Prize Gospel truths. Not be prejudiced against, nor un∣dervaluers of Gospel Ministers. Good grounds for Ministers to Preach, and peo∣ple to hear.

§ 1. FRom this third Argument to prove Gods Presence in Religious wor∣ship, as being represented by the Ministers of the Gospel; These practical deductions, might be prosecuted, and enlarged upon, which I shall briefly name, and come to the fourth and last Argument.

1. It informs Ministers of two things.

First, Of their Dignity; That God should set them in the Church, to repre∣sent the Majesty of Heaven. This ought not to puff up pride in Ministers, but to cause humble admiration of Gods good∣nesse, to honour their weaknesse so farre, as to be the representatives of God himself.

This may vindicate them from contempt amongst men. An affront is offered to the Prince, by affronting of his Embassador: So God is affronted by any indignities that are offered to His Ministers. He that de∣spiseth,* 1.216 despiseth not man, but God. Corinth was ruined by the Romans, for abuse of Em∣bassadors: And it were just with God to destroy any place or person for the con∣tempt of his Ministers.

§ 2. Secondly, it informs Ministers of their duty. Gods Presence with them calls for a three-fold duty from them.

1. As Embassadors, they must eye that mainly that God sent them about, viz. The salvation of Souls. Wee pray you in Christs stead be yee reconciled to God.* 1.217 Here is the main end of our Preaching, and your hear∣ing, that you may be reconciled. How then can any have so impudent a face, as to pretend they are sent of God, who make railing and reviling of others, to bee their work, with a neglect of the salvation of Souls, and holding out the VVord of re∣conciliation.

§ 3. 2. As Stewards of the mysteries of God, they must bee faithful.* 1.218 It's required in Stewards that they be faithful. That is, that they keep nothing back from the people of

God, but discover to them according to their ability the whole councel and will of God, that they deal faithfully with them in all things, that they may render a good account of their Stewardship at the great Audit. Now this faithfulnesse of Gods Stewards is seen in these two things.

First,* 1.219 that they seek Gods honour, and not their own praise. Hee seeks the glory and honour of God, that speaks as the O∣racles of God, that God in all things may bee glorified through Jesus Christ.* 1.220 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, elo∣quence, and learning. Of this hunting af∣ter vain glory, and popular applause, St. Paul with disdain enough thus speaks,* 1.221 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 endea∣vour they promote the spiritual good, and eternal welfare of the Flock committed to their charge, by watching over them, pre∣paring suitable food for their souls, accord∣ing to their capacities and conditions, omit∣ting nothing that is necessary, and doing nothing that is prejudicial to their salva∣tion. An example of this wee have emi∣nently

in St. Paul.* 1.222 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 o∣ther Souls, and dishonour God by our carelesnesse and indiligence. Prayer, Me∣ditation, and Affliction, contribute much to the making of a Divine: The two former, speak that care and diligence that is re∣quisite 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 Mini∣sters lives, must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 co-operate, and joyn in the work of drawing sinners unto God, or else will hardly prove suc∣cesseful.

§ 5. II. Gods presence with the Mini∣sters, teaches the people to eye God more, and men lesse, in the Ministry of the Gos∣pel. It is an ill sign of a squeamish Sto∣mack, 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 enter∣tain 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 sud∣denly, when wee perceive they have cun∣ningly crept into us. Prejudices, against Ministers if harboured in our breasts any time, will bee very apt to make us con∣temptuous 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 wil∣fulnesse 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 Gos∣pel are most operative upon hearers. How ordinary is it, for great and learned Doctors, to leave their people meer dunces in Reli∣gion? Now others, what they want in learn∣ing and parts, God many times helps out by their tendernesse of affection for the good of Souls, and this is ordinarily accom∣panied with Gods blessing.

§ 6. III. Gods Presence with his Mini∣sters, affords good ground enough for Mi∣nisters to preach, and people to hear. Or∣dinances 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 Ordinan∣ces, 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, evi∣dencing the Presence, and teaching of the Spirit in the Word.

§ 1. THe Fourth and last Argument to prove the Presence of God in Pla∣ces 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 con∣stant 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 Chil∣dren 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 pre∣sent

in my Grace, Word and Spirit, in their Assemblies,* 1.223 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.* 1.224 As for moe, this is my Covenant with them, saith the Lord; My Spirit which is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. In this full place God hath joyned his Spirit and his Word together. God hath left the footsteps of his bounty e∣very where, for the advantage of the Church, yet no greater than this, to have his Word and Spirit to guide them unto Heaven. The Spirit is joyned with the Word, because without the Efficacy, and Presence of the Spirit, the Word preach∣ed would be unprofitable. And the Word too must be joyned with the Spirit, because as one observes,* 1.225 Est Satanae spiritus qui di∣vellitur a verbo, it is no better nor worse (if worse could be) than the Spirit of the

Devil, that is separated from the Word of God. Wee may have the Devil deluding, but no promise of Gods teaching, when the Spirit is pretended, without the Word. Now where are wee to have this? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In thy mouth] Spoken to the Prophet, implying a Ministry of the Word under the Gospel, to hold this out. God might indeed speak to us immediately from Heaven, or use the Ministry of Angels. But God consulting with our weakness, useth the Ministry of Man rather, like our selves, to deliver his mind to us, that by that means, wee may the more familiarly be drawn unto him. In vain do any boast that they obey God, when they reject his Ministers. If they obey God, why not in Gods way, who hath appointed Gospel-Ministers to hold out his Word, and hath promised the Presence of his Spirit, to beat us off from such fancies and delusions, which would make us gape after revelations without, and many times con∣trary to the Word of God.

§ 3. Another place of the same Prophet.* 1.226 And all thy children shall be taught of the Lord. God is wont to teach his children two waies, by the outward Word preach∣ed, and by the secret revelation of his Spi∣rit, working by the Word: Now which is

meant here, the Evangelist John, Joh. 6.45. shews us. The Father draws souls to Christ. But how? It is written, they shall be all taught of God. All Gods children shall be clearly taught by the Spirit of God. The elect ones that are drawn home to Christ, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught of God, not in opposition, but in subordination to the Word. 'Tis not to deny the Ministry of the Word, but to assert the essicacy of the Spirit.* 1.227 For as one well ob∣serves,

wee are said to be taught of God, in that place of Joh. 6.45. So far as that the Doctrine, which outwardly sounds in the Scripture, and Ministry of the Word, is imprinted in our minds by the Spirit of God, not as if wee should receive new revelations without the use of these out∣ward means.

Wee must so distinguish the Ministry of the Word, and the teach∣ing of the Spirit, so as not to give the effi∣cacious teaching of the heart, unto man who preaches the Word. For so the Pro∣phet sayes, the Sons of the Church of Christ are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taught of God. And as Augustine,* 1.228 Cathedram in coelis habet qui corda docet, Hee that teaches the heart is Doctor of the Chair in the New Jerusalem. Yet wee must not divide and separate them, as if Gods teaching, and the Spirits teach∣ing

in Gospel-times, were without the Word preached. The Spirit of God teaches in the Church, and Ordinances there. Discipuli sunt Diaboli non Dei,* 1.229 qui ordinem a Deo institutum repudiant, They are the Devils Scholars, and none of Gods Dis∣ciples, who do reject that order that God hath appointed. Wee see these joyned to∣gether, the Children of the Church, and taught of God; so that they are not the Disciples and Children of God, that will not be taught in the Church.

§ 4. Another place is that of St. Paul to the Thessalonians,* 1.230 As touching Brotherly Love, I need not write unto you; for yee are all taught of God, to love one another. The meaning is, I need not now use many words to you, to treat at large about bro∣therly Love. A word is enough to the wise. You that are made wise by the Spirit of God, know at first what the duty means, an admonition is enough. God teaches you by the Word, and you know what that is by the Spirit. Hee doth not so speak, as if they that were taught of God, had no need of the Word. But onely thus much hee in∣tends, that when once the Spirit teaches in the Word, there is less labour on the Mini∣sters parts to teach, than where the Spirit

hath not taught at all. And truly woful ex∣perience doth demonstrate this. A gra∣cious heart that is taught by the Spirit in the Word, apprehends a Divine Truth, or Gospel-duty at first mentioning. As the Thessalonians that were taught of God need∣ed onely the very mentioning of the duty of Brotherly Love. But what ado have wee, to beat a Gospel-Truth, into the head, or heart, or memory, of a carnal wretch? Gospel-Truths are hidden Mysteries, dark sayings, obscure parables, to natural hearts: They cannot apprehend what they mean, and whither they tend ordinarily. Or sup∣pose a Minister hath been beating a long time upon such Truths, possibly a carnal mans understanding, may under the preaching of the Word, obtain the com∣mon work of Illumination, and hee may know many things; yea but what is this all this while to the reformation of the heart, to the working upon the affections? this must be by the teaching of the Spirit of God in his Ordinances. Mans preaching may fill the head full of notions, but the Spirits teach∣ing must fill the heart with real notions of grace and goodness towards God. As long as you hear onely with the hearing of the ear, the Word preached profiteth not; but

when you are taught of God by his Spirit, then the Word gets within you into your very hearts.

