A Brief TREATISE ABOUT THE Spiritual Nature OF GOD AND OF HIS WORSHIP.  
By Edw. Bagshaw, Student of Ch. Ch.  
LONDON, Printed for C. G. Anno, 1662.   

A Prefatory EPISTLE Dedicated to the Right Honourable The EARL of ANGLESEY. One of his Majesty's most Honourable PRIVY COUNCIL.  
RIGHT HONOURABLE.  
THose who own great sums of Money, and withal have any thank-ful esteem for the civility and kindness of their Creditors, do seldom come to ask any longer time of forbearance, but they bring a Present in their hands, not so much in part of payment, as to give a Test and Evidence of their Gratitude, and to show how willing they are to deserve a Favour. Thus, my Lord, I having now some months been indebted to your Lordship, for a Work of another Nature, and by those many Intervenient Businesses (which this Town is but too full of, and which as I could not prevent, so your Lordship was not willing I should decline them) foreseeing that I shall not presently be in a capacity of satisfying my own Desires, which shall always be commensurate to my Obedience unto Your Lordship's Commands; I made hast therefore, together with my request for some longer time, to bring along with me this small Offering, not only as part of the Tribute jowe, but likewise to prevent all sinister suspicions, as if, while I omited to do that which your Lordship principally enjoined, I had altogether idled away my time, and done just nothing at all; which, besides the sin of it to myself, would be too unhandsome a return of your Lordship's Nobleness, in affording me so full convenience and opportunities of study.  
And though some of those things I have writ, since this Engagement was upon me, may seem to be Casual and undesigned in their Choice, yet I must humbly leave it to your Lordship's Judgement (whose thorough knowledge of that Controversy makes you the fittest person to decide it) to resolve, whether my late Treatise about Heresies, and this about the Spirituality of God's Nature & Worship, were not antecedently necessary to be published, before I proceeded to meddle with the Pope's Infallibility; which, as your Lordship hath often most judiciously observed, is the Atlas and Principal Column to support all that Babylonish Building; and could it but once be removed out of the way (which sure is no great Mastery, in a thing that is so Airy and so defenceless) all that is built upon it, would, for want of a Foundation, tumble down to the Ground. And this employment, of laying my Axe to the Root of that Tree, your Lordship, who could have done it much better, was pleased long since to lay upon me, and thereby (that you might be free to serve the Public) denied yourself that Honour, which, in so famous and concerning a Cause, Your Lordships own more able and learned Pen would have justly gained you.  
But how impatient and eager soever I was to perform this Task, and thereby give your Lordship a sudden Proof of my obedience, yet I had not waded far into it, but presently my edge was taken off; for the Arguments I met with to maintain that Opinion, were so very Weak and Fallacious; there was so large a train of Non sequiturs, and such a series of Impossible Suppositions, that I grew quickly tired, not so much with the length and difficulty of the Journey, as with the Noisome Dirt and mere Tediousness of the Way: And I immediately took it for granted, that none of those Authors I read, did believe the Pope's Infallibility themselves, since they took so little pains to convince others. And here, my Lord, for want of finding something that might deserve a Scholarlike confutation, I have stuck ever since, and though my Papers wanted but one day to perfect them, yet the Absurdities I oppose, are so gross and open, and the Conquest so very easy, that I am almost ashamed of my victory, and therefore have not yet been at the pains to complete it.  
Whilst I did thus delay to perfect my First Design, I thought Writers of Controversies ought to do, like Generals of Armies; before they sit down before the Capital City, they summon in every petty Garrison, which might either impede their March, or prove a Retreat for the vanquished Enemy: So before the Main Question in any Controversy be handled, every Objection that lies perdue in the way, must be answered, that so those stumbling-blocks being removed, we may have a better prospect into the Strength or Weakness of any Point, as it stands by itself, without the interfering of those Additional Appendices. In this, the Kingdom of Christ and Antichrist agree, that to the Destruction of the one, as well as to the Establishing of the other, the way must be first prepared and leveled, and before their Fort of Infallibility be taken, all the snares they scatter in the way, all their Mists and undermining Polices, all their Ambushes and little Hiding-places, and lastly every thing, which may render the Victory insecure and hazardous must be discovered and prevented.  
