Lord had given me efficacious grace I should have been converted yet it followes not therefore I am not the culpable cause of my own non-conversion or that the Lord is to be blamed therefore p. 360 Our sinful will not the Lords refusal of power is the culpable cause of non-conversion ib School-men make conversion the purchase of free will p. 362 Sin original must be pardoned to pagans in Christ of whom they never heard p. 364 Domiuicans no less gross then Jesuits in the matter of grace free will ib There may be much seeking and using of means and no influences p. 4. c. 1. p. 369 Vsing of means would be in humility ib Influences not entertained breed loathing of the Gospel p. 370 We may mar influences ib The Lords order in conferring of influences p. 372 A confluence of influences at one time and at one work ib Resisting of the word hinders influences and so doth resisting of ordinances p. 373 Resisting of the operation of the spirit obstructs influences ib Praying and praising promote the influences of the spirit p. 374 Despising of the Prophets and persecuting of them obstruct influences ib Hardning of the heart not profitting by means obstruct influences p. 375. Remaining in nature bitternesse wrath malice rancor obstruct influences ib Influences of the spirit are contempered according to the habit of grace p. 4. c. 2. p. 276 Wordly sorrow obstructs influences p. 377 The spirits motions are swift ib Plenty of means sweet dispositions and yet scarcity of influences p. 4. c. 3. p. 379 These are often together prayer and actual influences and duties following thereupon the former according to the Lords will of precept the latter according to his will of pleasure see Psal 119. p. 381 The nearness betwixt the love of the word or the hiding of it in the heart and spiritual influences p. 382 Impediments and helps of influences ib Of the word hidden in the heart p. 383 Many evils of the heart reckoned out to the number of it which obstruct influences and the contrary promote them p. 384 As the light of faith and softness admit influences so rockiness obstruct the same p. 385 2 Vnbelief obstructs influences p. 386 Influences of grace do no violence to the rational power of â—illing and willing ib 3 Deadness 4 Security 5 Athisme p. 387 388 6 Vnconstancy of the heart 7 Deceitfulnesse and falsness of the heart p. 396 Obstruct influences p. 390. 391 TO THE GODLY READER THis Subject of Divine Influences Christian Reader is most obvious to dayly practise but a path untrodden I conceive to the travels of the pens of the godly and experienced Divines who have written practical Divinity That is called the pillar of predetermination which is indeed new and wilde Divinity to some But it 's no other way new then the new trust which the Lord hath put upon the Mediator Christ whose it is to lose none to bring many Children to Glory to cast none away who comes to him for grant an efficacious and strong but sweet and none compelling yet a mighty drawing and love-forcing violence and dominion to Christ Jesus over the proudest piece of the six days works of creation to wit over mans free-will so as insuperably and without a miss he must drive his flock to their eternal green pastours and overdrive none And modest spirits and such as are in love with truth need not contend for me I shall desire none to be farther in love with the Lords strong flection bowing and turning of mans will whithersoever God will then we may save the holy and strong dominion of the soveraign Lord that he may have a more powerful mastery over the entrance of the free and contingent acts of the will of men and Angels then the creatures themselves have And reason would say that soveraigne and independent former of all of whom through whom for whom are all things Rom. 11. should be above the clay Hence these introductory considerations by way of preface 1. There cannot be a knocking without but there must be hearing within Cant. 5. 1. for the Lords knocking internal whether at first or renewed conversion hath something peculiar as hearing and learning of the Father John 5. 45. hath something of which a natural man is not capable and so hath instructing with a strong hand Isa 8. 11. If Christ had spoken to the graves and corps neer to Lazarus corps Come forth as he speaks indefinitly to all in the Gospel Come to me believe in Christ and rebuke such as will not come John 5. 40. yet all should not be raised out of the grave as Lazarus 2. It 's the same letter and sound of gracious word that comes to all the hearers Acts 16. and to Lydia but the same heart opening of the spirit goes not along as many externally hear the noise of the report of Gospel-tidings to whom the arm of the Lord is not revealed Acts 16. 13 14. it 's better experiencedly to feel then literally to search how the word is the chariot the Spirit the driver of the chariot 2. Such as receive the ingraffed word or the word and Spirit shall not much dispute how or by what clift quâ rimâ the Lord came in here he is now the word is the instrument the blind mans word John 9. 25. one thing I know that whereas I was blind now I see is enough though some cannot write a chronicle or tell the history or aim how place manner of their conversion 3. Some are troubled how Soveraignty of quickning influences in the gratious Lord who quickens hic nunc in every duty and withdraws his soveraign concurrence as he best pleaseth can consist with our debt of duty It 's safest to look to duty and the commanding will to rise up and be doing and not to dazle the wit with disputing the soveraignty of God nor to enquire into his latent decreeing will 4. A gracious heart is so taken up with care to pay the rent of commanded duties as he hath no leasure to argue why and if the Lord had decreed to give me quickning influences I should not thus decline The thesis of an heart of unbelief is a more edifying them to dispute against and to weep over then to quarrel with and agitate the question concerning the Lords withdrawing of his congruous applying of the word to the heart or his praescience and permissive decrees duty is mine Soveraignty is his 5. Faith supposeth this truth though saving influences be wanting and holy Soveraignty withdraw them for reasons far above the reach of Angels and mens capacities yet it is my sin that I lay under unresisted deadness It may be asserted that it is a sinful inclination in us to make the high decree of God our Bible and to be unwilling to be ruled by the revealed will of God So Evah was lesse willing to believe the revealed threatning in the day thou eatest thou shalt die and most bent to
of Christ's arrow and under the smiting and stroke of the drawn sword of the Gospel for Christ puts forth his power in his Ministers and renewed and unrenewed may come and hear 3. The difference betwixt the Law and Gospel is that the Law neither promises nor gives strength but presupposeth that the man hath strength but the Gospel promiseth a new heart and the Law engraven in the heart therefore Christ doth reign in the New Testament in the actual Omnipotency of grace and men by a meer local motion of nature or some superadded morality good or bad come in to wisedoms house of wine and bring themselves in under the scattered fire coals of Gospel-administration with no intention spiritual to believe and be saved and so the coming in to hear and the applying of the natural organ of hearing the setting on work the unrenewed mind judgment conscience heart and affections to the literal considering and weighing of the strong reasons that are in the Gospel casteth the man and his soul by a good and inevitable consequent under such heavenly flamings of quickning influences as convey the preached Gospel by an Ordinance of God in due order to cause such as are chosen of God believe it s in a mans free will to draw near to the fire or not to draw near but when he is come to the fire side the fire can make him hot whether he will or no. By a free election a man casts timber in the fire but without any election a strong fire cannot choose but burn dry fewel It s true the sea-man cannot create winds nor change the blowing of the wind from East to West yet he can prepare his vessel hoise the sayls and fit the ship for receiving the winds The husband-man hath no command of winds of rain of clouds of summer Sun yet may he dress labour and sit and prepare his rigs and garden to lie under the seasonable influences of such Summer air rain dew and impressions of the heaven and the clouds as the Lord of nature shall afford Now as all the Kings and Powers on earth cannot command wind and rain so is there no industry required of the husband-man to procure summer or calm seasons nor can the Plough act upon the Sun and clouds nor is the blame to be laid upon the Seamans sleepiness that the wind is not fair for sayling and that the Sea flows not so high yet hath the Lord of purpose left to all unrenewed men born where the Gospel is preached the gates and ports of wisedoms house open that they may come and hear and pass their judgement what they think of Emanuel's land that runs with wine and milk yea and the entry to this house is feazable and accessible by natural strength to fools and ideots to learned and unlearned so that they need not say Who shall ascend up to heaven That is to bring Christ again from above Or who shall descend into the deep That is to bring up Christ again from the dead But the word is now near even in thy mouth and in thy heart that is the word of faith which we preach Rom. 10. 7 8 9 10. Deut. 13. 14. The preached Law leading pedagogically to Christ in Moses time and the plainly preached Gospel offered to all in Paul's time is an open door to all who love to come near to Christ and to be warmed by him in which consideration there is a key put in every mans hand 1. The unrenewed man turns away his ear from the Law and will not let the news of the Gospel lodge in his ear or the outer room of his soul ye set not a work the literal actings and cogitations of the heart to think whether Christ and Heaven and Hell conconcerns you or no. So 2. The believer under deadnesse and saddest desertion when he is at this All is but counterfeit work I had before Psal 31. 22. Jer. 2. 4. Job 13. 24. God reputes me as an enemy He may read the word hear the Gospel preached and cast himself in Christ's way and come in under the cast of his saving influences and so the fire may be kindled of new the sin is that the natural man useth wit judgment memory for a worldly bargain of gain but not for salvation 3. Christ is in his own ordinance never man before he be converted can savingly intend his own conversion Peter and John and Matthew when Christ spoke to them minded no saving work on their spirits nor did the three thousand Acts 2. nor the Jaylor Acts 16. mind so much as they met with Many came to Christ for bodily health and to be freed of Satan in a bodily possession yet when they see and hear Christ lying at wait in ambush in the preached Gospel they are beyond their intentions taken captives There is a great difference betwixt the doing of the bulk and body of an action and the action commanded by the highest authority of God even though the man perform not the action upon the account of a divine command Suppose Naaman had seven times and seventy seven times washed himself in Jordan some days before the Prophet of the Lord commanded him to wash it had been to no purpose he had not been cleansed from his Leprosie It were good we prize more that which men call the foolishness of preaching the Spirit breaths in and through his own ordinance when we know not Quest How can it stand with justice to command us to make our selves a new heart and a new Spirit since we are unable to make to our selves a new heart Ezech. 18. 51. for saith Pelagius inability to obey cannot be both a sin and a punishment of sin Ans 1. The commands of circumcising our selves to the Lord and of making a new heart which are laid upon us are materially Evangelick but as they are charged upon unrenewed men they are formally legal upon the Lord's intention also Evangelick to the chosen to fit them for Christ Nor can these commands have this sense I command and enjoyn to you the omnipotent infusion of a new heart 1. God lays no acts of the infinite and omnipotent God upon the finite creature 2. It is not his intention nay nor his will that reprobates create in themselves new vital principles of life since no such supernatural principles of the life of Christ was merited to them by the death of Christ 3. It s not physically possible to the Elect or to any to create a new heart to themselves from the very same principles in number which they lost in Adam for its a contradiction that what is done should not be done and what is lost should not be lost Nor can the Lord command the glorified in Heaven in whom the habit of holinesse is perfected to be now in glory justified by works for as its a contradiction that such as once broke the Law can be said never to have broken the Law so is it
me hope when I was on my mothers brest c. So is there Psal 102. fainting ver 3. My bones are consumed like smoke and my bones are burnt as an hearth Ver. 4. My heart is smitten and withered like grass And ver 12. there is a rising of faith But thou O Lord shalt endure for ever and thy remembrance to all generations Ver. 13. Thou shalt arise and have mercy upon Sion Psal 77. 4. Thou holdest mine eyes waking I am so troubled that I cannot speak Ver. 7. Will the Lord cast off for ever It s low enough now and yet how doth the Church lift up her head Ver. 13. Thy way O God is in the sanctuary who is so great a Lord as our God So Lam. 1. 2 3 4 5 6. 7 8 c. compared with ver 2 22 23. in which actings under unbelief and customary formality with some glimmering of fainting faith eying the command of God in the darknesse when there is no light Isa 60. 10 11 c. there go along some farther actings of the spirit not that we think there is any truth of that of the School-men To him who doth what he can by the strength of nature God denies not helps and influences of grace Yet in these we see God comes along with his influences But if we say 4. That there are in the renewed child of God some stirrings of the spirit in all these acts we go about under deadness then one act of praying and the influence of grace makes way physically to another and that to a third for to say nothing of the promise To him that hath it shall be given of which hereafter I do but provoke to the experience of the Saints if here the second pull of prayer be not stronger then the first and the third then the second and the fourth above the third for when the wheels are a going the Organs of the spirit do not weary And there is a reserve of fresh strength and a stronger recruit and supply in Jacobs wrestling until the dawning reserved and more strength of heavenly violence to prevail with God then in his wrestling all the night Gen. 32. 26. Let me go saith the Angel of the Covenant Christ for the day breaketh And he said I will not let thee go except thou blesse me 28. As a Prince thou hast power with God saith the Lord to him And we see one throwing about of the key when the lock of the door is rusted maketh the second throwing obout more easie and the third throw does yet more and the seventh or the tenth throw makes the passage of the iron bolt yet most easie and the door at length with little violence is opened when now the rust and straitnesse is removed And a flaming of the fire prevailing over a dry tree makes easie way to a second flaming and that to a third and so to all the rest till the timber be consumed and the fire be fully victorious Believing adds to believing praying begets more praying and we see motion breeds warmnesse and that stronger motion and cold hearts that are dead and almost frozen by one smiting of influences grow hotter and by two or three or seven actings of the spirit grow yet hotter and yet more â—ot And there is something in that Cant. 6. 11. I went down to the garden of nuts 12. Or ever I was aware my soul made me like the chariot of Aminadab or of my wilâ—ing people There is some stiffnesse upon the living man when he first begins to move but a little motion makes him more agile Dr. Preston may aim at the like truth If a man saith he were to run a race if he were to doe any bodily exercise there must be strength of body he must be fed well that he may have ability but the use of the very exercise it self the very particular act which is of the same kinde with the exercise is the best thing to fit him for it So in this dutie of prayer it 's true to be strong in the inner man to have much knowledge to have much grace makes a man fit and able for the duty But if you speak of the immediate preparation for it I say the best way to prepare us for it is the very duty it self as all actions of the same kind increase the habits so prayer makes us fit for prayer and that is a rule The way to godlinesse is the compass of godlinesse it self that is the way to grow in grace is the exercise of that grace I wish this man of God and others more experienced then I had said more of this unknown subject and that the Lord would sit builders in both Kingdomes to draw up a body of Theologia practica that Divinity were more in our hearts it s too much in the heads of many only I speak here of preparation to receive influences D. Preston of the preparation to duties to praying under indisposition But I would not be understood so as if I thought acts of influences which are acts of Omnipotency might be sharpened and facilitated by our actings Only my meaning is that the passive capacity of the soul may be widened and enlarged to receive showres of quickening influences from the Lord by frequent acts Experience in my weak apprehension may speak influence of grace oyls the wheels of the soul Prov. 1. 5. A wise man will hear and encrease learning and a man of understanding shall attain unto wise counsels We grow hot like hot iron redded in the fire by praying and are softned and macerated like dry and parched ground by frequent showres and though the heart be frozen and cold when we begin to duties of praying praising meditating conferring of the word hearing yet incalescimus we grow warm by acting the rising of the Sun causeth the Ice to drop off the houses It s a naughty heart that is in the same case after frequent prayer that it was in before It says that the man hath been sweating at the letter and bark of the duty little of the bark or letter of the duty takes glewing with the heart but hardly can the grace of the duty go along with the heart but there is much that cleaves to the heart so that influences thaw the heart Luke 24. 32. Did not say the Disciples our hearts burn within us while he talked with us by the way and while the opened to us the Scriptures Cant. 1. 4. When the King brought me into his chambers we will be glad rejoyce in thee and remember thy love more then wine Sure when the influences of Christ are fiery and live coals it is no wonder they leave lively warmings upon the heart Cant. 4. 16. Awake O North wind and come thou South and blow vpon my garden that the spices thereof may flow out It must be a speech to the Spirit to breath upon the Saints that they may smel and flow more in the actings of
