SHECINAH: OR, A Demonstration of the Divine Presence In the places of Religious Worship. BEING AN ESSAY, Tending to promote Piety, prevent Apostasy, and to reduce grossly deluded souls, first to their right wits, then to the right ways, of God's Public Instituted Worship.  
By John Stillingfleete, M A. Rector of Beckingham in Lincolnshire, late Fellow of St. John's College in Cambridge.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is there, Ezek. 48.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will dwell among the Children of Israel, and will be their God, Exod. 29.45. And behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord filled the house, Ezek. 43.5. 
LONDON, Printed by R. I. for Henry Mortlock at the Phoenix in St. Paul's Churchyard, near the little North door. 1663.   

TO THE Right Honourable ANTHONY Lord Ashley, Baron of Winterburne St. Giles; One of the Lords of His Majesty's most Honourable Privy Council.  
Right Honourable,  
TUtelar Angels are a controverted Theme: But protection from your Honour, hath been an unquestionable matter of my experience, which therefore calls for a grateful acknowledgement. God's providence in the disposal of my nativity, calculated me for your neighbour, by vicinity of place; and you have owned me as a favourite, by your benign affection. For your Noble disposition admitted me as a Client, to your signal Favour, and singular Patronage, when the progging attempts of an ambitious Phylargyrist, had well nigh made me truly distressed. Had the bright rays of your Lordship's Bounty been only terminated on myself, in that peculiar Patronising of a cause, as just on one hand, as sneakingly undermining on the other; nothing less than a Public Reflection of gratitude, when ever occasion offered itself, would have been expected from your devoted Client. But your Goodness (being no ways defective in its native and genuine property of communicativeness) hath from its unalterable Centre derived most conspicuous lines of pregnant Bounty, to some of my endeared relations also. To smother these favours then with a flat denial, would be an high impeachment of veracity; and not to acknowledge them on such an occasion, could plead for no distance, from downright sordidness, and plain ingratitude. This small Treatise on these Considerations, prostrates its self at your Honour's feet, not with any hopes to equalise your worth, or to merit your Patronage, with so slender an Essay as it is; but with a desire to leave this Testimonial to the world, that your Favours have not been fruitlessly bestowed on an ungrateful or unmindful servant. Yet if your piercing eye be but animated with a Candid Aspect, so as to pass by the faileurs and imperfections of the Author, the Theme itself, and the main design of the Treatise, may without presumption be deemed not unworthy the Patronage of the most Noble person in the world. Of the former I need not doubt, when I reflect on that clear resemblance in your Honour's deportment of the Primitive Nobles, who were styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Hebrews, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candidi, & filii Candidorum, not only for their white garments, but also for the candidness of their minds, and integrity of their manners. The latter I may with more boldness aver, since the Majestic SHECINAH, 
See the word explained, c. 4. ss. 14. p. 70  or the Divine Presence in Gospel Worship fills both pages of the ensuing discourse. Who now can think himself too great, or too good to patronise that, which alone hath the sovereign prerogative of conveying real goodness and virtue to those that are so far blessed, as to be partakers of it. Socrates' meeting Zenophon, and perceiving him to be a smart youth, holds up his staff, bids him stand, and asks him where those small wares were sold, that were ordinarily used, to which, when Zenophon gave him a ready answer, he further asked him where men were made truly good: Alas Sir! said he, that I cannot tell: Fellow me then, said Socrates, and thou shalt learn that of me. Let those that are so great strangers to themselves, as not to be acquainted with their own weakness, venture upon the presenting to the world a Systeme of Socratical Wisdom. All my ambition is by this slender Essay, to act the part of Socrates his staff, to put those to a stand, that are wise enough to be trading in the small wares of the world, with a neglect of real goodness; and like a Mercurial Statue; to point out the way to the Presence of God, which can make us both good and glorious, holy here, and happy hereafter. To be your Lordship's Remembrancer in this, I humbly conceive it to be a piece rather of my bounden duty, than any bold or presumptuous attempt: And that I need be no more, the world sufficiently knows that is already fully acquainted with your constant zeal and forwardness to promote the flourishing of the Public Ordinances, where the special Presence of God is to be enjoyed. But others, too too many others there are, that want such a staff to correct them for their Errors, as well as to direct them to their duty. Such I mean who have in their Judgements turned Bethel into Beth-haven, the House of God into an house of Iniquity, and then take occasion to desert it profanely. The House of Prayer they now abominate, as if it were a Den of Thiefs. The established Church-Government is looked upon as an unsupportable yoke of Tyranny, and is accordingly detested. Gospel-Ministers are looked on as the Pursuvants of the Whore of Babylon, fit only to Trappan souls into Egyptian darkness, and are dealt withal accordingly, set at open defiance. All Ordinances are disdainfully slighted as dry Beasts, and Barren Wildernesses. The two Sacraments are undervalved and disgusted as mean food, fit only for those that are dry-nursed at very low and outside dispensations. The Spirit of Life, the Light within, the everliving Word, the everlasting Gospel, are the choice rarities that will relish only in the curious palates of our Quakers. In the mean while the Church of God lies destitute and forlorn, as if God had removed the Golden Candlesticks out of his own house, and had set them up in their Parlours: And as if no other Oil could be used for the Temple-Service, but what drops out of the good woman's cruse. I wonder whether the first Gospel-Preacher John Baptist, could have secured his head any better from these, had he been living among them, than he did from Herod, who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The voice of one crying in the Wilderness, would both in his doctrine and practice decry their dumb conventions, and their high kind of pretended devotion in their silent expectation of Enthusiastical raptures. It is very difficult to determine, which of the two sorts are farthest off from the true manner of edifying; they that read their service in an unintelligible language, or they that use no language at all, and yet pretend 'tis for edification. And indeed by this, and many other Syncretisms of theirs with the other, both in practice and doctrine, it may be easily seen whether that fond Generation were ru●●ing amain. I could think at present of no better character of these people, than the old Roman Letters S. P. Q. R. with venerable Bedes witty interpretation of them: Who coming to Rome, and being asked the meaning of them, he dissemblingly answered, Stultus populus quaerit Romam. 'Tis true, the forefront of the Portal, that leads to the Papal Cloisters, are, by their being bedecked with variety of magnificent Gawderies, highly abominable to this seemingly selfdenying, and mortified Generation of foundlings. And they are so far in love with that ingenious Acrostic, mentioned by a Right Reverend Prelate of our own on the name PAPA, viz. Paparum Ambitio Peperit Antichristum: That now they cry down all stipends of Preachers as the Hire of the Whore of Babylon, and the Legal maintenance by Tithes as an introduction to Antichristianism. Thus have they wheeled about so far from the forefront, that at length they are tumbling in amain at the backdoor of Popery. And let any disbeleeve this that can, who hath once acquainted himself with the Rules and Method laid down by Contzen the Jesuit, for the reducing England to the Romish Catholic Obedience. To obviate these gross delusions, and to provide an Antidote for this spreading Gangrene, was both the Original and end, of this following Tractate. Which that it may promote the Glory of God, be serviceable to his Church, and as a Testimonial of Gratitude, be acceptable to your Lord ship, is the most importunate desire, and hearty breathing of  
My Lord, Your Honours most deeply devoted and most humble Servant, John Stillingfleet. Beckingham, Novemb. 8. 1662.   

The Preface to the Reader.  
WEre Hyeroglyphicks as usual and intelligible with us, as formerly they have been amongst the Egyptians, I should have made no other Preface, or address to the Reader, than by presenting to him, the portraiture of Justice and Charity in the frontispiece of this small Treatise. For the main scope and design of my present undertaking, is to vindicate the Public Worship of God, and his sacred Ordinances, from that undervaluing contempt, which hath been thrown upon them, by Quakers, Familists, Libertines, Anabaptists, Sectaries, and Separatists, of all sorts and six. Now Charity, that makes me look abroad, and take a view with an eye of pity and tender commiseration, of the distressed, and distracted estate, of God's Vineyard planted among us: And me thinks I hear her rounding me in the ear with the words of Christ to his Spouse in the Canticles, c. 2. v. 15. Take us the Foxes, the little Foxes, that spoil the Vines: For our Vines have tender Grapes. Heretics and Schismatics, are the greater and the lesser Foxes, and the hunting and taking of such, is not only a noble recreation (adequate indeed for the vast abilities of the most generously spirited Christians) but also a very charitable undertaking for the Church of God, in those that can but any ways help forward so serviceable a design. For these, like Foxes, are both cunning, and cruel, and both ways they corrupt the Vines, destroy the Churches of Christ. As cunning as a Fox! Where could we find the Proverb more fully verified, than in the subtle deluding Schismatics of our age? And for bloody cruelty, can we find a parallel to these, where they get power? How have the tender Vines, nay the Vineyard of England, been corrupted, and destroyed of late by such cunning, and cruel beasts, as these devouring Foxes are? And is it not highly charitable to endeavour the reclaiming and reformation of those, whose main intendment is to ruin the Church of God, and decry the precious Truths and Ordinances of the Gospel? The Wolves were destroyed out of this Land by the wisdom of a victorious Prince: Oh! that we could see the like deliverance from the Foxes. Then,  
As for Justice, that puts me upon looking well about me at home, since that in that little spot of ground Divine providence and goodness hath called me to be resident upon, in the work and calling of a Minister of the Gospel, I found many, even too many of these little Foxes, to have their fixed abode, being sadly perverted by the gross and strong delusions of the Quakers. These I find to be such, who have not only rejected the just Authority of the Church, and the lawful power of the Magistrate in the decent ordering of the external adjuncts of Religious Worship, but also, with as great indignity against God, as injury to their own souls, have utterly thrown off the very essentials and substantials of Gospel Worship. Pride, ignorance, prejudices, errors, and gross principles of Enthusiasm, have hurried them on to an high degree of contempt of Public Prayers, Preaching, Sacraments, and the rest of God's sacred ordinances. These by right are part of my charge, though they have withdrawn themselves from being any part of my flock. Not only Charity, but Justice and equity, have put me upon a deep resentment, of that desperate and forlorn condition, they have wilfully and obstinately plunged themselves in, by giving up their souls to gross and strong delusions. To attempt the best means, and to use the most likely ways and methods for their recovery, seems to me not only truly charitable, but highly just and equitable: As being obliged, in imitation of my blessed Redeemer, to do my utmost by all lawful means, to regain the lost sheep, who have voluntarily strayed from the house of Israel. Private conference, which I have had with many, I have hitherto found very successless, harp and harrow agreeing as well, as the using of reasons and arguments with absurd and unreasonable men. Preaching down their errors, though necessary to preserve others right and sound in the Faith, yet have I found it fruitless too, to the reclaiming of those, whose grand error is in an utter incapacity of being reached this way, itself being a wilful absenting from, and a proud contempt of the Public Ordinances. I have sometimes thought that prayers, tears, and pity towards such desperately forlorn wretches, were the only means for reclaiming of them, or else they were for ever undone: These I have thought must do the work, yet even these have I known, when proffered, and promised, to be notoriously, and profanely rejected by one, who told me he stood not in need of the prayers of any. But will they, nill they, the benefit of my prayers, they must and shall have, till I have reason to believe, that God will have me to pray no more for them; and how to be assured of that, I know not, but by being evidently assured, that they have sinned the sin unto death. But prayers, and the use of other probable means, are no ways inconsistent for the obtaining of any desired blessing. Considering therefore how industrious the little Foxes are in searching out their prey, how studiously diligent seducers all along have been by continual prating in their canting language, and by publishing their unintelligible fancies, and all to purchase Proselytes to Hell, and to delude poor silly souls into the damnable paths of irrecoverable ruin, without rich mercy. Out of a deep resentment of that dangerous and ruinous course, many, not only in my own Parish, but throughout the whole Nation, are seduced into which took its rise principally from the rejection of the Public Worship, have I adventured the publication of this small Treatise, as an antidote, through God's blessing, against that corroding Canker, and spreading gangrene of heretical and diabolical delusions. If many poor souls thus grossly deceived, were but rationally convinced, that by leaving Gods public instituted Worship, they did throw off Gods special presence, and violently rush upon the Devil's ground, I am apt to believe a little mature consideration, would suddenly reduce them to their right wits, and then to the right ways of God's Worship again. This have I made my present task, to convince souls of Gods special Presence, in the places, and assemblies of public instituted Worship of God. This truth, if once admitted with rational satisfaction to the mind, those other errors and delusions, which are taken up partly upon mere ignorance, partly through misapprehensions, and gross prejudices, by a sound and solid discovery of the mind of God in his Public Ordinances, would soon vanish away, and dwindle into nothing. What remains, shall be only to implore an effectual blessing from Heaven, upon these weak endeavours of mine, That they may promote piety prevent apostasy, raise those that are fallen, confirm those that stand upright in the ways of God, and contribute somewhat or other to the furtherance of souls in their progress towards the new Jerusalem.  
Thine in all Christian service, John Stillingsleete. July 22. 1662.   

THE CONTENTS.  

Chap. I. Selfreflection discovers the being of an Omnipotent God. God's Omnipresence. These two introductory to this discourse. The right use of a Light within. The Scriptures declare and prove God's Omnipresence. Several degrees of Gods special Presence. The design of this Treatise. Pages, 1  
Chap. II. The World made for God himself. Preserved for the Churches good. God respects the Church as his Presence-Chamber. His singular favour for it. His gracious presence in it. The Original of that, The nearer the Church, the further off from God. The Saints panting after God's presence in public. Psal. 42.2. cleared. Why the wicked slight it, and desire it not. Pages, 13  
Chap. III. Gen. 4.16. And Cain went out 〈…〉 presence of the Lord, etc. The place cleared, out of the Original, by parallel places of Scripture; by the concurrent Judgement of learned men. cain's dwelling in the Land of Nod. The basis of the ensuing discourse, Pages, 26  
Chap. IV. Adorability proper unto God, Mat. 4.10. explained. Socinians, Papists, and others mistaken. Why the Heathen never admitted the Worship of the true God. All intelligent creatures obliged to actual Adoration. The Angelical Worship how performed. Man being of a mixed nature bound to time and place in his Worship. The Original of the Sabbath. The necessity of Public places, the conveniency of Churches. Set places for Worship; some commanded, some approved. The Tabernacle. The Temple. The use, difference, and original of Proseucha's, and Synagogues. God's Symbolical presence in the Old Testament. The Shecinah. Ceremonial holiness of places removed. Difference betwixt the Temple, and our Churches. Pages, 38  
Chap. V 〈◊〉 special Presence set out by his Train and Retinue of Angels, Psal. 68.17. cleared. The presence of Angels in places of Religious Worship under the Gospel. Angel's Ministering Spirits, 1 Cor. 11.10. explained and vindicated. Because of the Angels. Not meant of Ministers. Not of the Devils. Not propounded to excite to an imitation of the holy Angels. Why the Argument is drawn from Angels to urge decency and reverence in Religious Worship in Public. Pages, 75  
Chap. VI Practical Inferences drawn from the Angel's presence in the places of Worship, and Religious Service. Sitting at Prayer, sleeping at Sermons, worshipping of Angels, all condemned. Pages, 94  
Chap. VIII. God's Presence in Public Worship by his Word. The Word of God an Instrument of Conversion, Rom. 10, 17.1 Cor. 1.21. opened. Why Preaching of the Word is deemed foolishness. The Word reaches to the heart. It discovers secret thoughts, secret sins; answers doubts; yields suitable comforts. Two peculiarities of God's Word. Revealing Mysterious Truths. Pressing of Practical Duties. The life of Faith. Heavenly-mindedness. Mortification of sin. Inward Humility. Pages, 100  
Chap. VIII. Practical Inferences from the second Argument. Teachers of the Word must not corrupt the Word of God. Hearers must own it as the Word of God. And must receive it with Reverence. Mingle it with Faith. Practise it with Obedience. Avoid a curious pleasing of the ear. Both Teachers and hearers must highly prise it. Pages, 120  
Chap. IX. God's Presence in his Worship by his ministers. The truths of God must be heard though from ungodly Ministers. Preachers are Gods Ambassadors. Stewards of the mysteries of God. Four requisites in Gospel Stewards. Ministers are Co-workers with God. How God and man work together in the conversion of Souls, and production of saving Faith. Pages, 130  
Chap. X. Practical deductions from God's Presence with his Ministers. The Minister's dignity. Their duty. As Ambassadors. As Stewards. As Co-workers with God. People must eye God and not men. Prize Gospel truths. Not be prejudiced against, nor undervaluers of Gospel Ministers. Good grounds for Ministers to Preach, and people to hear. Pages, 146  
Chap. XI. God's Presence in his Worship, by the Holy Spirit. The Presence of the Spirit proved by sundry Texts of Scripture. The Word and Spirit go together. The teaching of the Spirit, no plea for Enthusiasm. The Word of the Gospel, the ministration of the Spirit. Ten Reasons grounded on experience, evidencing the Presence, and teaching of the Spirit in the Word. Pages, 152  
Chap. XII. Quest. How does the Spirit teach? Removendo. Removing impediments, unwillingness to be taught. Fleshly lusts. Pride. Curiosity. Five ways Satan promotes Curiosity. Suggerendo. By suggesting Gospel Truths to the Soul. 1 John 2.27. John. 16.13. Expl. Illuminando. By enlightening the mind. Ephes. 5.8. Opened. Inward light of the Saints, stated. Corroborando. By strengthening the Soul. Recolligendo. By raising Truths. Heb. 2.1. John 14.26. Explained. Pages, 171  
Chap. XIII. Quest. What are the qualifications of the Spirits teaching? Answ. He teaches fully, pleasantly, seasonably, certainly. 1 Cor. 2.4. expl. Profitably, in that he teaches, practically, and particularly. Gradually; The Spirits gradual teaching, brings in no New Lights objective. The remarkable Vision of five Lights noted. Pages, 189  
Chap. XIV. Practical Deductions from God's Presence by his Spirit. Matter for examination and trial. Seven Rules to try whether we are taught by God's Spirit. Exhortation to own the Spirit as our Grand Teacher. Motives and Directions. Matter of Reproof to those that are all for the Spirit, and nothing for the Word. To Formalists. To Carnal and careless Persons. Matter of Consolation to true Christians. The Spirit teaches them the best lessons. Especially four. They are taught to walk in the best way. To aim at the best ends. Pages, 206    

SHECINAH: OR, A Demonstration of the Divine Presence, in the places of Religious Worship.  