Since then the Papists do commonly use two Masks, under which they cover their Dark and Devilish Doctrine; the one of a terrible and frightful appearance, (which is their vehement urging the great Inconveniences that follow separation from them; in which the multiplicity of Heresies is most Tragically insisted on: And for which our Church is still reproached by them as Schismatical) The other of a more benign and pleasing Aspect; which is the outward gaudery, & curious dress of their Religion, wherewith that Spiritual Whore attires herself, and strongly fascinates her unwary beholders. In opposition to the first, before I had the honour to attend your Lordship, I pleaded for Christian Liberty, in the just extent and latitude of it; I have already shown that those ill consequences so much talked of, do not flow from Liberty, (which no Rational, much, less Spiritual agent can be without) but from the abuse of it; which if it breaks out into Civil or Moral misdemeanours, the Civil Laws ought to punish, unto which our Outward Man is subject; but if it terminate and rest in speculative errors, which may otherwise be called Heresies, such Tares ought to grow together with the Wheat; for an un answerable reason, which Christ hath given, though Antichrist approves it not, for fear the rooting up of them by violence, should prove the Destruction of the good Corn also; for since every Heretic, thinks his own Opinion to be true; if he finds nothing used to suppress him, but such force, as no Scripture doth countenance; what will hinder him, when he gains Power, from using Legem Talionis, and endeavouring the same violent ways of suppressing dissenters? and than it will be in vain to plead for Liberty, which by appearing first in persecution of Heretics, we denied to others. And this, my Lord, is the sum of what I have lately published, and dedicated to your Noble Kinsman, who is most Dear to your Lordship, 
Sir J.U.  not more by the nearness of his Relation unto your Excellent Lady, then by his Resemblance and Imitation of the same Virtuous and Noble Qualities. Unto whose endeavours on my behalf, I have me thinks made but too faint a return, since by his means I have been made partaker of one of the greatest Temporal Happinesses I could ambition, and that is an acquaintance with, and a Personal Relation to your Lordship and Family; in which who ever fails of living virtuously, must fall inexcusably by his own Fault, since he is every day taught the contrary, and that by Eminent and Illustrious Examples.  
As for that other Mask of a Glittering and Pompous Worship, which makes the Roman Religion so taking with Vulgar and Injudicious Observers; and by which their eyes are so dazzled, that they are unwilling to admit of any thing, which may undeceive them; I did conceive nothing could better take them off from doting upon that Painted Carcase of Devotion, then to make a discourse about the Inward purity of Gospel-worship, which depends upon and flows from the consideration of God's Spiritual Nature; which were it but once thoroughly understood, men would presently spurn and trample upon all that Devised and Fantastic Beauty of the Romish Dagon; and when true worshippers felt, how much the Splendour of service, which feeds the eye, is short of the Spirituality of it, which satisfies the soul; they would no longer feed upon Husks, or let their senses lead them in the choice of their Religion. Since it may be found by experience that Thretrical Pomp, Delightful Airs, Weltuned Orisons and the loud Insignificant Jargon of Latin Payers, do only glut and sat the appetite, but leave the Understanding unfruitful; like Rich and Poignant sauces, they gratify the Flesh, but perish with the Using, and after all the Immoderate care about them, their end must be to be cast out into the Draught.  
I have therefore in this short Treatise endeavoured to raise the Soul, that it might understand the True Height of Religious Worship, by fixing an intent eye upon the Author of it, which may be of great Use in this Age we live in, as equally opposing the Bold Atheism of some, and the mean-spirited Superstition of others; and because I intend it as an Introduction unto my following Discourse against the Pope and Church of Rome's Infallibility, I humbly beg your Lordship's acceptance of it, which is the only way to make both It and the Author Considerable. Since, to omit your Lordship's other Excellencies, even in this very part of Learning (which argues a great and universal insight) of Accurate and close writing as well as speaking, your Lordship hath gained such a General and Deserved Esteem, that if this piece doth pass into the World, under the Countenance of your Lordship's Approbation, it will be a sufficient passport, without any other Recommendation.  
But I shall forbear to urge, what, though it may become me to speak, because I speak knowingly, yet your Lordship may be unwilling to hear, since you care not for living in the Air of your own praise; I shall conclude therefore, with desiring that your Lordship may be long preserved to do, what you have always hitherto done, things truly great and Noble; that while others begin to scorn Religion, you may still go on to practise the Truth and stricktness of it; That with Your Honourable and Virtuous Lady and Family, You may shine in the brightest Sphere of Honour here, and of Happiness hereafter, this is and shall be the Constant Prayer of  
Drury-Lane Feb. 15. 1661. My Lord Your Lordship's most Obliged and most Obedient Servant and Chaplain Edw. Bagshaw.   
john 4.24. God is a Spirit, and be will be Worshipped in Spirit and in Truth. 
IN this Chapter is contained the Substance of a Discourse, between our Saviour and the Woman of Samaria; Verse. 19 who perceiving at last that our Saviour was a Prophet, because he had told her a thing, which she thought concealed from all the World; thereupon she presently desires satisfaction, in that great and famous Controversy, which at that time was handled with great Animosity, Namely, Whether God was to be Worshipped on Mount Gerizim, according to the Samaritan; or on Mount Moriah, which was Zion, according to the Jewish Institution. She, It seems, thinking it absolutely Necessary, that God should be served in one of those two places, and in no other: and to defend herself in her present way of Worship, she makes use of that common Asylum, of Lazy and Ignorant Superstition; I mean, Tradition and the Practice of her Fathers; Our Fathers, saith she, Worshipped in this Mountain; Verse. 20 but ye say, that in Jerusalem is the place, where men ought to worship.  
To this Demand, our Saviour is graciously pleased to return a double Answer.  