§ 5. Look also into that place of John; It is the Spirit that quickeneth,* 1.231 the flesh pro∣fiteth nothing, the words that I speak unto you, they are Spirit, and they are Life. The Disciples thought it an hard saying, Vers. 55. My flesh is meat indeed. Though it was not the saying, but the hardness of their hearts that made it so. But Christ here answers; The flesh profiteth nothing] that is, my Humane Nature without the Spirit, without my Divine Nature, can never ob∣tain you life. All that I have done or suf∣fered, in the flesh, is worth nothing to pur∣chase life and salvation, unless I were God as well as man. 'Tis the Spirit that quick∣eneth; my Deity, as I am God, that makes mee capable of obtaining life for souls, by offering my flesh a sacrifice to Divine Ju∣stice. And the words that I speak unto you, they are Spirit, and they are Life] The Word of Christ is the Instrument the Spi∣rit maketh use of to beget life in the soul, by working Faith. Christs very Sermon could do no good in order to the producing of life in the soul, were it not accompa∣nied with the Spirit of Christ.

§ 6. I shall onely hint at one place more. It's very observable, that St. Paul calls the Gospel, The Ministration of the Spirit,* 1.232 because of the Spirits Presence with the Word, and because it hath the effica∣cy of the Spirit joyned with it. For the un∣derstanding of this, observe a twofold op∣position betwixt the Law and the Gospel.

First, The Law is called the Ministra∣tion of the Letter, the Gospel the Ministra∣tion of the Spirit. The Law is called the Mi∣nistry of the Letter, because whilst it com∣mands or forbids us any thing, it affords no inward strength at all, whereby the heart may have an inward obedience wrought in it; but onely propounds the external com∣mand, written in Tables of Stone, and therefore called the Letter. But the Gospel, whilst it declares remission of sins, and life eternal through Christ, it administers also the help, assistance, and presence of the Spirit by which Faith is stirred up in our hearts, whereby wee apply Christ himself, and all his benefits unto our souls; and therefore 'tis called the Ministration of the Spirit.

Secondly, The Law is called the Mini∣stry of Death, the Gospel the Ministry of Righteousness and Life. The one the Mini∣stry

of Death, because of the Letter, for the Letter killeth, whilst it giveth no inward strength or assistance, to yeeld obedience to those commands it layes upon us; and so the flesh and corrupt nature is more and more provoked, and becomes more ob∣noxious to death and sin, than before. This is clear from Rom. 7.11. The Law gives occasion to sin to slay the man. The Gospel is the Ministry of Life, because it affordeth power, and the help of the Spirit, which produces Faith, by which Christ is applied to the soul, for life and salvation, so that by the Spirit, the Gospel affordeth life to the beleeving soul. This made Paul say,* 1.233 the life which I now live, is by Faith in the Son of God. Take a Christian without Faith, and you do unchristian him, hee is left as an ordinary man: So take the Gospel without the Presence of the Spirit, and it is but a dead Letter. That there is such a Presence of the Spirit, I have shewed by Scripture. The next thing is to shew it from reasons grounded upon undeniable experiences. For the better apprehending of them, I have moulded them into so many practical Queries.

§ 7. Qu. 1. What makes Gods Children, that have excellent Teachers, yet pray for the

opening of their eyes, and spiritual illumina∣tion? It is from their sense and sight, of the want of the Spirits teaching, to be super∣added to the preaching of men. Though David had Nathan and Gad, excellent Teachers, yet hee begged of God, that hee would open his eyes, that hee might see the wonderful things of his Law. All the light in the world cannot make a man see, if hee want a seeing faculty. The most raised Preaching can do as little good to the souls of men, if they have not spiritual eye-salve bestowed upon them, to open the eyes of their dark understandings. Barrenness in Prayer, is seldome without unfruitfulness in hearing, because they seldome get much good in hearing of the Word, that are not often begging the Spirits Presence in the Word.

§ 8. Qu. 2. What made so many that heard our Saviour Christ in the flesh, yet re∣main in their unbeleef? Was it not because they onely heard the Word of Christ, but had not the Spirit of Christ going along with it? How blinde were the Jews, even after Christ brought light into the world? They loved darkness rather than light, be∣cause their deeds were evil. When the good Word of God comes to had hearts,

unless the Spirit sets it home effectually, to make them better, they ordinarily be∣come worse. For wicked men are much like Swine, turn their eyes up to the light, and they fall a crying; and bring the light of the Word to wicked hearts, and they fall a railing and reviling. Thus the Jews dealt with our Saviour. You would think it were an admirable way for conversion, to have heard Christ preaching to men; and truly so it was; yet wee see, many beleeved not. You may be ready to think the Mi∣nisters preaching, foolishness, as many do; yet many have been converted by their teaching. Is it not strange, that ever a∣ny that heard Christ, should go away un∣converted, that was God as well as Man? and that any should be converted unto God, that hear sinful men preach? Truly not at all; because the Word of Christ went to some men, and was not set home by the Spirit. And the same Word and Gospel-Truths, though preached by sinful men, is accompanied with the Spi∣rit, and that makes it effectual.

§ 9. Qu. 3. What made Peter so suc∣cessful in his Ministry, that at one Sermon hee converted three thousand souls?* 1.234 And yet wee never read of such a plentiful harvest,

gathered in at once, by our Saviour Christ. That chapter tells us, God had just then poured out the Spirit, which was the fruit of Christs Ascension. Vers. 33. There were the same Truths before, and one would have thought, a better Preacher, when Christ himself was in the Pulpit. And see how Christs Sermon takes with the people. From vers. 16. to vers. 31.* 1.235 Is not this Jo∣sephs Son? Instead of looking well at the Doctrine, they fall a cavilling at the Per∣son; a poor, mean, inconsiderable fellow, a Carpenters Son. Hee was then upon as pre∣cious matter as any in all the Book of God. Hee told them, what hee came into the world for, it was to do good, and to save souls, vers. 18, 19. Enough to have melt∣ed the hardest hearts, and humbled the proudest sinners, if meer words would have done it; and 'tis said, they all wondred at his gracious words, vers. 22. Well! but see the issue of all. Vers. 28. They were filled with wrath. Vers. 29. They thrust him out of the City, and indeavoured to tumble him down the Hill. You see here, their good will to Christ, notwithstanding all his pains and preaching. Hee came to break their hearts, and they in recompence would have broke his neck. Hee preached to save

their Souls, and they would have taken a∣way his life. Certainly if Christ had so bad successe, then Peter who denyed his Master, would have had far worse, if worse could be had. No such matter! There was the Spirit powred out, and did powerfully set home the Word by Peter's ministry, which Christ was not pleased to let work power∣fully, upon the hearts of his hearers, for reasons best known to himself. And that is the reason of that kind welcome the Word received. Now when they heard this,* 1.236 they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles; Men and Brethren, what shall wee do?

§ 10. Quer. 4. What makes the same Preacher, successeful at one place, and not at another? Onely this, that God accompa∣nies 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 hum∣ble, 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 re∣ally 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, care∣lessely neglect his soul, and highly contemn the Gospel, that offers him Christ, and sal∣vation 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 hear∣ing 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 'tis 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 tem∣per, education, profession, and the like. Yet the Spirit works on the one, and not on the other, and that makes the diffe∣rence.