CHAP. I. Selfreflection discovers the being of an Omnipotent God, God's Omnipresence: These two introductory to this Discourse. The right use of a Light within. The Scriptures declare and prove God's Omnipresence. Several degrees of Gods special presence. The Design of this Treatise.  
§. 1. Man's rational Reflection upon himself, if faithfully improved, would, with convincing evidence, secure him, both against Atheism, and Irreligion. The sound acknowledgement of a Deity, presently leads the mind to a Religious Apprehension 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 itself to intelligent creatures as the true object of their Religious Worship, and Sacred Adoration: Now Selfreflection 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 naturally prompt us to an acknowledgement of that undoubted homage which is the unquestionable right of the Supreme Sovereign 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 withal brands Irreligion, with the greatest unreasonableness in the world. Let us a little consider now what Selfreflection can do towards the discovery of a Deity. 'Tis evident that man's soul is not limited, and restrained only 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 intelligible Object. As Scripture plainly intimates a distinction 'twixt the direct and reflect Acts of Faith: 
1 Joh 5.13  So the constant experience 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 Being's, or objects that are in themselves intelligible. Suppose now a contemplative mind, setting itself to take a true scantling of man's nature; it must needs abstract the humane nature from all those conditions, that would limit it to individual persons; and it must conceive it as somewhat common to all men; here is a direct act of the mind: But when he reviews this Action, and narrowly searches into the manner of apprehending, 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 Reflection. Now the mind by this may clearly perceive, that those intellectual Images which represented the nature of man, as abstracted from all material accidents, cannot be corporeal and material themselves, but immaterial, and refined from the dregs and dross of matter. These being immaterial, do necessarily require a Spiritual Power, and Incorporeal Substance 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 substance. If it further searches into the Original 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 extraction. If the soul (being immaterial) cannot be generated, or made by any material 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 Infinite, 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 he must be of an Infinite Power, to create an incorporeal substance out of nothing; it were no difficult task, to demonstrate the rest of God's Attributes, from this, that he is Omnipotent, or of an Infinite Power. But to pass by all other Attributes, I shall only consider the necessary Inference, of God's 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 derogatory to the nature of the Supreme Being, or Being of Being's, God blessed for evermore. If the Essence be infinite, that is, of Infinite Power, it follows, that that Essence cannot be limited, or restrained to any finite space: For that which is any ways limited, cannot every ways, and absolutely be Infinite. If an Infinite Essence be not limited by any finite space; then this created Fabric of the world (being finite, 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 creature; 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 boundless Imaginary space, which must be supposed beyond the surface of the world. This may further be proved thus; either God can produce another creature, in that supposed space, or he cannot: If he cannot, than he would not be Infinite in his Power, which would be repugnant to his Being, and the contrary hath already been evinced. If he can, than he would either be present with that creature, or not: If not, his Essence would not be Infinite, because excluded from that space, where the creature is supposed to be. If he 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 present now, where he was not before, which is as derogatory to God's Infinite Perfection, as a local restraint and limitation is to the Infiniteness of his Essence. It remains then, that he was eternally present there, and if so, than he always 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 industriously designed, may not to any one seem wholly unsuitable to the ensuing discourse, 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 he shall find both highly subservient to my main design. The chief matter is God's Omnipotency, and his Immensity, or Omnipresence. Consider these jointly, so they are a solid foundation for that Religious Worship that is due to God; for both Omnipotency and Omnipresence, are necessarily required in the proper object of Religious Adoration, as is more fully shown, c. 4. § 2. 
C. 4. § 2.  And God's 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 ways derogate from the Infiniteness of his Essence, when they shall see a discovery made of God's special Presence, in the places of his Public Worship under the Gospel. For God's special manifestation of himself, either in Heaven, or in the Temple of old, or in his Church, and faithful Servants now a days, as places of his peculiar residence, is no ways inconsistent with his natural Immensity; and being every where present, as I shall more fully declare, in the sequel of this ensuing Discourse.  
§ 4. If we do again consider the manner of discovery of these two  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 withal that comes into the world.) 
Joh. 1.9. Quakers.  This may let that fond generation of people know, who are so hugely enamoured with, and do so superstitiously dote upon, their so much admired and adored notion, of A Light within: That there is other work that God hath designed that inward Light for, than by its native, strength, lustre, and radiancy, infallibility to guide us, if faithfully followed, as they no less profanely, than ignorantly do imagine, to the place of bliss, and eternal happiness. For, consider this inward Light, in its speculative part, we see in some measure what useful discoveries it may accommodate us withal, by what hath been before mentioned. And look upon it again in its practical office, as it sparkles in man's natural conscience, so it may be very serviceable to the design of Christianity, when inward convictions of many gross sins, repugnant to the very dictates of natural light, do render us restless in our spirits, till we have found a more spiritual conviction of sin, by the Law of God revealed in his Word, and a conversion from them unto God, through Christ, by the Holy Spirit, according to the tenor of the New and Gospel Covenant. But that this Inward Light, which the Wise man styles the Candle of the Lord, and at the best, 
Pro. 20.27  burns but in the socket of a corrupt mind, with very much dimness, should ever discover the right and ready way to the New Jerusalem; is the product only of men's foolish fancies, their pride, and ignorance. Would not from hence a strong impeachment of the Divine Wisdom be raised, that he should send Christ into the world, to purchase salvation for lost, and fallen man, when by this inward Light, he might have obtained it well enough before?  
§ 5. Having thus briefly hinted the benefit of Selfreflection, and the true use of in Inward Light, which, as it is common to all men, so it is but of common concernment in order to salvation, of which more, 〈◊〉 its proper place. 
ch. 12. § 8, 9  I shall now in the close pursuit of my present intendment, betake myself to Divine Revelation. And what Caution I before handled from the light of nature, is as necessary in the first place to be shown, 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 Immensity, 1 King. 8.27. Behold the Heaven of Heavens cannot contain thee, 
Psal. 139.7, 8, 9, 10 Isa. 66.1  Jer. 23.24. Can any hid himself in secret places, that I cannot see him; do not I fill Heaven and Earth, saith the Lord? Scripture doth not only barely assert, but with strength of Argument prove God's Omnipresence, Act. 17. 
Act. 17.27, 28  He is not far from every one of us; for in him we live, and move, and have our being. For indeed, we 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 he is not, than when he is not at all in being. Now we 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 peculiar Efficacy of his presence, he is not with all, either things, or places and persons, 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, 
God's Presence, 1 Of union.  is with the humane nature of Christ, which God the Son, the second person of the Trinity, hath hypostatically united to himself, and really taken into the unity of his own person: Whence God is said to be made man, the Word to be made flesh. 
Joh. 1.14  This is the sublimest mystery in the world, that two natures should be so united, as to become one person. And the highest, and most wonderful degree of God's presence, that ever was. A second degree, and the lowest, 
2 Of Providence.  is, that God is present with all his creatures, as the preserver, guider, and governor of them. A third degree is, 
3 Of Glory.  that God is present with the Glorified Saints and Angels in Heaven, whom he doth not only uphold in their Being, but peculiarly vouchsafes to them the solace and sweetness of never fading bliss and happiness. A fourth degree is; 
4 Of Grace.  Gods special Presence with his own people, whose temporal life he doth not only preserve and sustain, but also by his grace prepares them for life eternal. This Special Presence of God is that which is promised to God's people in his Church, 
2 Chron. 15.2  in his Ordinances. Thus Azariah told Asa, and Judah, and Benjamin; The Lord is with you, while ye be with him. The presence of God's Grace, and his singular Favour, is assured to those that continue in God's ways. Thus David in banishment, earnestly, and importunately breathes after the enjoyment of God, in his Church, and Ordinances. 
Psa. 42.1  As the Hart panteth after 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 God's special presence in his Church. He acknowledges therefore, 
Pareus Advers.  that there is a very great use of Public, 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 he turns this present place of David, is my design mainly intended, viz. contra eos, qui, quoniam sibi sapientes videntur, conciones sacras, & Sacramenta negligunt. Against those, who, because they are wise in their own conceit, do neglect all Public 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 Presence in it. The Original of that. The nearer the Church, the further off from God. The Saints panting after God's presence in Public, Psal. 42.2. cleared, why the wicked slight it, and desire it not.  
§ 1. God having curiously and wonderfully framed the stately Fabric of the World, left it not, as the ablest and exactest Artificers, are wont to leave the chiefest Pieces of their Workmanship. The skilful Carpenter, when he hath taken much care and pains in building of an house, looks no more after it; because he makes it not for himself. But when we look upon the Visible World (whose builder and maker is God) we find that it was made for himself; 
Pro. 16.4.  he 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 Sovereign Dominion over the creatures, doth not arise from the highest benefits he hath bestowed on them, even that of their very Being by Creation, but from that supereminent Excellency of his own Being and Essence; yet having bestowed a Being on them by his Power, he counts himself obliged in point of honour, to give them a necessary support in their Being, by Preservation and Providence. The whole World was made, as a Mansion-house for himself, and would not this be ready to sink under its own ruins, and presently creep again into the bosom of nonentity, if God should withdraw his manutenency, and leave it to itself, as it is created? And why God should not suffer the Creation to dwindle into nothing, and return to its first principles, especially, since that it groans under the heavy burden of man's sin, and degeneracy 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 himself. It cannot but seem very rational, that that which hath been, throughout all ages the chiefest object of God's 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 God's Glory, the Good of his Church. Is not this lively represented to us in that temporal Salvation which was freely promised to Sodom and Gomorrah (a little world of sin and iniquity) if that ten righteous persons could have been found therein? 
Gen. 18.32  And we have God himself enquiring in Jerusalem, but for one man, 
Jer. 5.1  that executeth Judgement, that seeketh Truth, and he will pardon it; if but a man can be found. What reason then have we, but to conclude, that the world had presently fallen about man's 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 ruins of fallen man, by the interposing of Christ, first proffered and propounded for the world's reparation, in that Fundamental Promise, 
Gen. 3.15  The seed of the Woman shall break the Serpent's head.  
§ 2. God having made the whole world as his Royal Mansion, yet he 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 discover the tokens of his Glorious Presence, it the midst of the Church Triumphant. Look to the place of our Pilgrimage, where the best of God's Children are but sojourner and strangers, as all their Fathers were: Here God displays 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 God's care hath always 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 God's Creation, have been in all ages, by an Omnipotent Arm, made extraordinarily subservient to their safety and preservation. As might be shown in the Seas division for the Israelites deliverance. 
Exod. 14.  In the rebating of the natural effect of the fire, 
Dan. 3.  for the preservation of the Three Children in the fiery Furnace; and in the Sun's standing still in Gibeon, and the Moon in the Valley of Ajalon, till God's people were avenged of their enemies, and the reason is given, For the Lord fought for Israel. 
Josh. 30.  And indeed this might be made evidently apparent in a multitude of other instances of the like nature, of each of which may be truly said, what Calvin expressed of the last mentioned passage in Joshua; Hic autem refulget singularis Dei favor erga Ecclesiam: 
calvin in locum.  They were all visible tokens of Gods singular favour towards his Church.] But amongst all the manifestations of God's presence and favour, there are none more remarkably signal, for constant reviving and comforting the hearts of his people, than those that have been truly experienced in his Ordinances, enjoyed by his servants in those places, which either by divine appointment, or at least by divine Approbation, have been separated, and set apart for Religious Worship, and the Service of God.  
§ 3. Considering now, that great experenced reality of God's gracious Presence in his Ordinances, and in those places and Assemblies where they are conscientiously attended upon; may it not seem very strange, that amongst us, who generally own the Public instituted Worship of God, That should be owned as a currant expression, which is so much derogatory to it, and carries much more of profaneness, than of truth in it, viz. The nierer the Church, the further off from God. I confess in our English Nation, Custom hath made it very common, and some men's carelessness 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 Professors of Christianity, on whom after-ages have cast it. For the Italians do abhor Religion, because they see the Pope make a politic Robe of it, taking the liberty of putting it on, and off, as best suits his occasions: So that he may be said to imitate Peter only 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 Latin only had been more proper for it, it being purely of the Roman breed.  
§ 4. And as for sincere Christians, that have their senses exercised in the things of God, that are neither bewitched under the power of sin, nor besotted with any prevailing errors, they dare boldly contradict it as profane, and untrue. For their often experience can evidence to the world, the nearer they come to the Church and Ordinances of God, the nearer they come to God too: Because there they are wont to have an heart-ravishing, and truly comfortable meeting with God, unless they are extremely wanting to themselves. What made David wish to be a Doorkeeper in the house of God, rather than to dwell in the Tents of wickedness? was it not because he could experimentally say, It was good for me to draw nigh unto God? And in his house and Ordinances he was wont to find him: What made his panting soul breathe after the waters of the Sanctuary? was it not because he often found the refreshing streams of God's Presence there? An experienced Child of God, is out of his element, when debarred from God's Public Worship, and sits down restless, and dissatisfied, when he is thus kept off from such communion with God, who is the only Centre of the Souls Peace, and of all solid satisfaction. See with what pathetical language, David, exiled from the Sanctuary, breathes out his pitiful, sad, and lamentable condition unto God. 
Psa. 42.2, etc.  My soul thirsteth for God, for the Living God; when shall I come and appear before God? my tears have been my meat day and night, while they continually say unto me, where is thy God? when I remember these things, I pour out my soul in me; 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 Holiday. Why art thou cast down, oh my soul, and why art thou disquieted in me! Is this nothing unto you, all ye that pass by, to hear the doleful moan, and heart-breaking complaint of a Child of God, debarred from God's Worship? And dare you count it your privilege, your perfection, to throw off Gods Public Ordinances, with an admiration of your silent and dumb Congregagation in private? 
A Quaker told me, he got more good by their silent meetings, than ever he got by hearing the Ministers in Public.  must it not needs argue a very sleepy, not to say, a benumbed 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 only an Old- Testament Saint, dandled only as an Infant in the Church's Minority, and that made the poor Babe thus whimper, and cry, and be impatient, till he enjoy the Milk of the Word? Alas! Alas! this is the temper of a Saint, as a Saint, and not as educated under this or that dispensation of the Covenant, to be restless and unsatisfied without, and always to be hungering and thirsting after God in his Ordinances.—  
§ 5. But what means David by that passage? Psal. 42.2. When shall I come and appear before God? Obj. Are not the Saints of God, in what place soever they are conversant, always in the sight and presence of God? Doth not David himself elsewhere acknowledge this, when his double question puts this out of all question. 
Psa. 139, 7, 8.  Whither shall I go from thy Spirit? and whither shall I flee from thy presence? And doth not his peremptory assertion clear it beyond all contradiction, that God is every where present? If I ascend up into Heaven, thou art there, if I make my bed in Hell, behold thou art there, etc. 'Tis true, and this we have Answ. not asserted only, but also formerly proved, 
c. 1. § 5.  and shall further clear, that God is every where present. But there is another meaning of this expression of David, than what is here urged, (Though many perverse spirits tremble at this phrase, to give the meaning of Scripture, as much now adays, 
Jacobus Andreas in colloquio. Mom. pel. Jarkimsi.  as a Lutheran once did at the name of a Syllogism, in a conference with Beza, of whom 'tis said, ad nomen Syllogismi totus exhorruit) Yet I say, another meaning of this place, may clearly be seen, by comparing it with other places, and with the Original. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Hebrew it runs thus, when shall I appear before the face of God? The like phrase we have concerning Uzzah, who, 1 Chron. 13.10. died before God, Hebr. before the face of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Which kind of speech, what it meaneth, is fully cleared in a parallel place, 2 Sam. 6.7. And Uzzah died by the Ark of God. David's desire then to appear before God, is to appear before the Ark of God. And there was great reason for this his importunate desire, 
See c. 4. § 14.  because the Ark was a token of God's special presence, and of his audience of his servants prayers. God ordains not our immediate address to himself in Heaven (we must live by Faith, and not by vision) But he commands us to use ordinary means, adapted to our imbecility, 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, he is no less troubled, than if he were banished from God himself. We see then that the Saints of God had rather call upon God in the Church and Public Congregation, than in some secret corner.  
1 Because they are assured that it is the mind and will of God, to be honoured publicly, as well as privately to be worshipped, and served only with our heart. Let your Light so shine before men. Where two or three are gathered together in my Name, I am there in the midst of them. It was therefore the promise of the Divine Presence in Public Congregations, and Gods special command that produced this pious desire in David's soul.  
2 Because the truly godly have an ardent desire of advancing God's Glory, and promoting the salvation of other men. Their desire mainly is, therefore to worship God in public, that they may by their example excite, and encourage others to the same Religious Offices, of Piety, and Worship towards God.  
3. For the security of their own comfort; For the public voice of the Gospel, is the Instrument of the Spirit of God, whereby he is wont both to increase and preserve Faith and Piety in the hearts of his own people. No wonder then if David heretofore, and the Saints of God in all ages, are so importunately desirous to enjoy God in his Public Worship.  
§ 6. On the other side, wicked men, that have no sense of God's Gracious Presence, no saving influence of his heavenly blessing showered down upon their souls, in the use of the Public Means, they, like clouds without water, are carried away with the winds of false Doctrine. These men, like Trees without sap, soon whither, and lose their former flourishing beauty: Their pretended love to God, in his Ordinances, is still on the decaying hand, and their very Profession, by little and little, comes at last to dwindle into nothing. Brown Bread and the Gospel, would come far short of being a satisfying portion to these men's spirits, 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 Public Ordinances. Alas! what's the reason of all this? Truly it is because they never tasted how gracious the Lord is. For as one well observes, 
Ex gusta est amor ex amore est absentis desideri●m Rolloc ●n Psa 84  From tasting doth arise love, and from love the desire of an Absent 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 refroshing, and reviving presence in Gospel means; they are ravished with no kind of love of God at all, and they which never love God, never earnestly breathe, and desire after God, when he is absent from them. 
Quae non est causa cur videas multes destitui visibili hâc Dei praesentia, quae est in Ministerio ipsius neque tamen ea re vel tantillum commoveri? Nunquam illi gustarunt quam suavis sit hac Dei praesentia in Ministerio suo. Id. ibid.  What is the cause that so many are seen destitute of this Visible Presence 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 we think of those men, who do not only willingly suffer themselves to be deprived of this Presence of God, but also by all ways, and means possible, hate, persecute 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 looking divers ways, yet they are joined together with Firebrands in their tails. And however those that desert the Public Means, may tend some of them to profaneness, others to a Schismatical, not to say Heretical Separation (many Heresies going currently for new lights) yet this is the Firebrand, or rather the Devils dead coal, that is common to them both, to wit, an unexperience of God's gracious presence, and comfortable appearance unto souls, in the Public means of his own appointing. And when wicked men's offerings are not accepted, they are ready to throw off Divine Ordinances, and God's Worship too. A memorable instance we have of this in accursed Cain. 
Gen. 4.16  And he went out from the presence of God, and dwelled in the Land of Nod.   

CHAP. III. Genesis 4.16. And Cain went out of the presence of the Lord, etc. The place cleared, Out of the Original, by parallel places of Scripture. By the concurrent Judgement of Learned men. cain's dwelling 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 dwelled in the Land of Nod. In the general view and consideration of the whole verse, two things are presented to us.  
First, cain's sad farewell to his best friends, in that first, he leaves his Father's Family: Having killed his Brother Abel, he bids farewell to his Father and Mother too: In killing his Brother, he had stabbed all his comfort at home: He could expect nothing but frowns from them, whom his malice and madness had bereft of a tender Child; this is implied. Secondly, in leaving his Parents, he 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 forsake one, viz. God himself. And he went out of the presence of the Lord. Whilst with his Parents, he was in the place of God's Worship; the whole Church of God was then in Adam's Family. 
Junius.  Now in leaving of it, he forsakes God's Worship, and Ordinances, 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 woeful unsettlement he brings himself into: And dwelled in the Land of Nod; 
Vagari  that is, of wand'ring: And indeed he must needs be unsettled, who once leaves God, 
Judas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Centre of Rest. If Parents are left, and God forsaken, no wonder if rest, and quietness, and comfort, and settlement, are all lost too. It follows presently upon the leaving of God's presence, that he dwelled 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 God's presence? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the face or presence of the Lord.  
Answ. 1. It cannot be meant of his presence of glory. The enjoyment of God's presence of Glory, is a privilege only of the life to come, of which Cain, upon the account of the present state he was in, was uncapable of, he being yet a Citizen of this world, and his soul confined to a Tabernacle of Clay. Besides, what should a murderer do in God's glorious presence, he can never come there without repentance. For vileness and vanity, to obtain the beatifical Vision, is wholly impossible.  
2. It is not meant of God's natural and essential presence. 
Psa. 139.7  Whither shall I flee from thy presence? saith David. And whither could Cain flee from God, who is Omnipresent? The Circle of an Infinite Being, 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 find 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 presence? As God is in Heaven by his Glory, so is he 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 God's Grace, we must distinguish. For this is twofold.  
First, That whereby he enlivens mens persons, without which they remain dead in sins. Thus is he present always with his Saints, this is not here meant. Cain never went from this presence, for he never enjoyed 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 he enlivens his Ordinances; without which they are as an empty sound, and a dead letter. God is singularly present, where he is worshipped, and his Ordinances enjoyed. Where two or three are gathered together, I will be there in the midst of them. Cain forsook God's presence, when he left the place of God's 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a facibus Domini.  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, 
Vid. Glassii Rhetor. Sacr. Tr. 1. c. 7.  Exod. 23.15. None shall appear before me empty. In the Hebrew thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My face shall not be seen, which is meant of his presence, in his Worship, in the place appointed. Vers. 17. Three times thy males shall appear before the Lord, Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of the Lord. Therefore the Shewbread is called panis facierum, 
Exod. 25.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis facierum ex eo quod immediate sequitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juxta faciem meam semper. Schindl. Lex. Pentag.  the bread of faces, or of God's presence, because it always stood before God in the place of his Worship. Or, as Aynsworth fully expresses it, because the Shewbread was always to be set before the face, or in the presence of God continually. We may find this phrase, The face of God, used often, to denote God's presence, in the Scripture. And that Moses in this place, made use of this same kind of speech, to set out God's presence, in his Worship, though that which first occasioned it, was not till the Sanctuary was erected for God's Service, fully known. It is by a Prolepsis usual, and frequent in Scripture. Another Instance of which we have in the very verse before us; And he dwelled in the Land of Nod. Though the Land had its name from cain's wand'ring, yet by an Anticipation, 'tis here set down, as if it had been called, the Land of Nod, before ever Cain came there.  
2. From parallel Scriptures. The same phrase occurs twice in one verse. 
Jonah 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And Jonah 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 God's Church, and have flown to Tarshish, where the Heathen lived. He 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 he was in those strange places. This, one thus explains; The presence of God, 
Vide Mercer. in locum. Baro in lon. c. 1. prael. 7. p. 46  is here taken for God's singular presence and favour; not that whereby he is every where present, but with which he manifests his favour to certain peculiar families, and the persons in them. Hence God is said sometimes 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 God's sight; Moses here saith, he went out of God's presence, because, when the rest of Adam's children continued in the favour of God, with which he cherishes and supports his own people; Cain, only as a Vagabond departs from God, and from that place and company, 
Ab ce loco & coetu.  in which God was wont to manifest his singular grace. But that this phrase doth denote God's presence in the place of his Worship, may most clearly, by comparing two places, appear. In 1 Chron. 16.29. Bring an Offering, 
1 Chron. 16.29. with Psal. 96.8  and come before him; Hebr, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with that in the forecited 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. 
Piscat. in Gen. 4.14  From his presence] that is, from the place where his Parents, with their family, were met together, for the Worship of God, with which kind of Congregations God is wont to be present with his singular Grace. Junius thus, 
Junius Anal. in Gen. T. 1  He went out of the presence of the Lord, and so also out of the presence of his Parents, and of the Church of God, that was remaining with them. 
Glass. Rhet. Sac. 1. Tr. c. 7  Glassius explains it thus, A loco in quo Parentes ejus Deo cultum praestabant, He went out from the place where his Parents were wont to worship God. A threefold cord is not so easily broken. I might add others. The English Annotations are as express in this sense as any. 
●ey in L. Aynsworth ●n Loc.  Let me only add what Aynsworth notes on these words, From his presence] that is, from the place of his Public Worship, and his Word, which was held by Adam, who taught his children how to sacrifice, and serve the Lord. So that cain's leaving God's presence, is casting off Gods Ordinances, and leaving his Worship in Public. Thus much may serve to answer the first question.  
§ 4. The second Question, What is meant by cain's dwelling in the Land of Nod?  
Ans. 1. 
V Chr. Cart-Wright in Gen.  Some think the name here to be a mere Appellative, and not the name of a place. Thus S. Hierom, who interprets Nod, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one wand'ring and wavering up and down, in the Earth. And thus he thinks God's curse is fulfilled on Cain, who says he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 12. A Fugitive, and a Vagabond, thou shalt be on the Earth. But the description of this Land of Nod, by the punctual situation, 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 cain's wand'ring there. For it was not called by that name, till he came to it. This I find agreed on by all those I have seen, except the foresaid Author. And it seems to me very clear, that not only the place where Cain was, but also the state and condition that he was in, is hinted to us by that expression, the Land of Nod, which comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vagari. Thus the learned Bochartus renders it. 
Bochart. Geog. Sa p. 57 Junius Anal. in Gen. T. 1.  Terra Nod est terra exilii, quia ibi exulavit Cain, The Land of Nod, is the Land of Banishment, because Cain was banished there. And likewise Junius, Terra Nod est terra vagationis & erroris, The Land of Nod is the Land of wand'ring and error; yet he there geographically describes the Country: So that the meaning of it seems to be this, That Cain was in a wand'ring, unsettled condition, when once he left God's presence. Not, but that he was fixed in a place; for the next verse tells us, he built a City. But, as Luther well observed, he was without God's promise, and God's protection, he was upon the Devil's ground, when he had left God's Worship. Sine certa Regula, tum vivendi, tum moriendi, He had no fixed rule either for holy living, or happy dying.  
§ 5. Having thus cleared the difficulties of this place, I shall in one word or two show the usefulness and subserviency of it to my present design, which may easily be seen in a double corallory, which naturally flows from it.  
That the place of God's Worship, 
Cor.  is the place of God's singular presence. And if any think this to be a truth appropriate only 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 God's Worship, in that time which was a long while before any Ceremonies were instituted or commanded by God, as Ceremonies; Though some things were then in use, which afterwards were incorporated into the body of the Jewish Ceremonies. But the Gospel, closing with, and owning this Truth, as proper to its dispensation, after the coming of the Messiah, we have no reason but to own it as a sober Truth, pertinent to the Worship and Service of God in all ages, and to the divers dispensations, that the Church lived under: Though we easily grant it to be more visibly exemplified, under that dispensation which was chief Ceremonial. Of which more afterwards. 
c. 4. §. 14 2 Cor.   
That they which voluntarily leave Gods Instituted Worship, and his commanded Ordinances, put themselves into a wand'ring condition.  
The first of these Conclusions I intent chief to prosecute, and build upon it, as the main basis and groundwork of my present discourse.   