Summer so discretion and moral walking in the Commandments of God by which the man is not far from the Kingdom of Heaven and nearer to it is nearer to conversion then the godlesse and slagitious conversation of a dissolute wretch as he who is at a distance from a City by twenty miles only is nearer to the City then he who is distant a hundred miles from it though both be distant from it and the one formally is out of the City as well as the other this is a wily comparison I assert no preparatory dispositions to conversion as Papists and Arminians teach 2. The man yet unplowed and never broken by the Law standing in a whole condition not caring for nor either needing or valuing Jesus Christ is farther from showers of saving influences then the law-humbled law-broken sinner who though he be but half sick like the woman with child who is under raw and far-off showres of child-birth pain not yet by some weeks near her time needs not yet the help of the midwife yet looks a far off to child-birth pain 3. Out of all question the proud gallant that feareth neither God nor reverenceth man and hath laid Atheistically his count and fixed his thoughts concerning Heaven and Hell hath something more to doe before Christ rain salvation on him then he who prays hears gives almes whores not roars not blasphemes not for he hath fewer miles between him and Christ's influences 4. Therefore though the natural man cannot pray in faith and the renewed man under a sad and deep deadness can doe little or nothing yet literal and natural acting at praying is not only better then nothing but is by way of command in genere mandati divini more near to praying in faith and fervour then either blaspheming or no praying at all even as literal and natural heat is nearer to spiritual and supernatural heat then extreme coldnesse and as fire-heat is nearer to life-heat or vital warmness for it may and doth often cherish and nourish vital heat then Ice-coldnesse though as touching the nature and kind fire-heat and vital heat may well be thought to differ in spece and nature and all the fire-heat on Earth cannot restore vital heat to a dead man and all the sweet moral qualifications discretion natural zeal civil vertues in their summer greennesse cannot put a man in a spiritual capacity to receive divine and supernatural influences yea many carry such bewitching lusters to hell with them and never promove a whit farther then to the state of a civil convert a saint of Satan and die so and by accident civil saints are a huge way farther from Christ then robbers It s true some of our Divines have said natural preparations are hurtful destructive and noxious to conversion I wish they speak not so their meaning is as they are trusted in men are by assed by them praying in the streets giving of alms with sound of Trumpet so circumstantiated in regard of 1. The subject proud Pharisees 2. In regard of the end to be seen of men not to glorifie the Lord. 3. In regard of the manner as self-righteousness trusted in to the loathing of Christ are destructive to sincere praying in faith and humble feeling and to true and sincere acts of charity But we speak of the acts commanded as to their substance God highly is provoked at disobedience when men will not put their finger to a duty and no doubt hypocrisie in the manner of doing duties deadens the heart and makes the soul unfit to receive influences But this hinders not but the unrenewed man and the deadned convert are to blow the fire and to go about duties and to fetch the wind in their kind and to cast aboard and turne about that they may sayl and fetch the harbour Yea and if there be not fire in the ship without doubt the striking of steel and flint may make fire If a dead child of God cannot pray cannot preach cannot believe he is to say and take with him words Lord I cannot pray I cannot preach I cannot believe Nor in all these is any thing said against these two 1. The rebukings of such as are in a dead state 2. The promises of more grace to such as use well what they have of both these in the following Chapter And all these some way ripen us for gracious influences CHAP. IIII. It 's required of the dead that they live and that we must not cease from running when the Lord ceases from drawing 2. Commands put on obligations to duties to such as are indisposed and unable 3. We are to pray under deadness 4. Deadness renders not men lawless 5. The wicked shift of such as pray not for the present because they are indisposed but promise they shall pray praise c. when a spiritual disposition comes on IF the meaning of some be by requiring a moral command to fit us for duties that such a command is enough because it 's a Gospel-command Then is it false that a moral command as such can fit or ripen us for duties For Eph. 5. 14. Wherefore he saith Awake thou that sleepest and itâ—s more then sleeping there being life in a sleeping man and arise from the dead and Christ shall give thee light Here is both precept and promise given to the dead who of themselves cannot live Yet it 's morally required that they live and John 5. 25. The dead in the graves are to hear the voice of the Son of man And the Lord binds the command on these that were as the men of Sodom Isa 1. 5. A sâ—nful nation a people laden with iniquity the seed of evil doers children that are corrupters v. 10. Wash you v. 16. Make you clean put away the evil of your doings from before mine eyes Isa 42. 18. Hear ye deaf and look ye blind that ye may see So the Apostle Peter chargeth Simon Magus Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And Jeremiah speaking to a hardened Prince speaks as to the earth that hath no eares Jer. 22. 29. O earth earth earth hear the Word of the Lord. And it 's a vain thing to think that these are to be confounded the obligation to obey and the impotencie and indisposition to obey For mans wicked weaknesse cannot remove the obligation which the Lord in his holy Law layes on us For wasting that brings on inability to pay makes neither the debt to be unjust nor does it loose the creditor from his right to crave and pursue the broken man except we say that poverty may pay all the debts in the world 2. The Lord layes on rebukes where he knowes Cain cannot answer Gen. 4. 6. Why art thou wroth if thou doest well shalt thou not be accepted So the Lord speaks to Pharaoh Exod. 9. 17. As yet exaltest thou thy self against my people that
the Spirit in one and the same work the sounding of the word and the breathing of the Spirit may be attended Psalm 130. 5. I wait for the Lord my soul doth wait Whether in his real helping and hearing my crying out of the deeps or on his saving actings upon the dead heart and in his word do I hope there may be a casting of the goods in the sea to help the ship to land there is failing of the eyes in waiting for God Psalm 69. 3. Psalm 119. 8. My soul fainteth for thy salvation 13. I opened my mouth panted for I longed for thy salvation I cannot create breathings But the man in a pit or dungeon though he can make no help to himself yet he can cry and make use of arms and legs when a rope is cast down to him 4. Blowing of the bellows adds nothing to the fire yet it removes the ashes it fans away the earthy part and rarifies it and acts upon the smoke and adds quickning it 's fit to blow upon the habit of grace and heavenly disposition yea to blow in a sanctified way in a gift so Paul 2 Tim. 1. 6. Wherefore I put thee in remembrance to stir up the gift of God which is in thee by the laying on of my hands Erasmus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an elegant metaphor from such as care for the fire which is as it were buried under ashes they blow with the bellows and revive and stir up the fire like to die out others think it an allusion to the Priests dayly watching to cherish and keep in the fire which the Lord sent down from heaven and to cast new fewel to it So is that 1 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglect not the gift that is in thee let it not rust self-sharping and self-impulsion upon the heart and acting upon the habit which is in worse case because it lodges in a lazy heart is required we may deaden and neglect both our souls and the new habit whereas that prayer Lord increase our faith teacheth that we by diligent acting add to the habit to the gift talent and dispensation and the improving of these are forcible means to draw down fresh influences of life the Lord of his grace having brought himself reserving actings of soveraignty and deep wisedom under a sort of promissory necessity to bestow influences and to give one talent to him who makes five talents ten idleness and sleeping then must be no small obstruction to new quickening influences 5. As the husbandman is a fellow-worker in his way with industry and art with the Lord and nature to fit his ridges by plowing and sowing to receive influences of dew and rain and impression from heaven and he works with God and nature who labours the vineyard purges out brambles briars stones prunes the young vine-trees that they may receive influences from Sunne Moon Heavens and Clouds Yet no husbandman no vinedresser can be Lord of the influences of heaven so hath the Lord commanded us to plow up the fallow-ground of our hearts and not to sow among thorns to lie under the husbandry of Ministers sent of God to frequent ordinances to yield up our hearts by willing consent to be acted on by God to resign them and put the heart out of our possession and yield to that suit My son give me thy heart else we mock God in suiting from him enlargedness of heart in a sort of compromising that we shall run if he shall draw and enlarge But we keep fast possession of our own hearts and doe not resign them to God Hence a word of wakening to cry to harp and psaltery to our gift and to our tongue and to our sleepy hearts Psal 57. 8. is requisite as also 2. that we chide with our unbelieving soules Psal 42. 5 11. and command the renewed part to act upon the heart to accuse and convince and rebuke the heart 1 Sam. 24. 5. 1 John 3. 20. 6. The soul can be in no such dead case but it 's capable of an Evangelick command Sardis hath a name they are living and yet are dead then is it useless to speak to Sardis now dead no Rev. 3. 2. Strengthen that which remaines There fly sparkles of fire from the red hot iron of the smith upon those about whether they will or no. From that charge Open to me my sister my love c. there came upon her whether she would or not flamings of love which brought influences on her bowels CHAP. IX The fifth Question is what is the enlarging of heart It is nothing but the wideness and fulness of the soul and powers thereof in its actings Hence these Propositions concerning enlargedness of heart Prop. 1. WHen the soul is widened and stretched out in its actings we are ready to say I shall never be moved Psal 30. I shall dwell in the house of the Lord for ever Psal 23. 6. which though true when he was banished from the Tabernacle Psal 42. Psal 84. Psal 63. he had uttered thoughts of his state Some say Shall I ever again be dead Shall I ever again doubt as a down-casting soul no I shall believe and hope under temptations to the end But we are no more to judge of our selves by our present enlargedness then we are to pass sentence of the multitude of people of a City by a solemn fair or great market the town is not every day so peopled nor are we to esteem of a river by its swelling and running over banks after a mighty long continued rain 2. Nor are we to judge of our selves according to our ebbing and deadness of disposition that we shall ever again believe Saith the doubting soul Shall I ever again see the beauty and glory of his power as sometimes I did in the Sanctuary Psal 63. The birds reason not so they say not in winter shall ever the Spring and the season of building our nests come again shall birds ever have Summer-singing again And we are ready to make a weapon-shew of grace when the heart is enlarged I 'le doe wonders as if the man were the Father who begat grace and the Lord of his own believing as some believe the horses swiftness is the swiftness of the rider Be humble and pull down the sail when the heart is enlarged Prop. 2. See in the Text enlargedness of heart and running are near of kindred and blood The disposition and the gracious acting by divine influences are near other as the powder and flamings the dry timber and the warm harth-stone to receive flamings There is a near disposition in the Embrio in the framed mass of the birth to receive by the Creators influences a living soul Psal 38. 1 2 3 4. So in Christ Psal 40. the law in the heart and preaching the Lords righteousness in the great congregations are near other 2. The enlarged heart is ripened to receive influences and quickening of grave for running The
should tread in my Courts in the way and manner that you do So Christ rebukes the Pharisees praying and alms-giving with the blowing of a trumpet in so doing and shews them they have no reward for such works Matth. 6. 1 2 3. therefore there was no reward promised to such works 3. Hypocrites as touching the manner of their doing do counterwork their own work as touching the substance of the duty commanded vain-glory hypocrisie-like poison and death in the pot pollutes the action as Ink and mire vitiates a cup of wine being mixed therewith better it is comparative to do something of the bulk of the duty then wholly to omit it and do nothing less or more 2. Ass Both all the good action and every part of it totae actio totum actionis falls under the command of God he who commands us to hear in faith and read with believing commands us also to walk and journey to the place of hearing and commands us to encline our bodily ears to give attention of mind to the word as we hear a moral oration without wandring of heart though in these hear the word of God consider hear diligently encline your ears lay to your heart what is spoken God laies the obligation of a divine command on us to the physical act of walking to the place of liberal hearing as to the substance of the act and a tie to far more even to do the act with all the spiritual circumstances he who commands his servant to go to such a City fourty miles distant he commands him to go ten miles of these fourty miles also and while the servant is moving ten miles towards the City he gives obedience in part pro tanto and in so far to his masters command hence it must follow that giving of alms in the substance of the act is neerer in nature to the giving of alms in a spiritual Gospel-way then not giving of alms at all but a closing of both bowels and hand to the starving and famishing of the poor To the other question it may be enquired 1. Whether grace be above the desire of nature Answ Nature hath no power of getting supernatural gifts by the strength of nature but nature hath a capacity not such an actual desire which supposeth use of reason and discourse to supernatural happiness a capacity is an inclination to that which may perfect it so man intends or enclines toward God and is unquiet while he find him but it 's to abuse all Grammer to call a natural capacity an inbred appetite and natural desire 2. Whether grace be above the disposition of nature Answ This receives the same answer almost the habit of sin by which a man is dead in sin Eph. 2. cannot consist with a sweet disposition of nature to get grace the same wine cannot be both sweet and sour nor is there any sweetness in sour and bitter or unrenewed nature 3. Whether the grace of God be above the impetration purchase and prayers of nature Answ The Scripture teacheth us of no prayers by natures help but by the Spirit interceeding in the Saints Rom. 8. nor of any purchase of grace that nature can make grace prevenes nature but nature prevenes not grace 4. Whether grace be above natures merit Answ It were strange to say that nature can of condignity merit grace so as God should be unjust if he deny grace to nature where is that written and does not this make man and nature to make God a debtor as for the other merit of congruity if grace were not above this merit we should teach that nature may so far act as to make God a debtor to the mans acting as God should fail against decency good manners courtesie if he should deny saving grace to Seneca Cicero Aristides and such 5. Whether to the man who prepares himself by the works of nature to receive grace any supernatural grace is necessarily due Martinez de Ripaldo saith this opinion cannot be defended sine scrupulo without some scruple of conscience but an opinion may be true and yet by some weak conscience cannot be defended without some scruple of conscience but it is the bottom and marrow of Pelagianism as any versed in the doctrine of grace and in Augustine Hieronymus Fulgentius their works know 6. Whether the Lord does infallibly tie grace to works done by the strength of nature not as to a disposition or merit but as to a condition by the law of God saith Martinez or by the law of grace and covenant of grace and pur-chase of the merit of Christ as Alvarez lib. Respons ascribes to divers School-men and Jesuits which condition is conjoyned with the gift of helping grace This hath no shadow of ground in Scripture 6. Whether Gabr. Vasquez 1. part disp 91. q. 1. 14. doth upon good grounds defend that rotten opinion of the School-men Whether God doth confer such an help of grace which is necessarium ad fidem justificationem necessary and sufficient to saith and justification to the man who doth what he can ex viribus gratiae naturalis by the help of natural grace this also destroys it self Q. 7. Whether or not God useth to give sufficient grace or not to deny sufficient grace and other more abundant helps of grace to him who does what he can by the strength of grace intrinsecally supernatural This is not better then the rest for it supposeth that free-will disposeth absolutely of and determines this grace and earns by its endeavours faith and justification no man ever yet did what he can Q. 8. Whether Martinez de Ripalda Tom. 1. de Ente supernaturali lib. 1. disp 20. sect 3. sect 4. sect 5. saith right that God doth so ever confer helps of supernatural grace to all men as he stands and knocks at the door Rev. 3. 20. and it s in mens free-will be they Jews Christians or Pagans to open and believe but grace ex lege providentiae supernaturalis est necessaria is necessary to excite and stir up free-will Hence these Assertions 1. Assert This rotten principle of the School-men that to the man in nature who does what he can either by the strength of nature or by the strength of some grace which is sufficient universal and common to all men but yet determines not the will but leaves it to its own indifferency to will or nill God denies not saving grace for conversion is not to be holden 1. Because the places which speak of our natural inability prove the contrary Now if the natural man cannot know nor discern the things of God but judges them foolishness 1 Cor. 2. 13 14. If his wisedome be enmity against God and is neither subject to the Law of God neither indeed can be Rom. 8. 7. If there be a necessity of the Spirit of revelation that the eyes of the understanding being inlightned he may know what is the hope of his