§ 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 certain∣ly to bee resolved into the Spirits arbitrary working upon the soul, in order to conver∣sion. Conviction of sin, is necessary to eve∣ry 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? 'Tis 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 Congrega∣tion. Now the Spirit, that hath the Key of mens hearts in his hands; opens some, and lets others alone, lockt fast up, in their im∣penitency and unbeleef. Thus God opened the hearts of Lydia, and the Jaylour: And others again, go to Hell unconverted, per∣haps unconvinced, from under powerful Preaching. Of whom I say, as St. Paul did. If our Gospel be hid,* 1.237 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.* 1.238 Junius re∣ports it of himself, that hee was converted by reading the beginning of the first chap∣ter 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 Chamber∣ing, 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 diffe∣rent Truths.

CHAP. XII. Quest. How does the Spirit teach? Remo∣vendo. Removing impediments, unwil∣ling to bee taught. Fleshly lusts. Pride. Curiosity. Five waies Satan promotes Cu∣riosity. Suggerendo. Suggesting Gospel Truths to the Soul. 1. John 2.27. John. 16.13. Expl. Illuminando. By enlight∣ning the mind. Ephes. 5.8. Opened. In∣ward light of the Saints stated. Corrobo∣rando. By strengthening the Soul. Recol∣ligendo. By raising Truths. Heb. 2.1. John 14.26. Explained.

§ 1. HAving shewed by Scripture, and experience, the Presence of the Spirit, and his teaching by the Word. I shall to clear up this Argument further, answer these two Questions.

Quest. 1. How does the Spirit of God, teach in the Word?

Quest. 2. What are the qualifications of the Spirits teaching?

Quest. 1. How does the Spirit teach in the Word?

Answ. These five several waies.

1. Removendo, by removing of Impedi∣ments. Before the Spirit of God, doth fully dispatch his work, hee removes all hinderances and impediments out of the way. Though the Spirit of God be not the natural Agent, yet herein hee much re∣sembles them. They remove hinderances, ere they finish their work, or can effectual∣ly compleat it. The fire burns not till the moisture be consumed: The Sun enlightens not, till the darkness be expelled. Thus the Spirit works not fully on the soul, to teach it, till the hinderances of our learn∣ing be removed. Four Impediments re∣moved.

§ 2. 1. An unwillingness to be taught. Job layeth down the character of a wicked man. Therefore they say unto God,* 1.239 depart from us, for wee desire not the knowledge of thy waies. Observe here the particle There∣fore; it refers to the fore-going verse.* 1.240 They spend their daies in wealth, or mirth, the word denotes both, or whatsoever may be deemed,* 1.241 A pleasing good thing. Therefore they say unto God, depart from us. Oh 'tis wealth, and worldly prosperity, and carnal jollity, that make many so unwilling to be acquainted with God, and the know∣ledge

of his waies, that is, of those waies, that God would have them to walk in. They are willing to be rich, but unwilling to be holy. They are forward, to enter∣tain jovial mirth, but loath to give way to real sorrow for sin. If they have but the blessings of Gods left hand, they care not for the mercies of his right hand. Gain is is their Godliness, and Gold is their God. But say they, wee care not for thee, wee de∣sire not the knowledge of thy waies.* 1.242 God here rips open the hearts of wicked men; They say, that is, as the Psalmists Fool did, in his heart, there is no God. Few so grosly prophane, as to say this openly, that they care not for saving knowledge; yea but this is in their hearts, they are unwil∣ling to be taught; They love folly,* 1.243 and hate knowledge. Now this is that the Spirit re∣moves, as a great hinderance of know∣ledge. What Master can do good on any Scholar, that is wholly averse to his endea∣vours, unwilling to be taught, yea that plainly hates learning? Thus there is no good at all to be done, on such who are wholly unwilling to learn saving Truths. There is the cure. Behold I will pour out my Spirit unto you,* 1.244 I will make known my words. 'Tis the Spirit of God, must remove

our unwillingness to be taught, or else wee shall still be block-heads, and dunces, in the School of Christ.* 1.245 Thy People shall be wil∣ling in the day of thy Power. Till Christ send out his Spirit to prepare subjects for him, they will not come unto Christ, that they may be saved.

§ 3. 2 Impediment, Fleshly lusts. These Barracado the Spirit of God, out of the soul. The Spirit of God, takes no liking, or pleasure, in such impure houses. Veni∣unt ad candida tect a columbae, Doves come chearfully, to white and clean houses. The Spirit of God,* 1.246 the Dove of the Gospel, abo∣minates impure, unclean, and unchaste souls. In Ephes. 4.18. Wee read of those that are darkened in their understandings. Vers. 19. gives the reason. They gave them∣selves up to lascivionsness, to work all un∣cleanness with greediness. The loss of God at first in Paradise, left all men in a state of Ignorance and Darkness: but our fleshly lusts and corruptions, make us have an hard heart, and a seared conscience, and keeps us from renewing our acquaintance with God. The natural man knoweth not the things of God. 'Tis true of every na∣tural unregenerate man, but most clear in those, that are devoted to the worst sort of

carnality, to fleshly lusts. The Spirit of God removes this Impediment.

§ 4. 3 Impediment, is Pride. Ignorance and Pride, ordinarily go together. Though few are so sottish, as to be proud of their ignorance, yet usually ignorant people have so much of pride, as to keep out the means of saving knowledge. It is ordinary for much natural knowledge to be there, where there is not a dram of saving grace. Now knowledge, without grace makes men de∣vilish proud; this was the very sin of the Devils. Knowledge puffeth up.* 1.247 Now the Spirit of God must make us humble, ere wee shall be taught by him. A proud Chri∣stian, seems to be a contradiction, when as all things in Christianity administers mat∣ter for our humility. So that the Spirit, must first remove our Pride, ere hee will make us Christians indeed.

§ 5. 4 Impediment, is Curiosity. Curi∣ous inquirers, have alwaies layn under the lash of Christ. Upon all emergencies, he takes occasion severely to condemn them. Peter is sharply taken up for this, by our Saviour, who would fain have known, what should become of the beloved Disciple John. Christ tells Peter; If I will,* 1.248 that hee tarry till I come, what is that to thee? follow

thou mee. A full example and instance wee have of it, Act. 1.6, 7. All the Disciples being together, they asked Christ, Lord! wilt thou at this time,* 1.249 restore again the King∣dome unto Israel? Vers. 7. And hee said unto them, It is not for you to know the times or the seasons. The reason why our Saviour alwaies checks this humour of Curiosity, is because the great indulgers of this, are most times neglecters of matters of neces∣sity. This is plainly hinted at, and Cu∣riosity it self reproved, and condemned in that place of St. Luke.* 1.250 One asks of Christ, Are there few that bee saved? What a cu∣rious question is here? What profit; if it should be known? or how could this ad∣vance the inquirers salvation, to know punctually how few, or how many shall be saved? Our Saviour sets him upon other work, secretly, yet sharply reproves this fond curiosity; vers. 24. Strive to enter in at the strait gate. As if hee had said, what is that to thee, whether few or many; here is your work, if you would be saved, you must strive your selves, to enter in at the strait gate. Bee rather conscientious in practice, than curious in your enquiries; this is the way to bring you to Heaven. This is the most dangerous Engine, the Devil

uses to undoe souls withall. For when the Spirit hath made souls willing to be taught, and have thrown by, lust, and pride, which made them slight and under value know∣ledge: And the Devil sees they are in good earnest for knowledge; they hear, and read Scriptures to get knowledge; then hee strives to turn them to vain inquiries, and curious speculations, that so, if they will be knowing, hee may keep them busied a∣bout unprofitable curiosities, contrary to the saving knowledge, taught by the Holy Spirit of God.

§ 6. Five waies Satan promotes Curio∣sity, to prevent saving knowledge.

First, By putting us upon inquiring after those things, which God hath not re∣vealed. It might prevent many miscarriages in inquisitive curious minds, if they had often such handsome jerks, as St. Aust in gave him, that would needs know what God was doing of before hee created the World; hee told him, hee was making Hell for such curious inquirers into Gods secrets. Secret things belong to God, yet the secret of the Lord is with them that fear him. Labour to fear God, and all those secrets that are for our advantage, shall be known. It's the greatest folly in the world, to en∣deavour

to be wise beyond Gods revealed will.

Secondly, By making us industrious to inquire after those things that nothing con∣cerns us. As when any are busying them∣selves about the Apostasie of the Angels, and searching after reasons of the irreco∣verableness of their fall, and in the mean while neglect salvation offered by Christ, for their own lost and undone souls.

