Dwelling with God, Title page – Errata
DWELLING WITH GOD, THE INTEREST and DUTY OF BELIEVERS. In Oppoſition To the Complemental, Heartleſs, and Reſerved Religion of the Hypocrite. Opened in Eight Sermons. By JOHN BRYAN D. D. late Paſtor in Coventry.
LONDON, Printed by T. M. for James Alleſtry, at the Sign of the Roſe and Crown in St. Paul's Church-Yard, 1670.
To the Right Honourable ARTHUR Lord CHICHESTER Viſcount CARRICKFERGUS, AND Governour; Earl of Donegal: One of his Majeſties moſt honourable Privy Council in the Kingdom of Ireland. And to the Right Honourable, and truly Religious LATITIA Counteſs of Donegal.
Right Honourable, and my good Lord and Lady.
MAny and great are the obligations that lye upon me to your Honours, as upon many other, ſo upon the account of my yongeſt Son Noah, many Years ſince Miniſter in Stafford; ſince, for the ſpace of more than Seven Years your Chaplain; whom, while he lived in your Noble and Religious Family, you loved dearly and prized highly, and whoſe Death you take heavily. So that all that my ſelf and my two ſurviving Sons can do in way of thankfulneſs, ſhould we live Methuſalem's Days, will come ſhort of what You have deſerved of us. And therefore we muſt and ſhall make it our Daily Prayer, while we are in the Land of the living, to Him who is All-ſufficient, to give to your Honours a full reward. Mean time theſe poor low Meditations of mine upon the richeſt and higheſt ſubject I moſt humbly preſent to your Honours, as a token of my gratitude, beſeeching your acceptance of it, (as that great Prince did of the poor Man's handful of Water, who had no better thing at hand to offer) beſeeching God to bleſs it to You, and to all into whoſe Hands it ſhall come for the furtherance of your and their ſpiritual and eternal good; and that he will grant you according to the Riches of his Glory, that as you have been, and still are very great Props and Encouragements to the profeſſion and practice of Piety, Loyalty, and Charity in that Kingdom where you now live, and were ſo in this, while you lived here, ſo you may live long and long to promote both in both, till you be tranſlated into his everlaſting reſt.
Your Honours: moſt humble bounden Servant. John Bryan.
TO THE READER.
Courteous Reader,
IT is GOD Himſelf who is the ſubſtantial Object of Science and Religion. Though we would not erre with them, who too much diſhonour and vilifie Creatures, leſt we reflect diſhonour on the Creator, and tempt Men to think baſely of the Author, as we do of the Work; yet we muſt ſay that compared with Him, they are a very little thing, yea as nothing, yea leſs than nothing, and vanity, Iſa. 40. 15, 17. And what they are, they are in that dependence on him and relation to him, without which they would be ſtrictly nothing: Though the old Philoſophers did many of them think that ſo fair a Structure deſerved to be eſteemed, as Corpus Deitatis; yet Chriſtians are more wiſe and reverent than to approve the more modeſt aſſertion of them, who call it Veſtimentum numinis, or Accidentia Divina: yet the notion of an Accident is thus far apt, to tell us that all the Creature's being, is in its dependence on the Creator; and that it is nothing but what it is in him: For of him, and through him, and to him are all things, Rom? 11. 36. And in him we live, and move, and be, Act. 17. 28. To think therefore or treat of any Creatures, abſtractedly, leaving out the knowledge of the Creator, is not properly to know, but to dote or erre: He that does annihilate them, or deny their very being, doth not know it, nor cannot teach it. Such fooleries are all the buſieſt and moſt learned enquiries of thoſe Formaliſts, who ſeparate Philoſophy from Theology, and think they have done fairly when they have once confeſt that God gave the World a being and firſt motion: as if he had then left it to its ſelf, or made it a ſeparate ſelf-ſubſiſting thing; or as if they might then proceed to treat of it, without any further thoughts, or mention of that God who is more to it than a Soul; and without whom it cannot be truly defined, no more than the beams without mentioning the Sun, or the Accidents without the Subſtance.