meet with the Lord 's wrathful rebuke then with his softening and pitying mercy CHAP. II. The Lord keeps an order in sending influences 2. He maketh short work on some 3. There is a confluence of influences at one time and in one work 4. Despising of the Word 5. Refusing of Ordinances 6. Persecuting of the Prophets 7. Resisting of the operations of the spirit do all obstruct influences 8. Praying and praising promove influences 9. Hardening of the heart 10. Not profiting by means 11. Remaining in nature 12. Actings in wrath rancor malice bitternesse and inordinate passion obstruct influences 13. Keep the oyl of the spirit clean if ye would have influences 14. We are to act morally and physically with the spirit 15. Prayers obstruct not soveraigntys acting THe Lord 's ordinary way of working is here to be observing the spirit confers not upon Peter's hearers Acts 2. influences of faith and of gladly receiving of the word v. 41. at the first before he bestow influences to the pricking of the heart for sin v. 37. nor does the spirit act upon Saul Acts 9. and the Jayler Acts 16. for their rejoycing in the Holy Ghost and believing and applying Christ and the promises at the first until first a law-spirit humble and make the proud to tremble Then the spirit must use divers instruments and shoot arrowes and influences of law and wrath and wound the heart with arrows of love as the Artist the Carpenter useth sundry tools according to the diversity of timber that he works on and the Lord here accommodates his influences according to the nature of the soyl It 's like Christs spirit made shorter and more expedite work on the hearts of James John for when Christ said unto them Follow me Matth. 4. 19 22. they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straigthway or immediately leave their nets and their father and follow him It 's as little time betwixt Christs word to the man sick of the palsie Arise take up thy bed and walk and his walking Mark 2. 12. for immediately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took up his bed and went forth before them all It 's like Matthew's conversion is of the same nature Matth. 9. 9. Luke 5. 27 28. in which the Lord gives proof that as some Castles fall at the first shooting of the Canon so there is no standing out nor resisting of Christ for when he adds strength of omnipotency the work of humiliation of conviction of saving faith or repenting are all quickly done as if tilling sowing and harvest were all in one day or one hour 2. We see also that gracious influences are threeded as it were upon gracious influences every beating of the smiths hammer brings forth at once many sparkles of fire and a shour of rain is the falling of millions and hosts of drops of rain at once So in fervent prayer there must be a cluster of gracious influences in every sigh and groan there is an acting of the spirit Rom. 8. 26. The work of the spirit must be maimed imperfect if godly watching 2. Prayer 3 Fervent desire 4. Humble sense of unworthiness 5. Faith on the promise 6. Love to our Father have not every one their several influences of grace When the seven stars arise above the Horizon if six ascend the seventh must also ascend in all which the poor sinner is far below the influences of grace they are sent out as soveraignty thinks fit and here the Lord rains down showrs of grace and a showre is made up of a multitude of drops yet in the general may sinners counter-work and restrain as it were the influences of grace they may resist the word Zech. 7. 12. They made their hearts like an Adamant stone lest they should hear the Law Now the Lord cannot give influences out with the preached word where men turn away their ears from the Law Prov. 28. 9. and Act. 7. 57. they stop their ears Wicked men cannot be avenged on the Spirit in his person or in his several operations of saving grace yet they avenge themselves on the message and break in pieces the chariot that carries the Spirits operations and trample upon his word be in love with the word to count it your heritage Sweeter then the honey and the honey-comb and you as David upon suit shall have influences to be kept from presumptuous sins Psal 19. 7 8 9. compared with v. 13. and Psalm 119. 40. Behold I have longed after thy precepts therefore Quicken me in thy righteousness 2. Men can refuse to come and partake of Ordinances and to be Baptized as the Pharisees do Luke 7. 29 30. and so reject the counsel of God and refusing to be among the golden Candlesticks and the Assembly of his Saints comes neer to trampling on the blood of the Covenant doing despite to the Spirit of grace Heb. 10. 25 26 29. Rejoyce to stand within Jerusalem Psal 122. for the Church is his vineyard love a room in his Church for it lies neer to the Sun and is under the watering and showres of grace So Christ speaks to the Spirit Cant. 4. 16. Awake O North-wind and come thou South blow upon my garden that the spices thereof may flow out So there is a commission given that the Spirit in its efficacy blow upon the plants and flowers that grow there the Church is also his garden of red wine which he waters every moment Isa 27. 3. Acts 7. 51. Ye do alway resist the holy Ghost then must they obstruct the gracious actings of the holy Ghost this proves it to be true that Steven said that they resisted the holy Ghost Which of the prophets have not your fathers persecuted and they have slain them which shewed before of the coming of that just one of whom ye are murtherers saith he they who cast down the lodging they injure the indweller the godly prophet is the house and lodging of the holy Ghost 2 Chro. 36. 12. Zedekiah humbled not himself before Jeremiah the Prophet speaking from the mouth of the Lord. Now the Spirit acted on the Prophets when they spoke 2 Pet. 1. 12. then esteem the feet of the messengers of God to be pleasant upon the mountains for they bring glad tidings of peace and that they only do who have these gifts of the Spirit to pray and believe Rom. 10. 14 15. 4. The speaking against the manifest operations of the Spirit of the Lord by which Christ cast out divels draws so deep as the sin against the holy Ghost Matth. 12. and such are deprived of pardon of faith to lay hold on pardon and such having done despite to the spirit of grace must indite war against the Spirit and all his operations therefore cherish and obey the Spirits actings be willing to be led by him close with the counsels and breathings of the Spirit speak to edification that which ministers grace to the hearers and that cherishes the
to close with influences now as they were the other hour 3. The various words used by the Scripture As 1. Bewitching of the hearts and charming the Galatians from the sound doctrine of Justification through faith only Gal. 3. 1. to Justification by works prove that influences that take yesterday will not take to day for they were hot in running and then cold in sitting down Gal. 5. 7. Deut. 19. 6. while the avenger of blood his heart is hot The Galatians were willing to pluck out their eyes of late for Paul and now their affection to him being soured they look on him as an enemy for he telleth them the necessary and lovely truth Gal. 4. 15 16. 2. The heart is a thing that may be bowed 2 Sam. 19. 14. the metaphor is known to the learned it may be allured and inticed with fair words 1 Cor. 2. 4. yea the whole soul may be bought and sold as Merchants goods with fair words 2 Pet. 2. 3. False teachers through covetousness shall with faigned well decked word as exquisitely dressed as hair make merchandise of you 3. The heart may be turned as streams of a river drawn thorow this part of the land or this part Prov. 21. 1. and from nilling to willing as the Lord thinks fit according to Gods will of precept is often the falling of the Church of Ephesus sinfully from their first spiritual love Revel 2. 4. and the turning from good to evil 4. The heart may be ingaged Jer. 30. 21. glued and made to stick to such an object Psalm 119. 31. given up and delivered Eccles 2. 1 2 3. Eccles 1. 13. 2 Chron. 20. 3. set and fixed to such a way Judg. 13. 3. Judg. 5. 9. touched and moved 1 Sam. 10. 26. stirred to such a work Ezech. 1. 1. and then as the Sun in the Spring and Summer coming neer the earth makes more excellent effects on it then the Sun farther off in Winter when the Lord comes neer he works otherways on the heart then he doth in his absence all which with divers other words say it 's not easie to lie under and receive the influences of God the gardens and meddows stir not out of their place the vine-trees the corn and grass in mountains valleys vineyards flee not away from the falling of wind and dew and the aspect and dartings of heat and beams from Sun and Heavens But ah unstable hearts which withdraw from under the actings of the Spirit and weary of prayer hearing whereas the establishing of the heart with savoury dispositions and delighting in the word fetch home influences as Psalm 119. cleareth 7. The desperate wickedness and deceitfulness of the heart Jer. 17. 9. puts the Prophet to speak to God v. 13. O Lord the hope of Israel all that forsake thee shall be ashamed Influences then must be withdrawn from deceitful workers and if the heart be deceitful above all things then in some regard it 's deceiful above Satan as being a heart-deceiving and murdering of our own souls beyond the privity of Satan we boyling in the secret furnace of the heart many naughty thoughts that are unknown to Satan and who knows the hypocrisie of the heart and what way God plagues hypocrisie with farther hypocrisie and by all sins heart-deceitfulness is within it self a rooting of it self now this deceitfulness being so contrary to sincere and singleness of heart must be uncapable of influences for the upright and sincere heart and truth in the inward parts Psalm 51. 6. is desired and loved Psal 11. 7. Psal 146. 8. exceedingly by the Lord as most like himself Psalm 11. 7. The righteous Lord loveth righteousness his countenance doth behold the upright And so as every thing loveth its own the hen warms and cherishes her chickens and every bird the young ones so must the Lord follow with heavenly and quickning influences sincerity of heart when he particularly saith to them Psalm 32. 11. Be glad in the Lord and rejoyce ye righteous and shout for joy all ye that are upright in heart The Lord must then follow his own planting for the loving of the Lord Jesus in sincerity and the girdle of truth about the loins is a part of the armour of God Ephes 6. 14. with pruning hedging digging and showres from heaven whereas upon the heart unrenewed and still deceitful there shall fall no rain nor is a deceitful heart more capable of lively influences then thick gross misty air can admit of wind or then a torch steeped in mire and dirt is in capacity to receive light and flaming and suppose which yet is not possible God should send saving influences on an unrenewed and deceitful heart remaining such yet could not such a poysoned stem bud and bring forth acts of saving grace as the thorn tree in the fattest and choisest soil neer the Sun under influences of a warm heaven benign clouds a sweet moderate aire could never bring forth delicious wine grapes or pomegranates prevaricators hypocrites and all double-minded halters betwixt the Lord and Baal shall rot in their soil and be as the heath in the wilderness and receive nothing of the actings of God the Lord is far from their reins Jer. 12. 2. God is not in all their thoughts Psalm 10. 4. Salvation is far from the wicked and what are then the influences of God on them for they seek not thy statutes Psal 119. 155. but David v. 156. Quicken thou me according to thy judgements 8. Pride hindereth not a little the out-goings of the Spirit the proud soul is the fallow ground the unbroken and unplowed earth and what can be hoped of wheat or a barley harvest from rain and dew and influences of Sun air and clouds where the plough never broke the earth and the Husbandman did sow nothing but as for the humble and humbled broken and meekned man influences are his by the promise of God O that is a great and an unchangable thing Psal 25. 9. The meek will he guide in judgement and the meek will he teach his way None can be guided and taught practically to walk in the way of God but these who are acted by influences of grace Christ thanks the Father because he reveals the mysteries of the Kingdom to babes or young children Matth. 11. 25. and James 4. 6. But he giveth more grace God resisteth the proud and giveth grace and so influences of grace and more influences of grace to the humble 1 Pet. 5. 5. And see 2. As the Lord and his servant nature hath provided a providence more active and careful in parents for suck and milk to infants and for food to weaned children who are as passive as stones in providing for themselves so doth the Lord rain in a more abundant providence influences of grace on the meekned and broken spirit Low valleys lying toward the Sun kindly receive dew and rain mountains not so 3. If the bones be of new broken and hot and
feet He saw a throne set in heaven and one sate on the throne and he that sate was to look upon like a Jasper and a Sardine-stone and there was a rainbow round about the throne and four and twenty seats round about the throne and four and twenty Elders who cast down their crowns before him that sate upon the throne c. 4. and the armies in heaven in earth and under the earth praising him He saw in the visions of God the seven Angels which poured the vials of the wrath of God upon the earth He saw Babylons fall the vision of the last Judgment the Bride the Lambs wife adorned with the glory of God He saw the new Jerusalem the golden structure of it the street of gold the twelve ports the wall the foundation of precious stones the river of water of life the tree of life Moses never saw such glory 3. Hence see we that there may be a sinful incapacity on our part and that the pure in spirit see God Mat. 5. and that grace keeps the soul like a calm sea without storm and wind and that if we would be near God we would keep the heart clean and pure We are to beware of grudging and act these three duties 1. Trust in the Lord. 2. Delight in the Lord. 3. Hope patiently for him Psalm 37. 1 2 3 4. There may be an earthquake in the zeal of a meekned Elias there was no godly men on earth left but himself as his angry zeal said to him and the Lord knew 7000. besides him The Lords way of appearing to Elias 1 Kin. 19. taught him some other thing for the Lord was neither in the strong wind that brake in pieces mountaines and rocks nor in the earthquake nor in the fire but in the still small voice v. 11 12. The Spirit was not of God which would call for fire from heaven in the disciples to burn villages and men women and children quick because they refuse lodging to Christ and his disciples for therefore meekly saith Christ and gravely Luke 9. 55. Ye know not what manner of spirit ye are of 56. For the Son of man came not to destroy mens lives but to save them You know not that these flamings of the fleshes wild-fire came not from heaven for they smell not of the meek Son of man nor savour they of his saving message No doubt the disciples thought their sparks were kindled at a fire from heaven but that fire came not from God seldom does the Lords Spirit dwell and act in his saving influences in an angry fiery spirit grace meekens hell and hellish passions in the renewed Saints There are no passions in the glorified and perfectly meekned ones who stand before the throne but such as are pure and unmixed fire for the everlasting praises of God Hence showres of influences eternally rain on them night and day without ceasing Isa 6. 2 3 4 Rev. 4. 8. The 6th impediment of heavenly influences is from fear 2 Tim. 1. 7. We are to stir up the grace of God in us and his gifts not from a legal fear For God hath not given us the spirit of fear but of power of love and of a sound mind 2 Tim. 1. 