First, In general, whereby he takes away the ground of her Scruple; for whereas she erroneously thought that God must necessarily be served in one of those two places; our Saviour tells her, that the hour or time was approaching, when neither on this Mountain, nor yet at Jerusalem, ye shall worship the Father, i.e. that God would no longer have his Worship limited and fixed to this or that peculiar place; 
Mal. 1.11.  but as all places were in their own Nature Equal, so in every place, where men met together to serve God, pure Incense, viz. of Prayer and Praise should be offered up to God; and that it should not be material, where, but how, men served him, as to his acceptance of them.  
Secondly, And more particularly, our Saviour refutes her fond Argument, whereby she nuzzled up herself in her own Superstition; Ye i. Samaritan●, Worship, saith he, ye know not what: i. e. However ye plead prescription, and Custom of your Ancestors; yet in Religious Worship, ye ought not to be guided barely by the Example of your Fathers, nor draw over you the Mask of Antiquity, to countenance an Error; for trace up your Opinion to the Top, and let it run as high in Antiquity, as you please; yet as long as you have no certain and infallible Rule to walk by, but devise forms of your own Heads, and serve God, not according to the Word of God, but your own Inventions; the Older your Opinion is, the worse it is; as being nothing else but Gray-headed Ignorance, and Dotage made incurable by Time. But, saith he, We know what we worship: i. We Jews have received from God himself Ordinances and Rites of Worship, according to which we serve him; not weakly confining God to a Place, as you do; but obediently worshipping him in that place which he himself hath appointed; and of which many glorious things are spoken, as that this Mountain shall be exalted above all Mountains, 
Isa. 2.2.  and all Nations shall flow in unto it; And that, a Law shall go out from Zion, and the Word of God from Jerusalem: 
M●cah 4.1.  with many other special Privileges, which long since have been prophesied of in reference to Jerusalem, our place of worship; by which we know, and are infallibly assured, that Salvation is of the Jews; i e. the saving Doctrine is only to be found amongst us, and you Samaritans have nothing to show, that any such thing is committed unto you.  
Our Saviour having thus fully satisfied this Woman's Scruple, and rectified her Erroneous Practice, by bringing of her unto a Rule of Worship; which alone can be a comfortable ground of any Religious Action; since God looks not only after the Matter, but the Manner of our Worship; and disdains to be served by the Inventions of Men; since by their Adding to his Word, they only presume to be Wiser and Holier than he; Therefore our Saviour repeats and enforces again what he had mentioned before; and tells her plainly, Verse. 23 that as God's Worship should no longer be confined to a certain place, by way of Special Holiness; so neither should it be clogged with those Outward Forms and Ceremonies as before. No such things as Pompous Garments, Legal Washings and Fleshly Rites, should be required any longer; but the True Worshippers should worship the Father in Spirit and in Truth: Which alone is the True Worship, because all those External Rites, were only Shadows and Representations of it. As if our Saviour had said, it is no longer your Temples, nor your Altars, nor your Outward State and Magnificence, which God now looks after; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he seeks with earnestness, and approves with Delight and Complacency, only such as worship him in a Spiritual and Inward Manner.  
The reason of which our Saviour gives, in the words of the Text, because God is a Spirit, and, therefore he expects a Worship altogether suitable to his own Nature: They that worship him, must worship him in Spirit and in Truth.  
In the words, there are two things considerable. 1. What God is. God is a Spirit. 2. What kind of Worship must be paid unto him. They that Worship him, must Worship him in Spirit and in Truth. From whence arise two Observations; the first of which I shall handle as a Doctrine, the other as an Use or Inference from it.  

1. God is a Spirit: or, a Being altogether Spiritual.  
2. The Spiritual Worship of God, is the only True Worship.   
For the understanding of the first, there are two things to be explained. 1. What is a Spirit. 2. In what sense, God is said to be a Spirit.  
For the first, viz. what is a Spirit; the Schools define it to be an Immaterial or Incorporeal Substance; where, if in stead of the word Substance, (which is a Term very few understand) they had put the word Essence or Being (which answers to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they had spoke some, but not all the Truth. For thus our Saviour likewise defines a Spirit, in opposition to a gross and palpable Body. 
Luke 24.39.  A Spirit, said he, hath not Flesh and Bones as you see me to have. Which place though some have made use of for the definition of a Spirit; yet it is clear our Saviour speaks there only of a Spirit, in that sense that we call a Phantasm or an Apparition, a Spirit; and therefore Ignatius in one of his Epistles, instead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bodiless Demon or Ghost.  
But in the word Spirit, is implied something more Positive, then barely to tell us, what it is not; and as in the Definition of a Man, it would but little satisfy us, to tell us, that he is not an Horse, nor an House, etc. because these Negative Descriptions would never lead us to those Essential Characters and Properties, by which the Nature of man might be discerned. So nakedly to tell us as the Schools do, that a Spirit is Incorporeal, i. e. not a Body; will give but very little satisfaction, to the Enquiry, What it is.  