And as the true Natural Philoſopher doth ſee GOD as all in all, in Phyſicks; ſo doth the true Moraliſt in Ethicks. Well may our Religious Science be called Divinity, becauſe GOD is in it, the beginning, the middle, and the end; the life, the ſubſtance of it, and all in all. And as this is true of the Theory, it is as true of the Practice: (For it is one and the ſame Religion or Theology, which is eſſentially in the three conſtitutive faculties of Man, and muſt be defined, as Scientia affectiva practica) It is a very apt and inſtructing expreſſion which is uſed. Heb. 4. 13. All things are naked, and opened to the Eyes of him with whom we have to do. It is moſt intimately pertinent to our Religion, to know GOD, as Him with whom we have to do, and to know how much we have to do with him! to know that we have more to do with him, than with all the Creatures in the World: Yea, that we have nothing to do with any Creature, but as in him, and with him, and for him; and as that which is leſs than an Accident of GOD; That we have nothing to do with Men or Angels, high or low, rich or poor, animate or inanimate, no not our ſelves, as ſeparate from God, or from his preſence, intereſt, and will; nor as co-ordinate (in ſubſiſtence or intention) with him; but only as abſolutely dependent on him, and ſubordinate, and ſubſervient to him: And that we have nothing to do in the World, but his ſervice, and the fulfilling of his will: And to know how Great, and of what unſpeakable importance, our Daily and Hourly buſineſs is, in which we have to do with God. This will firſt fix us in the Poſitive part of our Religion, which is properly called GODLINESS; And then it will moſt effectually accompliſh the Negative part; in calling off our minds from every Idol, and killing our bruitiſh and unchaſt affections. While our hearts are ſeriouſly taken up with GOD, the Creature will ſeem leſs to us comparatively, than a Fly compared to a City, or an Atome to a Kingdom, or a Candle to the Sun. Overvaluing, and overloving, and overdoing for the World, is a certain Sign of our undervaluing, and underloving, and neglect of GOD. For if GOD have his due, he will have all: And if he had all, the World, and all things in it would have none; unleſs as it is ſent to GOD by them.
And ſo excellent is this converſe with GOD, that the nature of it may much convince us, that GRACE and GLORY are but as the Seed and the Plant, as infancy and manhood; and that Life Eternal is begun on Earth, Joh. 17. 3. One being but the work of ſeeking love, and the other of fullenjoying-love; and both being the Dwelling of the Soul in GOD, in ſeveral manners and degrees.
Do not wonder therefore, if the Reverend Author of this Treatiſe (my deſervedly-much valued and honoured Friend, and long a laborious Servant of Chriſt,) have choſen this Subject for his own delight, and for his Readers benefit. For however perhaps the burning of the City, and the removal of many Miniſters from their ſetled habitations, might be ſome occaſion of his choice; yet the great reaſon, no doubt, was the Greatneſs and Neceſſity of this truth, as ſuited to the greateſt edification of Mens ſouls.
I foreſee, that there are ſome that will ſay, that this running of Allegories ſo far, doth carry away the mind from the juſt conceptions of the thing, and hinder, and delude the underſtanding, by drawing it into the by-paths of improper notions; and is the way of injudicious ſuperficial Teachers. And I confeſs it is ſo in ſeveral Caſes: As 1. When metaphors are choſen needleſly, inſtead of more plain ſignificant termes. 2. And when they are choſen unaptly, and are not fitted to the matter ſignified. 3. When they are inſiſted on too far, to the excluſion of the proper notions, and tend indeed to ſeduce and carry away the mind. 4. When they are run up ſo high, as to infer any falſe concluſions, or to introduce any groundleſs confectaries or applications. But if you conſider of the Allegory inſiſted on in this Treatiſe, you will have better thoughts and cenſures of it, upon theſe reaſons following.