CHAP. iv Adorability proper unto God, Mat. 4.10. Expl. Socinians, Papists, and others mistaken. Why the Heathen never admitted the Worship of the true God. All intelligent creatures obliged to Actual Adoration. The Angelical Worship how performed. Man being of a mixed nature, bound to time and place in his Worship. The Original of the Sabbath. The necessity of Public places, and conveniency of Churches. Set places for Worship, some commanded, some approved. The Tabernacle. The Temple. The use, difference, and original of Proseucha's and Synagogues. God's Symbolical presence in the Old Testament. The Schecinah. Ceremonial Holiness of places removed. Difference 'twixt the Temple and our Churches.  
§ 1. BEfore I come to the full prosecution, and clear demonstration of the  Conclusion, I shall endeavour to prepare my way, and to make it clear, by premising and making good these seven Propositions.  
Propos. 1. That God ought to be worshipped, is essential to the Divine Nature. By Worship in the general, I mean the performance of respect unto any thing, or person, according to the estimation and dignity thereof. In regard of its object, it may be either Civil, or Divine Worship. Divine Worship, usually is called Adoration, which is that whereby the mind yields due reverence, and respect unto God, owning of him as the Supreme Sovereign of the world, and depending upon him, as the bestower of all good, and preserver from evil. Now this Adoration, or Religious Worship, is essential unto the Divine Nature; God having that in his most perfect Nature, which necessarily calls for it at the creatures hands. To avoid all mistakes, take the Proposition thus, Adorability is proper only unto God. This Adorability, or Inward Worship in God, in its formal notion, seems not to be placed in that Transcendent Excellency, in that singular and independent Majesty of the Eternal Deity, whereby God is infinitely above every creature; But it doth most specially denote his Spiritual Dominion over intellectual creatures; and thus God ought to be worshipped by them in Spirit, as he is the Father of Spirits. For, 
John 4 24 Heb. 12.9  although Adorability be conceived to be in God from all Eternity, yet it cannot so much as be imagined, or conceived by us, but as a relative and respective Attribute of God, which we conceive of, in God, in order to the creatures, some Action of theirs interposing; so that in God's Knowledge of Vision, 
Deus adorabilis, adorans creabilis, adorationis— actio possibilis.  we must necessarily suppose these three things to be together; God Adorable, One adoring Creable, and the Action of Adoration possible. Neither is God said to be adorable, with a respect had to every creature indifferently: For there are but two created natures only, viz. that of Men, and of Angels, in reference to which, God is said to be adorable, and aught to be worshipped by them.  
§ 2. Having thus briefly opened the terms of Worship, Adoration, and Adorability, I shall now prove the Proposition by these Arguments.  
1. Either Spiritual Worship and Adoration is necessary, and naturally due unto God, and proper unto him alone, or else our Saviour's weapon was but weak, that he used to repel, one of Satan's principal temptations. To undervalue the skill of Christ our Captain, in the managing of spiritual weapons, against the Devil, is both blasphemy against God, and undermining of the Gospel, and the greatest injury to our own Faith. But the very strength and force of our Saviour's answer to the Devil, is couched in this. That Spiritual Adoration is proper only unto God. It is written, 
Mar. 4.10  Thou shalt worship the Lord thy God, and him only shalt thou serve. It is written] Our Saviour, to instruct us, uses nothing but Scripture Arguments; And where is this written? 
Deut. 6.13  In Deut eronomy we find it. But the words are thus, Thou shalt fear the Lord thy God, and serve him. Our Saviour's Argument is never the worse, nor the weaker, in that he takes the sense and meaning of the place, though he doth not exactly tie 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, he 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 only thou shalt serve. Though it be but implied in that place of Moses. 
Spanhem. Dub. Evang Par. 3. D. 65. p. 292  For indeed the very nature of the subject spoken of, implies a peculiar reference unto God alone. Because those things (such as worship and fear) which are due unto God as God, are due only unto God, with whom no creature can claim a partnership, in Divine Adoration, without great Sacrilege, and none can be admitted to it without gross Idolatry.  
Argum. 2. If the necessary requisites of the proper object of Adoration be only in God, than Adorability is proper only unto 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 requisites found. Which are these three.  
Frist, Omniscience, that he that is worshipped, should know all our wants, our sighs and groans, and know the deepest secrets 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 he that is thus worshipped, should have a piercing and omniscient eye, to have a clear, and full view of those very thoughts. For otherwise he may be worshipped, and he not know it: And then what small comfort would it be for the most spiritual worshippers, to serve him with their hearts, who, unless he be omniscient, would be ignorant whether they worshipped him or no.  
Secondly, Omnipotency, that he should be able to help us in our wants, and give in a supply suitable to our greatest grievances, and necessities. Why should I worship one that is not able to help me? or why should I not worship and adore any thing else besides God, if that were as able to supply my wants, and relieve me in any kind of misery, as God is, who is Omnipotent?  
Thirdly, Omnipresence, that he should every where hear our prayers, and answer our requests. This was one great piece 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 worshippers would remain helpless still, though they were present in their very Temples, the places of their confinement. Now God, the God of Israel, the Only Being in the world, that is both Omniscient, Omnipotent, and Omnipresent, and therefore Adorability is proper only to him.  
§ 3. This Proposition being thus proved, it may easily be improved, to convince the Papists of grievous Idolatry, in worshipping those things, with a Religious Worship, which are not proper objects of Adoration, as Images, Saints, and the like. As also to condemn the Socinians, those great Patrons of Reason, of their gross absurdity and unreasonableness, in divesting Christ of his Divinity, and yet of attributing Divine Worship and Adoration to him, notwithstanding he is held but a Creature. But I had rather prevent a mistake and miscarriage 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 Mediator, 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, upon his humane nature. When, as 'tis evident, 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 Divine and Humane Nature, in Christ the Mediator, doth neither destroy, nor confound the proprieties of either, but leaves them entire as they are in themselves. And Adorability is no less a propriety of the Divine Nature, than Omniscience, Omnipotence, Omnipresence, and Eternity are. God therefore manifest in the flesh, is to be worshipped with a Religious Worship, but his flesh ought not thus to be worshipped. As the King may be civilly worshipped, who wears a Crown, or Diadem upon his head, and bears a Sceptre, the emblem of Majesty in his hand, yet neither Crown, nor Diadem, nor Sceptre, can be said to be honoured with a civil worship. And the godly, are then said to have worshipped Christ, when they knew clearly his Divinity, that he was God as well as Man. As the blind man made whole, when Christ had told him he was the Son of God, that cured him; Then he said, 
Joh. 9.37, 38  Lord I believe, and he worshipped him. Thus those that saw Christ walking upon the Sea, and quieting of it. 
Mat. 14.33  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 Sepulchre, 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 Proposition, we may here from this first learn a true account, why Heathenish Worshippers would never admit the Worship of the True God of Israel, under the Old Testament, 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 feigned Deities. The reason was this, because it was very indifferent to Satan, after what manner he was worshipped, so he was but worshipped at all, he 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 God's Commands, Thou shalt not have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Idol, was but distinguished by their Disciples.  
§ 5. Propos. 2. Actual Adoration or Worship is due to God from all intelligent creatures, by the obligation of nature. Actual Adoration, 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 adore 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 Apostate Angels, damned spirits, and the like, which do not exhibit this Actual Worship unto God, and yet remain in their being still. But an Actual Obligation to give God this Worship, is Essential to all, both Angels and Men. The creatures moral degeneracy, not at all lessening or diminishing their natural obligation to duty. And that this obligation lies upon all intelligent creatures, will appear,  
1. Because they are Gods Creatures. A Creature, as such, must needs own his Being, Dependence, and Preservation, as the Product of his Creator's 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 piece of unreasonable injustice, than for the Creatures to slight him, from whom they drew life, and breath, and all?  
2. Because they are Rational Creatures. God hath endowed Angels and Men, with minds and understandings, that they might know, honour, and adore him. As God made all things, so more especially intelligent Creatures for himself, to do homage to him, and herein lies their Natural Obligation to serve and worship God.  
§ 6. Propos. 3. Pure Spiritual Being's, such as Angels are, need not be circumstantiated, to time, 
Thes. Salmar. par. 3. p. 412. § 4, 5.  and place, in rendering Actual Worship unto God. The Holy Angels, being not properly the parts of the Church, for which Christ died (for the directing and perfecting of which the revelation of the mind of God was given to us in the Scriptures) because the foundation of the union, of the Members of the Church, and Christ, lies in the Communion in the humane nature, of which the Angels are not capable naturally. And hence it was that our Saviour bore the sins of men, and not of Angels upon his body on the Tree. For, that Christ redeemed not the Angels, it was not only because they stood not in need of redemption. (I speak of the holy Angels, that never left their first state) but because, Christ took not upon him that nature, in which he might undergo the punishment, due to Angels in case of sin. I say, for these, and other reasons mentioned by Amyraldus, 
Loco supra citato.  the Angels being not genuine parts of the Church, for which Christ died, 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 learned Ignorance for us to sit down satisfied, and contented, without the knowledge of that, which God thought unnecessary, to be revealed in Scripture. How the Angels than do worship God, we need not much trouble ourselves to inquire after, since we have not evident manifestations of it in the Written Word. But this seems to be clear, they are not tied to any time, strictly so called, because their very nature is measured by aviternity, and not by time. And being of a pure Spiritual Nature, they have neither those avocations by any particular calling, nor necessary diversions from Gods Immediate Worship, as Man, if he had continued innocent, must have had, for the very sustaining of his life, and being, which would have been by seasonable food. (The fruits in the Garden of Paradise being a sufficient evidence, that God intended innocent immortality to have been supported by ordinary means.) It is probable therefore, they have no set times, but continue constant in the Immediate Worship of God, unless when God employs them, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as his Ministering Spirits, for the service of his Church. And perhaps, even than their employment, speaks them only 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 tied 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 inquire any further, may run us upon the Rocks of bold, and unsafe, and unwarrantable conjectures, in those matters, the knowledge of which we 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 mixed nature, partly Spirit, and partly Body, are by their very Being's determined both to time and place, in their rendering Actual Worship unto God. For man to worship God, is immediately consequent upon his Being, as a rational creature; and for man to worship God in some time, and place, is necessarily involved, in the very Worship itself, that man is obliged to give unto God. And the very same reasons that do evince a necessity of Worship, to be given unto God by Creatures, that are partly Body, and partly Spirit; will infer a necessity of making time, and place, the inseparable adjuncts of that Worship: So that these two, time, and place, in the general, as appertaining to Divine Worship, are not to be esteemed therefore good, because God hath appointed them; but God hath therefore appointed them, and commanded them, because they are in themselves good, that is, necessary to Divine Worship, that man must yield unto God.  
1. That some time is necessary for man to worship God in; is the clear dictate of natural light. For man being partly Body, as well as Spirit, and being naturally obliged, to worship God with both, external, as well as internal Worship, is necessarily required of him. Now all Actions of man, especially those which are external, must of natural necessity, lay claim to some time, for the performance of them. Neither can man conveniently attend upon the Worship of God, unless some time be set apart, in the which he may be freely disintangled from his ordinary work, and employment. Thus far, time, and the Worship of God, seem to fall under one, and the same command. For as God in creating of the world, did concreate and make time together with the world: So also when God commands, and appoints, any Religious Worship to be performed, by any actions of men, he doth withal command and appoint, that necessary circumstance, of some time, wherein they should be dispatched. And that man might not be left wholly undetermined, as to the time of Worship, in regard some time in general was necessary; and it being highly rational, that the disposal of the time for Worship, should be at the pleasure of God, the Supreme Sovereign, and Creator of man, who made him an intelligent creature, capable of worshipping God: It hath pleased our Sovereign, and Creator, to set apart some portion of our time, for his Worship, and to indulge the rest to us to be employed, according to the necessity of our natures.  
§ 8. Thus God, taking a pattern from his own Creation, employing six days in the production of the world, and resting the seventh: He hath freely indulged six days for common and ordinary work, and a seventh he set apart for his more solemn Worship, and Service. And God blessed the seventh day, and sanctified it, 
Gen. 2.3  because that in it he had rested from all his work which God created and made. God's sanctifying of the day, was setting of it apart for an holy use, that is, designing it to his Public Worship and Service. It is true, the word Sanctify is variously used in Scriptures, but here it must be one of these two ways 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, whereof only 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 holiness. Being thus dedicated for an holy use, it must be either for God's use, or man's; 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 ass us to believe, that it was dedicated, and consecrated for man's use, for him to observe it as holy unto God. This day is therefore said to be sanctified of God, that man might sanctify it, and dedicate it unto God. And hence it follows, that as man could never have lawfully dedicated it unto God, without a foregoing institution 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 Prolepsis, and Anticipation, concerning the sanctification of the Sabbath, because his intention was, to sanctify it two thousand five hundred years after: Is but a mere shifting evasion of prejudiced minds, the vanity of which hath been sufficiently discovered, by many worthy and learned Divines. Only this may suffice to evidence, that God himself hath interposed in the determination of a portion of time for his Service, in that he hath set apart a seventh part of man's time for his Worship. And herein we may observe Gods infinite goodness and condescension of love. If God had asked man, how much time he 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: He could not for shame, have denied God the one half of his time, considering his frame, and making, that he is half Spirit, when as the holy Angels, which are wholly spiritual in their Being's, are continually employed in God's Worship, and Service; and yet we see God requires but a seventh part of our time: They then must needs act very disingenuously, not to say, highly dishonourably against God, who would rob God of this too. 
Shepherd Pref. to the Moral. of Sab.  Especially if that hold good which one hath observed. That it is easy to demonstrate by Scripture and Argument, as well as by experience; That Religion is just as the Sabbath is, and decays and grows as the Sabbath is esteemed: The immediate Honour and Worship of God, which is brought forth, and swaddled in the three first Commands, is nursed up, and suckled in the bosom of the Sabbath. If Popery will have gross ignorance and blind devotion continued among its miserable captives, let it then be made (like the other Festivals) a merry, and a sporting Sabbath. If any State would reduce the people under it to Romish Faith, and blind obedience again, let them erect again (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 allowed, without check of conscience; let him then make an every day Sabbath.  
§ 9 2. That some place also is necessary for man to worship God in, is evident by the very light of Nature. For every Body, 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 we 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, than 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 publicly performed with others; it not only requires a place, but necessarily requires a place capacious of many that must join in the same Worship: Because Public Worship speaks a joint concurrence of several Worshippers, for the performance 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 performance of the Public Worship and Service 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 Public meeting for God's 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 Darkness, voluntarily 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 Custom hath styled the meeting places CHURCHES, probably according to the languag of Saint Paul himself. 
1 Cor. 11.18.20, 22. & 34. verses, compared. See Mr. Modes Treatise of Churches.  Is it not merely sottishness and ignorance, to withdraw from these, because they are so called, and so set apart for Religious Worship? How much better did the very Heathens improve their natural dictates, than these pretended Patrons of the Light within, who from the sight of a necessity of some Public place for Worship, invented their Groves, Oratories, and Temples, for the service of their Idol Gods. But I proceed.  
§ 10. Propos. 5. God by his instituted Law did particularise and set apart some places for his Worship and Service. The Old-Testament gives many instances of places separated to God's Worship. Paradise itself was a place designed, wherein innocent Adam was not only appointed, Terram, but also Deum colere, to worship and serve God in, as well as to till the ground thereof. The place where Adam and his family had their residence, afterward, which, when Cain left, I have already shown; 
c. 3. § 2, 3  He departed from the place of God's Worship. The Church of God was after that continued among the Patriarches, who had also their particular places for the Worship and Service of God. But where the condition of the Worshippers was so flitting and inconstant, as that of the Patriarches was, we cannot expect to find, any set and solemn, but only occasional places, set apart for the Worship of God. But after the Israelites coming out of Egypt, the places for Religious Worship, were more punctually determined, and appointed by God himself. Now those places which served for the Worship of God, were either places commanded by God, or approved by him. Places commanded, as the Tabernacle, and Temple; places approved by God, were their Synagogues, and places of prayer.  
§ 11. 1. God appointed the Tabernacle. When God had once adopted the Israelites, the seed and posterity of Abraham, to be his peculiar people, having made a Covenant with them; he also prescribed the Worship, that he would be 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 only a place fit and convenient for them to meet in, but also, where God hath promised to meet with his People that worshipped him. And the Tabernacle is often called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of meeting, not only of men's meeting together, as is usually supposed, when we find 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of meeting, 
Exod. 29.42.30.36 Num. 17.4 Schindler L. Pentaglot.  where I will meet you: and it is sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 fixed the Jewish Worship at the first, to the Tabernacle only, was this, because all men by reason of sin, being strangers to God, can no ways 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 Sacrifice to God for us; at a certain fixed place, viz. at Jerusalem; hath reconciled finful man to an offended God: It is he that hath made God a Propitious Father to us, and by his intercession makes all our Prayers, Service, and Worship, that we 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 he was served by the Jews, to be performed no where else, but on the Altar, and before the Ark and the Tabernacle; by the which he would clearly teach us, that neither our persons, nor performances, nor any of our Worship and Service, would ever be acceptable to him, unless it be in and through Christ, who was shadowed out by those Types, and Ceremonies. 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 going 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 himself, as it was for his People; For the Lord dwelleth not in houses made with hands. 
Act. 7.48  God fitting and accommodating himself to man's capacity, by way of infinite condescension, imitates the Grandeur of Sovereign Monarches 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 called The City of the great King. 
Mat. 5.36  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 habitation. 
Psa. 76.2  And as a Prince hath his Palace distinguished 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, 
Mal. 1.7  and his appointed times, were the morning and evening Sacrifice. This Temple was called the Throne of his Glory. So, the Perfection of Beauty, 
Jer. 14.21 Lam. 2.15 Psal. 132.14  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 typify the heavenly Temple, and Sanctuary, into which Christ entered after his Passion, and his Resurrection; where we also shall appear before him, to worship and adore God in most perfect Peace, after the blessed resurrection, exhibiting to him most pure and acceptable Worship, and that for evermore.  
§ 13. 3. Places for Worship among the Jews, which were not commanded, but approved by God, were Synagogues, and Proseucha's, or places of Prayer. Though the Jews were to have but one Altar, or place of Sacrifice, that namely, which the Lord should choose, to place the Ark of his Covenant 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 difference lay in these two things chief, that the Proseucha's were a plot of ground encompassed, with a wall, or any other enclosure, 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 performed in them: In the Proseucha they prayed only ordinarily; in their Synagogues they prayed and interpreted the Scriptures; then in the Temple they both prayed, interpreted the Scriptures, and sacrificed. To these a third may be added, viz. 
Act. 16.13 Act. 15.21  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. 
Medes Diatribae on Josh. 24 26. p. 192  The places of Prayer I find 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 necessity 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 me thinks if we consider, 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 only 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 be left wholly destitute of places for their ordinary meeting, for the Service and Worship of God. Upon these, and such like Considerations, I judge those men's conjectures most specious and plausible, who count it probable, That Synagogues than began, when the Tribes were settled in the promised Land. Thus Aretius. 
Aret. in Mar. c. 1. p. 237 Godwin. Moses and Aaron. l 2. c. 2. p. 79  After the Jews came into the promised Land, they built certain Public places, in which the Word of God was both taught and heard, and the Law of Moses explained. And also Godwin; The Temple being too far distant from them which dwelled in remote places, it is likely that they repaired unto certain Synagogues, instead of the Temple. That the Synagogues were very ancient, 
Act. 15.21  appeareth from that expression of Luke. And that they were in David's time, is, I think, admitted of by most, 
Psal. 74.8  from that place. They have burnt up all the Synagogues of God in the Land. Taking it now for granted, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place we are to understand the Jews Synagogues. All that I shall further observe, is this, that by being termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Synagogues of God, we may easily gather, that the Lord approved of them, though he did nor command them. And our Saviour's so very often frequenting of them whilst he was in the flesh, was not only an evident Testimony, of his real liking of those Pablick Performances of Religious Worship that were then celebrated, but also a  approbation of the places themselves, where they were thus solemnly performed. Yea, and to countenance those Synagogue-Solemnities the more, our Saviour did take upon him the part of an Interpreter, and Public Preacher among them. 
Luke 4.16, 17, 21  And, as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. And there was delivered to him the Book of the Prophet Isaiah, and when he had opened the Book, he found the place where it was written. So that it was not an occasional action only of our Saviour's coming to the Synagogue, merely out of novelty, or desire of opposition, or the like; But as his custom was, he went into the Synagogue, yea and that upon the Sabbath day. What clearer grounds can there be for our Religious Imitation, than this undoubted frequency of our Saviour's attendance on Public Synagogue-Service. 
N. B.  Christ never yet gave any countenance to any Private Meetings, which should over turn the Public Ordinances. And if it seem strange to any, how our Saviour, who was deemed an illiterate Mechanic, a Carpenter's Son, by the Jews, should be permitted, yea invited by the Ruler of the Synagogue, to preach publicly, which privilege was granted only to the Learned. Let him consider but these two things, viz. 
Horae He braicae. p. 76  The spreading fame of Christ's miracles, and that, at that time he was a Ringleader of a Religious Sect. These were two Wards in our Saviour's Key, which could at any time open the Synagogue door, to make way for his entrance there, and for his admittance to teach in Public amongst them.  
Well then, to sinish this Proposition, we see that there were Religious Places of Public Worship, besides the Temple and Tabernacle both in Jerusalem and several other places, 
Theses ●alm. par. 〈◊〉. p. 664. 9. ●i. Medes ●iatrib. p. ●05. on ●osh. 24.6.  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, etc. 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 Public, to profess and testify our Piety and thankfulness unto God: And that we should every day grow more and more in the knowledge of God by our constant attendance upon the Public Preaching of the Word of God.  
§ 14. Propos. 6. God vouchsafed evident tokens of his special presence, in those places, he commanded for his public worship under the Law. So both the Tabernacle and the Temple were honoured with several manifestations of God's presence: According to that full promise made by God himself to the Jews. In all places where I record my Name, 
Exod. 20.4.  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 God's especial Presence. Now God having fixed first the Tabernaecle, and then the Temple, for the solemn Public 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 Symbols or tokens of Gods special Presence were many and various. As Gods sending fire from Heaven to consume their Sacrifices upon the Altar; His appearing to the Priest yearly in the Holy of Holiest; 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 Cherubin placed over it, from whence God was wont to declare his mind, and very probably, with sensible words. 
Exod. 25.22  And there will I meet with thee, and I will commune with thee, from above the mercy seat, from between the two Cherubims which are upon the Ark of the Testimony of all things that I will give thee in Commandment unto the Children of Israel. This was the standing memorial of God's Name and Presence with his People. Hence God is said to dwell between the Cherubims, Because God had promised to be Present there, 
Psal. 80 1.  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, 
Divinitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria Divina inter homines habitans a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitare. Haebroram magistri vocant divinum Majestatem, Shecinah, quod suae ecclesiae habitet & adsit ubique locorum presentis. Merc. in Pagn.  for this was the usual term to express God's Majesty and Presence in his Church by. And the Hebrews by Shecinah are wont to note; that visible sign of the Lords Presence, whereby he signified 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 God's Glory; And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used both in the LXX. and New Testament, in that Sense. Now, because the Ark was counted the most holy type that the Jews had, and the most Principal evidence and Pledge of God's Presence, hence God sanctified those Places where the Ark came, because of the solemnity of manifesting of his Presence. This Solomon hath fully expressed. 
●2 Chron. ●8. 11.  The places are Holy, whereunto the Ark of the Lord hath come. Hence came that Legal Sanctity, that ceremonial holiness that was put upon the Tabernacle and Temple, because of the Arks being there. 
Exod. 29.43. Aram privatam non esse licitam nisi prophetis.  The Tabernacle shall be sanctified by my glory. Here they ●ere to Sacrifice without an extraordinary ●arrant to the contrary; As the Hebrews say, A private Altar was not lawful to be erected but by a Prophet. And the Temple, upon such accounts was a Part of their ceremonial Worship. 
1 King. 8.48. Dan 6.10.  And they were to set their faces towards it, when they Prayed. And all this, not so much for the Types sake as for the thing Typifyed by all these, and that was Christ, through whom alone God accepts both of our Persons, Prayers, and all our Performances. Therefore it follows that all that Legal and Ceremonial holiness of Places should quite vanish away with the Types, when Christ who is the substance, at which all these shadows Pointed is come. So that however we may grant under the Gospel, Places appropriate to divine worship, and in that sense Holy, because separated from a common use; (as the word used for Holiness, in Scripture, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does Properly signify:) Yet I have neither faith to believe, nor any reason to see, that there is in any such separated, 
Merc. in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagn.  I add, and consecrated Places for Divine Worship, any such Legal or Ceremonial kind of Holiness, which renders Duties performed there, more acceptable unto God, than if performed by the same Persons and in the like manner in any other Places. Which both in the Speculation, 
Ralph de Torre in 2.2. q. 83. ●●r. 3. p. 301 ●cit. in Tast. Sa. p. 247 Thes. Sal. p. 3.667. § 22.  and in the Practice, smells too thank of downright Popery. This leads me to the last Proposition.  
§ 15. Propos. 7. Though Christ hath removed all distinction of places through legal Holiness, yet hath he made ample provision for his special presence, in places of Religious Worship under the Gospel. I need not stand at all upon this Proposition, the former Part of it being cleared already, and the latter Part to be proved throughout the remainder of this discourse. Only for further satisfaction we may consider the speech of our Saviour to the Samaritane Woman, concerning the abolishing of all distinction of Places for Worship, through a Ceremonial Holiness. The hour cometh when ye shall neither in this Mountain, 
John 4.21  i. e. Mount Garizim, nor yet at Jerusalem Worship the Father. The Public 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 Holiness, which may render the Parts of Divine Service more acceptable to God, than if performed elsewhere. Because those Types which sanctified the Places formerly, were now to be taken away, when Christ the substance is come. And the body of the Ceremonial Worship, being now to expire, and the Partition Wall taken down, that the Gentiles might be admitted to worship God in Spirit and Truth. It could not possibly be, for these reasons, that the true worship of God, should be tied and fixed to any one such Temple as was at Jernsalem, any more. So that the observation holds very true of our ordinary Temples. Our Temples are but loci ut loci, 
Weemes 1 vol. Christian Synagogue p. 110.  places as mere places, when as the Temple at Jerusalem was locus ut sic, a place in such a respect, viz. a mean of God's Worship, and part of their Ceremonial service, and Type of Christ. But our Temples are not a part of the Worship of God, nor Types of the body of Christ, neither are we bound when we Pray to set our faces towards them; They are called places of. Prayer only, because the Saints meet there, and if the Saint's meeting were not in them, they were but like other common places. The Temple of Jerusalem sanctified the meeting of the Saints, but the meeting of the Saints sanctifies our Temples. Here then arises that ample provision that Christ hath made for his special Presence in the places of religious Worship, viz. from the communion of Saints, meeting in convenient separate places for Public Worship, and from the Promises annexed thereto, and not from any peculiar holiness that is in those places where they thus meet to Worship and serve God, and perform Religious Duties. Which I shall endeavour to make good in the proof of that conclusion, 
c. 3. § 5.  I formerly mentioned, viz. That the place of God's Worship is the place of God's singular Presence.   