To find out therefore more positively what a Spirit is, I shall lay down this Ground; The Nature of every thing is to be discerned by its manner of Operation; as, though we can see neither Fire nor Air, yet we may justly conclude, they have Different Natures, because they produce Divers and Contrary effects. So that if there be some Things or Being's in the World; which have such kind of Operations, as are no way applicable to or produceable by Bodies; then They have a Distinct Nature from Bodies; i e. They are Spirits.  
What those Operations are, every man may observe in the Actions of his Soul; And I shall instance only in these three. 1. Power. 2. Presence. 3. Knowledge.  
1. The first Action by which the Nature of the Soul of man may be discerned to be Spiritual, is Power; I mean that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Or self-moving-virtue; by which it can move, not only its self, but the Body too, to which it is conjoined. And this no mere Body is capable of, for motum movetur; No Body can otherwise move, then as it hath an Outward Principle to move it; but the Soul hath no other Motive of its Actings, but it's own Will and Pleasure. And though there be some who affirm, that the Will doth always follow the last dictate of the understanding; yet this is Demonstrably false, by the experience of all men in the World; as well as of the Apostle Paul who cries out of himself, 
Rom. 7.  The things I like not, these do I. And it is a very true saying of one, to whose writings the Christian world is little beholding; As oft as Reason is against a man, so often will a man be against Reason. For which no cause can be given, but merely the Power of the Will, to move i. e. to determine itself, in spite of all contrary suggestions from the Understanding. Solomon therefore speaking of dying man, divides him into his two distinct, and seemingly inconsistent Natures; The dust, says he, i. the Body, returns to the Earth, as it was; but the Spirit i. 
Eccles. 12.7.  the the Soul, returns to God who gave it. It is the Spark of Divinity within us, which puts Life and Motion into the Dull and Unactive piece of Earth about us; and so enlivens it, for the doing of such Actions, as Flesh alone could not compass, without the Influence and Conduct of some more Heavenly and Spiritual Principle.  
2. The second Operation which demonstrates the Soul of man to be a Spirit; is Presence. We know that every Body is tied and limited to a place, out of which it cannot stir; and whenever it is moved, it moves only one way, and with one kind of Motion at once; making a dull leisurely progress; First how, then there by steps, without any Variety at all. Herein therefore doth the Spirituality of the Soul of man most convincingly appear, in that at one instant it can attend so many different Employments; and without any distraction at all, wheels about in so many Contrary and Repugnant Motions; not only Seeing in one place, Hearing in another, Feeling in a third; but it runs over Innumerable Ideas; it ranges infinitely distant places, it admits of all manner of Contraries; and yet remains still the same by one Entire, Absolute, Indivisible Act, influencing every Part of the Body, and Animating the whole, which were it not a Spirit, it could not do.  
3. The last Operation of the Soul, which shows it to be a Spirit, is Knowledge. The utmost perfection of a Body, is Motion; and let a Body be vested with whatever Circumstances to set it out, yet Figure and Motion, do answer and resolve all its Phenomena. But to reflect upon itself, to move, so as to know that it moves, to understand, and to be Conscious of its own Actings; to take in all manner of Ideas and Species of things, and to Spiritualise them in its Apprehension; these with many millions of such kind of Actions, which are daily performed by the Soul of man, in the faculties of its Understanding and Will, are all beyond the Possibility of a Body; and therefore the Principle which produceth them is not a Body, i. e. It is a Spirit; And indeed, what ever our Modern Sadduces may argue (who are not afraid to tell us, that there is neither Angel nor Spirit) Yet when a man hath wearied himself with contemplating his Inward Frame, and in seeking to Unriddle those Mysteries, which he is always privy to in himself; he will at last find it, not the most safe and pious only, but the most reasonable way to conclude, 
Job 32.8. Prov. 20.17.  that there is a spirit in man, and the Inspiration of the Almighty giveth Understanding; as Job saith; or as Solomon, The Mind of Man, is the Candle of the Lord, i. e. a Light placed in us, and to be used by us, but springing from, and savouring of its Divine and Unconceivable Original.  
Having thus, by those Actions of the Soul which every man is conscious to in himself, demonstrated, at least abundantly to my own satisfaction, that there is some Being or Nature in the World which is not Corporeal; I define a Spirit thus; A Spirit is a Being created by God, and endued with Qualities, whereby it is enabled to move its self, and to reflect upon its own actings; and therefore Incorporeal, since neither of those Properties, are conceivable how they can be performed by any Body, in the most Subtle and Abstracted Consideration. And so much for the first Querie, viz. What is a Spirit.  
2. Secondly, The next thing to be explained was, in what sense God is said to be a Spirit; And I answer, in all those senses, wherein a Spirit can be conceived or expressed by us.  
1. Negatively, God is a Spirit, i.e. He is not a Body, but infinitely removed from, and incapable of those Imperfections, which do arise from Matter: according to that Definition of the Apostle John, God is Light, 
1 John 1.5.  and in him is no Darkness at all; i. e. No mixture of any thing, which might be an Alloy to his Ineffable Purity and Perfection.  