1. It is not about a created ſubject, where we have ſtore of proper notions; but about the Creator, and our communion with Him, where we muſt have improper thoughts, and borrowed notions, or none at all: It is a controverſie between the Thomiſts and the Scotiſts, whether one ſyllable Ens be ſpoken Univocally of GOD and of the Creatures? But that no other word is ſpoken Univocally of them, they are agreed. And the Scotiſts do not without reaſon maintain, that Analogical Attribution is not a third member, betwixt Univocal and Equivocal, but is truly Equivocal, as Metaphors are. Talk not then againſt all Allegorical expreſſions about God, till you would forbid Mortals to talk of God at all.
2. Note, that it is not ſo much the matter of our communion with GOD, as the manner of it, which the Allegory is uſed to expreſs. For the matter on our part, I here tell you once for all, that it is not any Fryar - like, fanatical, notion, of deification by an indwelling in GOD, nor Andr. Oſ…anders conceit of Eſſential Righteouſneſs; nor the Platoniſts fancy of the Union of the Intellect with the thing underſtood, which the Reverend Author doth aſſert: But it is only the communion of the Three Eſſential faculties of the Soul with GOD, the Vital and Executive Power, the Intellect, and Will, partly receptively and partly operatively, which is meant: And the Allegory of Dwelling ſignifieth the Permanency, Fixedneſs, Conſtancy, Familiarneſs, &c. Of theſe.
3. And conſider how apt and ſignificant it is: How fitly it expreſſeth the Habits of Grace, the Souls fidelity, the courſe of duty, the contents and comforts of a Believer in his GOD, &c. as is here fully opened to you: And how fitly it differenceth a Chriſtian indeed, (who dwelleth habitually, and devotedly in GOD) from all ſorts of Hypocrites, who do but complement with him as a ſtranger, or ſtep aſide out of their ordinary way, to ſpeak now and then with him, either in formality, or in their extremity; and caſt an Eye towards him ſometimes on the by. And that it is not a barren notion, but moſt practical, directing the thoughts of a Chriſtian to a conſtant, ſpiritual, holy life; yea, that it is a very Conſolatory notion, ſpeaking the beginning of Heaven on Earth, and ſuited both to Grace and Glory, and apt to lead up our Deſires to the everlaſting Manſions; which we have ſcarce a more familiar conception of, than by Dwelling with GOD! And who would not be at Home, that hath ſuch a Home prepared for him, when once He is prepared for it?
4. And laſtly conſider, that it is a Scripture metaphore; yea, frequently there uſed: And what words of Scripture can ſeem more important to us, than 1 John 4. 16? GOD is Love; and he that dwelleth in Love, dwelleth in GOD, and GOD in Him. And V. 15. Whoſoever ſhall confeſs that Jeſus is the Son of GOD, God dwelleth in Him, and He in GOD. And V. 12. If we love one another, God dwelleth in Us, and his Love is perfected in Us. 1 Joh. 3. 24. He that keepeth his Commandments dwelleth in Him, and He in Him. 2 Cor. 6. 16. For ye are the Temple of the living GOD; As GOD hath ſaid, I will dwell in them, and walk in them, and I will be their GOD, and they ſhall be my People.
And there is another ſort that I foreſee will be offended, becauſe the Author hath ſaid ſo much againſt ſeparation from the publick Aſſemblies and Worſhip, as now managed, ſeeing he is ſilenced for Non-conformity Himſelf.
To theſe I ſhall only ſay: 1. Why do they not wonder as much at the old Non-conformiſts, Hilderſham, Paget, Brightman, Bradſhaw, Ball, with many more; who ſaid much more againſt ſeparation long ago?