7. Then we take up the Spirit of law-bondage and law-fear of our own will that spirit of fear is not of Gods giving or choosing but it is of our choosing Rom. 8. Such as are led by the spirit of God are willing followers v. 15. For we have not received the spirit of bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father It 's like the devils are uncapable of influences of grace because of the horrour and slavish trembling fear that is upon their conscience they be ever under the law of works never under grace no not so much as in offer Matth. 8. 29. Jam. 2. 19. Faith and the spirit of adoption to pray to believe influences of grace is the remedy of this So are we to believe perseverance and that God shall give influences of grace to the end Psalm 23. We shall have waterings and the believers well shall never run dry Psal 104. 33. I will sing unto the Lord as long as I live Psal 104. 33. Psal 146. 1. Psal 52. 8 9. Then he knew of a stock and a new furniture in heaven suppose his own well should go dry CHAP. V. Some properties of Influences of grace 1. That they are invincible and irresistible 2. Of free grace 3. Done by the Lord with a principality of causality 4. Immediately both by the immediation of vertue and of the Lords own presence Influences are considered 1. In the first moment of conversion 2. In perseverance 2. God seeks not our consent to our first conversion 3. We are maried to Christ before we consent to the mariage 4. How the Lord determines free-wil without offering violence to free wil. 5. Gods dominion is equally over free-wil and all natural causes 6. God acts in all both by the immediate influence of his power and also of his person 7. The Lord most particularly leads his own 8. What is the right missing of Influences 9. We are more our own by the Law and less our own by the Gospel 10. Christs care and the members care IT is easier here to know what is not to be said as touching the irresistibility and strength of gracious influences above our free-will then what to say But Influences are considered two wayes 1. Moral'y 2. Physically 1. As they are common to all who hear the word in the visible Church 2. As influences are peculiar to the elect in the business of conversion Assert 1. Common moral influences that goes along with the word preached may be resisted for the Jewes alwayes resisted the holy Ghost speaking in the Prophets Acts 7. 51 52. Zech. 7. 11. But they refused to hearken and pulled away the shoulder and stopped the ear that they should not hear 12. Yea they made their hearts as an adamant-stone lest they should hear the Law and-the words which the Lord of hosts hath sent in his Spirit to the former Prophets Then the reprobate may and doe resist the immediately inspiring spirit in the men of God writing and speaking that word 1 Pet. 1. 20 21. and the assisting spirit also in the Pastors It 's dreadful in the lower actings of God in the word to despise the Spirit and to give him battel in his first approaches I called and ye refused Prov. 1. 24. Isa 65. 1 2 3. A contradicting of and a warring against the Spirit at the first face is much to be feared O tremble to speak against or to counter-work the Spirit at all 2. Influences proper to the Elect are so also to be looked on 1. In the first moment of conversion 2. In the work of perseverance In the first moment of conversion the sinner prevents not Christ none dead in sins and trespasses ever sent or
complaint of the very malignant servant as also the rich Gluttons divinity reflects upon the gracious dispensation of God Luke 16. 30. Nay father Abraham but if one went unto them from the dead they will repent Which is as much as God is to be blamed that his five brethren repent not for he bestows not sufficient helps of salvation on them Q. 1. What is the book of Moses and the Prophets but a paper roll of letters and syllables would he send a Preacher from Hell and a Messenger from Heaven to give them sufficient warning and instruction of a Heaven and a Hell it were good but that he does not he then is to be blamed not my five brethren 2. He who shews mercy on whom he will and hardneth whom he will and that by a strong mighty will which no man can resist he can find fault with no man though he sin and harden his own heart For his absolute Soveraign will is far above me and my strength but so doth the Lord saith the carnal man Rom. 4. 18. 19. and the holy Ghost saith such an Objection is unworthy to be moved or answered nor becomes it base clay and the clay pot so to argue with the great potter and former of all things 2. Influences for getting of the habits or performing the acts of saving grace are the Lord 's own therefore Soveraignty is his Law he may bestow them or withhold them as he pleaseth especially if the Creature be willing to want these influences and if the Sun rejoyce with all his heart at the influences and concurring providences of God to the contrary sinful actings as he doth Exod. 5. 2 8 16 17 18. Psal 14. 4. Psal 10. 6 7 8. 4. 10 11. Psal 36. 3 4. Psal 84. 5 6 7 8. Prov. 1. 11 12. Prov. 2. 14. Prov. 4. 16. 17. Prov. 10. 23. Prov. 14. 9. Prov. 7. 18. Prov. 9. 17. Psal 49. 11. Luke 11. 39. Psal 5. 9. Psal 64. 6. 3. Though we could not conceal the Lord's concluding of all under unbelief and their guiltiness who are so concluded and the mystery of the Lord 's rejecting the Jews and calling the Gentiles with the free obedience of the one and free disobedience of the other and the Lord 's having mercy on whom he will and hardning whom he will with their willing running in ways of disobedience and rebellion and say as Paul Rom. 11. 33. O the depth c. yet adversaries have no cause of objecting this to us more then to the Scriptures of God 4. Prop. Gracelesness is satisfied with gracelesness and is no more desirous and thirsty for grace nor darkness after the Sun light or coldness desireth the fires heat yea as Satan cannot destroy Satan the body of sin cannot love to be subdued by grace and the man hating both Christ and his Father John 15. 24. and pleasing himself in that way who yet complains that God doth withdraw his grace and so cannot command us or exhort us to repentance is like to him who lies still in the furnace and loves to be burnt and complains that he is scorched and tormented and the Lord will not lift him out of the furnace 5. What a proud Pelagian nature is this for any to say had he the habit of grace which was in David he could act as David and could secure himself from adultery and murther but how did David who had David's heart fall in these horrid crimes can any interpose himself surety and put grace which he hath not or nature which he cannot command to undertake to obey God in all things were it not safer to be pained with the bondage of sin and be sick for Christ and his grace and never to interpose self to be surety for self but to be strong in free grace only Ephes 6. 10. CHAP. X. 1. Soveraignty in actings of grace 2. We are not to seek influences but such as are suitable to the Word 3. Of divers influences 4. How we complain of want of influences and how we may suit them 5. We are to act under indispositions 6. How we are to pray continualy 7. Not to act duties while we feel breathings of the Spirit is an unsafe Rule 8. Preparations before Duties 9. To wait on breathings before we act Duties how lawful how not LEt it be futher considered in these Particulars how unjust we are and how free the Lord is 1. Who ever complains of the want of grace and yet remains in the state of nature doth close with his want of grace For 1. The renewed mans complaining of the want of grace is neither in sense or godly feeling nor in faith and humble believing Nature can no more complain of the want of grace with any spiritual and godly sense then a sucking child can weep because he is not an understanding man of thirty years old for darkness cannot seek after the Sun light for so it should desire its own destruction nor can cold desire heat nor Satan be divided against Satan and therefore these are but feigned and counterfeit bemonings For the actings of sinful nature with delight say that the man hates grace which he professeth he so much desires for only grace can thirst after and long for grace Joh. 15. 24. If I had not done among them the works which no other man did they had not had sin but now they have both seen and hated both me and my Father Such a hatred of the fulness of grace Jesus Christ cannot consist with a lively desire of grace Prop. 2. It is a right Rule not to separate Soveraignty from the Word or the Omnipotency of grace from the Promise otherwise we make a sort of Idol of Omnipotency seek we them and pray for influences of grace not peremptorily hic nunc to every single acting Psal 119. 2. My soul cleaveth to the dust quicken thou me according to thy word Ver. 28. My soul melteth for heaviness strengthen thou me according to thy word Ver. 107. I am afficted very much quicken thou me according to thy word v. 154. For 1. A gracious heart seeks no other out-lettings of grace to this or that duty but according to the promise Now the promise is not contrary to the Soveraign dispensation and there is no such Soveraignty but that there are many withdrawings of God whence follows deadness and the souls melting for heaviness Nor is there either promise or dispensation that the belever shall in every moment of time be lively and vigorous and have the heart lifted up in the ways of God except we would say Earth is Heaven and we are not for a time in heaviness if need be 2. There is a bastard literal heat and vigor of going about duties that comes not from the Word no bastardheat comes from the Word but by accident for the Spirit that speaks in the Word speaks his own spiritual and lively comforts and actings not that which may flow from a
letter which is common to Seneca and other humane Writers and the Prophets though even the style liveliness majesty and divinity that may be seen in the letter of the Scripture are eminently above the like in other Writers The Spirit immediately inspiring and the Spirit quickning in the Word are both the same Spirit that Christ promised to send John 16. of which Christ ver 14. He shall glorifie me he shall receive of mine a word most mysterious and shall shew it unto you and believers are afraid that their hearts receive some other quickning between the sound of the Word and the actings of the Lord upon their hearts which causeth them to pray for no quickning but according to the Word The like may 3. be said of the salvation of the Lord Psal 91. 16. I will shew him my salvation Isa 12. 2. For the Lord Jehovah is my strength and my song he also is become my salvation Psal 119. 170. Let my supplication come before thee deliver me according to thy word for we are apt to seek strange and whorish influences the like whereof the Lord bestows not upon his people Psal 119. 132. Look thou upon me and be merciful unto me as thou uses to doe to those that love thy name Psal 106. 4. Remember me O Lord with the favour that thou bearest to thy people O visit me with thy salvation V. 5. That I may see the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance It s cold comfort we reap without the word its true his omnipotency was eternal before there was a Word or Promise made to us but now the Lord will have the Word or Promise to be the officina the work-house of his Spirit and of the quickning influences thereof 5. As also there is a salvation and escape out of prison by keys of our own making and by putting out the hand to iniquity Psal 125. and the heart is much for the bulk of a deliverance from Hell and for the body and lump of a mercy were it Heaven and Baalam's paradise or the end of the righteous whether it be purchased by the ransome of Christ's bloud or no and faith laying hold thereon or no. 6. And we love to have the remission and the righteousness of Christ in his bloud the separated from holiness and sanctification but the Scripture conjoyneth them 1 Cor. 1. 30. Gal. 1. 4. 1 Cor. 6. 11. Heb. 10. 10. Heb. 13. 12 13. 1 Pet. 2. 24. yea is a holy justification to speak so is the cleanly kindly sure absolution of the sinner for Christ loves noâ— and washes not in his bloud but such as he makes Kings and Priests unto God Rev. 1. 5. in so saying I honour good works more then Mr. Baxter doth who makes them as good as Christ's bloud even the price of pardon Ephes 1. 7. Col. 1. 14. Yea and 7. We could be satisfied with dumb and scrupulous influences and inspirations contrary unto and separated from the Word as Evah Gen. 3. 4 5 6. 1 Kings 13. 18. Matth. 4. 3 6 8 9. 8. What could the powerful influences of God Creator separated from Christ the treasure-house of love and mercy doe to us and if Omnipotency were separated from the promises of the Gospel could it save us in the Lord's way through the bloud of Christ for power in God cannot to speak so save men but by the Name of Jesus Christ the only saving Name under Heaven Acts 4. 12. nor can Omnipotency work a redemption now in this Gospel-dispensation but that which is by bloud Ephes 1. 7. Col. 1. 13. And that which is to declare the righteousness of God for the remission of sins Power acts by way of compleat satisfaction as the exceeding greatness of God's power to us-ward who believe is of the same size with the mighty power which raised Christ from the dead and set him on the right-hand of God in heavenly places Ephes 1. 14 20. The power of translating a sinner from Satans Kingdome to the Kingdom of the Son of his love works as acted as it were and set on work to act righteously to translate no man but the person for whom a ransome of bloud is given to justice as the Princes right power is only for the good of free and legal subjects Col. 1. 11 12 13. and that all power in Heaven and Earth to save Matth. 28. 18. John 17. 2. Matth. 11. 27. and that Kingly and Royal power to give repetance to Israel and forgiveness of sins Acts 5. 31. to forgive sins Matth. 9. 6. to raise and quicken the dead John 5. 26 28 29. is a power in a way purchased by the bloud of attonement Rom. 14. 9. For to this end Christ both dyed and rose that he might be Lord both of the dead and living And by the way it s a righteous power over all flesh and in Heaven and Earth though he died not for all flesh and for all the Angels in Heaven and all the men on Earth it were strange to say Christ died for the reprobate and not for their sins and final unbelief and rejecting of Christ to obtain a power to pardon some of their sins and not all and to give them repentance from some dead works and not from all dead works and to purge them from some but not from all their sins 3. It s most unjust to lay the blame of our sinful omissions upon holy Soveraignty because he withdraws influences For 1. That is to reproach God this is like the malecontentedness of Satan and of Hell for the damned complain that ever they were born and that they cannot be annihilated and that hils and mountains cover them not quick in soul and body yea they storm and rage because God gives them a being capable of eternal woe 2. The wakened consciences of men out of Christ often fall upon this recrimination the gnawing of conscience of Judas is I have sinned and of the young man Prov. 5. 12. How have I hated instruction and my heart dispised reproof Yet it is a more commendable complaining and more hopeful to complain of sinful neglect of means then of divine permissive providence of sin upon the Lord 's withdrawing of gracious influences but conscience in its kindly acting is the tormenting worm that eats self No Divel alledges this its true Satan bites at providence God hedges about a hypocrite Job and God commends him says he Christ torments us before the time Satan trembles and frets at the existence of God and that God is above him Joh 1. 9 10. Matth. 8. 29. Jam. 2. 19. and so all his words to Christ speak a barking at providence Matth. 4. its wrong that the Son of God should want bread it is an useless providence that the man Christ go down stairs for God saith he should save him though he throw himself down headlong Satan is a better