Thirdly, By putting us upon the study∣ing after the knowledge of things less neces∣sary. As when one should devote, and im∣merse himself wholly in the searching into the circumstances of Worship, and the ce∣remonies of the Church, and in the mean while, neglect the studying the very Ar∣ticles of the Covenant of Grace.

Fourthly, By putting us upon studying the more difficult places of Scripture, neg∣lecting those that are most for edification. When one reads the Revelations of St. John, more than his plain Epistles. The Devil knows hee is no loser, and the cu∣rious soul but a little gainer, if hee can but perswade him to be alwaies poring upon Daniels Prophesies, with a neglect of Davids Psalms. If hee can but put him upon re∣conciling difficult Scriptures, and neglect

mortifying unruly lusts, and the quicken∣ing his affections by the plainest Truths.

Fifthly, By making souls not to rest barely in Gods revealed Will, without a reason of it, and for it. How far this Cu∣riosity-hath driven those of the Socinian perswasion, may easily be seen, by those many gross opinions, that are extant in their writings, which make many for-bear to own them as Christians. It is a very gross failing in the studying of things of God, to bring all things down to the mea∣sure of humane reason. There is reason for us to beleeve it, if God sayes it, and to practise any thing if wee are assured that God commands it. And yet Christianity is so far from stripping men of their reason, that no Profession doth put any upon so true an use of it, and doth so ennoble the rational faculties of man, as the Christian Religion doth. The Spirit of God in teaching souls effectually the things of God for their salvation, removes this gross impediment of a curious mind, and makes plain, necessary, and most edifying Truths, to be most acceptable.

§ 7. II. Suggerendo. The Spirit teacheth the Soul by suggesting Gospel Truths unto the soul. When the Spirit of God, teaches any

in order to make them new men, it brings new Truths into the minds of men. All Old things are done away, and all things become new. These are called new Truths in regard of the subject receiving of them, not in regard of the Spirits suggesting of them, for the same Truths are alwaies taught by the Spirit now, as were formerly, nor in opposition to the Word, for so they are not new Truths, but such, as of old were revealed and declared in the Word. The very office of the Spirit in suggesting Truths is restrained by Christ himself, to those Truths which our Saviour had former∣ly taught us; I shall shew further from John 14.26. § 11. There may be new suggesti∣ons of the Spirit, in setting home Divine Truths upon the mind, and these are really new, to the soul that receives them, but they are old Truths of the Word, and not new Revelations, that the Spirit teaches to beleeving souls, and in this sense we are to understand those Scriptures, which speak of the teaching of the Spirit of God. — Yee need not that any man teach you,* 1.251 but as the same anointing teacheth you of all things, and is Truth. — Not that we need not a Mini∣stry, but he speaks comparatively, you shall not be so helped by any instructions with∣out

the Spirit, as with the Spirit. The Spi∣rit shall declare the Truth as it is in Jesus. The Spirit this Holy unction, shall teach the Saints all things, not all things knowable, that is impossible for finite creatures to at∣tain to. But

The Spirit teaches

• 1. All things needful for salva∣tion of the Soul.
• 2. All things needful to life and godlinesse, 2 Pet. 1.3.
• 3. All things needful to our places, callings, and ages.
• 4. All things needful to pre∣serve us in the way of Gos∣pel Truth, against errour and seducers, which is the main thing St. John hints at in that expression. So also in the Gospel of St. John. When the Spirit of Truth is come he shall guide you into all truth.* 1.252 This promise primarily belongs to the Apostles. Secon∣darily to all Beleevers. Three things pro∣mised to the Apostles.

First, immediate illumination by the Spirit of God.

Secondly, A full knowledge of all those Truths belonging to their Apostle-ship, necessary Truths for them at that juncture of time, and as to their Office.

Thirdly, Absolute infallibility as to mat∣ter

of Doctrine. Three things also promised to all Beleevers.

First, Mediate illumination, teaching Truths by the Spirit of Truth, in the use of the means of Grace.

Secondly, Knowledge of all Truths ne∣cessary to salvation.

Thirdly, Infallibility too, so far forth as they adhere to the spirit teaching in the Word, otherwise Gods dearest Children may be overtaken with errours.

§ 8. III. Illuminando, By enlightening the mind. There must not onely be an ob∣ject presented, and the light of truth with∣out, but a light also within, for the mind to see objects that are presented. All the light in the world is never able to make us see Divine Truths savingly, till wee are en∣lightened of the Lord. Yee were sometimes darkenesse but now are yee light in the Lord.* 1.253 The Ephesians while unregenerate, were meer darkenesse, but after conversion they are truly enlightned, their eyes are cleared, their minds are rightly informed, so that now, they may be rightly called, light in the Lord. This is a light within, that wee must own and commend to all, viz. Light in the Lord. Light that comes in, after darknesse (that speaks unregeneracy) is

expelled, wee must walk as Children of this light. [Light in the Lord] None truly en∣lightned, but those that are in Christ. Out of Christ, the highest light, is meer dark∣nesse. There is no true light, that leads to salvation, but what comes from Christ the Sun of Righteousnesse. And this is not in e∣very man by Nature, but conveyed onely to some, by the Spirit of God, who is call∣ed the Spirit of Wisdome and Revelation.* 1.254 Gospel Light in the soul, that leads to sal∣vation, 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 dark∣nesse, have seen a great light,* 1.255 they that dwell in the Land of the shadow of death, upon them hath the light shined. Some observe that the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shine, hath great affi∣nity with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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,* 1.256 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, en∣lightens 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 Medi∣ator. 'Tis true, all that are savingly en∣lightened, 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 some∣times darkenesse.

§ 9. What hath been said, may suffici∣ently 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,* 1.257 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 Consci∣ence.* 1.258 This light serves to many good uses, but not to bring Souls to Heaven.

Secondly, Every true Saint, one that is re∣generated 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,* 1.259 a Saint hath his Consci∣ence 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 Spi∣rit, called illumination too, which many in the visible Church do enjoy, and yet are reprobates. According to this,* 1.260 men may have an awakened conscience. This light may bee useful to others, but it will not advan∣tage a wicked man at all, if hee go no fur∣ther 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 darke∣nesse, but now are yee light in the Lord.* 1.261 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 over∣seen, in sending Paul to open mens eyes, and to turn them from darkenesse to light,* 1.262 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 with∣in, yet not such as many ignorantly enough plead for.* 1.263 Let others therefore, sit down and embrace that so much admired Darling, of an Inward Natural, yet saving Light in all; wee know 'tis 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 Cor∣roborando, by strengthening the mind and understanding. The mind of man is full of weakness, as well as darkness. The Spi∣rit of God, in his teaching, brings not on∣ly light, but also strength to the souls of Gods Children, Paul prayes, that they may be strengthened,* 1.264 with might, by his Spi∣rit, 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 out∣ward 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.* 1.265 A learned and ju∣dicious Divine, gives this solid satisfaction, to his inquiry.

Whatsoever power is implanted in man by nature, to appre∣hend, that God by the power of his Spirit doth so possess, that to those gifts of na∣ture, 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 ari∣ses out of those Principles hee conjoyns the increase of his Divine Light. To the Conclusions and Determinations, which rea∣son hath attained to by the most imper∣fect light of nature, hee super-adds supernatural and most perfect Demon∣strations, out of which heavenly Know∣ledge may be raised in the minds of god∣ly 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 slip∣pery, 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.* 1.266 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 a∣broad, 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 recol∣lects, and brings in Divine Truths, upon se∣veral occasions, as may be most for the souls advantage. Hee shall teach you all things, and bring all things to your remem∣brance, what-ever I have said to you.* 1.267 Here is one admirable advantage of Gods teaching by his Spirit, that when the Word comes onely to the outward ear in hearing, yet Gods Spirit can set it home afterwards, and make it effectual for comfort, or coun∣sel, or quickening, as his Children want it. The Apostles heard our Saviour himself preach, yet our Saviours words, without his Spirit, would work no comfort or bene∣fit

to their souls. Again, the Spirit shall teach, and be their remembrancer, yet observe it, our Saviour sticks close to the Word, Whatsoever I have said unto you,* 1.268 that the Spirit shall teach you again. If any will pretend that they are taught by the Spirit of Christ, and yet will not stick closely to the words of Christ, this very place will prove that 'tis but a delusion.