2. Conſider that the Author is an ancient experienced Divine, who hath lived to ſee the fruits of all extreams; and in particular, what the Love-killing and ſeparating Spirit hath done in theſe Kingdoms theſe Thirty Years; He hath been the Tutor and Father of more faithful Teachers in the Church, than many other worthy Paſtors, have been of converted ſerious Chriſtians: And if the young unexperienced cenſures, will but ſtay till they come to his age and experience, and to half his Learning, Wiſdom, and Grace, and till they have done God's Church but the twentieth part of the ſervice, that he hath done, it's like they will be themſelves of the ſame mind that he is. But I could wiſh for their own ſakes, they would not do by him, as they do by Mr. Tombes, who having written a Book againſt Separation, which none of them can confute with truth and reaſon, they commonly and confidently affirm that he conformeth, and then caſt by his Book through prejudice; and few that I hear of, who moſt need it, do read it: Though he is ſo far from Miniſterial Conformity, that in the Epiſtle to that Book he ſtill declareth his old opinion againſt Infant Baptiſm. Partiality is a forfeiture of truth, and contemptuouſly ſhuts the Door againſt it. It will ſuffer Men to receive no inſtruction▪ from thoſe that differ from them: And thoſe that differ not can ſcarce inſtruct them, becauſe their Opinions are but the ſame, which they hold already. Alas, then what will become of the underſtandings of this Generation? wherein there are ſo few, that are not in one Faction or other, poſſeſt with partiality and unreaſonable prejudice againſt the reſt!
Reader, the way to eſcape this Soul-perverting Sin and miſery, is, that which this Treatiſe doth inſtruct thee in; even to dwell continually with GOD, who is the Original Life, and Light, and Love; and in whom all wiſe and holy Souls, are united, and employed in delightful Harmony; And are no further divided, diſcordant, contentious, uncharitable, than they depart from GOD! And to retire more in mind, from this dark, perverſe, confuſed World; which to the beſt is a Wilderneſs, though the way to Reſt; and to the Worldlings is a place of ſnares and ſin, a Babel, and a Bedlam Habitation, where the Prince of the Powers of the Aire, who ruleth in the Children of diſobedience, is buſily and ſucceſsfully fitting Souls, for a ſadder ſtate. Watch and pray, that thou maiſt be ſaved from this preſent evil World; but eſpecially, and above all thine Enemies, from thy Self! Happy is the Man whoſe Selfiſhneſs, Pride, and Luſt, do not ſubvert his Soul! and whoſe own Opinion, Will, and Way is not his Ruine!
I Reſt, An unworthy Servant of Chriſt for his Church. Rich. Baxter. Acton. June 4. 1669.
THE CONTENTS.
The Contents of the firſt Sermon. THe Doctrine is proved by the properties of this Habitation, and the conveniences and priviledges belonging to it: and the proof in the Text explained.
The Contents of the ſecond Sermon.Two Queſtions are Anſwered. 1. What it is to make the Lord our Habitation? Viz. To make choice of him, to cloſe with him, and to cleave unto him, as our reſting place. 2. How we may know that we dwell in God? Viz. By 4. Characters of ſuch Inhabitants. Entrance upon Application in reference to 3. ſorts of Men. 1. Such as are, or may be ſure they have not yet made the Lord their Habitation. 7. ſorts of theſe. Advice to them, and inſtruction how to make the Lord their Habitation. 7. means, in order to this end.
The Contents of the third Sermon.Addition of another means. viz. to dwell in God, to this end get an honeſt and good heart: what ſuch a heart is. What power there is in natural Men, with Exhortation to exert it. 2. Such whoſe Habitation the Lord is ſure enough, but they have no ſenſible comfortable aſſurance that he is ſo; what the Reaſons are of their doubts, and fears, and how to repell them.
The Contents of the fourth Sermon.3. Such as have ſenſible comfortable aſſurance, that the Lord is their Habitation. Exhortation to prize this bleſſing; to hold faſt, and increaſe their aſsurance, and how. 1. Generally to walk worthy of the Lord. 2. Particular Duties, in reference to things and Perſons. 1. To things, Viz. Earthly Habitations. 1. What their duty is that have no Habitation of their own. 2. What theirs that have Houſes of their own, but may not live in them. 3. What theirs that have convenient Dwellings, and competent means to live upon. 4. What theirs that have ſtately Houſes, and abundance of all Earthly things. 5. What theirs that have had their Houſes burnt, and are rebuilding, or finiſhed: a Word of Caution to all theſe.
The Contents of the fifth Sermon.Second ſort of ſpiritual Duties. viz. In reference to Perſons. 1. The principal efficient cauſes of their happineſs. The Three Sacred Perſons of the Deity, and the Inſtrumental Cauſes. 2. In reference to ſuch Perſons as are yet without God in the World, and how to draw them in.