CHAP. V Gods special Presence set out by his train and retinue of Angels, Psal. 68.17. cleared. The Presence of Angels in places of Religious Worship, Isa. 6.1, 2. opened. Arguments to prove the Angel's Presence in places of Worship under the Gospel. Angel's Ministering Spirits, 1 Cor. 11.10. explained and vindicated. Because of the Angels: Not meant of Ministers, not of the Devils: not propounded to excite to an imitation of the holy Angels. Why the Argument is drawn from the Angels to urge decency and reverence in Public Worship.  
§ 1. HAving in the foregoing Chapter premised and proved, seven Preparatory Propositions: It is high time to set upon the proof of the main Conclusion, just before propounded. And the first Argument that I shall make use of, is taken from the holy Angels.  
Arg● 1. If the holy Angels are peculiarly present in places of Religious Worship, than those are the places of God's singular Presence: The reason of the consequence is clear, because the very formality of God's 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 easy to show from several Scripture instances, that God's special Presence is set out by his Guard and Retinue of Angels. 
Medes Reverence of God's house. p. ● 92. § 2  But that I find it already done to my hand, which saves the labour of taking much pains, or spending much time upon this particular. Only 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 he thus propounds; The specification of the Divine Presence, whereby God it said to be in one place more than another; I suppose (under correction) to consist in his Train, or Retinue. 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 he clears from Gods appearing to Jacob at Bethel; 
Gen. 28. Act. 7.53. Gal. 3.19  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 story; 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. Judas. It may serve, I confess, to clear up the sense of very many difficult and obscure places of Scripture. I shall mention only one more which he insists not on. 
Psal. 68.17  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 God's special Presence, is evident and apparent, if we consider the foregoing verse, 
Verse 16  This is the hill that God desireth to dwell in. He speaks here of the Hill Zion, where the Temple was fixed, the place of God's 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, 
Calvinus in locum.  thus Calvin, Quia maligne ut plurimum nec justo pretio aestimatur Dei Presentia eam magnifice Elogio commendat h●c David. Most men are very apt to entertain very low thoughts of God's Presence, and therefore David here doth so highly exalt it. And how doth he describe it? The Chariots of the Lord are twenty thousand, etc. In the translation of this place, I find some variety; But I think, Dulcius ex ipso fonte, the nearer the fountain, the sweeter and clearer the stream. Aynsworth following closely the Original, thus renders it: God's Chariot, twice ten thousand thousands of Angels; the Lord is with them, as in Sinai in the Sanctuary. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's Chariot] that Chariot of Majesty, that God in a peculiar manner is said to be present in, that he uses for his service to defend the Church, and destroy his enemies. What is it? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Twice ten thousand thousands of Angels] The Hebrew Shinan, 
De voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V Merc. in Pagn. in R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & in quadratis. See also Aynsworth on the place.  translated Angels, is not elsewhere found in Scripture. It seemeth 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was second to the King. This name excellently well suits with the Angels, as being of God's Train and Retinue; and that they are taken in this notion, in this place, is evident from that which follows, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ways I find 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 referring the last clause, to the words foregoing, (as we 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 showed 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 we gather only thus much, that the Law was given, and proclaimed 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, 
Act. 7.53 Gal. 3.19 Heb. 2.2  to evidence which, the Cherubin were placed upon the Ark, which was the place of his special residence.  
2. I find the Ellipsis otherwise supplied by the LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Lord is in them in Sinai, in the Sanctuary. And this I take to be an Asyndeton, and the sense then to run thus, and the Lord is among them, both, as he declared his special Presence in Mount Sinai, and also in the Sanctuary, whether we take the Sanctuary for the Tabernacle, or the Temple, God's 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 Religigious Worship will be evident from those places, which in describing God's Presence there, do immediately make mention of the Angels. Thus the Prophet Isaiah, 
Isa. 6.1, ●  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 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fimbria ejus.  here refers to the Train of a Garment of Majesty, or the cover of the Throne of State, 
See c. 4. § 14.  yet so as to be an emblem of God's special Presence there; and therefore the LXX, 
How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used by the LXX.  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 he saw his Glory, and spoke of him. 
Joh. 12.41.  Speaking of this very Vision of the Prophet. 
V Hensium in loc.  But having mentioned the Royal Presence of the Sovereign of Heaven, sitting on his Throne in the Temple, presently he subjoins an honourable mention of his sacred Retinue. Above it, stood the Seraphim, which is acknowledged by all to denote the holy Angels, which sang that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the blessed Trinity; Holy, Holy, Holy, is the Lord of Hosts. For this cause the curtains of the Tabernacle were filled with the pictures of Cherubims, and the walls of Solomon's Temple with carved Cherubims. 
1 King. 6.29, 32. Dr. Gouge on 23. ver.  All which set out the multitudes of Angels in Churches. The Ark of the Testimony was overspread and covered with two mighty Cherubims, called Heb. 9.5. The Cherubims of Glory, that is, of the Divine Presence. All to denote, that where God commands his Worship to be solemnly celebrated, there the blessed Angels, out of duty, 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 Public Worship, speaks concerning vows to be made in the house of God; 
Eccles. 5.6  Say not before the Angel, it was an error. The word Angel being taken collectively, and put for the many Angels that are present in God's Worship. And some do refer these words that were uttered a little before the destruction of the Temple, Let us departed hence; to the Angels leaving of that place, because that was shortly to cease to be the Place of God's Worship.  
§ 3. Object. Well! but what is all this to us under the Gospel? The presence of the Angels is proved to be in the Temple of old; are they now present in God's Worship under the Gospel?  
Ans. I doubt not but to evidence that they are so too, and that upon these following grounds.  
1. If the Angels are busied in the propagating of the Gospel, then 'tis evident they will be most there, where there is the greatest probability for dispatching that work; which must needs be in the Public Assemblies, where the Gospel is Preached. But the former is true, for can we think they are wear● of so good a work, are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering Spirits still, 
Vid. Eras. Schinidii Not. & Animad. vers. in N. Test. p. 157. in Mat. 17.10.  and can their service be better employed, then in that which hath been their honourable work heretofore? Now that they have been forward and cheerful in propagating the Gospel, Scripture does abundantly testify. How cheerfully busy was the Angel Gabriel in declaring to Zachariah the nativity of John the Baptist, the forerunner of Christ? Luk. 1.11. After that, he declares the conception of the Messiah, to the blessed Virgin. v. 26. When Christ was born an Angel again appears to the Shepherds, and said unto them; 
Luk. 2.9, 10, 11.  Fear not, for behold I bring you good tidings 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, 
vers. 13, 14.  praising God, and saying, Glory to God in the Highest, and on Earth peace, good will towards men. The Angels again, 
Mat. 28.2, 5. Act. 1.10.  with much joy, declare the Resurrection of Christ, and after Christ's ascension, 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 public 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 places in the New-Testament. And Paul charges Timothy not only before God and Jesus Christ, 
See Baines on Ephes. 3.10 1 Tim. 5.21.  but also before the Elect Angels; supposing their Presence in Church assemblies, teaching us that the consideration of them should bind us to be careful: Adsunt spectatores, propter injunctam sibi ecclesiae curam. 
Calvin in Lo.  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, 
Rev. 22.16.  to testify these things to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Churches.  
§ 4. 2 A second proof seems clearly to be couched, in the Epistle to the Hebrews. Angels are ministering Spirits, sent forth to minister for them that are Heirs of Salvation. 
Heb. 1.14  Have the Saints more need of angelical assistance, than when they are about heaven work, and heart work, (which is very hard work) in God's worship? Hath God said they minister for us? And dare we say they do not help and assist us in his Worship? Nay is it not expressly said, they help the Heirs of Salvation? And why not in the means of Grace and Worship, which do immediately tend to promote our salvation? Do not the Devil and his Angels most of all disturb and distract us in our holy duties, in Public Worship? And why not the good Angels help us and aid us, since God hath appointed them to be ministering spirits for the Heirs of Salvation? If we had but discerning eyes, we should see but a few devils in Alehouses, Taverns, Markets, and Fairs, etc. in comparison of what there are in the Church in the Public 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 lie, and cozen, 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 Ordinances; Here we may find 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 worshipping and serving God? Thus St. Bernard did. Intersunt cantantibus, adsunt orantibus, insunt meditantibus; That is good Music indeed in God's ears, when the holy Angels bear a part, and join with the Saints, to make up a complete Heavenly consort.  
§ 5. 3 If we are upon God's ground when we are in the place of his Public Worship, we may not only expect his Angels to be our Companions, but in a safe sense to be our Protectors. The Angel of the Lord encampeth round about them that fear him, 
Psal. 14.7  and delivereth them. He shall give his Angels charge over thee, 
Psal. 91.11. Piscator  to keep thee in all thy ways. [Thy ways] that is, those that God hath marked out for thee. Now the Devil lays his cloven Foot upon the Principal part of the promise, and if Possible, would have cheated our Saviour into disobedience, to expect the Angels help, when he was not in any of God's ways, but upon the Devil's ground. But are we not in God's way when we are enjoying of his Ordinances? 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 ways.  
§ 6. 4. Though consequences are clear Proofs, such as our Saviour made use of to prove the Resurrection, yet we shall produce clear words. 
1 Cor. 11.10.  For this cause ought the woman to have power over her head, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the Angels; What can be more clear? Admit but this truth of the Angel's Presence in Public Assemblies, and all the difficulties that have perplexed this place will soon vanish away. Many I confess have troubled themselves much, and others more, rather by augmenting, than removing the difficulties of this Text. Give me leave to clear it a little, and before I have done, we need not (I hope, insert the Geneva note on this place; What this meaneth I do not yet understand. And I humbly conceive we need not reserve the knowledge of this, as also of that, of being Baptised for the dead, 
1 Cor. 15.29.  till we come to heaven; As the Reverend and Holy Mr. R. Bolton, with much modesty and humility thinks we must. Let us therefore briefly examine the Text, and clear the emergent doubts. For this cause ought the woman, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to have power on her Head. The Apostle is here bringing the Saints of Corinth to a right decorum in their Church-Assemblies, this vers. concerns the women; It is indecent to have the veil [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 
* Velum appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potestatem, pro signo vel indicio potestatis, quam in uxorem vir habet, vel patius velum quo caput faeminarum obnubilari vult Apostolus, ideo vocatur ab co 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod ejusmodi velum Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur (Arabes illud vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Cant. 5 7. Isa. 3.23. quarum vocum illa enim ● R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ista a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utrumque autem thema significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominari. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestatem in aliquem exercere, itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non m●le reddi potest si primitiv● vocis prop●●am signific●●ionem spectemus, velum autem illud dietum esse ab Haebraeis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ideo quod esset sign●●s subjectionis faeminarum erga viros. Facile concesserim. D. Fesseli Adversa. Sacra. l. 2. c. 17. sect. 6. Camer. in Locum.  off from the woman's Head. For by [power] we are to understand the Veil, which is the sign, Power, the thing signified; this Metonymy is frequent in Scripture. Thus Camerarius glosses upon the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 subjoined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because of the Angels, who are Guardians of the Church, and Assistants of the Church Assemblies, these would be offended at it. So we see, the Text is clear, and the Argument strong, all irreverence and indecency must be avoided in our Public Assemblies, because it is not only odious unto God, but even offensive to the holy Angels, whose Presence God hath afforded, to be both spectators and assisters in his Public Worship. Having thus cleared the Text. I shall endeavour to remove these four doubts following.  
§ 7. Quest. 1. But may it not be understood 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, 
Calvin in Los. habet sensum; Pareus autem ibid. verba regulae.  they are called Angels sometimes; but that Rule that Calvin lays down, will tell us when the word Angels is not to be applied to them. Angelorum Nomen absolute positum, nunquam ponitur nisi proprie. The word Angels put absolutely, is never taken otherwise than properly? So that it cannot be meant of the Ministers of the Gospel in this place. And I find but one place which Beza produces as an instance to overturn this general Rule. 
Eccles. 5.6  Say not before the Angel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would have it, the High Priest, and to be understood of Ministers after him; But I have already shown, that the word in that place is meant of Angels properly, and is taken collectively, to denote the good Angels that attend at Public 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 ye not that we 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. 
Dr. Lightfoots Harm. on the place.  I acknowledge this a most ingenious gloss upon the place, which Tertullian 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 we 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 Ministering Spirits to help the heirs of Salvation. Yea, 
Heb. 1.14  but if we narrowly look into the Text and Context, we may find all the Arguments there to be drawn from the indecorum, the indecency itself, 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 reference 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 understood by way of exhortation, rather than aggravation? 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 therefore with two wings cover their faces in the presence of the Lord of Hosts. 
Isa. 6.2  So should Women be veiled in token of subjection to their Husbands. This would only speak the imitation of the Angels in Public Assemblies, and not their presence there.  
Answ. I acknowledge the truth of this in a Cumulative, but not in a Privative sense; It may strengthen the Argument, but not at all undermine or oppose the Presence of Angels in the Public Assemblies. We may well admit this by way of illustration; but the words [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will scarce bear it, as a genuine Interpretation; yea, suppose the words would bear it, yet those that contend for such a sense as this, do not exclude, but rather assert the Angelical Presence. As Heinsius acknowledges in his Exercitations; Angelos & testes hic & prauntes habent. 
Dr. Heins. exer. Sa. p. 370  The Women have not only the Angels as their Pattern, but also their Presence as Witnesses. And again, Non Christum modo sed & Angelos illius testes habent, qui sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi in Ecclesia, hoc est, Vigiles, quibus curae semper est, ut omnia decenter ac ordine ibi fiant & gerantur. They have not only Christ, but his Angel's Witnesses, who are those Watchers in the Church, to whom the care is committed, that all things be done there in decency, and in order. Besides, I find it observed by a Learned Doctor of our own, that the Jews of old, 
Dr. D. Featly in Locum.  as well as Christians, do agree in this, that the Angels are present at the Divine exercises of Worship, and are eye-witnesses of our carriage there: And so 'tis more than probable, that the Apostles Argument runs according to the then received opinion, and that which was never yet contradicted by Apostolical Authority: So that there is no need of pitching upon any strained sense, when the plainest (simplicissima expositio, 
Piscater 〈◊〉 Locum.  as one calls that sense we give) is both clear and evident.  
§ 10. Quest. 4. But why doth not Paul endeavour to draw the Corinthians from indecency in Church-Assemblies from the Presence of God, and Christ, rather than by an Argument drawn from the Presence of good Angels?  
Answ. The Apostle had urged them with God the Father, and Christ the Son, before, in that chapter, to dissuade them from irreverence. He named God as the head of Christ, and Christ as the head of the Man, and now to both these he joins the good Angels, which are always individual companions, and faithful Servants to God, and Christ, in the Worship they command; And all these, Paul in another place, 
1 Tim. 5.21  in his charge to Timothy closely couches in a few words. I charge thee before God, and the Lord Jesus Christ, and the Elect Angels, that thou observe these things. And here he 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 Public Worship, and Service of God. Sitting at Prayer. Sleeping at Sermons. Worshipping of Angels, all condemned.  
§ 1. HAving made good those two Positions, viz. That the Presence of God is set out by his Retinue of Angels; and that this Train or Guard of Angels is present in the places of Worship. They do sufficiently (I conceive) back and confirm my first Argument, produced to prove Gods special Presence in the places of Religious Worship. Before I proceed to another, I shall a little endeavour to wipe off that suspicion from this Truth, which as to many it may lie under, (viz. That the Angel's Presence in places and Assemblies of Public Religious Worship, is but an empty notion, a mere barren and jejune speculation) by pointing out some practical and useful inferences, which may be drawn from it.  
1. Hence we may see, that there are more witnesses of our irreverence in God's Worship, than we ordinarily are ware 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 Public Prayer. Those postures that are condemned, or not allowed in Scripture, are upon that account offensive to those holy and pure Spirits. Of this posture, thus Tertullian of old, contra Scripturam fecerit, qui in Cathedra, vel subsellio sedens oraret; He acts against the Scripture, who sits in his chair, or on his seat, while he prays. 
Ames Case of Consc. l. 4. c. 18. § 6.  And Ames in his Cases of Conscience tells us, that sitting (per se) of itself, is not a gesture of Prayer. (The limitation seems to be added to very good purpose, because sitting, by accident, may lawfully be gestu orantis, licet non orationis, The gesture of our praying, in case of sickness, or lameness, though not of Prayer itself, And the reasons he 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 sat before the Lord when he prayed. 
1 Chron. 17.16  And therefore sitting hath been approved of as a gesture of Prayer by the Scripture. To that of our Saviour, I answer  
1. That it was an Action pertaining to a Private Family duty, and no part of any Public Worship, and as to that I am apt to believe either standing or sitting may be lawful, in that occasional and ejaculatory Prayers may lawfully be made in such a posture as he is in, who sends them forth.  
2 The Jewish Table-posture was rather lying along, than sitting, as ours is, and we know that prostration hath been recorded as no indecent posture for Prayer. 
Schindl. Lex Pentagl. R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V Piscat. ●. ●.  To the instance of David's sitting when he prayed: I answer, That the Hebrew word for sitting, is often used to denote staying and remaining; Thus Piscator renders the word in that place, Mansit, scilicet don●c absolvisset, preces suas. He stayed before the Lord until he had made an end of his Prayer; So that notwithstanding these instances seemingly to the contrary, it stands good that sitting is not approved of in Scripture, and therefore it must needs be offensive to the good Angels, who are offended with any indecency in Public 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 slothfulness because of the Angels too. The reason or argument enforcing it is the same, because, as that was an high indeency, so also is sleeping and lazyness in the Worship and Service of God. What greater argument of careless and carnal minds, than men's sleepy drowsiness under God's Word? Must it not needs be a great offence to these Holy Spirits, to see some as solemnly compose themselves to sleep, as if it were one great part of that Homage and Worship, that is due unto God? Or as if they did verily expect, that God would deal with them, as with some of his servants, of old, that he would speak to them in a dream? It is a most lamentable temper, when men's 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 Physic, it may not only hinder its working, but destroy the Patient: Thus it is like to be damnable, to be frequently sleeping, when we should not only receive Physic, 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 downright laziness and sleepiness of the body too, under the Preaching of the Word. However we 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 we can well imagine, ruina animae, the destruction of the soul; and so must needs be very offensive to the good Angels, who do rejoice 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 Public Assemblies, yet neither there, nor elsewhere, are they to be made the object; of our Worship and Adoration. Though they help the Saints of God to worship him, yet they must not have that Worship themselves, because 'tis due only 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. We do not so assert the Angel's Presence, as to deny the Presence of God: And therefore 'tis little else than downright sottishness, and ignorance, that cries up Angel-Worship as a great Diana; and that makes any to own them, as Mediators and Intercessors, and Messengers to offer up, and carry our prayers unto Christ, which is to rob Christ of that Glory that is due to him, and incommunicable to any mere creature. For 'tis Christ alone that is the Angel, 
Rev. 8.3.  that offers up our prayers unto God. A full place to evidence the unlawfulness of Angel-Worship, Rev. 19.10. And I fell at his feet to worship him, 
Rev. 22.9.  and he said unto me, see thou do it not; I am thy fellow-servant, and of thy Brethren, that have the testimony of Jesus, worship God. Angels are at best but our fellow-servants, and God alone must be worshipped with a Religious Worship. 
Mat. 4.10  Thou shalt worship the Lord thy God, and him only thou shalt serve.   