CHAP. XIII. Quest. What are the qualifications of the Spi∣rits 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 remark∣able Vision of five Lights noted.

§ 1. I Now proceed to the second Que∣stion propounded, to clear the Spi∣rits teaching.

Quest. 2. What are the qualifications of the Spirits teaching? The full answer to this I shall give in, in these seven following particulars.

1. The Spirit teaches fully. Gods Spi∣rit never teaches fouls that hee undertakes, with half teaching. Hee does not make men to be almost onely, but altogether Chri∣stians. Should the Spirit of God open one eye onely, and leave the other blinde, the Devil would have great advantage, hee would alwaies strike men on the blinde side. Now the Spirit of God teaches all fully, as to necessary Truths for salvation. There is no one Truth, the Devil can tell a Childe of God, hee is so wholly ignorant of, that the ignorance of it will cause his eternal damnation. This is the great work of the Spirit of God, to make the soul ac∣quainted with the deep things of God, which are kept hid from the world, and worldly men.* 1.269 None but the Spirit of God is fully acquainted with those Truths, that concerns our salvation, and therefore the Spirit alone can fully discover them to the soul.

§ 2.2. The Spirit of God teaches plea∣santly. Matters of Divine sense and feel∣ing, carry much of a secret pleasure with them. No such real and solid pleasure in all the world, as that which a gracious soul findes, in the experimental discoveries of Gospel-Truths. 'Tis sensual and swinish

pleasure, which men take in following sin∣ful waies. But the onely solid pleasure is in Divine Experiences. It is a pleasure worthy a rational soul, to be ravished with the love of Christ, and to be enamoured with that commanding beauty that the waies of holiness do afford. A tincture of pleasure carries the soul far in its operati∣ons. Men would never run on headlong in waies of wickedness, were not pleasures laid as the bait to allure them. Now what is it makes many souls to quit their com∣forts in this life, their friends, their estates, their liberties, yea their lives themselves, rather than part with those Truths the Spi∣rit hath taught them? Onely this, they ap∣prehend a greater pleasure in owning them, and sticking close to them, than in all o∣ther things in the World. What makes Duties and Ordinances, irksome and tedi∣ous to carnal hearts, but delightful to gra∣cious souls? 'Tis the pleasure the Spirit gives in, to the one, and not to the other, that makes the difference. A man may know much of the spirituality of his heart towards God, and that hee is under the teachings of Gods Spirit, by that pleasure, and delight, and content hee takes in the Ordinances of God. Gracious souls cry,

oh let us go up into the house of God, when will Sabbaths, and Sermons, and Ordinan∣ces come, that our souls may be refreshed with them. But worldly minded men cry out as they did, when will the Sabbaths and New Moons be over? when will Ser∣mons, and Prayers, and Reading be done? Alas! they take no pleasure at all, no de∣light, and therefore care not whether they enjoy these mercies or no; or if out of for∣mality they wait upon the Ordinances, they care not how soon they are done. Custome carries sinners upon duties, conscience puts the Saints upon them. Formality and Hy∣pocrisie makes the one, true delight and pleasure makes the other, go thorow with them. Moses, when hee came out of the Mount from God, his face did shine. Thus, when gracious souls come from Gospel-du∣ties, their hearts shine, they are filled with unspeakable joy and pleasure.

§ 3.3. The Spirit teaches clearly. Christ spake while hee was upon the earth in pa∣rables, and proverbs, but after his Ascen∣sion, and the Spirit was poured out,* 1.270 hee then teaches plainly, and clearly. Spiritual teaching is the plainest and clearest teach∣ing in the world. According to the diver∣sity of Lights, there is a great difference of

sight, in point of clearnesse. One man sees an object by the Moon-light, another by a Candle-light, but hee sees most clearly, that takes a view of his object by the light of the Sun, when it is riding in its noon∣day glory.

A true Christian sees divine things not onely by the dimme light of nature, nor meerly by the light of the Word, but by the bright, and clear light of the Spirit, which manifests things to the soul. A clear light discovers all, even the smallest objects which otherwise would not be seen: So doth the Spirit of God discover those Truths, and Divine Mysteries to a beleevers soul, without whose light they would be wholly undiscerned. The words of our Saviour in the fore-cited place are very remarkable. The time cometh when I shall no more speak to you in proverbs, but I shall shew you plainly of the Father. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, plainly,* 1.271 as one ob∣serves, it is from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a discovery of all things, q. d. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All things by the Spirit are manifested, even the most hidden things of God. Three things go to a clear discerning, the Object, the Vi∣sive faculty that is stated in the eye, and the Medium, or mean thorow which wee see, all must be clear, and then there is a clear

discovery made. Thus the Holy Spirit plainly reveals the counsels of God in the Word; there's the Object, then opens the Judgement to discern it, then clears all the Mediums, the Means for conveyance of those objects to us. And because a due di∣stance is required in spiritual, as well as bo∣dily seeing, the Spirit brings Divine Ob∣jects home to the soul in particular, and so they are the plainer and clearer to the un∣derstanding. Thus the Spirit of God is a clear instructor, no man need be taught more clearly.

§ 4.4. The Spirit teaches seasonably. The wisdome and goodness of the Spirit of God, is much discerned in his seasonable teach∣ing of souls. To speak in season, is an high peece of wisdome; words spoken in season, are like Apples of Gold in pictures of Silver. His goodness appears too, in that hee helps, when there is most need. How suitable is a refreshing promise in the time of desertion, a word of comfort, in the time of affliction, a word of establishment in the time of tentation? And even thus season∣ably is Gods Spirit wont to apply himself unto souls. Sometimes the Spirit of God directs the Preacher from his Text, to send some seasonable Truth home to a soul. As

I have read of St. Augustine, as hee was preaching, hee was suddenly carried from his Text, hee knew not how, to speak a∣gainst the Manichees. A little after one meets him, and thanks him for that dis∣course of his, it was a means of reclaiming him from those errors hee was preaching a∣gainst. And it hath been the experience of some good men, that those Truths that have been suggested to them in preaching, beyond their ordinary meditation, have had some good effect; and they have heard souls to be more affected with those, than with other Truths delivered at the same time. A digression in a Sermon, some∣times, proves a diversion in some mens thoughts, which may help forward the conversion of some soul or other in the Auditory. I have sometimes thought, those affectionate Parentheses, of the Spirits suggesting in preaching of Sermons (well digested otherwise before-hand) are much like that most exquisite story of the woman, that had a bloody issue, whose Faith made her whole, that is inserted in the passage of Jairus, his Daughter being healed of our Saviour.* 1.272 The Evangelist sets down the beginning of that passage about Jairus the Ruler of the Synagogue; as our

Saviour was going to cure his Daughter, the woman meets him in the way, and hee cures her first, and then raises Jairus his Daughter that was dead. Thus the Spirit of God doth sometimes direct the Minister, to such a subject, that may raise a dead soul, that may quicken dead affections, but by the way, hee meets with a soul that hath a bloody Issue of sin, some reigning lusts or other; here may be some Truths seasonably suggested to cure his soul, and then hee is directed forward to raise and quicken those that may be overtaken with deadness, and dulness. This occasional, and provi∣dential discovery of Truths, that come close to the soul that receives them, speaks very much the seasonable teachings of the Spirit of God. As some by an occasional reading of such a place of Scripture, or such an ones writings, or such an one they have perhaps heard occasionally preach, and such Truths have dropped into the soul, so suitably, as if God had immediately spoken from Heaven; this must be resolved into the work of Gods Spirit, that directs all for the best advantage of Gods Children.