2. Comparatively, By way of Proportion or Resemblance to the Soul of man; Thus, God is a Spirit. i e. what ever Excellence or Perfection we find in ourselves, that is to be ascribed unto God, in a more Absolute and Perfect manner; 
Psal. 94.8.  as the Psalmist, He that made the eye, shall not he see? He that made the ear, shall not he hear? etc. 
1 Cor. 2.12.  And the Apostle, As none knoweth the Things of Man, but the spirit of Man, which is in him; so none knows the Things of God but the Spirit of God. For since God made man after his own Image, there can be no Divine Quality in the Soul of man, but it is in the Arch-Type or Pattern in a more Supreme and Inexpressible degree. And therefore  
3. God is a Spirit, Transcendentally, i. e. In a way of Eminency and Superlativenesse of Perfection. Therefore God who doth often compare himself to man, thereby to familiarize himself unto our Apprehensions, doth as often take us off from dwelling too long upon those Thoughts, lest we should thereby lessen God, and think him to be altogether like unto ourselves. For this reason, we are frequently called upon, to consider that God is in Heaven, and we are on Earth; that, The Heaven of Heavens is not able to contain Him; whereas Our Foundations are in the Dust, with many Expressions to the same Purpose; So that as Shade to Light; as the Picture of the Sun in water, unto the Real Globe in the Firmament; as Painter's Flame, unto a Burning Fire; or whatever else are most distant from the things they Figure; so is the soul of Man if compared to God. So that when we say God is a Spirit, the meaning is, God is a Being, Infinitely Perfect and Pure in himself, but altogether Incomprehensible and Inexpressible by us. And so much for the second Query, in what sense God is a Spirit.  
The Use or Inference from hence is that Spiritual Worship is the only True Worship, Use. That is to say, In all our Prayers and Addresses to God, we must fix an eye of Faith, especially and mainly, upon those Attributes and Descriptions of God, which do most clearly represent and express his Spiritual Nature unto us.  
For the understanding of this, we must take Notice, that the principal thing which keeps a Man, in his Dark Estate of Unbelief and Unregeneracy, 
Ephes 2.12.  is a secret Thought, that there is no God at all; and this is the condition of all Natural men in the World; as Paul affirms of the Ephesians, that, before their receiving of Christ, 
1 Thes. 4.5.  they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God, or plain Atheists in the World; and in another place, The Gentiles knew not God, know nothing of him; for as he argues, how should they know, of whom they had not heard? i. e. though God hath imprinted upon his Creatures certain legible Characters of his Power and Divine Goodness; yet very few can spell the meaning of them; or from the works they see, be brought to acknowledge a Power whom they do not see; as the Apostle elsewhere testifies, The world by wisdom knew not God. But when, 
1 Cor. 1.21.  by the Power of some conviction, arising either from an Intent view of the Frame & Make of the World; or from the observation of some remarkable turn of Providence, a man is brought off from his Atheism, he presently is apt to fall into another gulf as dangerous, and as fatal; and that is, of thinking God to be like Man; full of the same passions, and pleased with the same things, which we imagine are most taking with men like ourselves. And this conceit lies at the bottom of every man's Nature, and is the Foundation of all that Will-worship, and Devised Service, which heretofore was entertained in the Gentile or Atheistical; and, at this day reigns, in the Papal or Antichristian World; when men do measure God by themselves, and go no higher in the contemplation of his Infinity, than what they conceive is ascribable unto the highest strain of Humane Excellence.  
This Erroneous & slight opinion, we are by all means to be armed and fortified against; for besides the mean and poor esteem it begets of God in our Thoughts; it doth necessarily draw along with it this conceit, that God is beholding to Man, and that we do oblige him by our Service. And therefore the Scripture is very express in declaring, 
Psal. 16.2, etc. Job 35.7.  that, our Righteousness is nothing to him; and that when God requires to be worshipped, he challengeth it only as the Devout Homage of an Humble Soul; and not thereby in the least to encourage the Vanity and Pride of Boasters, since his greatness, is incapable of any Addition; God indeed doth in Scripture describe himself by such Names, as are of greatest Esteem and Reverence with men; such as are King, Lord, Father, Master, and the like, yet herein he is far from prescribing a mere Bodily and Outside Worship, such as those would have, who are as yet far from knowing, or at least from considering, that God is a Spirit; But the meaning of all those Expressions is this, that what kind of Outward Reverence we show unto persons, to whom we are so related, as a Subject is to his Prince, or a Son to his Father, or a Servant to his Master; the same by way of Analogy and Proportion, we should show to God, in the Inward Frame and Deportment of our Spirits, when we appear before him in any solemn way of Worship.  
Now to advance and raise up the mind unto this necessary pitch of Devotion, there can be no better expedient given, then fixedly to contemplate the Spirituality of God's Nature, unto which our worship must bear some proportion; and that will be, by fastening upon those Attributes which do most represent his Spiritual Nature unto us. What those Attributes are, from what hath been said, may easily be gathered; for since Power, Presence, and Knowledge, are these Actions of the Soul, which do demonstrate it to be a Spirit; it will follow then, since God is a Spirit, the Attributes which do most declare him to be so, are these three. 1. His Omnipotence, 2. His Omnipresence. 3. His Omniscience; which ought most intently to be eyed by us, in our Worship of, and Addresses to Him.  