ever withdrawing of the Spirit or of his influences there be its true what promises of a richer dispensation of grace are made in the Messiah Zech. 12. 10. Ezech. 11. 19 20. Isa 55. 11 12. Isa 44. 1 2 3 4 c. are to be considered by us but yet so no Scripture saith Stand still and act no duties until the Spirit of grace first strongly breath upon the heart that is to say no obeying of God is to be gone about until feeling of the breathings of the Spirit go before faith and praying and all duties and what is this but a tying of the spirit to our spiritual senses men then cannot be accused nor condemned for not calling upon God and not believing because natural men truly can say we could not walk before on◠Guide nor sayl without our Steers-man the Spirit Now the Spirit 's drawings we never felt and this were to render the Word of God useless it s enough to us the command cries to the conscience the voice of the Lord sounds in the Word and none can alledge any contrary actings of the Spirit As also how shall the feelings of the Spirit be known but by the Word and the Spirit not simply but the spirit with the word is the only Guide since we are bidden try the spirits whether they are of God or not 1 John 4. 1. and as hard it were to put converted ones to such a method it were to render Duties suspicious and dangerous and to condemn Scripture-light as guilty of darkness 2. We are now after Scripture is closed and the compleat Canon given to us to follow no duty but what is warranted by the Word and that the Spirit alone works not by the Word it must then be wild-corn and no part of the Lord's husbandry and so not from the Lord that we are not to pray while first we feel the actings of the Spirit for that position is both beside and contrary to the Word Something might be said for this we are not to eat while we feel hunger nor to sleep while we feel drouziness though if eating and sleeping be looked on as duties it cannot bear the weight of Scriptural truth yet to look to feelings as a Rule before we obey a Command of God and to make the feelings of breathings our Rule hath no colour of truth Ass 4. It may be looked on as another extremity to look to no actings nor dispositions of the heart before we pray for though the disposition of the heart be no rule morally obliging us yet to fall upon duties looking only to the Rule knowing the duty is a duty and sutable to the Rule and no more but to flie to acting in our own strength is not good For 1. It is required that beside it be an uncontroverted duty other Spiritual and Evangelick circumstances would be considered as whether Jehu intend the honour of God in killing the Priests of Baal whether the intended honour of God breath upon Pharisees in praying and in almes-giving or if only a thirst to be seen of men do blow the trumpet and encourage men to the work 2. The frame of the heart in doing would be looked to as we suppose Elisha did right in that he would not prophecy while as a passion of Anger was upon him and therefore called for a Ministrel to sing a Psalm and then the Spirit of the Lord acted upon him and whether while wrath is on pure hands can be lifted up to God see 1 Tim. 2. 8. possible out of eager opposition to Enthysiasts and Libertines we run on another extreme that we rush on duties upon no other account but only the Scripture is clear Do this in remembrance of me and that warranted us to eat at the Lord's Supper prepared or not prepared but to rush on the dutie while some preparation or self-examination go before is clear against another command of God Let a man try and examine himself and so let him eat some duties are of that nature that ex natura rei of themselves they require fixed preparations as the Priests sanctifying of themselves and these who offered before they came to the Altar Psal 26. 6. Exod. 40. 31 but whether this may warrant none to pray while they first prepare themselves to pray before they pray by praying and so that prayer which is preparatory must be prepared by another preparatory prayer and so without end spiritual preparations must in infinitum go on before spiritual preparations is another question A fixed and set preparation before every duty is not requisite but sure a preparing of the heart to seek the Lord should go before solemn actions 1 Sam. 7. 3. Job 11. 13. 1 Chron. 29. 18. 2 Chron. 12. 13. and beyond all controversie we sin against God and stumble many in headlong rushing upon duties not looking to a spiritual frame of heart in comming to the house of God and not taking heed to the feet and in yoaking the Cart before the Horse When we first sacrifice and then hear Eccles 5. 1. godly prudence which dwels with wisedom saith both a fools bolt is soon shot and a fools sacrifice is soon offered Some receive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenly Mark 4. 16. 1. Sayling is more safely delay'd in the time of an extreme storm and sowing when the wind is mighty then attempted and if the affections be raveiled and the heart smoaking with some fiery disorders that distemper would be mourned for and prayed against headlong and precipitate duties done in hast argue great profanness and irreverence to the holy Lord whom we serve and worship 2. They speak an irreverent not eying of God 3. Want of bendedness of heart in holy duties I speak not this as if praying either set or instructed or ejaculatory suits were to be delayed Ass 5. To wait upon the flowings of the Spirit hath not one single meaning Libertines waiting on the actings of the spirit and there professed feriation and abstinence from praying hearing is a sad delusion 1. It s a hardning of the heart while it is to day and then the foolish Virgins had good reason to be foolish and to neglect the market and buy no Oyl while the market of Mercy was gone and over why the spirit blew never fair for their spiritual trading and therefore they are to be excused in that they sleeped all their life 2. It s a confounding of the Rule the Word of God and of the Spirit which quickens the Word and makes it effectual 3. It s to excuse all wicked men and to loose them from the law of God We can doe no better blame the Spirit say they which blows not and many other absurdities hence follow 2. To wait on the Spirit 's flowings that is with a lesse measure of the spirit to fetch more and by two talents to gain four is so lawful a waiting for the breathings of the spirit as to plow and wait
not from the spirit and often the meer office and the letter not the spirit prays and preacheth out of the man it 's far from that praying Rom. 8. 26. And learn to discern the literal fair influences in praying in the flesh and the sweet calm fiery also and spiritual paining influences of love-sicknesse Cant. 5. 6 7 8 9 10 11 12 13 c. 10. Conversing with spiritual men born of the spirit of the same Father John 5. John 3. 1 John 3. 14. Psal 119. 63. with Elias leaning on Christ's bosome in whom is fulnesse of the spirit declares a spiritual man None of the Disciples saw more spiritual and glorious visions then John in the book of the Revelation he would have desired to lean on and dwell in Christ's heart as in his bosome Brethren love one another the common nature and spirit of their Father dwels in them Fowls of the same feathers and colours haunt together Drunkards malignants swearers love to be together beware of wearying to haunt with the spirit and spiritual men and to loath a spiritual Ministery and to look upon spiritual doctrine as upon fancies If it be so with you you shall back to the flesh-pots of Egypt again it s a living near to the fountain to haunt much with the Saints and as the streams are one in the well so do the streams run in the same channel and love to stick together Natures of the same kind lambs with lambs love to live together Psal 119. 13. I am a companion of all them that fear thee and of them that keep thy Precepts A part of the Air keeps its being best in the whole Element whereas a part of the Air is corrupted in the bowels of the Earth where it is out of its own Element a part of water is best preserved in being in the element of water put it in a pit or hole of the earth it 's alone and it becomes rotten and unsavoury The Saints keep their spiritual being with the excellent ones in whom is all their delight Psal 16. 2. as being in their own element and no wonder if it be their woe to dwell long in Mesech and in Kedars tents with such as hate peace Psal 120. 5 6. Psal 57. 4 10. nor is this to flatter such as separate from Christ and his Ordinances nor to say Stand by thy self come not near me for I am holier then thou Isa 65. 5. and yet they themselves remain among the graves and lodge in the monuments Be rather frequenting Hospitals of sick ones making it your work to gain many it 's like to Christ Luke 16. 6 7 10. Matth. 9. 10 11 12 13. Luke 15. God ordinarily showers influences and promiseth influences to the flocking together of the godly and the pouring of his spirit on them Jer 50. 4 5 6. Zech. 8. 21 22 23. Mal. 3. 16. and two speaking of Christ Jesus himself comes in as third man Luke 24. 15 16 17 c. and as if they were the fit soyl he rains down influences of warmness and burning of heart on them while he opens the Scriptures to them v. 32. see Acts 2. 1 2 3 c. Joh. 20. 19. It 's a spiritual condition to talk of spiritual purposes when the well is full it must run over when there is a treasure and abundance in the heart the spirit comes to the tongue in Zachariah and Simeon Luke 2. 25 27. and grace seeths and boyls up to the tongue when the conceptions of the King Christ are the good matter indited by the heart Psal 45. 1. so to be filled with the spirit Ephes 5. 18 19. saith Paul speaking to your selves in Psalms and Hymns and spiritual songs Giving thanks always for all things to God is the spirit's work in his abundant influences There is a spirit in men seen in language the sea-man talks of winds the husband-man of oxen and plowing the souldier of battels and wounds and the shepherd of flocks and the spiritual man of Christ redemption imputed righteousness and as the pilgrims heart and the pilgrims tongue the pilgrims thoughts are all upon his way and his home so is the spiritual man much upon Eternity Heaven Christ for the three noble Conferrers the transfigured man Christ glorified Moses and Elias speak of the celebrious heavenly subject the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and out-going of Christ when he was to leave the world The man hath been full of God who could not refrain from speaking of the Lord's testimonies before Kings and Princes have no great list to hear but of State matters of conquering new Kingdoms Psal 119. 46. the rotten unsavoury worldly and carnal speeches of many bewray how little of the spirit is within them It was Christ who had the fulness of the anointing of the spirit within him Psal 48. 8. I delight to doe thy will O my God thy law is within my heart In Sea and Land and House and Field by the way side journeying at every table when he should have eaten he made good that word ver 9. I have preached righteousness in the great Congregation lo I have not refrained my lips thou knowest O Lord. 10. I have not hid thy righteousnesse within my heart I have declared thy faithfulness and thy salvation I have not concealed thy loving kindness from the great Congregation Influences of grace are required for this as pag. 45. PART III. Influences of Grace CHAP. I. Of divers sorts of Influences HAving formerly spoken of Influences of grace in general we are now to descend to more specials Hence these particulars 1. Some influences are from Satan some from God 2. The way of Satans influences 3. It s lawful to dispute with Hereticks instruments of Satan but not lawful to dispute with Satan 4. Christ sought neither the Tempter nor the temptation 5. Some influences are natural some supernatural 6. Some moral some Physical 7. Some Prophetical some not 8. Some publick on the Church some personal 9. Some influences are given for the habit of grace or gifts some for the act some for both 10. Some proper to the head Christ some for the members 11. Some influences are fundamental some not 12. Some influences are given for saving graces actings some for the actings of a gift 13. Differences between acting of grace and acting of gifts 14. Some influences are viatorum of such as are in the way to their countrey some are comprehensorum of perfected ones some of grace some of glory For the fuller opening of the Doctrine of Influences some influences are from Satan some from God Influences from God are both moral when he commands good and forbids evil and real and physical in that all move in him as the first cause and mover in operations of nature 2. of grace 3. of glory But Satan being no Master or Lord of providence hath no real stirring in second causes his actings upon angel or mens soules are not physical but
believed and stands cloathed with the authority of Canonick Scripture otherwise Libertines must cashier the books of Moses 3. Nor hath Christ removed out of the letter of the Scripture Law and Gospel to teach us no more thereby but only by the Spirits instruction for even the doctrine of the Law curses Deut. 27. Deut. 28. are a part of the immediately inspired word of God shining with the same majesty holiness divinity convincing power as the letter of the Gospel Psal 19. 7 8 9 10. 4. Christ hath not removed as Saltmarsh Dell and others teach from the Law moral the divine obligation to holiness and righteousness for it layes the same bands and obligations to the duties of love and obedience to God and of love truth mercy righteousness soberness to man which was upon us in Moses time for that way grace should teach loosness lawless wantonness not holiness We would press good works holiness godly walking on all as they would see God and not be trees hewen down and cast in the fire Suppose we could not with Schoole accuracy rid marches as touching the necessity thereof but we are to beware of the leaven of the Pharisees justification by works 5. Christ and the Spirit of Christ dwell in the Law to joyn gracious influences therewith to humble sinners to cast them down to bring them to self-despair that they may flee to Christ CHAP. VII Of enlargedness of heart Psal 119. 32. I will runne the way of thy commandements when thou shalt enlarge my heart THe words have no great difficulty Running imports a cheerful nimble willing activeness in giving obedience to Gods commandements Enlarging is a widening of the heart and the Lords giving of a wider capacity to run by bestowing influences on David in heavenly dispositions and actings for God Hence the Text shall be cast into these questions Q. 1. Whether David was now under straitning that he so speaks Q. 2. What the straitning is Q. 3. Whether David might promise and undertake to run upon the supposal of an enlarged heart granted him of God Q. 4. Is there no running except the Lord give enlargement and new influences and what we may here doe Q. 2. What enlargedness of heart is and the branches thereof To the first The frequent complaints of David in the Psalm seem to say some straitning was on him 1. He complaines of his soul cleaving to the dust of his soul dropping away for heaviness 2. He frequently seeks from God teaching quickening enlightning which saith that some deadness darkness and narrowness of heart was on He who is nearest heaven and is as it were all prayer misses many things Psal 119. 11. Thy word have I hid in mine heart that I may not sin against thee He must then be well instructed when the word is hid in his heart yet saith he v. 12. Teach me thy statutes v. 14. I have rejoyced in the way of thy testimonies as much as in all riches 24. Thy testimonies also are my delight and my counsellors 30. I have chosen the way of truth thy judgments have I laid before me 31. I have stuck unto thy testimonies What wants David then that a glorified and perfected man hath yes he wants more enlargedness of heart v. 32. he wants more of Gods teaching v. 33. Teach me O Lord the way of thy statues He wants a bowed heart to the Law 36. Incline my heart unto thy testimonies He wants more life and spiritual vigorousnesse 37. Quicken thou me in thy way Begging and suiting supposeth need and want at least a want of the degrees of grace How sweet is it to be rich in missing and feeling of wants and that is the dangerous state of Laodicea Rev. 3. 17. I am rich and encreased with goods and have need of nothing 2. Where there is much sinful complaining and onely complaining there is lesse praying and praising Satan can make use of bastard sense of unworthiness and counterfeit letters from the Law to lay a man in prison and weaken praying David doth not so complain but he misses and also is rich in praying and praising To the second Straitning is a sort of narrowness and scarcity of heartiness in the ways of God It comes sometime from hainous sins the runaway child blushes and is straitned to speak to his father Adultery and bloodshed brings on David sealed lips and a closed heart in praising Psal 51. 15. while God enlarge both Lord may I have leave to pray to believe to apply the promises Psal 51. 12. Psal 119. 45. I will walk at liberty for I seek thy precepts Then casting aside the precepts brings straitning restraint and bands on the Christian in his walk and in praying praising hearing loving running in the way of Gods precepts A fettered man can act little hence drought of soul and the rain of influences are withholden 2. Heaviness of desertion brings on straitning Psal 77. 4. Thou holdest mine eyes waking I am so troubled that I cannot speak Possibly from this Hezekiah is locked up in chattering like a crane in stead of praying 3. Satan may have leave as a faingied Pursevant to imprison where he hath no Law What hast thou to doe to pray Is not Joshua ragged and cloathed with filthy garments And Satan stands before the Angel at his right hand to resist him in praying for Jerusalem for he is not worthy to pray for himself But the Lord that hath chosen Jerusalem rebukes him Zech. 3. 1 2 3 4. 4. There is a narrowness that comes from ignorance until God give spiritual wisedome and largeness of heart see 1 Kings 4. 29. when we mistake God and unbelief represents God as a lyon or a bear Lam. 3. 10. Isa 38. 13 and Christ is represented as a terrifying Spirit not as Christ Matth. 14. 26. Luke 4. 37. How can the poor man pray to a lyon or a terrifying spirit What weak influences are there in speaking to God covered with a cloud of anger 5. The Lord out of the depth of holy soveraignty withdrawes the breathings of the Spirit and straitens the man that he cannot speak with lively liberty that he may depend upon the free out-goings of the Spirit He who waters the garden waters every plant of the garden every moment Isa 2. 7. and when he waters not there is a drying up 6. Neglect of praying and fetching enlargement from the fountain may straiten as appears from Pauls suiting of the prayers of the Lords people that God would grant him a door of utterance with holy liberty to preach the mystery of the Gospel Eph. 6. 19. Col. 4. 3. For much of the anointing there is in the man Christ that draws wondering at the gracious word spoken by Christ Luke 4. 18 22. See also the Churches prayer Acts 4. 29. For it is a grant of grace to speak with enlargement 7. If fear and dismayment be on the heart Jer. 1. 17. and Ezekiel may not