§ 5. 5. The Spirit of God teaches cer∣tainly. A Childe of God is not lead by meer conjectures about the things of God

that hee is taught. The highest the Saints can arise to ordinarily, is but a conjectural probability, according to the Papists, so that they may give some probable con∣jectures at their good estate. But the Spi∣rit of God, where it comes and teaches, leaves not the soul at such uncertainties. How could St. Paul have bid the Corinthians examine themselves whether were in the Faith or no,* 1.273 unless they could have known this certainly? What made Calvin, and Per∣kins, and many others lay down the very nature of Justifying Faith in full assurance, and certain perswasion? Was it not their certain experience of it, that made them oppose the Papists mainly, who would lay it onely in a bare assent? Though the middle way be the truest, to hold out Justi∣fying Faith, as an act of recumbency, yet the experience and certainty those good men arrived to, made them the more vio∣lent in their opposition. When the Spirit comes to teach the soul, it comes in a de∣monstrative way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the demonstration of the Spirit,* 1.274 and of Power. The plainest language is most peircing, when the things of God are to be treated of, the reason is, because the Spirit sets it home with power. Men must

use flourishes of Rhethorick to perswade, when matters of humane concernment are treated of, they have then their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 per∣swasives, but when Gods Spirit comes with the Word, hee brings his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, down-right demonstrations. Thus when Cel∣sus objected against the Christians, the bar∣barousnesse of their original,* 1.275 Origen tells him by way of answer, that the Christian Religion, hath a demonstration peculiar, and proper to it self, of a diviner strain, than that of the Greek Philosophers, and this the Apostle calls the demonstration of the Spirit, and power. Demonstrations are the most certain kind of syllogismes with Logicians.

Aristotle tells us that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it produces knowledge, that goes upon the most certain grounds, it hath an insight into things by their causes. Thus Gods Spirit works in a most certain kind of way in the Soul, that few or none, but do, or at least may know it if they are careful. A Woman with Child hath such qualmes and distempers that she certainly knows it; So they that have had the breeding of the Spirit in their hearts, they know by the mo∣tions and stirrings of the Spirit of God with∣in, that they are those that are taught by the Spirit of God.

§ 6. 6. The Spirit teaches profitably. Let the Minister speak never so powerfully, and plainly, yet the heart of man cannot dis∣cern it, and profit by it; unlesse the Spirit strike in with it, wee shall do little good. This is the dexterity of the Spirit, that hee tells you what use to make of such a Scrip∣ture, such a Truth, such a Providence, such an affliction.* 1.276 I am the holy one of Israel that teacheth you to profit. Men are naturally ig∣norant, and unprofitable, they are all the Sons of Belial, that is as the Hebrew deriva∣tion, of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth imply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any profit at all, unprofitable wretches, good for nothing; ignorant wretches, that know nothing. Now when the Holy one of Israel takes men in hand to teach them, hee teaches them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to profit. Men that before were good for no∣thing, neither profitable to themselves or o∣thers, when he teaches them by his Spirit, he makes them profit for their souls good, and eternal welfare, and most times they are made very profitable unto others. The Spirit of God teaches profitably, in that.

First, He teaches practically. The Spi∣rit in his teaching directs souls to happiness,

now one part of a Christians happinesse here on earth lyes in this, that hee learns his knowledge into practice.* 1.277 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 pra∣ctice 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 re∣move. 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 bo∣dy full of poyson. They have not the Pearl of knowledge onely, but the Jewel of pra∣ctice also, and this makes them truly pre∣cious 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 pre∣scribed, wee may languish away by the vio∣lence of the disease, bee the receipt never

so rare and admirable. Application works cures, both as to spiritual and bodily dis∣eases. 'Twas 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 sound∣ing Brasse, and a tinkling Cymball. 'Tis 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.* 1.278 Teach mee good judgement, and knowledge; For I have beleeved thy command. For good judgement, 'tis in the Hebrew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bonitatem sensus, goodnesse of sense and feeling. Hee prayes for an inward sense, a Spiritual feel∣ing, 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 profi∣tably, 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 obedi∣ence or reformation, that he is concerned in it, hee sees all concerns his souls wel∣fare, as if it had been written on very pur∣pose 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 attend∣ing upon the service of God: Well, am not I che Hypocrite that is lashed by those cut∣ting reproofs? Hee hears a Christian may obtain assurance, young men may over∣come 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 gene∣ral, 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.* 1.279 Thus e∣very soul, when hee becomes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taught of God, hath necessary truths for sal∣vation 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 know∣ledge 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 facul∣ty, wee acknowledge; Now lights, as to the Object wee reject, as that which if once ad∣mitted, 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 Re∣velations.* 1.280 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 un∣done. 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 use∣less, and unprofitable. Wee have had too many years experience, of the dismal sad effects, of this grand principle of Enthu∣siasme, and Delusions. Affrica was never more fruitful, and productive of Monsters

of nature, than England hath been, of Mon∣sters in Morality and Divinity, since such New Lights, and Revelations have been owned, and greedily entertained. Instan∣ces 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.* 1.281 Six Soul∣diers came to the Parish-Church there, one of them told the people, that hee had a Vision, and received a command from God, to deliver his Will to them, which hee was to deliver, and they to receive upon pain of damnation. It consisted of five Lights.

1.

That the Sabbath was abolished as unnecessary, Jewish, and meerly Ce∣remonial.

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 Anti∣christian, 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 use∣less, now that Christ himself is in purity of Spirit come amongst us, and hath e∣rected 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, 'tis abolish∣ed, it containeth beggarly rudiments, Milk for Babes: But now Christ is in glory amongst us, and imparts a fuller mea∣sure of his Spirit to his Saints, than this can afford, and therefore I am com∣manded 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, Mi∣nisters, Magistrates, yea and against the ve∣ry

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 follow∣ing 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 experien∣ced 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.* 1.282 God in the Gospel commands us, and hee by his Spirit helps us to grow in grace and know∣ledge. 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.* 1.283 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 a∣way; hee breathes after sanctification, ne regnet, that sin should not reign in their mortal bodies; hee breathes after glorifi∣cation, 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 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,* 1.284 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.* 1.285 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.* 1.286 Nay, be they never so bitter things, yet a gracious heart desires to know the worst, as well as the best, of himself; what makes most against him, as well as what makes most for him. As it was with Eli;* 1.287 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.* 1.288 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.* 1.289 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,* 1.290 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.* 1.291 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.* 1.292 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.* 1.293 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.* 1.294 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.* 1.295 Bee often hearing the Word Preached.* 1.296 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.* 1.297 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,* 1.298 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.* 1.299 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.* 1.300 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.* 1.301 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,* 1.302 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,* 1.303 wee may hear, when shall wee meet in some obscure cor∣ner or other.* 1.304 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.* 1.305 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,* 1.306 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.* 1.307

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.* 1.308 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,* 1.309 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,* 1.310 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,* 1.311 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.* 1.312 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.* 1.313 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.* 1.314 The Spirit of Supplication. And in that known

place.* 1.315 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.* 1.316 They are taught to keep the unity of the Spirit in the bond of Peace.* 1.317 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.

FINIS.

Notes

• * 1.1

  1 Joh 5.13
• * 1.2

  C. 4. § 2.
• * 1.3

  Joh. 1.9. Quakers.
• * 1.4

  Pro. 20.27
• * 1.5

  ch. 12. § 8, 9
• * 1.6

  Psal. 139.7, 8, 9, 10 Isa. 66.1
• * 1.7

  Act. 17.27, 28
• * 1.8

  Gods Pre∣sence, 1 Of u∣nion.
• * 1.9

  Joh. 1.14
• * 1.10

  2 Of Pro∣vidence.
• * 1.11

  3 Of Glo∣ry.
• * 1.12

  4 Of Grace.
• * 1.13

  2 Chron. 15.2
• * 1.14

  Psa. 42.1
• * 1.15

  Pareus Advers.
• * 1.16

  Pro. 16.4.
• * 1.17

  Gen. 18.32
• * 1.18

  Jer. 5.1
• * 1.19

  Gen. 3.15
• * 1.20

  Exod. 14.
• * 1.21

  Dan. 3.
• * 1.22

  Josh. 30.
• * 1.23

  calvin in locum.
• * 1.24

  Psa. 42.2, &c.
• * 1.25

  A Quaker told mee, hee got more good by their silent meetings, than ever hee got by hearing the Ministers in Publick.
• * 1.26

  Psa. 139, 7, 8.
• * 1.27

  c. 1. § 5.
• * 1.28

  Jacobus Andreas in collo∣quio. Mom. pel. Jar∣kimsi.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  See c. 4. § 14.
• * 1.32

  Ex gusta est amor ex amore est absentis desideri∣••m Rolloc ••n Psa 84
• * 1.33

  Quae non est causa cur videas multes desti∣tui visibili hâc Dei praesentia, quae est in Ministerio ipsius ne∣que tamen ea re vel tantillum commove∣ri? Nunquam illi gustarunt quam sua∣vis sit hac Dei prae∣sentia in Ministerio suo. Id. ibid.
• * 1.34