1. First, The first Attribute we should fix upon in our Worship of God, is his Omnipotence; which is in many and several Forms expressed in Scripture, all which, like so many lines pointing at one Centre, do but speak this Truth, that God can do what he will, and that nothing can withstand his Will; because the Will of the Creature, is only God's Creature; it is his Wheel in the Watch, and moves only as he will turn it; And the Potter cannot have more absolute power over, or less resistance from the Clay then God our Maker hath, if he so please to order it, from us his Workmanship.  
The consideration of this, at that time when we come to Worship God, besides that it gives God the Honour of his Power, which he desires should be Magnified; will be of Infinite use to us, in all the Course of our Lives, and in those several scenes of Providence we may fall under. As  
1. This will be a wonderful encouragement unto us, to put up our Prayers to God, and to attend with Comfort the Success and Issue of them. For what should we despair of, if we can engage Omnipotence on our behalf? If therefore we miss of what we Petition for, if we Ask and Have not; It is not, because God is not able to do even more than we Ask, but because we Ask a miss, and not with that Faith, which is requisite to so Sacred an Action. It is our Unbelief of God's Power which ties his hands; for did we pray with Full Assurance, that he whom we deal with could answer our most Laboured and Intense Requests, that he could satisfy our most Enlarged and Heightened Expectations; we should not departed so often as we do, without a Blessing. But God scorns a Suitor, that hath low thoughts of him; For what do we else but tacitly contemn God, if we think that it lies in a poor Creatures power to Ask, what the Great Creator cannot do? Yet this, as easy a matter as it may be supposed to be, hath been the great miscarriage of the Saints of Old; 
Gen. 18.12.  What made Sarah laugh, i. e. Inwardly make a sport and jest of the Promise God made to give her a Son in her Old Age, but her doubting of this Attribute. After I am waxed Old, saith she, shall I have pleasure, my Lord being old also? In which words, she musters up all manner of Arguments to augment the Difficulty; and therefore the Lord to satisfy her, is fain to have recourse unto his own Omnipotence; Is any thing, saith he, too hard for the Lord? Intimating that, whatever she pretended, yet indeed, that was the Fundamental Article she doubted of. 
Exod. 4. 1●, 11.  So what made Moses raise up so many Scruples, and urge so many Objections against his being sent to Pharaoh, alleging that he was not Eloquent, but slow of Speech, and slow of Tongue; intimating, that God could certainly do no great matter, by him who was laden with so many Imperfections; and withal insinuating, that God might do well to make a better choice, thereby laying a secret imputation upon God's Wisdom, as well as his Power; as if God had not chose a fit Messenger to do his Errand. God therefore doth answer all his Objections, by raising him, from looking down upon himself that was sent, to look up to him that sent him; Who, saith he, hath made Man's mouth, or who makes the Dumb, or Deaf, or Seeing, or Blind, is it not I the Lord? i. shall God do the greater, and shall not he do the less? Shall he be able to make man, and shall he not be able afterwards to fit him for what Ends and Uses he pleases? In the very same manner we find afterwards, that David and Zachary, and the Disciples of our Saviour did often miscarry. So that as our Saviour tells them, They could not cast out the Devil, 
Mat. 17.20.  because of their Unbelief; but if they had the least grain of Faith in God, they should presently be able even to remove Mountains, and nothing should be impossible for them; so say I, the great cause why we thrive so ill in our Prayers and Supplications to God, it is because we are faint and timorous Askers; We do not by Faith set God's Omnipotence on Work; but in a Dubious and Unresolved manner, we pray according to the Compass of what we see, and can Naturally hope to. And whilst we do so, it is no wonder if we obtain no great Matters from the Hands of God; for as we undervalue a Prince if we ask Trifles of him, so doth he disesteem God, who asks any thing below the Immediate Work of an Almighty Power; such as is Preservation from Danger, or support under it; Pardon of sin, and strength against it, and the like, which are Petitions that God loves to hear, for since when ever he Answers a Prayer, he would be known to do something, which only he is able to bestow; and therefore by way of Prerogative and Excellence, he styles himself, A God Hearing Prayer.  