CHAP. VII. God's Presence in Public Worship by his Word. The Word of God an Instrument of Conversion, Rom. 10, 17.1 Cor. 1.21. opened. Why Preaching of the Word is deemed foolishness. The Word reaches to the heart. It discovers secret thoughts, secret sins; answers doubts; yields suitable comforts. Two peculiarities of God's Word. Revealing Mysterious Truths. Pressing Practical Duties. The life of Faith. Heavenly-mindedness. Mortification of sin. Inward Humility.  
§ 1. 
II. Arg  A Second Argument to demonstrate God's Presence, is taken from the Word of God. Reading and Preaching the Word, are owned as two standing parts of God's Public Worship, and God's Presence is discovered in both. A King's presence (that is but finite in his person) is virtually there where his commands and proclamations are made known; much more is God (who is infinite in his Essence, and Immense in his Being) specially present there, where his Word is made known according to his command. As there is but one true Happiness, Eternal Life; one giver of it, God; One Mediator, Jesus Christ: So there is but one certain and infallible means of imparting of it, the revealed Will and Word of God: In the which, God shows his special Presence; and as both an Author and Finisher of every good thing for us, doth both begin and perfect all in the soul for its salvation. This, and the following Argument, I shall endeavour to prosecute in a more plain, familiar, and practical manner, and that God is present in and by his Word, will appear,  
1. In that the Word of God is the Instrument of converting souls. When men of unbelievers, come to believe by the Word, 'tis an evident sign of God's Presence with it. Faith comes by hearing, and hearing by the Word of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 10.17  This is such a word as is uttered by the tongue, flowing from the party speaking, and yet the Word of God, because such as he 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 attributed to the Word, as the next producing cause of it, not the principal, efficient, but only the instrumental cause. 
1 Cor. 1.21  It pleased God by the foolishness of Preaching, to save those that believe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preaching is here called Foolishness, not that it is so in its self, but that it is commonly esteemed so. How many now adays condemn it, and have cast it off, as solly to hear, and look on it as foolishness to Preach? and there is a double reason hinted at in the very word. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
1. Because 'tis unsavoury to carnal hearts, it hath no relish in it, so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, unsavoury; and the Latins use fatuus in the same sense, as fatuae maluae, unsavoury mallows. Thus the Preaching of the Word of God is a thing of no savour at all to very many; they want scientiam sapidam, that savoury, tasting, relishing knowledge, that Believers have, and so look upon God's Ordinance, of Public Preaching of the Word, as mere emptiness 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 foolishness to hear it; They do not profit by it, they will not therefore hear it.  
2. Because men's hearts are naturally rebellious against it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Hebraico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re●ellis Is. Casauh. Exer. 16. ' § 23.  For so a learned Author derives the word for Foolish, from an Hebrew word which denotes rebellious. When the Word of God Preached should command our hearts, they rebelliously do rise against it, and so condemn it as folly. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen. con. Cells. P 12. ed. Cant. Rom. 3.3, 4.  Well! let carnal hearts, and deluded souls think and say what they will, this foolishness of Preaching God hath appointed to save those that do believe. 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, because they do not believe. 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 only that do believe. Man's unbeleef does not make the Word of God of no effect. The Presence of God is sufficiently discovered to be with his Word, in that some by it do believe and are saved. If God and the Gospel, yea, if God in the Gospel, be hid to any, 'tis only 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 be truly said of those that perish under the means of Grace; Ye have destroyed yourselves. To clear this further, take that full place of St. Paul; I am not ashamed of the Gospel of Christ, 
Rom. 1.16.  for it is the power of God to salvation, to every one that believes, to the Jew first, and also to the Greek. Understand, hear the Gospel, read, preached, 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 Righteousness and Salvation through Christ. God's Power, and God's Presence, is abundantly manifested, by the Gospel in men's salvation. 
Calvin.  And they do plainly set God's Power at defiance, who do withdraw themselves from the preaching of the Gospel. The Arm of the Lord is ordinarily revealed in the conversion of souls, not in any secret revelations, but in the open preaching of the Word. This is the power of God unto salvation, and a convincing argument of God's Presence with his Word.  
§ 2. 2. God's Presence is discovered in his Word, in that it reaches to the very heart. It is God's privilege to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a knower and searcher of the heart: And if at any time the heart be troubled and affected with the Word of God, must we not needs say, of a truth, 
1 Cor. 14.24, 25.  God was present with his Word. 1 Cor. 14.24, 25. If all Prophecy; (that is, those that are in Office, and appointed by others for that purpose, which is clear from 1 Cor. 12.28, 29.) And there come in one that believeth not, or one unlearned, he is convinced of all, he 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 men's hearts, to judge them for their sins, and those thus wrought upon, must acknowledge God's special Presence in his Ordinances; such will say, God is in you of a truth. No greater sign of a barren, fruitless, and senseless heart in the things of God, than to condemn the Word Preached as barren and unfruitful; When any have been careless and did not profit under the means, they have sadly and uncharitably judged the Word itself carnal and unprofitable, when alas, Lapwing-like, they keep far enough off from the eggs of iniquity that are hatching within; they look not to their own hearts where all the fault lies. Oh! what thin Congregations should we have throughout this Nation, if all should throw off Ordinances, or be 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 fruitlessness, under the powerful Preaching, of the heart-searching, and soul-risling Word of God. Let us be sure to look well to the Word what it is in itself, and not what it proves by reason of our corruption; if ever we would have right apprehensions of the Preaching of the Gospel; and not undervalue and sleight the public 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  consideration.  
1. The Word doth discover men's very thoughts; take them in the fullest latitude, all sorts of thoughts. Have you not been sometimes at a Sermon, where you have plainly heard those very things that have been formerly working in your thoughts? Nay, have you not sometimes foolishly suspected, that some one or other hath told the Preacher your very state and condition, or else he could never have spoke so closely, distinctly, and directly to it? Lay by all such fond jealousies and foolish suspicions for the future, and know 'tis the Word of God that is preached to you, and this reaches to your very thoughts without the help of humane information. It is a discerner of the thoughts. 
Heb. 4.12.   
2. The Word discovers the most secret sins of men's hearts; Hath not the Word 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 public, 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 yourself? As I have known a very gracious Christian, when he heard fearfulness of the Devil, in secret Prayer, reproved as a great piece of our unbeleef, and that some were so fearfully miscarrying as to this, that they would sometimes start aside and look behind them, to see whether the Devil were not really present there or no; he told the Minister, that this was his very miscarriage, and withal thought that none had ever been thus foolishly fearful and guilty of that but himself. What made Felix to tremble when he heard Paul discourse of Temperance, Righteousness, and Judgement to come? Why 'twas the Word of God that he heard preached that came close to his conscience, and told him of his intemperance, and unrighteousness, that caused this colic in the conscience that produced this Aguish sit of trembling in the Noble Viceroy. When the Word powerfully rifles a man's conscience, and sets his bosom sins in order before his eyes, is it from Man, or from God? We must acknowledge, 'tis the Word of God, and not of man that does it; even that Word that reaches man's heart, and discovers those secret sins there, and this manifests God's Presence by his Word. What is it that makes the hearts of Kings to stoop, and their consciences to be startled upon the discovery of their sins, as saul's was, when Samuel told him of his disobedience to God? 
1 Sam. 15.24  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 Sovereigns, 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 Sceptres must veil, and yield obedience? And if the Word at any time produces such a fearful amazement in the heart of Majesty itself, must we 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. 
Rom. 7.7, 9  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 Commandment came, sin revived, and I died.  
3. The Word meets with, and answers the scruples of doubting souls; whence is this but from God's 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 Apostasy, 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 afflicted consciences. No cure for the Corrasives of the world, like to those Cordials of Comfort out of the Word. No plaster for a wounded conscience, like to the Balm of Gilead, purchased by Christ, and prepared in the Word, always to be found ready for the use of saving Faith, in the boxes of Gospel-Promises. It was the very design 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. 
Rom. 15.4  For whatsoever things were written afore-time, were written for our learning, that we through patience and comfort of the Scriptures might have hope. These are all matters of experience, and I dare appeal to the hearts of God's Children for the truth of them. Have you not had your thoughts discerned? your secret sins discovered? 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 men's hearts, and particular cases, than he is to create a world. Well! but though the Preacher cannot, yet the Word preached can; and this speaks God's 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 God's People are his Segullah, his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Peculiar People: So God's Word hath its peculiarities with it, which own God as the proper Author of it. Now there are both Mysterious Truths, and also some Practical Duties, that are peculiar to the Word of God.  
1. Some Mysterious Truths; such as these.  
First, The great Mystery of the Incarnation of Christ. Without controversy great was the Mystery of godliness, 
1 Tim. 3.16  God was manifest in the flesh.  
Secondly, That any should obtain Righteousness for their salvation, by imputation, when they are inherently sinful and unrighteous. For he made him sin for us, who know no sin, 
2 Cor. 5.21  that we might become the Righteousness of God through him.  
Thirdly, That sinners should obtain Life Eternal, by another's Temporal death, and suffering for a season. Who was delivered for our offences, and raised again for our justification. 
Rom. 4.25.   
Fourthly, That two natures should be united into one person, and that that person should be so worthy, as to make an expiatory Sacrifice, and full satisfaction to the offended Justice of God, for the sins of so many thousands as shall be saved. He is a Propitiation for our sins, and not for ours only, but for the sins of the whole world. 
1 Joh. 2.2  He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. 
Isa. 53 5  These are such Truths (many more might be named) that neither men nor Angels could ever have thought of. Yet these we preach and declare, these the Word of God clearly discovers; these are the very foundations of our Faith, Hope, and Eternal Salvation. Adam in innocency was unacquainted with these Mysteries; and now they are not men's inventions we preach, or a bundle of fallacies bound up in a little canting language, fit only 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 Religion in the practice of them) But the very mind, and the will of God revealed in his written Word, which is an evidence of God's Presence with that Word we 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 merely a life of sense, wallowing in the filthy mire of sensual lusts. The most raised Moralists, that have most refined understandings, but yet want grace, live only the life of reason at the best. The light of reason, the inward light of the mind, improved with rules of morality, may make us morally honest, but it is the Word of God that teaches us how to be truly gracious. This directs us to the life of Faith. And this is his Commandment (his Commandment, 
1 Joh. 3.23  by way of peculiar appropriation) that ye believe on the name of the Lord Jesus Christ. Here is the Alpha and Omega 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, 
Hab. 2.4  in the service of their Saviour. Neither is this an idle notion, or a mere speculation, 'tis the very life of the Saints practice, as we see by St. Paul. The life which I now live in the flesh, 
Gal. 2.20  is by Faith in the Son of God. What a poor character had this been of St. Paul's Christianity 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 me for; I am no sensualist, nor swearer, nor drunkard, nor adulterer, or profane 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 he was in his wretched estate of unregeneracy; Yea as touching the Righteousness of the Law he was blameless. 
Phil. 3.6  He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such an one, that in the judgement of others he could not be complained of, as a breaker of any Law; he was a strict Pharisee, a very exact observer of Gods Law. Yet how doth he esteem of these things which once he counted his gain, vers. 7. 
Verse. ●  But what things were gain to me, these I counted loss for Christ. The inside, the outside, the all of a Moralist, reaches no further, than the mere outside of a true Believer. I have sometimes thought that the Pharisees prayer, which describes his profession of Holiness merely by negatives, was a pretty exact character of that Religion, that is most exactly squared by the Light within. 
Quaker  God I thank thee (says the Pharisee) that I am not as other men are, Extortioners, Unjust, Adulterers, or even as this Pablican. 
Luk. 18.  Thus they ordinarily make up their Profession of Negatives, they are none of the debauched, profane, swearing rabble. Alas! what is all this to the Positive part of Christianity, to the life of Faith and Holiness, in a crucified Jesus, and depending upon his Righteousness for eternal salvation. Look but to the Positive Practical part of a Pharisees Religion, see how they are shamefully outstripped. Vers. 12. I fast twice in the week, 
Vers. 12  I give Tithes of all that I possess. Alas! what hopes of Heaven in the way of such a Profession, that leaves men far short of Pharisaical Holiness? When as our Saviour in his Sermon on the Mount, tells us plainly, 
Mat. 5. ●  Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Well! when all is done, the life of Faith, is the life that a true Christian must lead; that will bring him to Heaven. This the Word of God teaches, and this was St. Paul's practice, when he outwent his own former Pharisaical Holiness. 
Phil. 3.8, 9  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-mindedness. 'Tis the Word of God only directs us to this. 
●ol. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Set your affections upon things that are above, not upon things that are below. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To set our affections, implies 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 affections. Doth any Loadstone in the world, draw Heaven-ward except the Word of God? To mind things that are above, is quite cross to our natural inclinations, and our carnal desires. And if ever we are effectual in this duty, we must attribute it wholly to God's Presence in his Word, that sets it home closely and powerfully upon our hearts. Hence S. Paul, 
Phil. 3.2  Our Conversation is in Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Citizen-ship it is in Heaven. The Word 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 Word, he hath much of the Devil, and of the Beast in him; his very wisdom is both sensual and Devilish. Will 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 Word of God alone, that herein is like to water, which mounts up as high as its first rise: it had its Original from Heaven, and it rests not till it brings men's minds thither again, at present, and both soul and body too, of all true Believers at the last.  
§ 7. 3. Mortification of all the most hidden, and secret sins. 
Rom. 6. 1● Col 3.5  Let not sin reign in your mortal bodies, etc. mortify therefore your members that are upon the earth; that is, we must study how to repress and beat down all our corrupt nature, however it breaks out, whatever affections, or unlawful actions do arise, we must slay in their first rising. This is a peculiar injunction of the Word 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 ways of sin.  
Secondly, An avoiding all the occasions of sin, this keeps the heart from returning unto sin.  
Thirdly, A daily use of the best means to subdue sin, this helps us to a constancy in our purpose against sin, that we may prosperously go on in this work of God.  
§ 8. 4. Inward Humility of the mind. Be clothed with Humility, 
Pet. 5.5  1 Pet. 5.5. To make Humility the inward ornament of the soul, is only an effect of the Word of God, which no other Rules can reach unto. And herein the Word of God is no ways unreasonable, in this Rule for our inward soul-adorning. If we consider man, either as a creature depending upon God, or as a sinful 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 humane 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 ignorant 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 show of humility be made; if we own not the Word to teach us, our very humility will discover our pride. We may perhaps make a show 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 we discover our pride, in that we 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 nothing crosses it more than these. We 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 Kingdom. But the Word of God, which we read and preach, drives mainly at these, and so it evinces Gods special Presence in his Word, which is the promoter of such spiritual duties.   

CHAP. VIII. Practical Inferences from the second Argument. Teachers of the Word must not corrupt the Word of God. Hearers must own it as God's Word. And must receive it with Reverence. Mingle it with Faith. Practise it with Obedience. Avoid a curious pleasing of the ear. Both Teachers and hearers must highly prise it.  
§ 1. THe Presence of God being evidenced to be with his Word, we shall propound a few Practical Inferences, which do naturally flow from it.  
1. Hence Teachers of others, must learn to keep the Word of God they preach free from corruption, and adulterated mixture. Let Paul's practice be an eminent Pattern for imitation. For we are not as many which corrupt the Word of God; but as of sincerity but as of God, in the sight of God, 
2 Cor. 2.17 Pollux O●omast. p. 372  speak we in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word properly belongs to those that sell Wine, as Pollux observes. Now Hucksters of Wine are wont to corrupt generous Wine with base mixtures. And thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for deceitfully and craftily, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar in Aristoph. 103. recte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because of that corruption that is found amongst sellers of Wine; from whom the Metaphor is taken. The Apostle abominates this dealing with the Word of God. He does not adulterate it, by mixing any thing else with the pure Word of God; he 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which doth not only denote a corrupting of the word, 
Non quia a veritate deficerent, sed quod eam fucatam pro Ponerent, non ingenuina sua sinceritate. Calv. in L.  by the base mixtures of false doctrine, but also a putting a false gloss, a painted face upon the genuine Word of God. As many Teachers were wont to do in Paul's time, and too many at all times. Darkening the natural lustre, and innate radiency of the word of God, by the paint and flourishes of Rhetoric, deeming very little Power in the plainness of the Gospel, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 beautiful, think to mend the matter with a little paint. Thus many corrupt Teachers there were in Paul's time (and happy were we, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholiast. in Aristoph. p. 103. A. E.  if there were not too many such now adays) 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 Rhetoric; and accounted the simplicity of the Gospel, far from being any taking beauty amongst their curious Auditors, and therefore had always a varnish of their own, the enticing words of man's wisdom, as the Apostle calls it, to set it off withal. And thus they did prostitute the Gospel, for the gaining of applause, rather than winning of souls; for fawning a little credit to themselves, rather than fishing for the good of souls, and the glory of God. Paul he abominates, and detests such corrupt and deceitful dealing with the word of God; in neither sense did he dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to corrupt the Word of God. And that others might avoid it too, he hints a threefold Rule to be observed, vers. 17.  
§ 2. 1. They must preach with a right zeal for God. [But as of sincerity] He was so far from any secret sinister and by ends, that should cause the corrupting of the word of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Const. L.  that he dares lay his doctrine open to the very Sun beams, as the word for sincerity doth import: All he aims at, is to advance God's Glory, he hath no corrupt fancies to vent with Divine Truths, nor any popular applause, and credit 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 highly consistent with Gospel Sincerity.  
2. They must remember they are doing God's 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. Ministers are Gods Ambassadors, and they must be sure to keep close to their Master's instructions.  
3. They must remember, that when Preaching, they are set in God's special Presence, and therefore must not dare to vent any thing, but what they can be content to have Gods own judgement pass upon it. [As in the sight of God.] There is God's special Presence in the delivery of the Word, and would it not be an Act of very high presumption to give God the lie to his very face? And is it not a piece of extreme madness and folly, to study then to please men by our corrupt varnishing the pure Word of God, when by it we do not only displease God, but destroy Souls, and deceive ourselves 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 Thes. 2.13.  Ye 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 Word hath no Authority in itself, unless it be approved by the Church. 
Rob. Rolloc. in Loc.  Nam quid aliud hoc est, quam Verbum Dei quidem, non tamen ut Verbum Dei, amplecti? For what is this, but to embrace the Word of God indeed, but not as the Word of God? But if we would hear the Word so as to thrive by what we hear; we must hear it, and embrace it, as the Word of God. And to that end these four things must be done.  
§ 4. 1. We must hear the Word with due reverence and fear. 
Heb. 12.28.  Let us serve him with reverence and Godly fear. If hearing be any part of God's service, the argument urges strongly, that it must be done with reverence 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. 
Isa. 66.2.  What ever reverence is due to God, we must express it by reverencing his Word. Multi enim se Deum reverei & timere jactant, sed dum negligunt ejus verbum, 
Calv. in Loc.  simul se Dei contemptores esse ostendunt. For many there are who boast that they reverence and fear God, but while they neglect his Word, they do withal show themselves to be contemners of God. God invites such hearers into his Presence, as do tremble at his Word, and will be sure to make them welcome. vers. 5. Hear the Word of the Lord, 
Vers. 5  ye 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 be ashamed. We never tremble at God's Word as we ought, if we do not own God speaking to us in it.  
§ 5. 2. We must mingle it with Faith. If we would have the Word of God work effectually as Physic for our Souls, we must mingle it with Faith. 
Heb. 4.2.  The Word heard, proficed them not, not being mixed with Faith in them that heard it. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that denotes mixing, is a metaphor taken from a potion of Physic, according as the ingredients are, so it is either medicinable or mortal. If we hear the Word of God, and do not mingle it with Faith, we turn this wholesome potion into a cup of poison. The Word 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 liar, would he cease to be true who cannot lie. But the Word discovers its power and efficacy no other ways, than where Faith makes entrance for it into the Soul; So the Word is the Power of God, 
Rom. 1.  to all that do believe. And righteousness is revealed in it, but it is from Faith to Faith; where there is no Word, there can be not 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 revelations of the Spirit of God, as the Enthusiasts, and on both hands, (concordia discors!) without the written Word of God.  
3 We must practise it with obedience. We then let the world know, that we really own what we hear, and cordially embrace it as the Word of God, when we dare not but conform our lives thereto. But ye have obeyed from the heart, that form of doctrine which was delivered you. 
Ro● 〈◊〉 17.  We then evidence it, that God hath spoken to the heart, when we yield obedience of the heart, to the Word we hear.  
§ 6. 4. We must carefully avoid an immoderate eaten hunting after the pleasing of the ear. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes us receive truths many times because they are of such a man's stamping, and not because they bear God's image and superscription. And hence comes it that many respect truths because of their Apparel, as they, (of whom St. James speaks,) respected persons that had a gold Ring, and gay Apparel, when men in an ordinary Dress are neglected. Thus do not Gods Truths far the better many times, rather for the Rhetorical Dress, and neat Language they are delivered in, than for the Divine Authority they carry with them? We have many that can say, as they of old, I am of Paul, I am of Apollo's says another, (He is an eloquent man) another I am of Cephas, truths far the better for such and such men's 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 Public Ordinances at all. But of those that hear constantly how few are there, that say they are of God in all their hearing? Where is the man that cordially says, I care not how plain the truth be set off, I embrace it willingly if it be 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 profanely slight the Word Preached, would soon be enamoured with the love of it, when such evidences were given of God's Presence with it.  
§ 7. III Inference. Hence both Teachers and Hearers should learn, highly to prise the Word of God. Oh 'tis a token of God's special Presence. We may bless God we are not left without this token and witness of God's Presence amongst us. As God doth honour us with his Word and Presence, so should we honour him, with the practice of holiness, and the life of praise. Let us bless God, that he hath written his Word for our direction, and that he continues the Preaching of the Word for our instruction. O how glad would the Martyrs of old have been, with our freedom, of enjoying the public means of hearing the Word 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 profanely abuse, and others blasphemously undervalue, and wilfully contemn. It is a shrewd sign, that chose men are either downright Atheists, that will not own any such thing as God's Presence in his Word, or else gross unbelievers, that never had any experience of it in their own souls, that are so far from blessing God for the public Preaching of the word, 
Quakers.  that they count Preaching itself the greatest delusion, and the way of maintenance for Preachers, the greatest oppression in the nation. And though some of them are as much against Praying, as all are against Preaching, yet their constant practice and discourse speak them all unanimously to concentre in this their ungodly Litany, FROM PRIEST'S, and PREACHING, and PAYING TITHES, GOOD LORD DELIVER US.   