  Gen. 4.16
• * 1.35

  Junius.
• * 1.36

  Vagari
• * 1.37

  Jude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.38

  Psa. 139.7
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a facibus Domini.
• * 1.40

  Vid. Glas∣sii Rhetor. Sacr. Tr. 1. c. 7.
• * 1.41

  Exod. 25.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 panis fa∣cierum ex eo quod im∣mediate sequitur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 juxta faciem meam semper. Schindl. Lex. Pentag.
• * 1.42

  Jonah 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  Vide Mer∣cer. in lo∣cum. Baro in lon. c. 1. prael. 7. p. 46
• * 1.44

  Ab ce loco & coetu.
• * 1.45

  1 Chron. 16.29. with Psal. 96.8
• * 1.46

  Piscat. in Gen. 4.14
• * 1.47

  Junius A∣nal. in Gen. T. 1
• * 1.48

  Glas. Rhet. Sac. 1. Tr. c. 7
• * 1.49

  ••ey in L. Aynsworth ••n Loc.
• * 1.50

  V. Chr. Cart-Wright in Gen.
• * 1.51

  Bochart. Geog. Sa p. 57 Junius A∣nal. in Gen. T. 1.
• * 1.52

  Cor.
• * 1.53

  c. 4. §. 14 2 Cor.
• * 1.54

  John 4 24 Heb. 12.9
• * 1.55

  Deus ado∣rabilis, a∣dorans cre∣abilis, ado∣rationis — actio pos∣sibilis.
• * 1.56

  Mar. 4.10
• * 1.57

  Deut. 6.13
• * 1.58

  Spanhem. Dub. E∣vang Par. 3. D. 65. p. 292
• * 1.59

  Joh. 9.37, 38
• * 1.60

  Mat. 14.33
• * 1.61

  Thes. Sal∣mar. par. 3. p. 412. § 4, 5.
• * 1.62

  Loco supra citato.
• * 1.63

  Gen. 2.3
• * 1.64

  Shepheard Pref. to the Moral. of Sab.
• * 1.65

  1 Cor. 11.18.20, 22. & 34. ver∣ses, com∣pared. See Mr. Modes Treatise of Churches.
• * 1.66

  c. 3. § 2, 3
• * 1.67

  Exod. 29.42.30.36 Num. 17.4 Schindler L. Penta∣glot.
• * 1.68

  Act. 7.48
• * 1.69

  Mat. 5.36
• * 1.70

  Psa. 76.2
• * 1.71

  Mal. 1.7
• * 1.72

  Jer. 14.21 Lam. 2.15 Psal. 132.14
• * 1.73

  Act. 16.13 Act. 15.21
• * 1.74

  Medes Diatribae on Josh. 24 26. p. 192
• * 1.75

  Aret. in Mar. c. 1. p. 237 Godwin. Moses and Aaron. l 2. c. 2. p. 79
• * 1.76

  Act. 15.21
• * 1.77

  Psal. 74.8
• * 1.78

  Luke 4.16, 17, 21
• * 1.79

  N. B.
• * 1.80

  Horae He braicae. p. 76
• * 1.81

  Theses ••alm. par. 〈◊〉〈◊〉. p. 664.9. ••i. Medes ••iatrib. p. ••05. on ••osh. 24.6.
• * 1.82

  Exod. 20.4.
• * 1.83

  Exod. 25.22
• * 1.84

  Psal. 80 1.
• * 1.85

  Divinitas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gloria Divina inter homines habitans a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habitare. Hae∣broram magistri vo∣cant divinum Maje∣statem, Shecinah, quod suae ecclesiae ha∣bitet & adsit ubique locorum presentis. Merc. in Pagn.
• * 1.86

  ••2 Chron. ••8.11.
• * 1.87

  Exod. 29.43. Aram pri∣vatam non esse licitam nisi pro∣phetis.
• * 1.88

  1 King. 8.48. Dan 6.10.
• * 1.89

  Merc. in Rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pagn.
• * 1.90

  Raph de Torre in 2.2. q. 83. ••••r. 3. p. 301 ••cit. in Tast. Sa. p. 247 Thes. Sal. p. 3.667. § 22.
• * 1.91

  John 4.21
• * 1.92

  Weemes 1 vol. Christian Synagogue p. 110.
• * 1.93

  c. 3. § 5.
• * 1.94

  Medes Reverence of Gods house. p. •• 92. § 2
• * 1.95

  Gen. 28. Act. 7.53. Gal. 3.19
• * 1.96

  Psal. 68.17
• * 1.97

  Verse 16
• * 1.98

  Calvinus in locum.
• * 1.99

  De voce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V. Merc. in Pagn. in R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & in quadratis. See also Aynsworth on the place.
• * 1.100

  Act. 7.53 Gal. 3.19 Heb. 2.2
• * 1.101

  Isa. 6.1, ••
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fimbria ejus.
• * 1.103

  See c. 4. § 14.
• * 1.104

  How 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is fre∣quently u∣sed by the LXX.
• * 1.105

  Joh. 12.41.
• * 1.106

  V. Hensium in loc.
• * 1.107

  1 King. 6.29, 32. Dr. Gouge on 23. ver.
• * 1.108

  Eccles. 5.6
• * 1.109

  Vid. Eras. Schinidii Not. & Animad. vers. in N. Test. p. 157. in Mat. 17.10.
• * 1.110

  Luk. 2.9, 10, 11.
• * 1.111

  vers. 13, 14.
• * 1.112

  Mat. 28.2, 5. Act. 1.10.
• * 1.113

  See Baines on Ephes. 3.10 1 Tim. 5.21.
• * 1.114

  Calvin in Lo.
• * 1.115

  Rev. 22.16.
• * 1.116

  Heb. 1.14
• * 1.117

  Psal. 14.7
• * 1.118

  Psal. 91.11. Piscator
• * 1.119

  1 Cor. 11.10.
• * 1.120

  1 Cor. 15.29.
• * 1.121

  Velum appellat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, po∣testatem, pro signo vel indicio potestatis, quam in uxorem vir habet, vel patius velum quo caput faeminarum obnubilari vult Apostolus, ideo vocatur ab co 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod ejusmodi velum Hebraice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voca∣tur (Arabes illud vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Cant. 5 7. Isa. 3.23. quarum vocum illa enim •• R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ista a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 utrumque autem thema significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dominari. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 potestatem in aliquem exercere, itaque 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non m••le reddi potest si primitiv•• vocis prop••••am signific••••ionem spectemus, velum autem illud die∣tum esse ab Haebraeis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ideo quod esset sign••••s subjectionis faeminarum erga viros. Facile concesserim. D. Fesse∣li Adversa. Sacra. l. 2. c. 17. sect. 6. Camer. in Locum.
• * 1.122

  Calvin in Los. habet sensum; Pareus au∣tem ibid. verba re∣gulae.
• * 1.123

  Eccles. 5.6
• * 1.124

  Dr. Light∣foots Harm. on the place.
• * 1.125

  Heb. 1.14
• * 1.126

  Isa. 6.2
• * 1.127

  Dr. Heins. exer. Sa. p. 370
• * 1.128

  Dr. D. Featly in Locum.
• * 1.129

  Piscater 〈◊〉〈◊〉 Locum.
• * 1.130

  1 Tim. 5.21
• * 1.131

  Ames Case of Consc. l. 4. c. 18. § 6.
• * 1.132

  1 Chron. 17.16
• * 1.133

  Schindl. Lex Pen∣tagl. R. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 V. Piscat. ••. ••.
• * 1.134

  Rev. 8.3.
• * 1.135

  Rev. 22.9.
• * 1.136

  Mat. 4.10
• * 1.137

  II. Arg
• * 1.138

  Rom. 10.17
• * 1.139

  1 Cor. 1.21
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab Hebraico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 re••ellis Is. Casauh. Exer. 16. '§ 23.
• * 1.142

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. con. Cels. P 12. ed. Cant. Rom. 3.3, 4.
• * 1.143