God of nature by a sort of necessity must give influences to the egg so prepared to be a living bird when the heart is boyling and seething with thoughts of the King the tongue is the pen of a ready writer When the heart is fixed Psal 57. 7. as if he were master of influences he humbly out of the abundance of the heart engageth to sing and give praise I my self will awake early There is here fire therefore the Lord shall blow upon his own kindling no question we may cast water on our own coals The heart of the two disciples is burning like an oven while Christ speaks to them by the way Luke 24. 31. yet they fortifie themselves and fetch reasons to strengthen unbelief so as they seem to fetch unbelief and unbelief comes not on them unsent for ver 21. We trusted that it was he who should have redeemed Israel we are beguiled This is the third day the women said he was risen again but none saw him Strangle not heavenly dispositions they shall break out Prop. 3. For the branches of enlargedness of heart there is a fulness of the holy Ghost in the Baptist in Steven which was not a transient disposition but a permanent habit but this breaks out in something more then an habit The Spirit of the Lord came upon Sampson in mighty influences when he broke the cords and carried away the ports of the City Psal 45. 1. My heart is inditing a good matter like a boyling and seething pot and that puts him to speak of the King Elihu Job 32. 18. I am full of matter the spirit within me constraineth me 19. Behold my belly is as new wine which hath no vent it is ready to burst like new bottles There was a heavenly spring a new fountain broken up in him and excellently beyond all the friends he pleads for the Lord his soveraignty O what fulness above measure above his fellows was in the man Christ the law was in his heart and the fulness of grace and as it were to overtake the running over well he takes whole nights to prayer and for Preaching and working miracles he hath not leisure to sleep or eat If there be a fire in Jeremiah's bowels what wonder then prophecying flame out of his mouth and he confess he was weary with forbearing Jer. 20. and God obtains his holy end The people are warned of their sin when Micah saith in opposition to the empty Prophets Micah 3. 6. But truly I am full of power by the spirit of the Lord and of judgment and of might and that fulness fetches influences from heaven to declare unto Jacob his transgression and to Israel his sin This condemns the cold indifferent and dead actions of many who are far from that whatsoever ye doe doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the heart or soul which sayes some duties are soul-less actions and actions dead without heart and soul Isaiah would have us if we fast aright to give bread and not that only Isa 58. 10. but to draw out or vomit out so the word the soul to the hungry There is often great scarcity of the soul in our actions every acting in Gods way being an act of hypocrisie and a dumb and dead action When shall we lay the Lords glory to heart and do things from the soul Ah prayers without a soul what influences of grace are here hearing and no soul-hearing 2. There is a wideness and an all-ness in regard of wisedome Solomon had wisedome and largeness of heart as the sand that is on the Sea-shore 1 Kings 4. 29. So Paul Col. 1. 9. We cease not to pray that ye may be filled with the knowledge of his will in all wisedom Eph. 1. 8. Christ hath abounded overflowed to us in all wisedome and prudence Col. 3. 16. Let the word of God dwell in you richly in all wisedome Here is wideness of heart 2. And Solomon was but a shadow and the sand of the sea which none can number a shadow of a shadow in comparison of Christ Col. 2. 3. In whom are hid all the treasures of wisedome And therefore he went about doing good up and down sowing good deeds to the world Acts 10. 38. Whom God anointed with the holy Ghost and with power Here is wideness of heart and abundance of influences and acting of good night and day 3. The wisedome of Angels is large Hence that wise as an Angel of God and also the fulness of God in their affections teacheth us that wideness of heart is outed in continual acting and so in multiplied breathings of God and Angels doe not walk and run onely but fly with wings cheerfully to doe the Lords will and what influences must be there when each having six wings they cease not night nor day to cry one to another Holy holy holy Lord God of hosts Almighty which was and which is to come the whole earth is filled with his glory Rev. 48. Isa 6. 3. 4. The glorified see him face to face that is wideness of heart and they serve him night and day and weary not Rev. 14. 2 3 4. Rev. 7. 9. 5. The more the Prophets and Apostles saw of God the more the heart is enlarged to teach and to warn every man Col. 1. 3. There is an enlargement of heart in loving Christ and in the experimental knowing and feeling thereof and in godly fear and joy Eph. 4. 19. Paul prays that the Ephesians may comprehend the love in all the dimensions of it That ye may be able to know the love of Christ which passeth knowledge that ye may be filled not that it may be in you but be filled 2. with fulness that is a wide fill 3. with the fulness of God that is yet wider 4. with all the fulness of God and then follow influences above the prayers of the godly v. 20. He is able to doe exceeding abundantly above all we ask or think according to the power that worketh in us Of the latter Isa 60. 5. when the Gentiles shall be brought in to the Church Thou shalt see and flow together thine heart shall fear and be enlarged And hence wideness of heart in acting the Church shall willingly receive them and with joy also and hold open their gates night and day v. 11. and influences of grace and glory shall so be rained on the Church that her Sun shall no more goe down nor her Moon withdraw it self v. 20. All her people shall be righteous 21. A little one shall become a thousand and a small one a strong nation Nor shall they be weary in running Psal 92. 14. They shall still bring forth fruit in old age they shall be fat and flourishing The oyl burns and the oyl grows for Isa 40. 31. They shall run and not be weary A glimmering of newes come that Christ is risen and John and Peter try their speed who shall be first at the grave and Magdalen outruns
both and seeks with teares and stayes about the grave until she find her Lord. The Lord must be displeased with our narrowness How little a portion of him doe we see We are not straitned in the Lords heart but in our selves He calls for wider hearts Open thy mouth wide and I will fill it Psal 81. 10. not the mouth but the heart our narrow heart and narrow faith is like the little hand of the child who hath not fingers to hold the large and great apple 2. The fool wants a heart Hos 7. 11. Prov. 9. 4. Then must the fooles of this world know little of an enlarged and wide heart as little as the horse or the mule that hath not the understanding of a man nor have they the heart of the new man Speak to the natural men of the fatness of the Lords house of all the fulness of God and the showers of influences of grace of the anointing of all wisedom and ye speak to new weaned children 3. Idlers and sleepers that run not in the way of Gods commandements but are hot as fire and mad and run as the Galatians in a wrong way are hence rebuked Many run and sleep little after their corn and wine and oyl after their vineyards honours but not with enlarged hearts in the Lords way They run to set up themselves and in place of Religion set up all the wicked religions of hell Toleration is high but he shall be laid hold on who prophecies and cries against the cursed Altar 4. There is a Spirit of deadness on many professors the judgment of the Church of Sardis Rev. 3. 1 2. and hardly can sleepers waken themselves we pray not as David Psal 119. Quicken me quicken me Unrenewed professors are painted men praying and hearing men risen out of the grave dead on their feet preaching praying hearing and yet dead CHAP. X. Of fixedness of heart 2. Prayer begets an heavenly disposition and an heavenly disposition again begetteth prayer 3. Holy acts beget holy acts and an heavenly disposition begets an holy disposition 4. The Lord so frames his precepts and his promises as our actings are suitably required to his influences 5. These three are to be differenced 1. The spiritual state 2. The spiritual temper or constitution 3. The spiritual condition 6. The reason of doubling of sentences and words Psal 57. v. 7. My heart is fixed O God my heart is fixed I will sing and give praise 8. Awake up my glory awake psaltery and harp I my self will awake early MY heart is fixed Gen. My heart is prepared my heart is confirmed established The doubling of the word my heart is confirmed noteth the vehemency of affection 2. As also the speaking of it to God O God my heart is fixed declares the sincerity of it 3. The speaking to his tongue to awake it his calling it his glory as Psal 16. 9. My glory rejoyceth that is my tongue expresseth joy is an elegant fiction of a person as speaking to his soul Psal 103. 1. Psal 116. 7. Psal 42. 11. and noteth some dulness in tongue and heart to praise God his bidding his psaltery and harp awake is also an elegant prosopopeia as if the harp could sleep and wake And there is another figure the instrument of musick is put for the gift of musick he tacitely prayer God to waken up his gift and his grace of musick to praise and that God would awake himself to praise being under the sense of the Lords deliverance of him when he fled into the cave for fear of Saul and the Lord delivered him out of the hand of Saul and put Sauls life in his reverence The words contain 1. The disposition of fixedness of heart 2. His vehemency of affection in doubling the expression 3. His speaking of it prayer-wise O God my heart is fixed His sincerity 4. What the disposition wrought in him a fixed resolution to praise and a waking up of his gift of musick awake psaltery and of himself I my self will awake early The word my heart is fixed is rendred by Amsworth my heart is firmly prepared Diodati my heart is re-confirmed or re-assured Calvin in the French my heart is well disposed Geneva prepared Q. How got David this heavenly disposition 1. The occasion was 1 Sam. 24. as the title of the Psalm bears Saul with three thousand men-persons David in the rocks of the wild goats in the wilderness of Engedi Saul went into the cave to cover his feet and David and his men remained in the sides of the cave and David went in and cut the lap of Sauls garment and had in his power to kill Saul and his men counselled him so to doe but in stead of arfrighting Saul and his army the Lord suggests the fear and awe of God he durst not kill him 2. He trusted in God for deliverance another way then to put hands on the Prince as Psal 112. 7. A good man is not afraid of evil tidings his heart is fixed trusting in the Lord. This is the fixedness of faith opposite to fear and unbelief when another man would tremble being compassed with three thousand instruments of death as many men as many deaths yet his heart is fixed on God both to believe and to pray David by prayer Be merciful to me O God and by faith gets this confident disposition and this confident disposition brings forth acts of believing in stead of trembling and resolutions to praise and to sing and give thanks But if the question be moved how gets David grace to believe and grace to pray Certainly by influences of grace upon the occasion of the delivery So that here acts of praying bring forth holy dispositions to pray and to praise as is clear Be merciful unto me O God and God both delivered him and gives him fixedness of heart to pray and praise when a natural man would tremble at the sight and fear of so many deaths And again a disposition and fixedness of heart brings forth a resolution to praise and give thanks And 2. a stirring up of himself and his musick to praise yea and actual praising v. 11. Be thou exalted O God above the heavens let thy glory be above all the earth As the herb brings forth the seed and the seed again brings forth the herb and so the herb brings forth the herb and the seed the seed and the apple brings forth the tree and the grape the vine tree and again the tree brings forth the apple and the vine-tree the grape the water is the maker of ice and ice is dissolved into water and again that water is turned into ice Q. What shall beget a holy disposition to pray A. Praying begets a holy disposition to pray When David goes up the mount of Olives fleeing from Absolom he weeps and prayes Psal 3. and that praying begets a fixedness to believe and a disposition to pray v. 6. I shall not be afraid of ten
Peters temper was weak but when he gave a confession of Christ Matth. 16. he was under a gracious disposition and Peters continuing with Christ in his temptations did suppose a gracious dispoâ—â—tion in these acts of his and the rest of the believing Disciples Luke 22. 29 30. 3. The Lords Disciples are all born again Judas excepted but it were hard to say that John the beloved Disciple was of the same temper before the death of Christ with Peter who proved more sinfully rash in many things then John 2. A disposition is a transient impression that may be left upon the spirit by an occurrence of providence which though it sometime continue long is not necessarily alway so Upon the supposed death of Joseph Jacob refused to be comforted upon the departure of the Ark Phineas daughter in law is disposed to die for sorrow which in a great part was a gracious disposition it s like this great deliverance left a strong impression on Davids spirit and brought out praising of God But to the particular this disposition is a fixedness of resolution to believe pray praise having its rise from this present merciful deliverance it s opposed to the trepidation and doubting of unbelief which made him say elsewhere One day or other I shall perish by the hand of Saul which also saith that this was not ever Davids condition but being deserted of God he was under a contrary disposition but good it were alway to keep the heart under such a fixedness Ah but we are up and down out and in as touching stedfastness and unmoveableness in the work of the Lord the Galatians did run well a while the balasting of saving grace is most necessary it was a sad word 2 Tim. 1. 15. This thou knowest that all they which are in Asia are turned away from me John 6. 66. from that time many 2. of his disciples 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 took them to things behind went backward and 4. walked no more with him they left both Christ and the profession of Christ It was a sad suspending of influences when all the Disciples forsooke him and fled Matth. 26. My heart is fixed my heart is fixed The second particular is the doubling of the words In this and in the following words we have divers considerable characters and properties of heavenly dispositions 1. The doubling noteth the heat and fervour of affection in David as that My God my God notes the heat of faith two gripes of faith is better then one so saith the tripling of that prayer O my Father O my Father remove this cup Matth. 26. There is fire in the desire Psalm 57. 1. Be merciful to me O God be merciful to me and twice in this Psalm v. 5. Be thou exalted O God c. and again v. 11. Be thou exalted O God Psalm 46. that is doubled the Lord of hosts is with us v. 7 11. for his mercy endureth for ever is repeated twenty six times in one Psalm 1. In sinners in Christ it could not be it notes a sort of distrusting of the Spirit they will not believe the heart at the first word Not unto us O Lord that is not enough the heart is ready to steal the Lord's glory therefore he addeth not unto us but unto thy name give the glory therefore the doubling of it speaks the certainty Gen. 41. 32. 2. It notes that we are to make an eik to our assurance my heart is fixed O God therefore two witnesses are better then one he says it over again my heart is fixed for we shall deny that any such heavenly disposition was in the hour of temptation and say all is but false work in so doing he blows the coal when he finds it smoaking and blows twice and strikes the iron again and again when he finds it hot So he awakes up tongue and voice musick and harp gift and grace to praise the Lord as when he finds his heart in a praising disposition he desires an eik of all creatures in heaven and earth Psalm 103. all the Angels all his hosts all his works in all places of his dominion to joyne with his soule to blesse the Lord v. 20 21 22. 3. It notes a fiercenesse and a strong flaming of the affection and a sort of violence of assenting to the influences of grace which brought on that holy disposition which teacheth us when holy dispositions offer a divine violence to the soul to joyn our violence to his violence we will run that is our violence Draw me that is his violence Psalm 119. 32. I will run the way of thy commandments and press my self to willing and hot obedience if thou shall or when thou shall enlarge my heart 2. To this purpose we are to meet his actings of love Cant. 1. 4. The King brought me into his chambers with extolling and praising his love we will be glad and rejoyce in thee we will remember thy love more then wine the upright love thee 3. Let us intend and enlarge the acting of our heart to him Christ puts in his hand by the hole of the door which was a strong inward stirring of the Spirit of Jesus and the Spouse meets this with bended and mighty acts of loving obedience As 1. My bowels were moved for him For whom for him my Beloved who did stand and knock while his head was full of dew and his locks wet with the drops of the night v. 2. 2. I rose up to open to my Beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here are both repentance in rising to open whereas she excused and shifted the business before and sense of the savouriness and heavenly feeling as of a sweet smell of myrrh joy sense of joy and delight in obedience to him 4. There is a formal holy violence offered to him the Angel Christ wrestles with Jacob which is a sort of fighting and opposing his strength to Jacobs strength and he opposeth trying and tempting reason to Jacob Let me go for its dawning and Jacob opposeth his violence on the contrary I will not let thee go until thou bless me And the Beloved is wrestling to win away after long absence and much painful seeking Cant. 3. 1 2 3. but the Spouse offers violence on the contrary with all her strength I held him and would not let him go until I brought him to my mothers house and unto the chambers of her that conceived me 5. Its sit to meet a thirst of the Lords Spirit in a flowing of feeling with a thirst of faith when Christ saith to Thomas John 20. 27. Reach hither thy finger and behold my hand and reach hither thy hand and thrust it into my side this was a great condescension of Christ in bestowing on him a flowing of feeling and Thomas answers it with a strong act of the application of faith My Lord and my God 6. When