CHAP. IX. God's Presence in his Worship by his ministers. The truths of God must be heard though from ungodly Preachers. Ministers are Gods Ambassadors. Stewards of the mysteries of God. Four requisites in Gospel Stewards. Ministers are Co-workers with God. How God and man work together in the conversion of Souls, and production of saving Faith.  
§ 1. I Now proceed to a Third Argument to prove the presence of God in places of religious worship. Arg. 3 God is present in the places of his worship, by his Ambassadors, the Ministers of the Gospel. Ministers of the Gospel, as well as Ministers of State, speak the virtual presence of their Lord and Master. When God's Majesty will not suffer us to see his face and live. 'Tis God's mercy to speak to us by his servants the Ministers of the Gospel. And God's Ministers being engaged in God's work, do virtually speak God's Presence. As Mr. Calvin hath observed, 
Calvin in Deut. 18.17.  Deus certo praesentiae suae symbolo favorem erga nos suum testatur, quoties spiritus sui dolibus il lustrat, & in medium producit fidos probosque Doctores. That God doth give a signal witness 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 God's Presence, is this, because 'tis not their own, but Gods work they are about. We pray you in Christ's stead, be ye reconciled to God. 
2 Cor. 5.20.  A Minister pressing reconciliation unto God, to his Auditors, even to thee in particular, 
Aretius' in L.  facit praesentem Christum te habere, He makes even thee to have Christ present with thee. Christ cries aloud in the Sermons of those that are his faithful servants, the Ministers of the Gospel; and in hearing them, we hear Christ, and in rejecting them, we reject Christ himself. He that heareth you, heareth me; 
Luk. 10.16.  and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. Here 'tis plain and clear, that Christ by his ministers speaketh unto us, they are but Christ's Vicegerents, they sustain Christ's Person; And therefore he will have the Word of God by them delivered, heard so, as if Christ himself were personally present and did Officiate amongst them. We are not to look upon Gospel Ministers as mere men: 'tis true in themselves they are so, in their work they are not; for so we are to consider, that Christ speaks to us by them. Thus God sent Samuel to Eli with an unsavoury message, 
1 Sam. 3.11. etc.  yet Eli received this, not because Samuel spoke it, but because he brought God's message, as being God's Ambassador, and bearing his Person. It is the Lord let him do what seemeth to him good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It's Jehovahs' message, 
1 Sam. 3.18  but samuel's voice. Samuel speaks, but God is present; Let God do what seemeth good in his eyes.  
§ 2. This is so certain a Truth, that if the Minister be bad, yet if he preach the pure Word of God, we must receive the Word, because we 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 forbidden I should Apologise for any wicked and ungodly Ministers, to bolster them up in the least ungodliness or profaneness. I plead not (I say) for any wicked ones, 
See § 5. of this chap.  to be employed in the sacred work of an holy God; only to keep souls right in their duty. 'Tis not the person, but the office; not the man, but his Ministry; not his life, but his Doctrine, we are to look to. For as one observes very well upon Caiphas his propesying that year that he was High Priest, Joh. 11.51. 
Schmidius. Not. & Animad. in N. T. in Joh. 11.51  God oftentimes honours the Office, and so orders, that a wicked person in a good Office, may perform somewhat helping forward our Salvation. If God doth a good work by bad men, we must not reject the work for the persons sake, but we must rather embrace the good offered 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 he saith; He that receiveth you, receiveth me. 
Mat. 10.40 Verse 4.  Yet one of these was Judas Iscariot, who also betrayed him. We plainly see by Christ's own words, we may receive Christ by the Ministry of a Judas, a Traitor, I might say, a Devil: The expression 'tis true is harsh, but our Saviour fears not to speak thus of one whom he 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, He had ordained they should go out, 
An. Burgess soirit. refining. p. 504 Joh. 15.16  viz. in preaching, and bear much fruit, viz. in their Ministry. And Phil. 3. There were  Apostles who preached Christ out of envy. Supposing to add more affliction and persecution to Paul, which must needs be an high degree of malice and wickedness; Yet Paul said, he rejoiced that Christ was preached however, Which could not be if their preaching did not good. Thus we 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 me 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, morning and evening. They were Ravens, unclean by the Law of Moses, not Doves, yet Elijah refuses not the meat, because God sends them. 
Chemnit. Harmon. in Evangelia.  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 ungodly 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 thyself, so the food come from God. Elijah might have starved, if he 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 Minister's person. And indeed if this principle once prevail, That a Minister ought not to be heard that is ungodly; Though he preaches nothing but sound doctrine. It would lay a certain foundation for Separation from the outward means and Ordinances, 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 Minister be really ungodly or no, but whether he seems so to them; and if he 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 erroneous consciences make in the Church of God. A sad example of this may be seen among the Quakers, who upon the sorementioned principle, reject and throw off all the now Ministers in England, making no difference; because they are all ungodly, being all guilty of that great abomination, and sinful oppression of taking Tithes. How much better may we determine 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 Christ's 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 persons. Lo I am with you always to the end of the world. 
Mat. 28 20  Christ's promise was to the office primarily, secondarily to those that then were, and successively should be entered into it, to do Christ's service, and preach the Gospel, as the Apostles did. Go preach the Gospel, and lo I am with you always 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 we are upon, that God is present in his worship by his Ministers. Three things I shall add to clear this.  
§ 3. 1. Gospel Ministers are Gods Ambassadors; this speaks God's Presence by them. 
2 Cor. 5.20  Now therefore we are Ambassadors for Christ. The very office of an Ambassador, is to be but a Vicarius to another; He is a Proxy to his Master, and bears his person; who is sometimes thus described, Legatus est officialis, qui alterius locum tenet. 
Martin. Lex Philolog.  An Ambassador is such an Officer as supplies the place of another; thence called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that stands in another's stead. Thus the Ministers stand in Christ's stead. For  
1. As Ambassadors they act only upon Christ's Commission, None takes this honour upon him, but he that is called of God, 
Heb. 5 4  as Aaron was. 'Tis an honour to be employed as Christ's Ambassador, and none must take this honour upon them, but those that are called of God. Gospel-Ministers, that have Christ's Mission, and Christ's Commission, they in their Preaching represent Christ's Person.  
2. As Ambassadors, they deliver Christ's Message. God is present where his Word and Mind is declared. It is the Lord, says Eli, when Samuel speaks to him, because it was the Word of God he spoke 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, says God to Jeremy. 
Jer. 1.9.  They are Gods Words that God's Ambassadors do declare; therefore the Apostle Paul says, 
1 Thes. 4.8  He that despiseth, despiseth not man, but God. They are much mistaken, 
R. Rolloc. in Locum.  says Rollock, who in the preaching of the Gospel, think they have to do only with men, and not with God. The Apostle plainly confutes such. The man preaches indeed, but 'tis God's Word he delivers; and contempt of that, is not on man only, but mainly upon God himself. He despiseth not man, that is, not so much Man, as God.  
§ 4. 2. Gospel-Ministers are Gods Stewards; this speaks God's Presence. Let a man so account of us as the Ministers of Christ, 
1 Cor. 4.1  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, he 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. 
Is. Casa●b. exercit. 16. § 43  So had the Heathens their Mysteries; the Mysteries of Cybelle, who was termed the Mother of the Gods, in Samothracia of Hecate in many places; of Ceres, and Proserpina, in Africa; 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 he observes, Mirum dictu, & cogitatu horrendum, quantopere Satan olim, per illa quae dicebantur Mysteria, hominibus illuserat. It was wondrous to think, and horrible to speak, how much Satan heretofore had deluded men, by those things which were called Mysteries. Thus Antichrist too hath his Mysteries. The Whore of Babylon, hath Mystery written in her forehead, because her Kingdom is full of Mysteries. But these are the Mysteries of God, 
Rev. 17.5  that Gospel-Ministers are Stewards of. We speak the Wisdom of God in a Mystery. 
1 Cor. 2.7  The Word of the Gospel for salvation of souls, these Mysteries therein contained do Ministers preach. And without controversy great is that Mystery of Godliness, they are Stewards of.  
§ 5. Aristotle in his Economics requires four things in Stewards, all which are necessary requisites in Gospel-Ministers.  
1. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good skill and knowledge. Thus must Ministers be well skilled in the Word where the Mysteries of God are recorded. It's an ill Steward, that knows not how to use his Master's Treasure; for the best advantage: He wants a great requisite of a Gospel-Steward, that knows not where to find, 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 commendation of Carolostadius that at eight years standing Doctor; 
Amam. Aulibarb. Bibli p. 47  He never had read the Scriptures, but than first set upon the study of them. Another great Doctor and Divine being asked about the Decalogue, answered, he never had that Book so much as in his Library. Rare Stewards indeed of God's Mysteries, when they know not what they are!  
2. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonam indolem, a good temper. Hypocrisy is but an ill-becoming garment for a Steward of Christ to wear. Every Saint should have his garment died white in the blood of the Lamb, much more should Christ's Stewards; they should be clothed with the white Robe of Sincerity, to act unfeignedly for God's glory.  
3. They must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, constancy of labour, assiduity in taking pains. Thus Ministers must be labourers, if Christ's Stewards; they must give themselves to the things of the Gospel; daily labours in the things of God, make Ministers of a good conscience, ofttimes appear with no good countenance. There is onus, as well as honos 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Righteousness. Thus Christ's Stewards must be righteous, as well as learned and laborious. For a Bishop must be blameless as the Steward of God. 
Tit. 1.7  Life and Doctrine must agree, that he may not pull down with one hand, what he builds with another. Though I have formerly shown that hearers must not reject Gospel-truths', though he that brings them be ungodly; yet withal, Ministers must know, that if they are really such, of all other men they are the worst, and their condemnation will be the greatest. Let me leave with such, one Latin sentence, out of which they may easily pick plain English; 
Arrows. Tas. Sacra.  Pessima creaturarum visibilium est homo degener, pessimus hominum pseudo-Christianus, Christianorum vero pessimus, nequam Verbi Minister. The  particulars, are some qualifications of Gospel-Stewards; Christ is signally present in his Ordinances, when his Stewards are faithful dispensers of the Word.  
§ 6. 3. Gospel-Ministers are co-workers together with God; this speaks God's Presence with them. 
2 Cor. 6.1 1 Cor. 3 9  We therefore as workers together with him, beseech you not to receive the Grace of God in vain. For we are labourers together with God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Ministers are fellow-labourers together with God, in the doing good to souls, then certainly God is present in his Worship by his Ministers. 
Mark 16. ●0  They went forth and preached every where, the Lord working with them.  
1. Ministers do work together with God. Behold here is infinite condescension of God towards Ministers, that God, who can with one word convert and save souls, as well as create a world, yet should vouchsafe to admit men his fellow-workers for the conversion of souls. 'Tis true, 
Grotius in Ep. ad Philem. v. 10.  Dei opus est regignere hominem, 'tis God's work to regenerate and convert souls, but God pleases to use the Ministers as his Instruments in the work: And God by the secret grace, and virtue, and power of the Spirit, works in them, and by them: He joins 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 only speak to us after the manner of men, but also by the Ministry of men, 
Rom. 11.14  and that so, that they by their Ministry are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save us. Therefore  
2. The Lord truly works together with the Ministers. 
Mark 16.20  The Lord working with them. It is an high privilege only to be the Servants of God, in the work of the Ministry; but this is common to us with other Saints: But to be Fellow-labourens with God in the salvation of souls, this is a piece of singular favour God vouchsafes to Gospel-Ministers. The Angels are Gods Servants too, being his Ministering Spirits, but to which of the Angels hath God said at any time they are his fellow-labourers? Both ways 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 we are saved, the gift of God?  
Answ. 1. God is the principal cause, man only by the Ministry of the Word is the instrumental cause, and so God's glory, and man's duty, may very well stand together.  
2. In saving Faith, we must distinguish these two things.  
First, There is the knowledge of the things to be believed.  
Secondly, An assent of the heart to those credenda, or things to be believed.  
First, Then the knowledge of things to be believed, ariseth from the word preached by Gospel-Ministers. Gospel saving knowledge is not communicated now adays, by revelations, and immediate inspirations, but by the Word preached and heard. 
Rom. 10.14 See Rom. 1.16  How shall they believe on him, of whom they have not heard, and how shall they hear without a Preacher? Now Ministers are co-workers with God, because Faith depends on the Word preached by them, as a necessary Instrument, for its production, as to the knowledge of things to be believed.  
Secondly, As for that Internal Assent of the heart, whereby a Believer doth firmly apprehend, and comfortably apply the Doctrine propounded, of things to be believed; this ariseth from the habit of Faith infused by God's Spirit. The Doctrine of Faith, is preached and promulged by men, herein they are co-workers with God: But the habit of Faith, that is infused and implanted by God alone, without any concurrence of the Preacher; Thus it is the gift of God. Man propounds truths to the soul by his preaching; God by his Spirit makes us believe those Truths preached and propounded. Thus have I cleared the third Argument.   

CHAP. X. Practical deductions from God's Presence with his Ministers. The Minister's dignity. Their duty. As Ambassadors. As Stewards. As Co-workers with God. People must eye God and not men. Prize Gospel truths. Not be prejudiced against, nor undervaluers of Gospel Ministers. Good grounds for Ministers to Preach, and people to hear.  
§ 1. FRom this third Argument to prove God's Presence in Religious worship, as being represented by the Ministers of the Gospel; These practical deductions, might be prosecuted, and enlarged upon, which I shall briefly name, and come to the fourth and last Argument.  
1. It informs Ministers of two things.  
First, Of their Dignity; That God should set them in the Church, to represent the Majesty of Heaven. This ought not to puff up pride in Ministers, but to cause humble admiration of God's goodness, to honour their weakness so fare, 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 Ambassador: So God is affronted by any indignities that are offered to His Ministers. He that despiseth, 
1 Thes. 4.8.  despiseth not man, but God. Corinth was ruined by the Romans, for abuse of Ambassadors: And it were just with God to destroy any place or person for the contempt of his Ministers.  
§ 2. Secondly, it informs Ministers of their duty. God's Presence with them calls for a threefold duty from them.  
1. As Ambassadors, they must eye that mainly that God sent them about, viz. The salvation of Souls. We pray you in Christ's stead be ye reconciled to God. 
2 Cor. 5.20.  Here is the main end of our Preaching, and your hearing, that you may be reconciled. How then can any have so impudent a face, as to pretend they are sent of God, who make railing and reviling of others, to be their work, with a neglect of the salvation of Souls, and holding out the Word of reconciliation.  
§ 3. 2. As Stewards of the mysteries of God, they must be faithful. 
1 Cor. 4.2.  It's required in Stewards that they be faithful. That is, that they keep nothing back from the people of God, but discover to them according to their ability the whole council 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 faithfulness of God's Stewards is seen in these two things.  
First, 
Davenantius in Col. c. 1. v. 7.  that they seek God's honour, and not their own praise. He seeks the glory and honour of God, that speaks as the Oracles of God, that God in all things may be glorified through Jesus Christ. 
1 Pet. 4.11.  He seeks praise of men, that so speaks that he may please men, that he may fan to himself some praise from them, for his wit, eloquence, and learning. Of this hunting after vain glory, and popular applause, St. Paul with disdain enough thus speaks, 
Gal. 1.10  Do I seek to please men? For if I yet pleased men, I should not be the servant of God.  
Secondly, That to their utmost endeavour they promote the spiritual good, and eternal welfare of the Flock committed to their charge, by watching over them, preparing suitable food for their souls, according to their capacities and conditions, omitting nothing that is necessary, and doing nothing that is prejudicial to their salvation. An example of this we have eminently in St. Paul. 
1 Cor. 10 33.  Even as I please all men in all things, not seeking mine own profit but the profit of many, that they may be saved.  
§ 4. 3. As Co-workers with God. They must be diligent. If we work with God, we must be diligent in our employment, lest we ruin ourselves, as well as wrong other Souls, and dishonour God by our carelessness and indiligence. Prayer, Meditation, and Affliction, contribute much to the making of a Divine: The two former, speak that care and diligence that is requisite to the Ministerial Office, the other God uses as his lash to prevent laziness, and as a Spur to quicken to Duty. He that works together with God for the good of Souls, had need be very diligent, In that men must have more than Sermons to lead them: The visible Preach of Ministers lives, must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cooperate, and join in the work of drawing sinners unto God, or else will hardly prove successful.  
§ 5. II. Gods presence with the Ministers, teaches the people to eye God more, and men less, in the Ministry of the Gospel. It is an ill sign of a squeamish Stomach, not to take meat down, unless it be dressed by such an hand; And as ill a sign of a distempered heart, not to receive the Word cheerfully and readily, unless delivered by such and such Ministers. This we have by eyeing men more than God. Three directions.  
First, Own and prise 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. We must have truth in admiration for God's sake, and not entertain Gospel truths because we have the persons in admiration that do deliver them.  
Secondly, Let not prejudice against men's persons, cause in you a prajudice against the doctrine they preach. The best way is to keep all prejudices against any out of out hearts, the next is to throw them out suddenly, when we perceive they have cunningly crept into us. Prejudices, against Ministers if harboured in our breasts any time, will be very apt to make us contemptuous against God; And to contemn the truths of God, if upon any private grudge we condemn the party that brings them. It's weakness to entertain groundless prejudices against Ministers; but it is wilfulness 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 cheerfully.  
Thirdly, Let not the meanness of men's parts cause you to sleight or undervalue God's Ordinances. There are divers gifts, yet but one spirit. There is much of God's power seen in man's weakness. If good men are without great parts, they are without that great pride that does attend them. And then those Sermons that have only the plain trimming of Holiness and Humility, as most befitting the simplicity of the Gospel are most operative upon hearers. How ordinary is it, for great and learned Doctors, to leave their people mere dunces in Religion? Now others, what they want in learning and parts, God many times helps out by their tenderness of affection for the good of Souls, and this is ordinarily accompanied with God's blessing.  
§ 6. III. Gods Presence with his Ministers, affords good ground enough for Ministers to preach, and people to hear. Ordinances will continue, as long as Christ's promise continues, and presence with the Ministers, and that is to the end of the world. If any do absent themselves or would withdraw others, from hearing the Word publicly Preached, let them first prove that Christ's promise is out of date, then may we have reason to believe that hearing and preaching are out of date too. Till that be done, let us assure ourselves, that the enjoyment of Public Ordinances, and the Presence of Christ in them, is the only safe and sure way, for us to walk to the new Jerusalem in.   

CHAP. XI. God's Presence in his Worship, by the Holy Spirit. The Presence of the Spirit proved by sundry Texts of Scripture. The Word and Spirit go together. The teaching of the Spirit, no plea for Enthusiasm. The Word of the Gospel, the ministration of the Spirit. Ten Reasons grounded on experience, evidencing the Presence, and teaching of the Spirit in the Word.  
§ 1. THe Fourth and last Argument to prove the Presence of God in Places of Religious Worship, Arg. 4 is drawn from the efficacious, and powerful working of the Holy Spirit. The Spirits assistance is necessary in all duties of Gospel-Worship. As vital and animal spirits are necessary for all operations of life and sense in the body; so the Holy Spirit for works of the soul in all Gospel-duties. Before Christ's coming, the great thing under promise, and in constant expectation, was the coming of the true Messiah: After Christ's 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 Christ's Ascension. But what I have to speak to, lies 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 God's Worship, is the place of God's singular Presence. The Presence of God's Spirit shall be cleared, both by Scriptures, and Reasons, grounded upon undeniable experiences of the Children of God.  
§ 2. When God by the Prophet Ezekiel declared the promises of the Kingdom of Christ, he makes a gracious promise of his Spiritual Presence with them, Ezek. 37.26. I will set my Sanctuary in the midst of them, for evermore, that is, I will be present in my Grace, Word and Spirit, in their Assemblies, 
See c. 4. § 11, 14  and in their heart; of which Spiritual Presence the Tabernacle and Sanctuary heretofore were signs and pledges. And that this Presence of the Spirit is to be had and enjoyed in these times of the Gospel, will be evident from these following places. I shall begin with the Evangelical Prophet Isaiah. 
Isa. 59.21  As for more, 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 departed 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 joined his Spirit and his Word together. God hath left the footsteps of his bounty every 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 joined with the Word, because without the Efficacy, and Presence of the Spirit, the Word preached would be unprofitable. And the Word too must be joined with the Spirit, because as one observes, 
Calvin in Locum.  Est Satanae spiritus qui divellitur 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. We may have the Devil deluding, but no promise of Gods teaching, when the Spirit is pretended, without the Word. Now where are we to have this? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ourselves, to deliver his mind to us, that by that means, we 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 God's 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 contrary to the Word of God.  
§ 3. Another place of the same Prophet. 
Isa. 54.13.  And all thy children shall be taught of the Lord. God is wont to teach his children two ways, by the outward Word preached, and by the secret revelation of his Spirit, working by the Word: Now which is meant here, the Evangelist John, Joh. 6.45. shows us. The Father draws souls to Christ. But how? It is written, they shall be all taught of God. All God's children shall be clearly taught by the Spirit of God. The elect ones that are drawn home to Christ, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 
Mares. L. Com. Lo. 1. ss. 51.  For as one well observes, we 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 we should receive new revelations without the use of these outward means. We must so distinguish the Ministry of the Word, and the teaching of the Spirit, so as not to give the efficacious teaching of the heart, unto man who preaches the Word. For so the Prophet says, the Sons of the Church of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God. And as Augustine, 
Augustinus  Cathedram in coelis habet qui corda docet, He that teaches the heart is Doctor of the Chair in the New Jerusalem. Yet we must not divide and separate them, as if Gods teaching, and the Spirits teaching in Gospel-times, were without the Word preached. The Spirit of God teaches in the Church, and Ordinances there. Discipuli sunt Diaboli non Dei, 
Calvinus in Isa. 54.13  qui ordinem a Deo institutum repudiant, They are the Devils Scholars, and none of God's Disciples, who do reject that order that God hath appointed. We see these joined together, 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 Thes. 4.9.  As touching Brotherly Love, I need not write unto you; for ye 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 brotherly 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. He doth not so speak, as if they that were taught of God, had no need of the Word. But only thus much he intends, that when once the Spirit teaches in the Word, there is less labour on the Ministers parts to teach, than where the Spirit hath not taught at all. And truly woeful experience doth demonstrate this. A gracious 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 needed only the very mentioning of the duty of Brotherly Love. But what ado have we, to beat a Gospel-Truth, into the head, or heart, or memory, of a carnal wretch? Gospel-truths' are hidden Mysteries, dark say, obscure parables, to natural hearts: They cannot apprehend what they mean, and whither they tend ordinarily. Or suppose a Minister hath been beating a long time upon such Truths, possibly a carnal man's understanding, may under the preaching of the Word, obtain the common work of Illumination, and he 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. Man's preaching may fill the head full of notions, but the Spirits teaching must fill the heart with real notions of grace and goodness towards God. As long as you hear only with the hearing of the ear, the Word preached profiteth not; but when you are taught of God by his Spirit, than the Word gets within you into your very hearts.  
§ 5. Look also into that place of John; It is the Spirit that quickeneth, 
Joh. 6.63  the flesh profiteth 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 obtain you life. All that I have done or suffered, in the flesh, is worth nothing to purchase life and salvation, unless I were God as well as man. 'Tis the Spirit that quickeneth; my Deity, as I am God, that makes me capable of obtaining life for souls, by offering my flesh a sacrifice to Divine Justice. And the words that I speak unto you, they are Spirit, and they are Life] The Word of Christ is the Instrument the Spirit maketh use of to beget life in the soul, by working Faith. Christ's very Sermon could do no good in order to the producing of life in the soul, were it not accompanied with the Spirit of Christ.  
§ 6. I shall only hint at one place more. It's very observable, that St. Paul calls the Gospel, The Ministration of the Spirit, 
2 Cor. 3.8  because of the Spirits Presence with the Word, and because it hath the efficacy of the Spirit joined with it. For the understanding of this, observe a twofold opposition betwixt the Law and the Gospel.  
First, The Law is called the Ministration of the Letter, the Gospel the Ministration of the Spirit. The Law is called the Ministry of the Letter, because whilst it commands or forbids us any thing, it affords no inward strength at all, whereby the heart may have an inward obedience wrought in it; but only propounds the external command, 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 we 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 Ministry of Death, the Gospel the Ministry of Righteousness and Life. The one the Ministry of Death, because of the Letter, for the Letter killeth, whilst it giveth no inward strength or assistance, to yield obedience to those commands it lays upon us; and so the flesh and corrupt nature is more and more provoked, and becomes more obnoxious 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 believing soul. This made Paul say, 
Gal. 2.20  the life which I now live, is by Faith in the Son of God. Take a Christian without Faith, and you do unchristian him, he 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 showed by Scripture. The next thing is to show 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 God's Children, that have excellent Teachers, yet pray for the opening of their eyes, and spiritual illumination? It is from their sense and sight, of the want of the Spirits teaching, to be superadded to the preaching of men. Though David had Nathan and Gad, excellent Teachers, yet he begged of God, that he would open his eyes, that he might see the wonderful things of his Law. All the light in the world cannot make a man see, if he want a seeing faculty. The most raised Preaching can do as little good to the souls of men, if they have not spiritual eyesalve bestowed upon them, to open the eyes of their dark understandings. Barrenness in Prayer, is seldom without unfruitfulness in hearing, because they seldom 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 remain in their unbeleef? Was it not because they only heard the Word of Christ, but had not the Spirit of Christ going along with it? How blind were the Jews, even after Christ brought light into the world? They loved darkness rather than light, because 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 become 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 we see, many believed not. You may be ready to think the Ministers preaching, foolishness, as many do; yet many have been converted by their teaching. Is it not strange, that ever any that heard Christ, should go away unconverted, 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 Spirit, and that makes it effectual.  
§ 9 Qu. 3. What made Peter so successful in his Ministry, that at one Sermon he converted three thousand souls? 
Act. 2.41  And yet we 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 Christ's 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 Christ's Sermon takes with the people. From vers. 16. to vers. 31. 
●uke 4.  Is not this joseph's Son? Instead of looking well at the Doctrine, they fall a cavilling at the Person; a poor, mean, inconsiderable fellow, a Carpenters Son. He was then upon as precious matter as any in all the Book of God. He told them, what he came into the world for, it was to do good, and to save souls, vers. 18, 19 Enough to have melted the hardest hearts, and humbled the proudest sinners, if mere words would have done it; and 'tis said, they all wondered at his gracious words, vers. 22. Well! but see the issue of all. Vers. 28. They were filled with wrath. Verse. 29. They thrust him out of the City, and endeavoured to tumble him down the Hill. You see here, their good will to Christ, notwithstanding all his pains and preaching. He came to break their hearts, and they in recompense would have broke his neck. He preached to save their Souls, and they would have taken away his life. Certainly if Christ had so bad success, than Peter who denied his Master, would have had far worse, if worse could be had. No such matter! There was the Spirit poured out, and did powerfully set home the Word by Peter's ministry, which Christ was not pleased to let work powerfully, 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, 
Acts. 2.37  they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles; Men and Brethren, what shall we do?  
§ 10. Quer. 4. What makes the same Preacher, successful at one place, and not at another? Only this, that God accompanies his Word, with his Spirit at one place, and not at another. We may suppose, the same Word Preached, to a different people, to a very different event. The one mock, rail, revile: The other, prove humble, meek, yea true converts. The Word is the same, all men by nature, have the same vileness in their hearts, and opposition to the Word, and truths of the Gospel. The difference than lies, in the presence of the Spirit of God. And now, that God is not always 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 always be present with the Word, to render that which we hear, truly and really effectual to our souls.  
§ 11. Quer. 5. What makes the same truths, heard by the same man, at several times, produce different and several effects? Is it not wholly from the Spirit of God? One hath often heard of Christ's death and passion, and sufferings for mankind; of his tenderness, love, and compassion, for the good of lost, and undone souls: And this perhaps, he hath not only once, or twice, but many times heard, and yet no profit. He can still boldly sleight Christ, carelessly neglect his soul, and highly contemn the Gospel, that offers him Christ, and salvation by Christ. At another time perhaps, this makes him quite another man. Is Christ dead for me, 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 me out of Hell, and shall I slight his infinite condiscension of love, follow sin, and vain lusts upon the earth, and sink into Hell and ruin at the last? What makes this great change, upon hearing the same truth, is it not God's 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 temper, education, profession, and the like. Yet the Spirit works on the one, and not on the other, and that makes the difference.  
§ 13. Quer. 7. What makes men of the same age, living under the same powerful ministry, to be 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 men's 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 he listeth, bloweth also when he listeth, on some sooner, on others later.  
§ 14. Quer. 8. What makes the same truths, working conversion in divers persons, work not one, and the same way? But in one it causes many terrors, and in another sweet Gospel melt of Soul, and both by it, are brought home to Christ. It is certainly to be resolved into the Spirits arbitrary working upon the soul, in order to conversion. Conviction of sin, is necessary to every man's conversion, but terrors are not. The spirit works the former, more or less, in all; But the terrors 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 divers 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 terrors, and others by a Gospel sweetness, and pouring in much comfort, at first conversion.  
§ 15. Qu. 9 What makes the Gospel Preached, to be 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 hardness of their own hearts, and the Spirit comes powerfully with the Word unto the hearts of others. In a plain and powerful Sermon, Christ stands at the door, and knocks at the hearts of all, that hear it in a Congregation. Now the Spirit, that hath the Key of men's hearts in his hands; opens some, and lets others alone, locked fast up, in their impenitency and unbeleef. Thus God opened the hearts of Lydia, and the Jailor: And others again, go to Hell unconverted, perhaps unconvinced, from under powerful Preaching. Of whom I say, as St. Paul did. If our Gospel be hid, 
2 Cor. 4.3  it is hid to them that are lost.  
§ 16. Qu. 10. What makes divers truths set home upon divers men, produce one and the same effect? Is it not from the Spirit of God, that different truths should be set home, in order to Conversion? If in the Word only, why not the same portion of it, always a means of conversion; But we see one place, for one, and another place, for the conversion of another. 
Fr. Junii vi●● p. 11. c. 2.  Junius reports it of himself, that he was converted by reading the beginning of the first chapter of St. John's Gospel. Austin after his hot fits of Lust, Hears an Echo sounding in his ears. Tolle & lege, tolle & lege. Take up the Book and read. Hearing a voice but seeing no Person, he presently takes up the New-Testament, Reads Rom. 13. Not in Rioting, and Drunkenness, not in Chambering, and Wantonness, and by this Scripture brought home to God. Luther was first wrought upon, by Rom. 1.17. Therein is the righteousness of God revealed, from faith to faith. This now must needs be the work of the Spirit, which can produce one and the same effect, on divers Subjects, by different Truths.   