  Rom. 1.16.
• * 1.144

  Calvin.
• * 1.145

  1 Cor. 14.24, 25.
• * 1.146

  Heb. 4.12.
• * 1.147

  1 Sam. 15.24
• * 1.148

  Rom. 7.7, 9
• * 1.149

  Rom. 15.4
• * 1.150

  1 Tim. 3.16
• * 1.151

  2 Cor. 5.21
• * 1.152

  Rom. 4.25.
• * 1.153

  1 Joh. 2.2
• * 1.154

  Isa. 53 5
• * 1.155

  1 Joh. 3.23
• * 1.156

  Hab. 2.4
• * 1.157

  Gal. 2.20
• * 1.158

  Phil. 3.6
• * 1.159

  Vers. ••
• * 1.160

  Quaker
• * 1.161

  Luk. 18.
• * 1.162

  Vers. 12
• * 1.163

  Mat. 5.••
• * 1.164

  Phil. 3.8, 9
• * 1.165

  ••ol. 3.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  Phil. 3.2
• * 1.167

  Rom. 6.1•• Col 3.5
• * 1.168

  Pet. 5.5
• * 1.169

  2 Cor. 2.17 Pollux O∣••omast. p. 372
• * 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. in Aristoph. 103. recte 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.171

  Non quia a veritate deficerent, sed quod eam fucatam pro Po∣nerent, non ingenuina sua sinceritate. Calv. in L.
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Scholiast. in Aristoph. p. 103. A. E.
• * 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Const. L.
• * 1.175

  1 Thes. 2.13.
• * 1.176

  Rob. Rol∣loc. in Loc.
• * 1.177

  Heb. 12.28.
• * 1.178

  Isa. 66.2.
• * 1.179

  Calv. in Loc.
• * 1.180

  Vers. 5
• * 1.181

  Heb. 4.2.
• * 1.182

  Rom. 1.
• * 1.183

  Ro•• 〈◊〉〈◊〉 17.
• * 1.184

  Quakers.
• * 1.185

  Calvin in Deut. 18.17.
• * 1.186

  2 Cor. 5.20.
• * 1.187

  Aretius in L.
• * 1.188

  Luk. 10.16.
• * 1.189

  1 Sam. 3.11. &c.
• * 1.190

  1 Sam. 3.18
• * 1.191

  See § 5. of this chap.
• * 1.192

  Schmidius. Not. & A∣nimad. in N. T. in Joh. 11.51
• * 1.193

  Mat. 10.40 Vers 4.
• * 1.194

  An. Bur∣gesse soi∣rit. refi∣ning. p. 504 Joh. 15.16
• * 1.195

  Chemnit. Harmon. in Evangelia.
• * 1.196

  Mat. 28 20
• * 1.197

  2 Cor. 5.20
• * 1.198

  Martin. Lex Philo∣log.
• * 1.199

  Heb. 5 4
• * 1.200

  Jer. 1.9.
• * 1.201

  1 Thes. 4.8
• * 1.202

  R. Rolloc. in Locum.
• * 1.203

  1 Cor. 4.1
• * 1.204

  Is. Casa••b. exercit. 16. § 43
• * 1.205

  Rev. 17.5
• * 1.206

  1 Cor. 2.7
• * 1.207

  Amam. Aulibarb. Bibli p. 47
• * 1.208

  Tit. 1.7
• * 1.209

  Arrows. Tas. Sacra.
• * 1.210

  2 Cor. 6.1 1 Cor. 3 9
• * 1.211

  Mark 16.••0
• * 1.212

  Grotius in Ep. ad Phi∣lem. v. 10.
• * 1.213

  Rom. 11.14
• * 1.214

  Mark 16.20
• * 1.215

  Rom. 10.14 See Rom. 1.16
• * 1.216

  1 Thes. 4.8.
• * 1.217

  2 Cor. 5.20.
• * 1.218

  1 Cor. 4.2.
• * 1.219

  Davenan∣tius in Col. c. 1. v. 7.
• * 1.220

  1 Pet. 4.11.
• * 1.221

  Gal. 1.10
• * 1.222

  1 Cor. 10 33.
• * 1.223

  See c. 4. § 11, 14
• * 1.224

  Isa. 59.21
• * 1.225

  Calvin in Locum.
• * 1.226

  Isa. 54.13.
• * 1.227

  Mares. L. Com. Lo. 1. ss. 51.
• * 1.228

  Augustinus
• * 1.229

  Calvinus in Isa. 54.13
• * 1.230

  1 Thes. 4.9.
• * 1.231

  Joh. 6.63
• * 1.232

  2 Cor. 3.8
• * 1.233

  Gal. 2.20
• * 1.234

  Act. 2.41
• * 1.235

  ••uke 4.
• * 1.236

  Acts. 2.37
• * 1.237

  2 Cor. 4.3
• * 1.238

  Fr. Junii vi•••• p. 11. c. 2.
• * 1.239

  Job 21.14
• * 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.241

  Bonum ju∣aundum.
• * 1.242

  Mercerus in Locum.
• * 1.243

  Prov. 1.2
• * 1.244

  Prov. 1.23
• * 1.245

  Psa. 110.3
• * 1.246

  Ephos. 4.18, 19
• * 1.247

  1 Cor. 8.1
• * 1.248

  John 21.22
• * 1.249

  Act. 1.6, 7
• * 1.250

  Luke 13.23, 24
• * 1.251

  1 John 2.27.
• * 1.252

  John 16.13.
• * 1.253

  Ephes. 5.8.
• * 1.254

  Ephes. 1.17.
• * 1.255

  Isa. 9. Avenari. Lex Hebr. Mal. 4, 2.
• * 1.256

  Luk. 4.18.
• * 1.257

  Prov. 20.27.
• * 1.258

  Rom. 2.14, 15.
• * 1.259

  Ephes. 4.8.
• * 1.260

  Heb. 4.6.
• * 1.261

  Ephes. 5.8
• * 1.262

  Acts 26.18
• * 1.263

  Vide Fr. Junium de Theol. vera. c. 16. expl. ss. 32. T. 1. p. 1414.
• * 1.264

  Eph. 3.16.
• * 1.265

  Fr. Junius de Th. ve∣ra. c. 12. p. 1403. T. 1.
• * 1.266

  Heb. 2.1.
• * 1.267

  Joh. 14.26
• * 1.268

  V. Chamier L. C. l. 1. c. 7. in fine.
• * 1.269

  1 Cor. 2.9, 10, 11, 12
• * 1.270

  Job. 16.25
• * 1.271

  Schmidius N & Ani∣mad. in N. T.
• * 1.272

  Luke 8.41
• * 1.273

  2 Cor. 13 5
• * 1.274

  1 Cor. 2.••
• * 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••rig. con. ••els. p. 5. ••d. Cant.
• * 1.276

  Isa. 48.17
• * 1.277

  John 13.17.
• * 1.278

  Psal. 119.66.
• * 1.279

  Is. Casau∣bonus Ex. con. Baron. Ex. 1. ss. 2. mihi p. 14.
• * 1.280

  See c. 14. ••. 11
• * 1.281

  See this as large in the Histo∣ry of In∣dependen∣cy. 2. part p. 152.
• * 1.282

  2 Pet. 3.18
• * 1.283

  1 Joh. 1.8
• * 1.284

  Joh. 16.8
• * 1.285

  Rom. 8.2 Vers. 5.
• * 1.286

  Act. 10.33
• * 1.287

  1 Sam. 3.17
• * 1.288

  Mark 6.18
• * 1.289

  Act. 20.19
• * 1.290

  p. 0.30.2, 3
• * 1.291

  2 Cor. 7.1
• * 1.292

  Act. 15.9
• * 1.293

  Job. 14 26
• * 1.294

  John 14.26.
• * 1.295

  Psal. 1.2.
• * 1.296

  Psal. 26.8
• * 1.297

  Psal 122.1
• * 1.298

  1 Sam. 3.9
• * 1.299

  Heb. 2.1.
• * 1.300

  Psal. 119.18.
• * 1.301

  Judges 3.20.
• * 1.302

  Jam. 1.22.
• * 1.303

  Psal. 122.1.
• * 1.304

  Rom. 10.15.
• * 1.305

  Quakers.
• * 1.306

  See before c. 13. ss. 8.
• * 1.307

  Mat. 24.51
• * 1.308

  2 Thes. 1.8.9.
• * 1.309

  Joh. 6.29
• * 1.310

  2 Thes 3.2
• * 1.311

  Ephes. 2.8
• * 1.312

  Rom. 8.14
• * 1.313

  Gal. 5.22
• * 1.314

  Zach 12.10
• * 1.315

  Rom. 8.26
• * 1.316

  Heb. 12.14
• * 1.317

  Ephes. 4.3