what men have not and not to what they have and consider not what God may give them Matth. 19. 30. 3. Some see no good in Christ no good in John Baptist Luke 15. 1. Matth. 11. 18 19. Can any good come out of Nazareth no prophet ariseth from Galilee 4. We pity the sick though our enemy and extend not compassion to the sinner erring though the son of the same father 5. We see the spot in the face the crook in the nose but our own unseen boyls we overlook 6. We see not the secret good in some and their sincerity which is dear to Christ Luke 21. 3. Luke 7. 44 45 46. God hath so ordered that the infirmities of some of his children are ever visible in the streets O fairest among women Here the character of this heavenly disposition of love-sickness which is called savouriness the Spouse savours of the Spirit and speaks like one sick of love and the daughters of Jerusalem smell this savour and look on her as the fairest among women There is a savouriness of grace passive whereby words and behaviour cast a smell whether the children of God will or not and an active savouriness by which those who have any thing of Christ can smell the savouriness of grace in others Now a word of this savouriness as it is in the head in Christ the cause and fountain 2. In the Spouse 3. In the single members The sweet smell of the fountain suppose a well of rose-water is the cause of the sweet smell that is in the streams 1. There is dwelling in him all the fulness of the Godhead bodily John 1. 44. we beheld his glory as the glory of the only begotten Son of the Father 2. What a savoury lump and mass of grace must the man Christ be who is the publick channel of grace through him the savoury waters of the Sanctuary and the river of joy doth water all the indwellings of the City of God Psalm 46. 3. Christ God-man is anointed with the oyl of gladness above his fellows Psalm 45. 7. without measure John 3. 34. The fulness of anointing is upon him Isa 61. 1. Luke 4. 18. His name is as a precious oyntment poured out Cant. 1. 3. And the savour of the knowledge of his name in the preached Gospel is sweet and savours out heaven and life eternal 2 Cor. 2. 14 15 16. and the fulness of grace in him John 1. 16. out of which we all receive John 1. 16. makes him more nor savoury and natural men wonder at the gracious words that proceed out of his mouth Luke 4. 22. and enemies see some of the anointing and shining of God in him never man spake like him never man did like him never man lived like him never man died like him would we come neerer to Christ by faith and love we should smell more of Christ O what a savour hath his birth his life his precious oyntments his death his resurrection he is all savoury Cant. 1. 3. Psal 45. 7 8. Cant. 5. 13. his lips like lillies dropping sweet smelling myrrhe 2 Cor. 2. 15 16. His word a sweet savour of life His countenance is as Lebanon Cant. 5. 15. O what perfume is in his death the smell of Lebanon is delicious 2. There is much savouriness in the Spouse Cant. 3. 6. to the wondering of many Who is this that cometh out of the wilderness like pillars of smoak perfumed with myrrhe and frankincense with all powders of the Merchants Cant. 4. 10. the smell of her oyntments is better then all spices v. 11. The smell of thy garments is like the smell of Lebanon Now Lebanon was a field where grew odoriferous trees roses sweet smelling spices and herbs in abundance 3. Every particular professor hath received sweet smelling anointing 1 John 2. 20 27. of the Spirit and they that are after the Spirit savour of the Spirit Rom. 8. 5. 1. Vse If the savouriness of love-sickness be in any they shall use means for it bring the soul under the influences of the sun of righteousness for the sun-beams draw out sweet savours and the actings of love-sickness out of the habit of grace such smell as myrrhe and roses and odoriferous herbs and flowers and they have within such comes out ye cannot draw out sweet smells out of a dead carrion some plague themselves with the Gospel and the Gospel plagued them Satans influences for hating of Christ loathing of the Gospel persecuting the godly are mighty 2. To thrust the heart by acts of love upon Christ encreases love to lay him between the breast as a bundle of myrrhe all the night begets more love-sickness for him 3. Much praying changes the countenance of Christ and of his Jude 20. building up your selves in the most holy faith praying in the holy Ghost Much praying mnst be much edifying of our selves in the faith 4. Know the stink and corrupt breath of many professors rotten words corrupt sects speak disgracefully of Christ as of the man crucified at Jerusalem of the holy Scriptures at of Ink-forms their throat is an open sepulchre O the dead bones and the rotten smell in the heart which come out in words and actions CHAP. XII What may be done in the using of means hearing the word by us to fetch influences if there be any truth in that Deus facienti quod in se est non negat gratiam God denies not grace to the man who does what he can Whether doth God command all use of means external or internal in whole and part 2. Whether grace be above 1. The desire 2. The disposition 3. The prayer 4. The purchase of nature 3. No sufficient universal grace is due to Brasilians 4. Martinez de Ripalda abuseth many Scriptures to prove sufficient grace 5. No Gospel-promise no Gospel-threatning in Scripture concerning universal grace 6. Sinners are now interdited heirs 7. The connexion betwixt natural and supernatural acting in conversion 8. Of the natural providence of God Creator and the supernatural and Redemptory providence of God by which the chosen are converted 1. IT 's a question whether the Lord commands the only meer bulk of the duty to use means and hear and read whether we act in faith or no certain it is not the full and plenary intent sense or purpose of any command of God to enjoyn acts that are maimed lame hypocritical 1. It 's against the perfection of the command The Law of the Lord is perfect converting the soul Psalm 19. 7. Not only extensively but also intensively and arrests the whole man and all the thoughts and powers of the soul and the principles of the moral actions 2. The Lord forbids rather and rebukes such an use of means as includes sinful defects in the principles manner and end Psalm 50. 16. But unto the wicked God saith What hast thou to do to declare my statutes Isa 1. 12. Who required this thing at your hand that ye
lodging to the spirit to breath in Let nature stir first in the using of means First bow the knee stretch out the hands should the Spirit from above first bow the knee and first physically act upon the hands to lift them up nay nature begins in its order before the heat and fire of the spirit come flaming goes not before smoking but contrarily smoking leads the way to flaming the flaming of faith of love of paining desires in their spiritual vigour go not before stirring of the lips and lifting of the eyes to Heaven to pray that is no more true then refreshing and cooling of the heart go before eating and drinking will ye say I will not pray while first the spirit flame I will not hear while first I believe and I will not lay up the promises in the heart while first the heart burns in heat of love with the promises You then say I will not throw about the key until the door be first opened I will not hear the word until the Lord give me faith whereas the way of God is that faith as the end comes by hearing as the means leading to the end Rom. 10. and Gal. 3. Ye received the Spirit by the hearing of faith then of necessity our hearing and lending attention to Christ by the outer entry the ear must go before faith as the mean before the end whereas faith comes by hearing as vital heat is stirred up by running so it is true some inward burnings and flamings of spirit begin like smoking before flaming Psal 39. 1. Psal 45. 1. Acts 17. and then follows spiritual acting of praising preaching praying in which case there is as it were in the soul a fever and an inward boyling of a pot that must run over or new wine that must break the vessel and force vent so that silence or no acting must torment and pain the poor man but that is not ordinary for the set way is that we set to acting and the spirit strikes in as he thinks fit and the believer is to blow and stir the fire under the ashes as if he were seeking the wind and must stir and dig some fire and warmnesse out of the letter and let the spirit blow and flame as he will If any say a preparing of the heart goes well before acting that is true also if any say God commands not simple hearing but hearing mixt with faith what ever truth were in that as hearing without faith is sinful formality yet he commands in a divine order that we should hear to the end we may believe and the Lord commands not that we may believe that we may hear as nature ordains not growing and nourishing that the living creature may eat and sleep but by the contrary nature appointeth eating and sleeping that we may grow and be nourished If any say the Lord commands not hearing as to the substance of the act but saving spiritual and humble trembling at the Word and hearing in faith and this he commands to be done in believing and trembling at the Word in the same act in which he commands hearing It shall be denyed that in the order of begetting faith this is necessary that they ever be on and the same act the Lord preached to Adam Gen. 3. 15. the seed of the woman shall break the head of the serpent Adam by the Law of God of nature was first to hear and consider this first Gospel-truth and then to believe it and receive it in faith he was a rational and moral agent in believing and was not obliged in one and the same to hear and believe but as a rational agent he was first to hear and then to believe after consideration of the Gospel now heard and received in the ear and mind And the like may be said of Pagans at the first hearing of the Gospel they must hear and literally consider the letter of the Gospel before they believe As for the Lord 's commanding to believe to pray to read to praise sure we are to begin our duty of natural stirring in these acts though in another kind of cause God must first act us thereunto nor is the Lord 's stirâ—ing of us by omnipotent grace enjoyned to us but we are commanded to doe our duty and to pray for his drawing that we may run but yet by order of nature we are to doe our parts first in our physical way before we feel the stirring of divine influences Obj. He cannot pray he cannot believe and yet God commands him to believe Answ But his cannot as Mr. Fenner saith does not hinder If a wicked mans cannot only did hinder him he might excuse himself before the tribunal of Christ Lord thou knowest I did my best I would have been ruled by thy Word but I could not I would have been humbled and reformed better then I was but I could not For the culpable only hindering cause is Prov. 1. 29. They hated knowledge the fear of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they chused not They would none of my counsel they despised all my rebuke These four acts of wicked will are set down as the only faulty cause of their non-conversion and their not hearkning to wisedoms cry But if God had given efficacious grace which he out of his absolute liberty denyed certainly they would have been converted true and who denyes that All that have heard and learned of the Father come to me John 6. 45. If all such come and none miscarry then thou would have come also to Christ Surely after I was turned I repented Jer. 31. 19. but that is the cause of non-conversion physical and leaves not the blame on the holy Lord for the wicked will not yet remains and the conscience lays not the blame there but loves to have a physical bar of non-conversion to block up the way of moral non-conversion and four times subscribeth and consenteth to the absence and want of the Lord 's saving influence therefore except the unbeliever could say I had a desire hic nunc to abandon my lusts and to believe only this hinders God refâ—sed the sowing of a gracious power in me to believe pray repent and as an austere master he reaps and exacts believing and praying from a man who doth his best and all that in reason and justice can be craved of a man lays upon me threatnings commandments punishments who am only fettered against my will from obeying Hence faithful Mr. Fenner pag. 8. the moral and faulty reason why the wicked do not repent and come out of their sins is not because they cannot though they cannot but because they will not His reasons are 1. The wicked think they have power and yet they will not doe according to their thoughts what is the reason they hope to repent on their dead beds but because they think they have power or at least they are able to beg power of Jesus Christ Now by their
joyn strong and vehement actings of ours High-bended and fervent acts of obedience come not but from strong habits of grace but here I speak of mighty stirrings of influences here we would beware of straining affectation of shouting and expression of delight some bring more out then is within when literal crying and shouting does exceed the inward impulsion of the Spirit it 's dreadful to lye of the Holy Ghost and of his impulsions but to the point Our actings would be proportioned to the Spirits stirring Mighty rivers come from a huge arm of the Sea some streams flowing from little small fountaines run scarce the fourth part of a mile 1 Cor. 15. 10. Strong labouring câ—mes from strong and abundant grace I laboured more abundantly then they all yet not I but the grace of God which was with me A strong influence of the Spirit calls for a strong virtual consent especially when the Spirits impulsion of joy is strong Cant. 1. 12. While the King sitteth at his table and feasts the Spouse with quickening influences and satisfies her soul as with marrow and fatness my spikenard sendeth forth the smell thereof The spikenard is here the precious oyl or oyntment of spikenard John 12. 1 2 3. that is the smell of her actings of joy delight love were strong and exceeding savoury as his table was a Kings table and fat and the actings of his spirit strong then followes a suitable strong expression of delight v. 13. A bundle of myrrhe is my beloved unto me he shall lie or lodge all night betwixt my breasts And Cant. 2. 4. the King brought me into his house of wine that is into the chamber of the most spiritual and soul-delighting consolations of the Gospel that rejoyce and cheer the heart as excellent wine doth one that is fainting as Psal 104. 15. Prov. 31. 6 7. compared with 2 Cor. 1. 6. 2 Thess 2. 18 19. And the Spouse joynes to this a most vehement disposition of soul-sickness of love for Christ v. 5. Stay me with flagons and comfort me with apples for I am sick of love As also godly sorrow for sinne 2 Cor. 7. 10 11 15. a special work of the Spirit and princely and kingly gift of his Spirit who was raised from the dead to act this sorrow in us Acts 5. 31. as also swoooning and dying at the absence and withdrawing of Christ the beloved Cant. 5. 6. is a fruit of the Spirit and to sleep and eat and drink and rejoyce when the holy Spirit is saâ—ned and when he withdraws his actings is a dismal and sad token though there may some influence of corruption be in sorrowing because the Spirits actings are suspended as they are our comforts or apples to delight children and not as duties that we owe for Christs love to us and conscience of his command which saith Phil. 4. 4. Rejoyce alwayes in the Lord c. and here we would beware of worldly sorrow that causeth death Sorrow and heart-breaking because of the breaking of created comforts as if God were not the soules portion and the Saints all in all should be eschewed this sorrow blunts and deadens the soul from drinking in influences of glory as far Luke 9. v. 32. also Law-sadness dumpish servile down-casting because it deadens and kills as the Law doth must be eschewed indeed sadness that Evangelically mortifies and deadens to created spiritual comforts may quicken the believer to a more vigorous delighting in Christ himself who is more then comfort Psal 119. My soul droppeth away for heaviness and that puts fire in the soul to pray Strengthen thou me according to thy word It appears to be spiritual sorrow that breaks out in prayer Matth. 26. 38 39. Psal 18. 4 5 6. Psal 61. 2. Psal 102. 4. There are in the fourth Class two affections hope and audacity or fool-hardiness which would be taken heed unto Now with hope which looks to good to come and hardly attained we must take in faith one of the fruits of the Spirit Gal. 5. 22. Sometimes one affection in its carnality will counterwork another Luke 24. 41. The disciples believe not for joy and wondering But the special ground is unbelief the wide desire of unbelief thinks God cannot be so abundantly good as to restore to them Christ from the dead and the carnal reasoning of wondring contradicts a possibility of the resurrection over-acting of one affection to wit of joy when it 's literal counter-works the actings of the Spirit in the faith of the promises Hence must Christ soften the heart with swasory actings before the man believe and consider what Christ does morally Luke 24. He opens the Scriptures to the two disciples Luke 24. 27. He rebukes their unbelief v. 25. and as to his own disciples he sent them word with eye-witnesses who saw him that he was risen again but their words seem idle tales to them Luke 24. 11. And he upbraided them for their unbelief and hardness of heart Mark 16. 14. 3. He appeared and spake to them 4. He made their senses witnesses by causing them see and touch his hands and feet 5. He did eat with them which was an action of life 6. He wrought a miracle of bringing multitudes of fish to their net but all is to little purpose until he take a real and effectual way by the working of the Spirit Luke 24. 45. Then opened he their understanding that they might understand the Scriptures Then the opening of the Scriptures though in the mouth of Christ avail little to faith except the Spirit of Christ open another lock even the heart This is one of the first works of the Spirit to convincethe conscience of unbelief John 16. 8 9. and when the Spirit hath taken that castle and brought the soul to be sensible of unbelief he can easily take in the rest of the works frequent casting to of new oyl to the lamp keeps it shining and new fewel causes the fire to flame Frequent repeated acts of believing bring the disciples to get the grace to doe greater works then Christ did because Christ went to the Father John 14. 14. Believe influences of grace and have influences of grace abundantly furnished to you ask the Spirit in faith and the Father is as willing to give the Spirit as a Father is to give bread to his hungry child so here faith makes a fair wind Luke 11. 9 10 11 12 13. It is not so in nature the husbandmans natural faith that it shall be a sweet warm fruitful Summer makes not a fruitful Summer The Sea-mans natural faith believing fair winds and no storms at all makes it not to be so for often faith here is but fancy but faith acting dayly upon the precious promises of the word brings strong gales and summer-influences of heart warmness of the Spirit and in a manner creates new blowings of the North and South-wind fainting under the breathings and knocking 's of