CHAP. XII. Quest. How does the Spirit teach? Removendo. Removing impediments, unwilling to be taught. Fleshly lusts. Pride. Curiosity. Five ways Satan promotes Curiosity. Suggerendo. Suggesting Gospel Truths to the Soul. 1. John 2.27. John. 16.13. Expl. Illuminando. By enlightening the mind. Ephes. 5.8. Opened. Inward light of the Saints stated. Corroborando. By strengthening the Soul. Recolligendo. By raising Truths. Heb. 2.1. John 14.26. Explained.  
§ 1. HAving showed 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 ways.  
1. Removendo, by removing of Impediments. Before the Spirit of God, doth fully dispatch his work, he removes all hindrances and impediments out of the way. Though the Spirit of God be not the natural Agent, yet herein he much resembles them. They remove hindrances, ere they finish their work, or can effectually complete 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 hindrances of our learning be removed. Four Impediments removed.  
§ 2. 1. An unwillingness to be taught. Job layeth down the character of a wicked man. Therefore they say unto God, 
Job 21.14  depart from us, for we desire not the knowledge of thy ways. Observe here the particle Therefore; it refers to the foregoing verse. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They spend their days in wealth, or mirth, the word denotes both, or whatsoever may be deemed, 
Bonum juaundum.  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 knowledge of his ways, that is, of those ways, that God would have them to walk in. They are willing to be rich, but unwilling to be holy. They are forward, to entertain 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, we care not for thee, we desire not the knowledge of thy ways. 
Mercerus in Locum.  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 grossly profane, as to say this openly, that they care not for saving knowledge; yea but this is in their hearts, they are unwilling to be taught; They love folly, 
Prov. 1.2  and hate knowledge. Now this is that the Spirit removes, as a great hindrance of knowledge. What Master can do good on any Scholar, that is wholly averse to his endeavours, 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, 
Prov. 1.23  I will make known my words. 'Tis the Spirit of God, must remove our unwillingness to be taught, or else we shall still be blockheads, and dunces, in the School of Christ. 
Psa. 110.3  Thy People shall be willing 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. Veniunt ad candida tect a columbae, Doves come cheerfully, to white and clean houses. The Spirit of God, 
Ephos. 4.18, 19  the Dove of the Gospel, abominates impure, unclean, and unchaste souls. In Ephes. 4.18. We read of those that are darkened in their understandings. Verse. 19 gives the reason. They gave themselves up to lascivionsness, to work all uncleanness 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 natural 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 devilish proud; this was the very sin of the Devils. Knowledge puffeth up. 
1 Cor. 8.1  Now the Spirit of God must make us humble, ere we shall be taught by him. A proud Christian, seems to be a contradiction, when as all things in Christianity administers matter for our humility. So that the Spirit, must first remove our Pride, ere he will make us Christians indeed.  
§ 5. 4 Impediment, is Curiosity. Curious inquirers, have always lain 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, 
John 21.22  that he tarry till I come, what is that to thee? follow thou me. A full example and instance we have of it, Act. 1.6, 7. All the Disciples being together, they asked Christ, Lord! wilt thou at this time, 
Act. 1.6, 7  restore again the Kingdom unto Israel? Vers. 7. And he said unto them, It is not for you to know the times or the seasons. The reason why our Saviour always checks this humour of Curiosity, is because the great indulgers of this, are most times neglecters of matters of necessity. This is plainly hinted at, and Curiosity itself reproved, and condemned in that place of St. Luke. 
Luke 13.23, 24  One asks of Christ, Are there few that be saved? What a curious question is here? What profit; if it should be known? or how could this advance 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 straight gate. As if he had said, what is that to thee, whether few or many; here is your work, if you would be saved, you must strive yourselves, to enter in at the straight gate. Be rather conscientious in practice, than curious in your inquiries; this is the way to bring you to Heaven. This is the most dangerous Engine, the Devil uses to undo souls withal. 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 knowledge: And the Devil sees they are in good earnest for knowledge; they hear, and read Scriptures to get knowledge; then he strives to turn them to vain inquiries, and curious speculations, that so, if they will be knowing, he may keep them busied about unprofitable curiosities, contrary to the saving knowledge, taught by the Holy Spirit of God.  
§ 6. Five ways Satan promotes Curiosity, to prevent saving knowledge.  
First, By putting us upon enquiring after those things, which God hath not revealed. 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 he created the World; he told him, he was making Hell for such curious inquirers into God's 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 endeavour to be wise beyond Gods revealed will.  
Secondly, By making us industrious to inquire after those things that nothing concerns us. As when any are busying themselves about the Apostasy of the Angels, and searching after reasons of the irrecoverableness 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 studying after the knowledge of things less necessary. As when one should devote, and immerse himself wholly in the searching into the circumstances of Worship, and the ceremonies of the Church, and in the mean while, neglect the studying the very Articles of the Covenant of Grace.  
Fourthly, By putting us upon studying the more difficult places of Scripture, neglecting those that are most for edification. When one reads the Revelations of St. John, more than his plain Epistles. The Devil knows he is no loser, and the curious soul but a little gainer, if he can but persuade him to be always poring upon daniel's Prophecies, with a neglect of David's Psalms. If he can but put him upon reconciling difficult Scriptures, and neglect mortifying unruly lusts, and the quickening 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 Curiosity-hath driven those of the Socinian persuasion, 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 measure of humane reason. There is reason for us to believe it, if God says it, and to practise any thing if we 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 always 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 formerly taught us; I shall show further from John 14.26. § 11. There may be new suggestions 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 believing souls, and in this sense we are to understand those Scriptures, which speak of the teaching of the Spirit of God.— Ye need not that any man teach you, 
1 John 2.27.  but as the same anointing teacheth you of all things, and is Truth.— Not that we need not a Ministry, but he speaks comparatively, you shall not be so helped by any instructions without the Spirit, as with the Spirit. The Spirit 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 attain to. But 
The Spirit teaches 


1. All things needful for salvation of the Soul.  
2. All things needful to life and godliness, 2 Pet. 1.3.  
3. All things needful to our places, callings, and ages.  
4. All things needful to preserve us in the way of Gospel Truth, against error 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. 
John 16.13.  This promise primarily belongs to the Apostles. Secondarily to all Believers. Three things promised 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 matter of Doctrine. Three things also promised to all Believers.  
First, Mediate illumination, teaching Truths by the Spirit of Truth, in the use of the means of Grace.  
Secondly, Knowledge of all Truth's necessary to salvation.  
Thirdly, Infallibility too, so far forth as they adhere to the spirit teaching in the Word, otherwise God's dearest Children may be overtaken with errors.  
§ 8. III. Illuminando, By enlightening the mind. There must not only be an object presented, and the light of truth without, 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 we are enlightened of the lord Ye were sometimes darkness but now are ye light in the Lord. 
Ephes. 5.8.  The Ephesians while unregenerate, were mere darkness, but after conversion they are truly enlightened, 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 we must own and commend to all, viz. Light in the Lord. Light that comes in, after darkness (that speaks unregeneracy) is expelled, we must walk as Children of this light. [Light in the Lord] None truly enlightened, but those that are in Christ. Out of Christ, the highest light, is mere darkness. There is no true light, that leads to salvation, but what comes from Christ the Sun of Righteousness. And this is not in every man by Nature, but conveyed only to some, by the Spirit of God, who is called the Spirit of Wisdom and Revelation. 
Ephes. 1.17.  Gospel Light in the soul, that leads to salvation, is the benefit of Christ's 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 darkness, have seen a great light, 
Isa. 9 Avenari. Lex Hebr. Mal. 4, 2.  they that dwell in the Land of the shadow of death, upon them hath the light shined. Some observe that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shine, hath great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal. It holds true here, the light of the Gospel, is an healing light, where ever it comes. All men lie sick in sin, and ignorance till this light recover them. No soundness in the Faith, without a clear discovery of this light. And it is worth our observation, 
Luk. 4.18.  that healing of the broken hearted, and recovering sight to the blind, are both joined together, and both as the effect, of Christ's undertaking his mediatory work. If Christ's as God, enlightens every man that comes into the world, with the light of reason, yet we must not therefore believe, that Christ enlightens every one by saving Grace, as he is Mediator. 'Tis true, all that are savingly enlightened, are enlightened by Christ and his Spirit; yet there are many, that are never enlightened. Yea, and of all those, that are thus savingly enlightened, time was that we might say of them, Ye were sometimes darkness.  
§ 9 What hath been said, may sufficiently serve to answer any, that would be satisfied, about that inward Light, so much spoken of now adays, 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, called in Scripture, 
Prov. 20.27.  the candle of the Lord. According to which, every man hath some seeds of the knowledge of good and evil. This is the light of man's natural Conscience. 
Rom. 2.14, 15.  This light serves to many good uses, but not to bring Souls to Heaven.  
Secondly, Every true Saint, one that is regenerated truly, by the Word, and Spirit, hath an inward light of the Spirit, the light of Grace. This is light in the Lord. According to this, 
Ephes. 4.8.  a Saint hath his Conscience savingly enlightened. This light is not only useful, but necessary, to all true Christians, in their life here as Christians, and will bring them to Heaven at the last.  
Thirdly, There is a middle light, betwixt the light of Nature, and the saving light of Grace, that is the common work of the Spirit, called illumination too, which many in the visible Church do enjoy, and yet are reprobates. According to this, 
Heb. 4.6.  men may have an awakened conscience. This light may be useful to others, but it will not advantage a wicked man at all, if he go no further than this common work.  
Fourthly, No man that receives inward saving light of the Spirit, but was first in great spiritual darkness. Thus S. Paul saith of the Ephesians. Ye were sometimes darkness, but now are ye light in the Lord. 
Ephes. 5.8  So that it must needs be a very gross mistake to think that any, a far greater, to assert that all, are born with this inward saving light. And our Saviour was much overseen, in sending Paul to open men's eyes, and to turn them from darkness to light, 
Acts 26.18  by preaching of the Gospel, if so be they had this Light by Nature. We grant, you see, and if need were, would sufficiently prove with undeniable Arguments a Light within, yet not such as many ignorantly enough plead for. 
Vide Fr. Junium de Theol. vera. c. 16. expl. ss. 32. T. 1. p. 1414.  Let others therefore, sit down and embrace that so much admired Darling, of an Inward Natural, yet saving Light in all; we know 'tis but a Changeling, and not the genuine offspring of the Spirit of God. Much like that Strumpet-Goddesse of the men of Ephesus; Great is Diana of the Ephesians. But in St. Paul's Language, it proved a great cry about nothing. For, says he, We know that an Idol is nothing.  
§ 10. iv The Spirit of God teaches Corroborando, by strengthening the mind and understanding. The mind of man is full of weakness, as well as darkness. The Spirit of God, in his teaching, brings not only light, but also strength to the souls of God's Children, Paul prays, that they may be strengthened, 
Eph. 3.16.  with might, by his Spirit, in the inward man. The inward man, the soul of a Saint, is the chief object of the Spirits care. For the outward man, that is many times weak and vile, but the Spirit, comes by his teaching to renew, and streng-then the inward man, that though the outward man decay, yet the inward man may be renewed, strengthened, and confirmed day by day. And if any shall inquire how God by his Spirit, doth strengthen the minds of his Children. 
Fr. Junius de Th. vera. c. 12. p. 1403. T. 1.  A learned and judicious Divine, gives this solid satisfaction, to his inquiry. Whatsoever power is implanted in man by nature, to apprehend, that God by the power of his Spirit doth so possess, that to those gifts of nature, he conjoins the gifts of his grace, that are answerable to them. For to the Principles that are naturally placed in the understanding, he superadds, the Principles of Grace: To Reason that arises out of those Principles he conjoins the increase of his Divine Light. To the Conclusions and Determinations, which reason hath attained to by the most imperfect light of nature, he superadds supernatural and most perfect Demonstrations, out of which heavenly Knowledge may be raised in the minds of godly men. To conclude, he 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. Man's memory is very slippery, especially as to Divine Truths, very apt to let them slip, and leak thorough. Therefore we ought to give the more earnest heed to the things that we have heard, lest at any time we should let them slip. 
Heb. 2.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lest we let them run out, as leaking Vessels are wont to do. Or the Metaphor may be taken from Paper that lets letters sink in, and the Ink run abroad, that they cannot be distinctly read. Thus Divine Truths, either leak out, or run abroad, that they prove useless to souls at the greatest need. Now the Spirit recollects, and brings in Divine Truths, upon several occasions, as may be most for the souls advantage. He shall teach you all things, and bring all things to your remembrance,  I have said to you. 
Joh. 14.26  Here is one admirable advantage of Gods teaching by his Spirit, that when the Word comes only to the outward ear in hearing, yet God's Spirit can set it home afterwards, and make it effectual for comfort, or counsel, or quickening, as his Children want it. The Apostles heard our Saviour himself preach, yet our Saviour's words, without his Spirit, would work no comfort or benefit to their souls. Again, the Spirit shall teach, and be their remembrancer, yet observe it, our Saviour sticks close to the Word, Whatsoever I have said unto you, 
V Chamier L. C. l. 1. c. 7. in fine.  that the Spirit shall teach you again. If any will pretend that they are taught by the Spirit of Christ, and yet will not stick closely to the words of Christ, this very place will prove that 'tis but a delusion.   

CHAP. XIII. Quest. What are the qualifications of the Spirits teaching? Answ. He teaches fully, pleasantly, seasonably, certainly, 1 Cor. 2.4. expl. Profitably, in that he teaches, practically, and particularly. Gradually; The Spirits gradual teaching, brings in no New Lights objective. The remarkable Vision of five Lights noted.  
§ 1. I Now proceed to the second Question propounded, to clear the Spirits teaching.  
Quest. 2. What are the qualifications of the Spirits teaching? The full answer to this I shall give in, in these seven following particulars.  
1. The Spirit teaches fully. God's Spirit never teaches fouls that he undertakes, with half teaching. He does not make men to be almost only, but altogether Christians. Should the Spirit of God open one eye only, and leave the other blind, the Devil would have great advantage, he would always strike men on the blind 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 Child of God, he is so wholly ignorant of, that the ignorance of it will cause his eternal damnation. This is the great work of the Spirit of God, to make the soul acquainted with the deep things of God, which are kept hid from the world, and worldly men. 
1 Cor. 2.9, 10, 11, 12  None but the Spirit of God is fully acquainted with those Truths, that concerns our salvation, and therefore the Spirit alone can fully discover them to the soul.  
§ 2.2. The Spirit of God teaches pleasantly. Matters of Divine sense and feeling, carry much of a secret pleasure with them. No such real and solid pleasure in all the world, as that which a gracious soul finds, in the experimental discoveries of Gospel-truths'. 'Tis sensual and swinish pleasure, which men take in following sinful ways. But the only 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 ways of holiness do afford. A tincture of pleasure carries the soul far in its operations. Men would never run on headlong in ways of wickedness, were not pleasures laid as the bait to allure them. Now what is it makes many souls to quit their comforts in this life, their friends, their estates, their liberties, yea their lives themselves, rather than part with those Truths the Spirit hath taught them? Only this, they apprehend a greater pleasure in owning them, and sticking close to them, than in all other things in the World. What makes Duties and Ordinances, irksome and tedious to carnal hearts, but delightful to gracious souls? '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 he is under the teachings of God's Spirit, by that pleasure, and delight, and content he takes in the Ordinances of God. Gracious souls cry, oh let us go up into the house of God, when will Sabbaths, and Sermons, and Ordinances come, that our souls may be refreshed with them. But worldly minded men cry out as they did, when will the Sabbaths and New Moons be over? when will Sermons, and Prayers, and Reading be done? Alas! they take no pleasure at all, no delight, and therefore care not whether they enjoy these mercies or no; or if out of formality they wait upon the Ordinances, they care not how soon they are done. Custom carries sinners upon duties, conscience puts the Saints upon them. Formality and Hypocrisy makes the one, true delight and pleasure makes the other, go thorough with them. Moses, when he came out of the Mount from God, his face did shine. Thus, when gracious souls come from Gospel-duties, their hearts shine, they are filled with unspeakable joy and pleasure.  
§ 3.3. The Spirit teaches clearly. Christ spoke while he was upon the earth in parables, and proverbs, but after his Ascension, and the Spirit was poured out, 
Job. 16.25  he than teaches plainly, and clearly. Spiritual teaching is the plainest and clearest teaching in the world. According to the diversity of Lights, there is a great difference of sight, in point of clearness. One man sees an object by the Moonlight, another by a Candle-light, but he sees most clearly, that takes a view of his object by the light of the Sun, when it is riding in its noonday glory.  
A true Christian sees divine things not only by the dim light of nature, nor merely 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 believers soul, without whose light they would be wholly undiscerned. The words of our Saviour in the forecited place are very remarkable. The time cometh when I shall no more speak to you in proverbs, but I shall show you plainly of the Father. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plainly, 
Schmidius N & Animad. in N. T.  as one observes, it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a discovery of all things, q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things by the Spirit are manifested, even the most hidden things of God. Three things go to a clear discerning, the Object, the Visive faculty that is stated in the eye, and the Medium, or mean thorough which we see, all must be clear, and then there is a clear discovery made. Thus the Holy Spirit plainly reveals the counsels of God in the Word; there's the Object, then opens the Judgement to discern it, then clears all the Mediums, the Means for conveyance of those objects to us. And because a due distance is required in spiritual, as well as bodily seeing, the Spirit brings Divine Objects home to the soul in particular, and so they are the plainer and clearer to the understanding. Thus the Spirit of God is a clear instructor, no man need be taught more clearly.  
§ 4.4. The Spirit teaches seasonably. The wisdom and goodness of the Spirit of God, is much discerned in his seasonable teaching of souls. To speak in season, is an high piece of wisdom; words spoken in season, are like Apples of Gold in pictures of Silver. His goodness appears too, in that he 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 seasonably is God's 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 he was preaching, he was suddenly carried from his Text, he knew not how, to speak against the Manichees. A little after one meets him, and thanks him for that discourse of his, it was a means of reclaiming him from those errors he was preaching against. 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, sometimes, proves a diversion in some men's 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 beforehand) 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. 
Luke 8.41  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 he 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, he 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 he is directed forward to raise and quicken those that may be overtaken with deadness, and dulness. This occasional, and providential 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 one's 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 God's Spirit, that directs all for the best advantage of God's Children.  
§ 5. 5. The Spirit of God teaches certainly. A Child of God is not lead by mere conjectures about the things of God that he 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 conjectures at their good estate. But the Spirit 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, 
2 Cor. 13 5  unless they could have known this certainly? What made Calvin, and Perkins, and many others lay down the very nature of Justifying Faith in full assurance, and certain persuasion? Was it not their certain experience of it, that made them oppose the Papists mainly, who would lay it only in a bare assent? Though the middle way be the truest, to hold out Justifying Faith, as an act of recumbency, yet the experience and certainty those good men arrived to, made them the more violent in their opposition. When the Spirit comes to teach the soul, it comes in a demonstrative way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the demonstration of the Spirit, 
1 Cor. 2. ●  and of Power. The plainest language is most piercing, 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 Rhetoric to persuade, when matters of humane concernment are treated of, they have then their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasives, but when God's Spirit comes with the Word, he brings his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, downright demonstrations. Thus when Celsus objected against the Christians, the barbarousness of their original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●rig. con. ●els. p. 5. ●d. Cant.  Origen tells him by way of answer, that the Christian Religion, hath a demonstration peculiar, and proper to itself, 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 syllogisms with Logicians.  
Aristotle tells us that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it produces knowledge, that goes upon the most certain grounds, it hath an insight into things by their causes. Thus God's 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 qualms and distempers that she certainly knows it; So they that have had the breeding of the Spirit in their hearts, they know by the motions and stir of the Spirit of God within, 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 discern it, and profit by it; unless the Spirit strike in with it, we shall do little good. This is the dexterity of the Spirit, that he tells you what use to make of such a Scripture, such a Truth, such a Providence, such an affliction. 
Isa. 48.17  I am the holy one of Israel that teacheth you to profit. Men are naturally ignorant, and unprofitable, they are all the Sons of Belial, that is as the Hebrew derivation, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth imply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, he teaches them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit. Men that before were good for nothing, neither profitable to themselves or others, 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 Spirit in his teaching directs souls to happiness, now one part of a Christians happiness here on earth lies in this, that he learns his knowledge into practice. 
John 13.17.  If ye know these things, happy are ye if ye do them. If the Spirit should teach us knowledge without practice, he would leave us lame, if practice without knowledge, he 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 knowledge from having a kindly influence upon practice, which the Spirit by his teaching doth remove. So that what enters into the head in the notion, comes down to the heart for operation. True Christians are of another make, than to resemble the Toad, which hath a Pearl in the head, but the whole body full of poison. They have not the Pearl of knowledge only, but the Jewel of practice also, and this makes them truly precious in God's 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 we have a receipt only for a disease that troubles us, and not take the physic prescribed, we may languish away by the violence of the disease, be the receipt never so rare and admirable. Application works cures, both as to spiritual and bodily diseases. '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. He knew much, but practised little, that left him in Hypocrisy. If I have all knowledge, and want Charity, I am says Paul, but as sounding Brass, and a tinkling Cymbal. 'Tis not much knowledge, but practice according to what they know, speaks men thriving Christians indeed. David's Prayer is made for both, as knowing, that knowledge without practice is but vain. 
Psal. 119.66.  Teach me good judgement, and knowledge; For I have believed thy command. For good judgement, 'tis in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bonitatem sensus, goodness of sense and feeling. He prays for an inward sense, a Spiritual feeling, a practical taste of the commands of God. His eyes were enlightened before, now he desires to have his heart exercised in the Law of God, as to the practice of it.  
§ 7 Secondly, The Spirit teaches profitably, in that he teaches particularly. God's Spirit teaches a true Christian to apply all that he hears and reads unto himself. He thinks the Commands belongs to him, the Threaten to him, and all that is written, or preached, that speaks matter of obedience or reformation, that he is concerned in it, he sees all concerns his souls welfare, as if it had been written on very purpose for him, Observe here the carriage of ungodly hearts: When they hear particular sins reproved, they put it off to others, such an one (say they) had his lesson to day, he 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 hypocrisy condemned in attending upon the service of God: Well, am not I i Hypocrite that is lashed by those cutting reproofs? He hears a Christian may obtain assurance, young men may overcome the world, Have I had these things or no? Am not I far short from what a true Christian may be, and aught to be? Thus ungodly men rest only 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 lies in resting only in universals.  
§ 8. 7. The Spirit of God teaches souls Gradually. God deals with particular souls as he hath done with the Church in general, clears up truth by degrees. The Church at first, and when lowest, had truth enough discovered to constitute it a true Church, but by degrees, little and little, truths in particular were made more clear. 
Is. Casaubonus Ex. con. Baron. Ex. 1. ss. 2. mihi p. 14.  Thus every soul, when he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, hath necessary truths for salvation made known: So that suppose him to die presently after conversion, he hath knowledge enough to carry him to Heaven; But the longer he lives, the more he grows, an increase is made in his Grace, in knowledge as well as in the rest of his Graces. We 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, than the Soul had before, if they were truths absolutely necessary; And as for other truths which contribute to the well being and not absolutely to the being of a true Christian, the Spirit teaches these by degrees, some after others, none of which perhaps were known to the soul at first conversion.  
But still in revealing New Truths to the soul, the Spirit doth not add New Truths to the Word, but sets home the Old Truths, with New Lights. New Light in the faculty, we acknowledge; Now lights, as to the Object we reject, as that which if once admitted, proves the  Guide to the grossest delusions. For when once the mind is prepossessed with an expectation of such New Lights, than every suggestion of the Devil is presently embraced in itself, and propounded unto others, as Divine Raptures, and Heavenly Visions and Revelations. 
See c. 14. ●. 11  And then how miserably forlorn are such deluded creatures, when they by such courses tempt God to work miracles for their recovery, or they are for ever undone. For the pretence of the Spirit, in its dictates of Truths, besides, and above the Word, will fetch Arguments from the same Spirit to maintain them (though the grossest delusions) and so the Word, and all ordinary means of reducing such souls to their right wits again, become wholly useless, and unprofitable. We have had too many years' experience, of the dismal sad effects, of this grand principle of Enthusiasm, and Delusions. Africa was never more fruitful, and productive of Monsters of nature, than England hath been, of Monsters in Morality and Divinity, since such New Lights, and Revelations have been owned, and greedily entertained. Instances of this nature are as obvious, as for their nature horrid and blasphemous. But that the Reader may see these are not mere declamations, but great realities, let him consider that remarkable one of the five Lights of Walton in Surrey. 
See this as large in the History of Independency. 2. part p. 152.  Six Soldiers came to the Parish-Church there, one of them told the people, that he had a Vision, and received a command from God, to deliver his Will to them, which he 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 merely Ceremonial.  
2. Tithes are abolished as Jewish and Ceremonial, a burden to the Saints of God, and a discouragement of Industry and Tillage.  
3. Ministers are abolished as Antichristian, and of no longer use; now Christ himself descends into the hearts of the Saints, and his Spirit enlighteneth them with Revelations, and Inspirations.  
4. Magistrates are abolished as useless, now that Christ himself is in purity of Spirit come amongst us, and hath erected the Kingdom of the Saints upon the Earth; besides they are Tyrants and Oppressors of the Liberties of the Saints, and tie them to Laws and Ordinances, mere humane inventions.  
5. Showing them a Bible, he said, here is a Book you have in great veneration, consisting of two parts, the Old and New Testament, I must tell you, 'tis abolished, it containeth beggarly rudiments, Milk for Babes: But now Christ is in glory amongst us, and imparts a fuller measure of his Spirit to his Saints, than this can afford, and therefore I am commanded to burn it before your faces; & so took a Candle that he had in a Lantern, 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, than the Word is vilified and decried. And the same Spirit we see, that witnesses in the Saints (as they call themselves) against Tithes, witnesses also against Sabbath, Ministers, Magistrates, yea and against the very Bible too. So true is that observation of Aristotle, Grant one absurdity, and many will unavoidably follow. Admit once of New Lights, and Visions of the Spirit, as they are termed, and you cannot keep out the most devilish and damnable errors from following after. To return therefore from whence I have a little digressed, when I say, the Spirit teaches gradually. It is thus to be understood, that he sets home Old Truths, with New Light, and Discoveries of them made to the soul, which were not experienced before. Gradual progress, and such growth in grace and knowledge, is the Christians duty, as well as the donation of the Spirit of God. Grow in grace, and in the knowledge of the Lord Jesus Christ. 
2 Pet. 3.18  God in the Gospel commands us, and he by his Spirit helps us to grow in grace and knowledge. And though the Spirit teaches in the Word, that there can be no absolute perfection in this life, telling us in the Words of St. John. 
1 Joh. 1.8  That if we say we have no sin, we deceive ourselves, and the Truth is not in us. Yet the Spirit teacheth the soul of a true Christian, gradually to breathe after Perfection. He makes him come to God in and through Christ, for justification and absolution from sin, ne damnet, that the condemning power of sin may be taken away; he breathes after sanctification, ne regnet, that sin should not reign in their mortal bodies; he breathes after glorification, ne sit, that sin should not exist, or have any being at all in him, that he may be wholly freed from sin.   