2. The consideration of God's Omnipotence, will take off all Despondency of Spirit, when Matters go otherwise with us, than we would have them. When we are put to a plunge, and are run into a wild Maze and Labyrinth of Perplexities, not knowing how to resolve, what will be the issue of such or such a Providence that crosseth us; a Belief of God's Omnipotence will fix us again, and make us see clear day in the midst of our Doubts. It was the Impious Triumph of those Ungodly men, who had beset and surrounded David. 1. That they had left him no probable way to escape: 
Psa. 3.2. Mat. 27.43.  Many there be, saith he, that say to my Soul, there is no help for him in God. As if they had said, we have now made sure work with him, and so ordered the matter, that Omnipotence itself cannot rescue him. As those wicked Pharisees, when they had nailed our Saviour to the Cross, they cut him yet more to the Heart, with this Reviling Speech, He trusted in God, let him deliver him now, if he will have him, for he said, I am the Son of God. Which Speeches uttered with so much contumely and bitter Scorn, 
Psal. 69.20.  did as our Saviour complains, break his Heart; and no doubt pierced deeper into his Soul, then either the Thorns or Spear did into his Body. But what did our Saviour, what did David in that Extremity? For David, we find him in the same Psalm, notwithstanding all this, appropriating God unto himself, and boasting of him, as his Shield, his Glory, and the lifter up of his Head; and to show how much he slighted those proud boasts of his Insolent Enemies, and how much they were mistaken in their Triumph: I laid me down, saith he, and slept, i. e. I quietly reposed myself in the midst of all these shake; and that we might wonder at this his Calmness and Security, he adds, For the Lord sustained me. Thus likewise did our Saviour, just after those words uttered by the Pharisees, which were so long before prophesied of, that they should be spoken, our Saviour adds, But thou O Lord art my God, from my Mother's Belly; 
Psal. 22.10.  Be not therefore far from me, for trouble is near. As if he had said, Times of deep discouragement, and Amazing distractions are thy Times, therefore now appear vigorously, when thou alone canst have the glory. When a Creature is wholly forsaken as it were, when it is hung round with Terror, and even fainting for want of Inward supply and secure; then if a soul can but say to God, Thou art the Lord, the Lord Almighty; and by an Act of Faith, redouble, Thou art my God; what should it fear, or what can it tremble at? For if God be for us, who can be against us? the World hath not in it Terrors or Discouragements enough to fright such an one, whose God is the Lord; and who hath Omnipotence itself for his shield and Protection.  
3. Lastly, the consideration of God's Omnipotence, will Quiet and Pacify the Soul, under its Afflictions; where by Afflictions, I mean Spiritual and Inward Griefs; such as are sense of sin, fear of wrath, Dispair of Mercy, and the like: For as for other things, viz. Want, Poverty, Diego grace and the like which pass with the World for Afflictions, and are the ordinary Themes of Declaimers in Divinity, if we do ill, they are our Wages, as due to us as hire is to the Labourer: if we do well, they are Marks of Honour, and aught to be triumphed and gloried in, as our Choicest and most Signal Privileges. But when God hath put his Terrors into the Soul, when he appears our Enemy, and by an Immediate Act of his Power, speaks Dispair and Anguish unto a Wounded Conscience; a soul in that Case hath no possibility of Relief, but what it can gather from acting Faith upon God's Omnipotence. For it is upon this score that we may beg for pardon, as Moses did for the Israelites, 
Numb. 14.17.  and now let the Power of my Lord be great, as thou hast said, I am a God long-suffering, Therefore forgive the sin of this people, according to the greatness of thy Mercy. For great Power is always accompanied with great Mercy, 
Psal 103 1, 1●. Psalm 3 35.  for such an one, will consider our Frame, will remember that we are but Dust, as David speaks, or as the Church, He will not Afflict willingly, nor grieve the Children of Men. God who is infinite in Power, doth not delight to show it in troubleing his poor Creature, who always lies under his Lash, and cannot bear with the Effects of his Anger. Therefore when job complained so grievously that God hedged up his way, with Afflictions, as with Thorns: that he did find occasions against him, and counted him for his Enemy; with many such expressions, as the bitterness of his Soul did cause him to utter: Elihu answers him in God's stead; First, 
Job. 33.12.  in minding him that God was greater than Man, and therefore it was in vain, to reply against God, since he gave not any Account of his Matters. And lest this Answer should only serve to keep Job from Complaining, but not from Repining; lest it should only make him silence his Discontents, but not totally suppress them: Elihu reproves that Consideration with adding this, That God can do no wrong, and the Almighty cannot commit Iniquity. 
Job 34.10.  The Force of which Reason, consists, not only in this, because Sovereign or Almighty Power, makes all his Actions Just, who ever hath it (which is a Curious & an Unprofitable Notion in this Case) but because God, in his Word, hath tied himself to Rules; he hath been pleased to Oblige himself to be Gracious, and to attend his people's good, in the Exercise of his Power. And therefore in stead of those bitter Complaints against God, wherewith persons Mouths are usually filled in such Cases, let them rather be opened in thankfulness, since God doth in very Faithfulness correct, and hath designs of Mercy, when he plungeth us into the Depth of Misery. 
Heb. 12.10.  For the End of all is to purge out our sin, that we may partake of his Holiness.  
So much for the first Attribute, viz. God's Omnipotence.  
2. Secondly, The other Attributes, which do belong to God, as he is a Spirit; and which in our Approaches to him, are most to be reflected upon by us: are his Omnipresence, are his Omniscience; I join them both together, because they are both but one Act, and in Scripture Language are never several; In which to see and to know is all one. Thus God is said I see all things; that nothing is concealed from him; that, All things are vain & naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anatomised or Diserted, 
Heb. 4.  their Inside as it were turned out before him. That there is no Possibility for any Action, no not for a Thought, to be hid from God. Now with many other Expressions to the same purpose; because he fills all Places, he is present to all things, he is Intimate and Inward with all the Actions of his Creatures.  