The Contents of the ſixth Sermon.Duties in reference. 1. To viſible Chuches (God's Habitations) falſe (Popiſh) to ſeparate from them; but (Proteſtant) not to ſeparate. 2. To Fellow-members of the ſame Family. Live in unity with them, though differing in judgment.
The Contents of the ſeventh Sermon. Other Duties upon the account of the properties of this Houſe. Some of the Lawes, and Ordinances of this Houſe. The General Lawes partly natural, partly ſupernatural. The Law of Faith: How to manage Faith ſo, as to maintain Life.
The Contents of the eighth Sermon.How faith maintains life againſt all Inſtruments of death. Nine acts of faith to free the Heart from all diſcouragement and diſquiet: ſome other Laws of the Houſe concerning watching, rejoycing, praying, thanksgiving, readineſs to remove out of lower into higher rooms.
By reaſon of the Author's abſence, theſe Errors have eſcapt the Preſs, with ſeveral falſe pointings, which the courteous Reader is deſired to amend.
PAge 4. Line 8. after hereafter add to make uſe. p. 5. l. 20 r. heights, or high places▪ p. 8. l. 24. r. pent. p. 11. l. 16. r. theirs. p. 13. l. 11. your r. their. l. 14. ſuch r. which. p. 16. l. 10. r. goods. p 25. l. 7. r. effected. l. 22. rejoyce r. noiſe. p. 35. l. 18. r. felt. l. 23. r. perſiſted. p 42. l. 5. twines. r. turns. p. 44. l. 19. for will, r. glory. p. 50. l. 21. r. ſenſualiſts. p. 52. l. 9. r. this. p. 61. l. 12. r. both th…ſe themſelves. p. 78. l. 9. r. was. p 79. l 7. r. againſt them. p 82. l 24. each, r. which. p 83. 18▪ leave out that to him p 86. l 15. a place, r. a feaſt. p 87. l 12. his, r. this. p 96. acquiſition, r this of. p 97. l 23. r. whence. p 101. l 4. r. any real reſt. p 102. l 7. r ſought. p 103. l 12. r. nor in the latter. p 105 l 6. firſt r. true. p 106. l 4. her r▪ his. p 107. l 21 r. prelation. p 108. l 14. natural r. mutual. p 110. l 16. this r. that: p 116. l 5▪ leave our once. p 117. l 21. is, r. as. p 118. l 14. belike, r. becauſe life. p 120 l▪ 11. fixed, r. firſt. p 125 l 26. perſons, r. profeſs. p 129. l 6 after Religion add, with piety and reaſon. p 132 l 21. r. Againſt whom. p 141. l 7. r. do you likewiſe. p 142. l 3. your, r. their. l 7. have, r know. p 145. l 4▪ theſe, r. your ſelves. l 8. theſe, r. your ſelves. p 148. l 12▪ turnes to, r. workes for. p 165, l 3. r. pace. l 4, r. when there is ſolid and true Grace in it. l 16, r. generally▪ p 170, l 26. eſteem'd, r▪ ſhewed. p 175, l 6, ſo, r. to. p 178, l 17, the, r your. p 180, l 8, alone, r. a one. p 207, l 19, exquiſite, r. extinct. p 208, l 3, r. handſel. p 210, l 18, r. premiſſes▪ p 218, l 3, r. to praiſe God. p 256, l 4, leave out Only▪ p 265, l 18. Even▪ r. Ezekiel. p 287. l 6, after Church, r. is of the former ſort for as. l 8, after Invention add, So 2dly, in it is wanting truth of Doctrine; Fundamental Errors, Doctrines of Devils in very great number are obſtinately maintained there. l 23, after ſo, r▪ it being without true preaching but a Seal. p 297, l 18, r. the Church of England. p …80, l 12, truth, r. touch. p 386, l 8, r. prove. p 388, l 15, r. emptying: p 391, l 7, a deſiring, r, an adhering: p 393, l 8, which, r▪ ſuch: p 397, l 3, ſcarce, r, ſecure. p 412, l 10, r. a dedication.