CHAP. XIV. Practical Deductions from God's Presence by his Spirit. Matter for examination and trial. Seven Rules to try whether we are taught by God's Spirit. Exhortation to own the Spirit as our Grand Teacher. Motives and Directions. Matter of Reproof to those that are all for the Spirit, and nothing for the Word. To Formalists. To Carnal Persons. Matter of Consolation to true Christians, The Spirit teaches them the best lessons. Especially four. They are taught to walk in the best way. To aim at the best ends.  
§ 1. FRom the Presence and Teaching of the Spirit of God, many practical and profitable inferences may be raised. Some few that are most material, and most subservient to the design of this Treatise, I shall propound and prosecute in this chapter, as the Conclusion of the whole.  
I. If God be present to teach his Children by his Spirit. If we would know then whether we are the Children of God, let us examine and try whether we are taught by the Spirit or no. There is an easy way for our being deceived herein; Natural parts may carry men far in the knowledge of the things of God, and common illumination of the Spirit may carry us much further, and yet all this while we may come far short from the saving teaching of the Spirit of God. 'Tis worth while then to examine ourselves by such Rules as may clearly undeceive us, in a matter of so great concernment.  
§ 2. Rule 1. That Knowledge of Divine Truths that drives us off from God, comes not from the teachings of the Spirit. The very end, and main design of the Spirits teaching, is to bring us home to God and Christ. Now if any Truth drives us off from God, how can this come from the Spirits teaching? Conviction of sin, and self-abhorrency under it, may and usually do come from the Spirit of God, but then these drive the soul to God for the pardon of sin. And when the Spirit is come, he shall convince the world of Sin, 
Joh. 16.8  and of Righteousness. When the Spirit sets home sin upon the soul, in order to conversion, and salvation, he also clearly discovers the Righteousness of Christ, for the removal of it. But when sin is discovered, so as to drive us to despair, or to tempt us to presume upon God's mercy, without any consideration at all, that the Justice of God also must be satisfied; this is no teaching of the Spirit. Coming unto God, in a way God never owned, nor prescribed, is a direct running away from him. So that though we come to God, to presume upon his mercy, we do in reality run away from him, because God cannot show mercy, to the eternal dishonour and ruin of his Justice. Mercy cannot be exerted on poor sinners, till the breaches of God's 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 rejoice together, in the salvation of rebellious sinners.  
§ 3. Rule 2. He that pretends to much new knowledge, and yet continues in his old sins, is not taught by the Spirit of God. To pretend to the Spirit, and live in the flesh is double iniquity. Simulata sanctitas est duplex iniquitas. The Law of the Spirit frees the soul from the Law of sin and death. 
Rom. 8.2 Vers. 5.  They that are after the Spirit, mind the things of the Spirit; read 6, 7, 8, 9 verses. God's Spirit teaches none to continue, in the constant practice of known sins. He doth not allow them to sin, and then teach them, that that is to be spiritual, to deem nothing sin, that we possibly can commit. He 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 profaneness. See 2 Pet. 1. vers. 4, 5, 6. Those that are made partakers of the Divine Nature, have escaped the pollution of the world; they add to their virtue, knowledge; to their knowledge, temperance, etc. The Spirit changes the garments of those he takes to be his Scholars; he throws off the rags of their old sins, and puts on the Robes of Christ's Righteousness, and upon those Robes, he 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, Brotherly Kindness, Charity. He that hath all these, is truly knowing, vers. 8. He that wants these, is stark blind, vers. 9  
§ 4. Rule 3. He is taught by the Spirit that hath the sweetness, and comforts of Gospel-truths' made out seasovably 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 we know not in what box, our evidences, our comfort, our quickening, our strength lies, than the Spirit of God comes in, and opens the promise to us, and such places of the Word as are both suitable and seasonable for us.  
§ 5. Rule 4. He is taught of the Spirit, that is impartial in his desires of, and endeavours after knowledge.  concerns either the Glory of God, or the welfare of his soul, he labours to have that made known to him. Partiality makes men act only to have so much knowledge, as to have their tongues by it tipped with the language of Canaan, when in the mean while they look not at the ordering of their lives, as becomes an Israelite indeed. The language of Cornelius to Peter, is that which well becomes a true Disciple of Christ. We are all here present before God, to hear all things that are commanded thee of God. 
Act. 10.33  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 Sam. 3.17  he 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 carnal designs, they care not for knowing of it. Herod cast John into prison, because he told him it was not lawful for him to have his Brother's Wife. 
Mark 6.18  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 envy of the Teacher, than to the teaching of the Spirit of God.  
§ 6. Rule 5. He receives the Truths of God with much humility. Paul was desperately proud whilst a Pharisee, ignorant of the spirituality of the Law, but very humble when he became a sincere Christian. 
Act. 20.19  Serving the Lord with all humility of mind. Sincere souls, like the lowest valleys, are very fruitful, whilst proud hearts, like the lofty hills, are barren and unprofitable. See the deportment of Agur; I am more brutish than any man, 
p. 0.30.2, 3  I have not the understanding of a man. Yet he 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 wisdom with solomon's, and his Proverbs, and the Wise man's, are both joined together.  
Rule 6. He that is taught by the Spirit, by that knowledge is carried out to purify himself from sin. 
2 Cor. 7.1  Having these promises, let us cleanse ourselves 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 sanctify the soul. 
Act. 15.9  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 discoveries 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 he that goes in the sense of his darkness and ignorance, seldom comes away without an answer to his prayer.  
Secondly, Consequently, he 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 God's Spirit in all their discoveries, and do desire to improve all to his glory and praise.  
§ 7. II. Hence arises matter for Exhortation; If the Spirit be present to teach us, we should easily be exhorted to own the Spirit as our grand Teacher. In that it is both our greatest wisdom, and chiefest comfort so to do.  
First, It is our greatest wisdom. Learners, if wise, make choice of the ablest Masters to teach them. There is none better, nor abler to teach thee, than the Spirit of God. Best of men have their imperfections in point of Knowledge, and so are but imperfect Teachers. But the Spirit of God, as he is omniscient, and knoweth all things, so he is infinite, and able to teach us all things. 
Job. 14 26  He that teacheth you all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to teach, is oftentimes accommodated 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 wisdom 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 finds, or makes men fit to be taught: If men want parts, he enlarges the abilities of their minds; if they have natural parts, he sanctifies them. And indeed in this sense he finds 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 be our chiefest comfort. One dram of knowledge from the Spirit of God, goes further than a thousand notions from natural, and mere humane teaching, in point of comfort. What comfort will the most knowing men have, of all their knowledge and learning, if when they come to die they want Grace. That will be the most comfortable knowledge, that a man can reflect upon, and find comfort in, when he comes to leave the world, and is just going to give up his account to God. And I leave any to judge, whether the profound Scholar, the deep Politician, the knowing Artist, the skilful Lawyer, the expert Physician, the exact Mathematician, or the plain practical Christian, is like to have more comfort, in reflecting upon their knowledge at that day. The name of the Holy Spirit our teacher is also Comforter. 
John 14.26.  Because what the Spirit teaches, advances the Christians comfort, as well as informs his conscience.  
§ 8. To back the present exhortation further, to the two motives mentioned, I shall subjoin some directions, which show us how we must own the Spirit as our teacher.  
1. Let us hear him frequently. The best teaching cannot come too often. The Word of God, and Ordinances of the Gospel, are those means the Spirit teaches Souls in. Frequency in these is our duty, and the Spirit will teach us therein. Frequent reading the Word. Meditate day and night in the Law of the Lord. 
Psal. 1.2.  Be often hearing the Word Preached. 
Psal. 26.8  Lord I have loved the habitation of thy house, and the place where thine honour dwells. Men will be there often, whither their love carries them. God's House will be frequented, by those that have any love to the Ordinances; those that do not own them, show they have no love to them at all. 
Psal 122.1  I was glad when they said unto me, come let us go up into the house of the Lord. The great joy of a Christian lies in this, that he can Frequent God's Ordinances. Oh at what a rate would the persecuted Christians in the primitive times have purchased those liberties of hearing, which now may be had, yet most abominably contemned? When they were forced to meet in Caves in the night to hear the Word; and would lose their lives rather than be deprived of the benefit of Ordinances.  
§ 9 2. Let us hear the Spirits teaching diligently. It is one thing to be bodily present, another to have an ear to hear the Spirit teaching. This therefore comes in often in the Gospel. He 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, ear but hear not. But, if we would have the Spirit to be our teacher, we must labour to have that frame, that Eli put Samuel into. Saying, go lie down, 
1 Sam. 3.9  and it shall be, if he shall call thee, that thou shalt say, speak Lord, for thy Servant heareth. Here is a Rule for us to learn to profit by, wherever God hath a word to speak, we should have an ear to hear. Speak Lord, for thy servant heareth. The more earnest heed we give, the more are we like to keep up the Spirits teaching. 
Heb. 2.1.  Therefore we ought to give the more earnest heed, to the things that we have heard least at any time we 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 unhappiness of all men, to be dark by nature, and of some, in the midst of spiritual light. The way for us to have preaching profitable, is to beg the Spirits teaching, in the teaching of the Word. 
Psal. 119.18.  Open mine eyes that I may understand the wonderful things of thy Law. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reveal mine eyes, i. e. take off the veil of darkness and ignorance from mine eyes. Had not David, Gad, and Nathan, and other excellent teachers? Yet he prays to have his eyes opened by the Spirit. Where we may observe, he does beg 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 lies here, to have enlightened eyes, to look further into God's Law, which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonderful things in it, or as the word denotes. Things that are above, and separated from us, from our reason and understanding, and so want a better teacher, the Spirit of God to inform us. Gospel Truths, like God's Children, are separated things: Carnal eyes can see but the outside, of true Christians, and carnal hearts can perceive but the external part only of Gospel Truths, till the Spirit comes to teach them.  
§ 10. 
Judges 3.20.  4. Let us hear him reverently, with submission As Eglon to Ehud when he came and told him, he had a message from God, Eglon in reverence to that, riseth off his seat. When God speaks in anger, he can make the Heavens and Earth to tremble with fear; And if he speak by his Spirit to our souls, in mercy and love, we should tremble too, with reverential affection, and a Filial fear. Great Doctors do command reverence from their inferior Scholars: How would Solomon with his wisdom be reverenced by us? but behold a greater than Solomon is here. Here is the Spirit, that is wisdom itself, to teach souls the way to Heaven. Solomon's teaching is but the teaching of a man, but this is the teaching of God himself; which calls for our reverence and submission.  
5. Let us hear him obediently with resolution to practise. To hear the Spirit teach, and not to Practise, is the next way to lose the benefit of so good a Master. If the Spirit kindle a spark within us, we should endeavour to get it up to a perfect flame. Quenching of the Spirit either in ourselves or others, is no work for a Christian to put in practice. Quench-coals as to the Spirits teaching, are the Devils Granades, he throws into the world to do mischief withal. These are the devils plots to blow up men without fire, to undo men by extinguishing the fire of the Spirit within. Be not hearers only, but doers also of the Word: Otherwise ye deceive yourselves. It is the grossest self-deceit, 
Jam. 1.22.  because soul-deceit, to rest barely in hearing, and knowing, without doing. He that knows his Master's will and does it not, shall be be aten with many stripes. Either obey what ye know is commanded, and practise what ye hear, or else better never to know or hear at all.  
§ 11. III. From God's Presence and teaching of his Spirit, there arises matter of reproof to three sorts of persons.  
1. To such as depend only upon the teachings of the Spirit, without the Word of God. If there be any delusions, in the world, we 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 we can condemn all for carnal, that stick to Ordinances, and call these outward forms, beggarly elements. Instead of David's language, Oh when shall we come up into the house of God, 
Psal. 122.1.  we may hear, when shall we meet in some obscure corner or other. 
Rom. 10.15.  And instead of St. Paul's exclamation, How beautiful are the feet of those that Preach the Gospel of peace, and bring glad tidings of good things! We may hear, how excellent a thing is it to hear no Ministers at all, but to sit still in silence, and to expect heavenly raptures. 
Quakers.  To meet together, to sit in an amazed posture, as if all were possessed with a dumb Devil. To this end, that which was spoken about a temporal deliverance, I have known, and heard used to defend this practice, viz. Stand still, and see the salvation of the Lord. And this uttered by one, who was so impudently absurd, as to avouch, more good to be gotten by such dumb and silent meetings, than by hearing those who were Ordained Ministers. But, must we not needs look upon such practices, as gross delusions, when we have neither precept, precedent, nor promise in all the Word of God to give any countenance to them? It is an endless delusion, and grossly uncertain in the very foundation, that such give themselves up unto, that wait for the Spirits teaching, without the Word. For what rule have I to try the Spirit by, but by the Word revealed, and written in the Scriptures? When as Christ says, search the Scriptures. And St. John, try the Spirits whether they are of God or no. But how shall I know whether I am taught of the Spirit, 
See before c. 13. ss. 8.  or no, unless the Word direct me? As for those that are deluded out of God's way, into this endless path of error. 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 pitied, in that their obstinacy in error, puts them upon rejecting (as by myself sometimes hath been heard) even the benefit of others prayers for them. Me thinks it might startle any sober-minded Christian to consider, that those glorious Martyrs, that submitted their necks to the block, and their bodies to the flames, yet never suffered for any of those things, which these obstinately maintain, who have fallen from hearing the Word, and have left the Ordinances, which we have good ground from the Word of God to brand, as errors, and gross delusions. And they that fill the world with so great a din of their purity, perfection, and sanctity of life, when they are searched to the bottom, it amounts to no more than a senselesness under sin, or at the best, but a freedom from some gross and scandalous sins of the world.  
§ 12. 2 Reproof, to such formal Hypocrites, as are merely for the teaching of the Word, without the inward teaching of the Spirit of God. When we plead for Ordinances, we say not the bare hearing of Sermons, and presence at Prayers, will bring souls to Heaven. The way of dull formality, and outside boasting, Pharisaical Hypocrisy, was never the way prescribed to eternal salvation. 'Tis a small commendation to be a good Churchman; and yet some praise it doth deserve, because it speaks them to be upon God's ground, whilst they are waiting upon the outward means. But to frequent Sermons on the Sabbath, and the Alehouse on the weekdays, is a Religion that pleases none better, than the Devil, and boon companions. Such are but Religious Atheists, Religious in their Profession, and Atheists in their Practice. The Devil would never have raised persecution against the Christian Religion, if none that professed it, would ever go further, than the bare outward performance of Gospel-duties. The Devil loves Hypocrites well, and therefore hath prepared them a principal seat in Hell. Hypocrites and unbelievers are placed in the very forefront of the damned crew. 
Mat. 24.51   
3 Reproof to such carnal wretches, as through mere laziness, and negligence, throw off God's Ordinances. An afternoons sleep, is far better to such, than an afternoons Sermon. Any business, that cannot be dispatched on weekdays, or would hinder other work by the doing of it then, on the Sabbath they have time enough for it, though with the loss of Public Worship. They can be bold with God, to trespass upon him in that way, that if others should but trespass so much upon them, in the like nature, they would endeavour to recover damages of them. Such neither care for the Word, or Spirits teaching; all is a case to them, they can do well enough without either. Let such consider that passage of St. Paul. 
2 Thes. 1.8.9.  When the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power. A place that might startle a carnal and careless wretch, into the serious minding of God's ways.  
§ 13. iv From the teaching and presence of God's Spirit, there arises matter of Consolation to God's 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 we 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 only can effectually teach them. These four Lessons they are taught effectually.  
First, Recte credere, to believe aright. 'Tis the work of God, 
Joh. 6.29  that we believe on him whom he hath sent. True Faith is fixed upon Christ, as he was sent by the Father, and not as he is fancied to be by our corrupt minds, and this is a work of the Spirit in the soul. St. Paul says, 
2 Thes 3.2  All men have not Faith. Those that have it are true Christians, and do receive it as a special gift at God's hands. By grace are ye saved, through Faith, and that not of yourselves, 
Ephes. 2.8  it is the gift of God. The Spirit works this Faith, by opening the eyes of the understanding, convincing of the conscience, of sin in himself, and righteousness in Christ, than the will is renewed, and made willing to accept of Christ, not only out of safety, but out of delight.  
Secondly, Recte vivere, to live aright. As many as are the Sons of God, are lead by the Spirit of God. 
Rom. 8.14  It holds true thus, as that of the Apostle doth; As many as are lead by the Spirit of God, are the Sons of God. Faith in a true Christian is not a dead Faith. The Just shall live by Faith. As the Spirit helps Christians to receive Christ by Faith, so he helps them to live in Christ, and to Christ by new obedience.  
Thirdly, Recte diligere, to love aright. The fruit of the Spirit is love. 
Gal. 5.22  They that are taught of the Spirit of God, are taught, love, both to God and Men; they then love God for himself, and Men for God's 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 Spirit of Love teacheth men to be conscientious, and not to be censorious.  
Fourthly, Recte orare, to pray aright. With what face can any pretend the teaching of the Spirit, and either neglect or contemn the use of prayer: When as the Spirit is set out in Scripture by this Title. 
Zach 12.10  The Spirit of Supplication. And in that known place. 
Rom. 8.26  The Spirit helpeth our infirmities, and teacheth us to pray. The grace of prayer is one of the sweetest flowers that grows in a Christians Garden, and so very comfortable, and cordial.  
§ 14. 2. They are taught to walk in the best way. Some run on in a way of carnal pleasures, others are taken up merely with Ceremonies of Worship, with a neglect of sanctity; others in a way of separation and error, but a Child of God, guided by the Spirit, walks on in the way of Holiness and Peace. 
Heb. 12.14  They are taught to keep the unity of the Spirit in the bond of Peace. 
Ephes. 4.3  They that are not men of Peace, and Truth, in God's Church, are not men of God. They are Firebrands of Hell, that are always kindling the flames of contention, and division in the Church of God.  
3. They are taught to aim at the best end, viz. God's glory, and their own salvation. Carnal minds have carnal ends. A man's aims, discover much a man's temper. Voluptuous men aim at pleasure, ambitious men at honour, covetous men at gain and profit, etc. But a Saint of God makes Heaven and Happiness, and the things of Eternity his aim, and his main design. These are spiritual ends, and so speak the man to be spiritual. Now then to close all, those that are thus taught of the Spirit of God, The best Lessons, to walk in the best way, and to aim at the best ends; must needs have more comfort than those carnal wretches, who live in ignorance, walk in error, and whose end is eternal destruction.   
FINIS.   

Imprimatur.  
Geo. straddling. S. Th. P. Rev. in Christo Pat. Gilb. Episc. Lond. a Sac. Domest. Ex Aed. Sab. Jul. 21. 1662.