The understanding of this the Psalmist doth acknowledge to be very difficult, such knowledge, saith he, 
Psal. 1 9 6. Psal. 94.9, 11  is too wonderful for me, it is high, I cannot attain unto it; but yet he gives a Reason which doth unanswerably prove it, He that form the eye shall not he see? he that teacheth much knowledge, shall not he know? Yes, saith he, the Lord doth know the Thoughts of Man that they are vanity. 
Psal. 139  David therefore doth most excellently describe the All-searching virtue of God's Omniscience, when speaking in the person of one, that would fain shut himself out of God's View, and retire from his Inspection, he asks Wither shall I go from thy Spirit, or whither shall I flee from thy Presence? And then he reckons up every thing, which a vain man would imagine to be a sufficient place of Secrecy. If I go to Heaven, thou art there; If I make my bed in Hell, thou art there also. If I think to travel and to quit ne'er, nothing else but a calling of God to take Notice that we dare neglect him. So much of Outward Deportment, as may demonstrate we are Inwardly affected with what we are doing, is without doubt necessary; but than it must be paid, not to the Place, but to the Ordinance; Not to the Enclosure of Walls, but to the Divine Administrations in it; for when the Public Duties are Ended, the Place is as Common, 
Exod. 19.13.  (I mean as any special Holiness) as that Mount was, when the Trumpet ceased from sounding. Let us then consider God's Omnipresence, that we may learn to feel him with our Hearts; and then our Bodies will quickly be supple and pliant enough, but till then we offer only an Unclean thing; a Carcase only, which will be so far from being accepted, that it will be imputed to us for sin. The Apostle doth exhort the Corinthian Women, to have a Care of their Head; i. 
1 Cor. 1.  to be vailed, because of the Angels; which may be understood either of Good Angels, who would make use of their Beauty, as Baits, to tempt others unto Unclean and Lustful Thoughts, or else, of good Angels who love comeliness of Behaviour in Public Assemblies; the Rule of which comeliness, in Men, is what ever is Manly; in Women, whatsoever is Modest. Others perhaps will draw 〈…〉 for Outward Decency, in 〈…〉 whom that only 〈…〉 the Church 〈…〉 portune and solicit? this should take up our souls, and fill us with Thoughts, suitable to the Majesty and purity of him, before whose Eyes, and to whose view, we do present ourselves; and then indeed we Honour him.  
2. Lastly, This Consideration that God is Omnipresent, i.e. always beholding and observing us, will put the heart into a Religious, Careful and Obediential Frame, even after Public Duties are ended. The same Posture of Mind, we had at Church, we shall carry along with us, if we think that we are still in the presence of God; It is indeed too true, that most men's Devotion doth end with the Ministers last Prayer, then, like a Watch wound up too high, we break the string, and let all unravel again, etc. As Cain is said to go out from the Presence of the Lord; so do we, thinking perhaps, that God is not where but when we last spoke to him. But Holy men we find did act clean otherwise; 
Job. 31.1.4.  Job said, He made a Covenant with his Eyes; he would not so much as look upon a Maid; what was it that made him so watchful and solicitous? 
Psal. 16.8.  Doth not, saith he, he see all my Ways, and count all my Steps? This Thought did make him strangle sin in the Birth, and stifle it in its first Conception. So David, I have set the Lord always before me, saith he, and it follows, therefore I shall not be 〈…〉 in my Resolves for 〈…〉 if Omnipotent 〈…〉 Offend 〈…〉 
2 Cor. ●. 1.  Holiness in the fear of God. God's Indwelling and Nearness to us, is the most Potent Motive to persuade to Heart- 〈◊〉 & ●●rf●●●ion of Holiness. To conclude therefore, Did men think, that if they went to their Chambers, God was there; if to their Studies, God was there; if to their Beds, God was still there; Within, Without, About them; curiously marking their steps, and with his Balance weighing their Actions; they would not, they durst not think that Darkness could hid their sin, or that a Closet can conceal Iniquity. Thou Fool! what ever thou art, who sinnest, because, as thou thinkest, no Eye beholds thee, does not God see? and will not thy Conscience witness? What will't, what canst thou say, when God calls thee to Judgement! when he shall charge upon thee, at such a Time, in such a Place, upon such an Occasion, thou saidst in thine Heart, Tush God doth not see it, and on this Motion didst not fear to do that which had thy Father, or thy Friend been by, thou wouldst have been ashamed of. Let us not then dare to satisfy our Lusts, or please our Vain and Irregular Desires, till we can bribe God to turn away his Eyes, and not to behold our Folly. Till then to be Secure, is to be Desperate; and to sin, is nothing else, but to Affront God unto his Face, and to tell 〈…〉 see, or that he cannot 〈…〉 Attributes which 〈…〉 ●long to God,