that the Lord is to be blamed for my non-conversion Our sinfull will not not the Lord's refusal of a power is the culpable cause of our non-conversion The sinful cannot School-men make conversion to Christ the purchase of free will the absurdity thereof Sin original must be pardoned to Pagans in Christs blood of which they never heard say Dominicans Dominicans gross as Jesuits in the matter of grace and free will Cumel dico quinto Deus quantum in se paratus est aâ— dandum omnibus gratiam suam ad vocandum omnes adultos juxta illud Deus vult omnes salfâ—eri ac proinde dicitur communiter quod in potestate cujusvis hominis est salvari quia potest habere per divinum auxilium non quidem ex merito aut dispositione sua aut quia ex innatis viribus aut naturae conatibus ex lege obligetur Deus ad danda auxilia gratiae primam vocationem seu gratiam proveniâ—â—tem sed ex liberali magnisica largitione dei providentis Mat. 11. venite ad me omnes Ib. Qua-propter si homo peccator ita se gereret vitamtra duceret ut nullum novum impedimentum gratiae adhiberet aut obicem nullumque obstaculum tunc auxilium gratiae verè reciperet â—on quidem ex debito sed ex dei largitione qua ipse est ad omnium ostium pulsat unde non ponenti obicem cernimus Deum dare gratiam Conc. trid sess 6. 11. 13. Deus neminem deserit nisi prius deseratur ab ipso sed per hoc nihil tribuitur homini sed tantum quod possit illam gratiam impedire per peccatum vel quod possit vitare peccatum contra legem naturae quo possit illum impedire Prosper epist ad Aug. de Massiliensibus vide Jansenium cap. 18. ib. lib. 12. just c. 13. ad capessenda tam magnifica tamque praecelsa paritatis integritatis praemia quantuslibet jejuniorum vigiliarum lectionis solitudinis ac remotionis labor fuerit impensus condignus esse non poterit qui hoc industriae suae merito vel laboris obtineat Hilarius Epist dicunt hominem ad hanc gratiam qua in Christo renascimur pervenire posse per naturalem scilicet facultatem petendo quaerndo pulsando ut ideo accipiat ideo inveniat ideo introeat quia bono naturae bene usus ad istaÌ„ salvanteÌ„ gratiam initialis gratiae ope meruerit per venire Corn. Jans de haeres pela l. 8. c. 18. Item posse hominem exterrita supplici voluntate velle sanari supplex enim illa voluntas nihil est aliud quam voluntas ex fide supplicans deo pro sanitate et siquid fides non justificatorum petendo mereatur impetrationis quam meriti potius rationem habet unde cum in errore Massiliensium haereret Augustinus frequenter meriti rationem quam in fide oratione collocabat per impetrationem exponit putans inquit Augustinus lib. de praed 5. 5. c 3. fidem non esse donum dei sed à nobis esse in nobis per illam nos impetrare dei dona item ut per illam daretur quod posceremus utiliter Jansen in Aug. tom 1. lib. 8. c. 18. Vnde possit ratio reddi electorum rejectorum sive cur unus prae alio assumatur deo viz. sic habente occasionem sive colorem cur non irrationabiliter ut Cassilianus Coll. 13. loquitur sive caeco quasi modo irrefragabili aliqua constitutione inconsulta hominis voluntate gratiam salvantem uni prae aliis largiretur Hilarius in Epist ad August Prosp Epist ad August Qui autem credituri sunt quive in ea fide quae deinceps per dei gratiam sit juvanda mansuri sunt praestitisse ante mundi constitutionem There may be much seeking and using of mâ—ans and no influences Using of means would be in humility Influences not entertained breed loathâ—ng of the Gospel We may maâ—â—e influences of grace The order of the Lord in conferring of influences A confluence of heavenly influences at one time and in one work Resisting of the Word hinders not influences Refusing of Ordinances hâ—nders not influences Despising and persecuting of the Prophets obstruct influences Resisting of the operations of the Spirit is â—o obstruct influenences Praying and praising promove the Spirits influences Hardning of the heart obstructs influences Not profiting by means obstructs influences Remaining in nature obstructs influences Actings of bitterness wrath malice â—ancor sadden the spirit Influences of the spirit are contempered according to the habit of grace Sorrow worldly obstruct influences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We cannot expeditely change our spirit from carnal dispositions to spiritual but the Spirit can go and come with great celerity How the soul is under plenty of means and possibly sweet dispositions and yet under scarcity of influences These are together often praying and actual influences and dâ—ties and influences the former according to the Lord's will of precept the latter according to his will of pleasure are interwoven all along Psal 119. Of the sweet nearness betwixt love of the word and the word hid in the heart Psalm 119. v. 11. and spiritual influences Of the word hidden in the heart Felt deliverance wants not influences As the light of faith and softness easily admits an influence of grace so hardnessâ—s and rockineâ—s hardly receive any such impression 2. Vnbelief obstructs influences Influences of grace do no violence to the rational power of nilling and willing 3. Deadness hinders influences 4. Security obstructs influences 5. Atheism obstructs influences 6. The hearts unconstancy doth much obstruct the influences of God 7. Heart-deceitfulness obstructs influences 8. Pride obstructs influences humility capacitates to receive them 9 Worldly mindedness obstructs influences and heavenly mindedness promoves it 10. Fiery bastard zeal hinder influences 11. An unclean heart cannot receive influences of the Spirit 12. Malice and bitterness obstructs the influences of God 13. Worldy sorrow obstructs influences 14. False joy obstructs influences 15. Self-love obstructs influences 16. Ignorance of the Gospel and hatred of Christ obstruct the influences of the Spirit 17. Wrestling against providence obstruct the influences of God God by his influences first acts and we in the same moment of time follow him and act under him and no violence is here 18. Heavenly thoughts and spiritual consideration draw along heavenly influences as earthly and unclean thoughts extinguish influences All actings of grace go thorow the channel of a sanctified judgement which wants not influences of grace Our drawing on of sinful dispositions Keep the oyl of the Spirit clean if you would have heavenly influences to fall on the Spirit We are to act both morally and physically with the Spirit Pâ—ayers conclude not Soveraignty Heretical light hinders the spirits breathings A corrupt will hinders the spirits breathings Hating of grace and of Christ hinders influences Divers actings of the spirit in the spouse sick of love for Christ in Solomon's song of songs speak and hold forth influences of the spirit Hating of Christ Soul-loathing of God obstructs influences The Spirit gives influences where there is no knowledge Influences of the spirit are connatural to the spiritual man Where there is soul-desiring of God there be many influences Sensuality and influences of the spirit cannot be together Spiritual joy speaks strong influences Literal crying should not exceed the impulsion of the spirit within Godly sorrow may help influences How hope and audacity promove or hinder influences One affection counter-works another and hinders faith Moral acting cannot avail us without real influences of the spirit Frequent acts of faith promove influences of the spirit Hope promoves influences Sinful boldness obstructs influences Anger hindereth influences How Elisha could not prophesie by reason of anger A meek spirit is a fit work-house of influences instanced in the man Christ in Meses John Vnbelieving fear an impediment of influences The Lord seekâ— not our consent to the first infusion of a new heart We are maried to Christ before we câ—â—sent to the mariage The Lord determines free-will and does no violence to it We are inexcusable in not doing our duty though the Lord deny his necessary influence God acts in all both by the immediate influence of his power and of his peâ—son The Lord particularly leads his own Two sorts of causes one in fieri for the producing of and giving being to a thing another in facto esse for the preserving of the same thing in being God is both wayes the cause of gracious actings The right missing of influences is to miss influences special The giving of the heart to God We are more our own by law and lesse our own by the Gospel Christ cares more for his own body then the members care for themselves Christs care is now rather more when he is glorified then less
mildly p. 1 c. 12. p. 101 Whether by prayer or any other way we may wrestle out from under Gods desertions p. 1. c. 12. p. 109 Influences are given of God to various temptation p. 1 c. 12. p. 110 It s a gracious temper to weep when the Lord is absent or angry p. 1. c. 13. p. 113 Christs absence is sometimes as good as his presence p. 1 c. 13. p. 118 Sâ—metimes we may pray again the degree of God but it s not lawfull to resist his commanding will p. 1. c. 13. p. 120 We may weep over our own dry hearts when we want Influences but we cannot weep against the Lord because he gives not those Influences p 1. c. 13. p. 121 We are to meet all conditions of life with cloasing with Gods holy dispensations p. 2. c. 1. p. 123 The word is the rule of doing the spirit the real efficient cause p. 2. c. 1. p. 127. How the Lord can lay by a command supernatural duties on men impotent and dead in sin p. 2. c. 2. p 129. God in creating man is both a Creator and also a law giver p. 2 c 2. p. 138 We are to be humbled for sin original p. 2. c. 2. p. 140 How to fetch Influences p. 2. c. 3. p. 142 The fetching of Influences is by supernatural actings by the word and spirit idem How the Lord brings himself under a sort of necessity of conferring gracious Influences p. 1. c. 2. p. 147 A considerable difference betwixt the Lords promise of grace and his practise of grace p. 2. c. 3. p. 148 Civil professors are nearer to conversion and to Christ then the openly profane and flagitious p. 2. c. 3. p. 149 It requires of the dead that they live and that we must not cease from running when the Lord ceases from drawing p. 2. c. 3. p. 152 It s a sinful shift to put away duties because of indisposition p. 2. c. 3. p. 154 We are to pray away indisposition as a great affliction p. 2. c. 3. p. 155 Influence of grace are due to the saints by promise p. 156 The Lord hath given Influences by necessity of a promise idem The three persons the Father the Son and Spirit give Influences p. 2. c. 5. p. 159 The fulnesse of Influences on the man Christ ib. fluences p. 2. c. 5. 159 Christ hath the dispensing of prederminating Influences by office and covenant p. 2. c. 5. p. 161 The Influences in the Son are all for our use and good p. 2. c. 5. p. 163 The Influences of the spirit are mainely to be eyed if any have the spirit he cannot want the Influences of God p. 2. c. 6. p. 164 The glorious things which the spirit of God shews p. 2. c. 6. p. 165 The Spirit prevents nature nature prevents not the Spirit p. 2. c. 6. p. 169 We are to pray for Influences p. 2. c. 6. p. 170 Obedience is to be yeilded to the Spirit as to the Father and the Son p 2. c. 7. p. 173 Much renewal will is a note of a spiritual disposition idem There is four expressions in Scripture of wrongs we do to the Spirit 1 Vexing 2. Quenching 3 Tempting 4. Resisting p. 2. c. 7. p. 176 How to improve spiritual feelings p. 2. c. 7. p. 183 Watching is a spiritual condition and near to receive gracious Influences p. 2. c. 7. p. 184 To converse with the Saints is a mark of a spiritual condition p. 2. c. 7. p. 186 Spiritual conference frequently used speaks a spiritual condition p. 2. c. 7. p. 189 The Contents of the third part SOme influences are from God some from Satan Part 3. Ch. 1. Pag. 189 Satan keeps correspondence with the heart p. 191 It s not lawful to dispute with Satan yet with his instrument we may p. 192 Christ sought neither the temptation nor the tempter p. 193 Difference betwixt Satans instruments and these of the Lord p. 194 Christ under a necessitie of giving sanctifying influences ib. Moral and physical influences 195 Moral influences that are only moral are weak ib. Ordinary and extraordinary influences 296 Prophetical influences ib. It is dangerous to resist strong light and the influences thereof p. 197 Private and publick Church-influences ib. Strong influences under the Messiah in the New Testament p. 199 Gospel-influences are strong p. 200 Some influences are for the habit some for the actings of grace some for both p. 201 Influences proper to the head Christ and influences on the members p. 202 Mediatory influences are some way due to the broken in heart and what sort they of right have thereto A four-fold right to influences is considerable p. 203 Strong and mighty influences in Christ p. 204 Gospel-providence how far above the Law-providence of Adam p. 205 Mr Gee treats of prayer Sect. 4. p. 187 188 195. p. 207 Influences of Christ fundamental and not fundamental ib. The comfortable necessity that lies on Christ to confer influences of grace p. 208 Influences not fundamental not simply necessary p. 209 Influences of grace for the habit of saving grace and influences for a gift p. 210 How we may know when we act pray or hear c. from a gift and when we act from a grace p. 210 Some pray from a meer gift when they mistakingly imagine they pray from the saving habit of grace the mistake is habitual in hypocrites only actual hic nunc to sound believers p. 211 Grace sanctifies the gift used in all due and spiritual circumstances but the gift can never sanctifie the grace p. 213 The same word but not the same influences act upon all within the visible Church p. 214 We are not to rest upon the actings from a gift but watchfully to try when we act from a gift and when from a grace ib. Differences from the influences of grace and these of glory p. 221 The habit of grace is a permanent disposition ch 2. p. 222 The habit of grace is given through the merit and grace of Christ p. 223 From the habit of grace we perform suitable actings p. 224 Vital actions flow from supernatural habits p. 225 The difference of the habit of grace from other habits p. 226 We are to follow holy resolutions with prayer 2 godly trembling 3 faith 227 The falshood of â—owes ib. A strong habit of grace produces easie and connatural and strong actings of grace p. 229 Actions supernatural and influences suitable are some way due to the habit of grace cap. 3. p. 232 Sometimes the habit of grace is qualified with heavenly dispositions p. 233 We should pursue the dispositions of grace when they are added to the habit with spiritual actings p. 234 We are to stir up the habit of grace though deadned ib. The Lord by infusing the habit of grace comes under some necessitie to give suitable influences thereunto cap. 4. p. 235 Divers necessities under which the Lord is to confer influences of grace p. 236 Christ advocates
for the Elect yet not converted to bring them to himself p. 237 The Spirits office puts him under a necessity of giving influences p. 241 Vses from the Lords necessity of giving gracious influences p. 242 First to frame doubts about predestination to life and to misse eternal love before we misse inherent saving grace is Satans method p. 243 Whether the habit of grace may cease in the regenerate from all its opperations p. 244 The habit of grace is not eternal ib. The habit of grace ceaseth not p. 445 How many acts may we bring out of the habit of grace p. 237 There is a consenting to the temptation which is a wishing that Gods law and our lust might both stand and a virtual wishing that the law of God had never had being p. 238 Eight evidences that in the regenerate the saving habit of grace never ceaseth from emitting some influences p. 239 What dispositions spiritual are and how they differ from the habits of grace ca. 5. p. 240 Get heavenly dispositions and influences follow conaaturâ—lly p. 242 Dispositions are not ever alike but various and changeable ib. Evidences that dispositions go and come p. 243 Spiritual dispositions are different from the affections 244 There are heavenly dispositions in the mind as well as in the affections ibid Bad spiritual dispositions creep on in the children of God p. 246 There is some acting and life under much deadnesse in the regenerate ibid Many sweet spiritual actings may be under indispositions p. 247 No agreement betwixt these two Champions the flesh and the spirit p 248 Its fit to go about duties under indispositions ib Lesse of sweet real influences and more of moral influences from the word makes obedience more perfect p. 249 We can tell the actings when they are on and after they are over and gone p. 3. c. 6. p. 251. Differences betwixt spiritual heart burnings of the love of Christ and literal heat p. 252 1. Difference ib Feeling may be stronger after actings of the spirit are gone p. 253 Spiritual burning of heart leave some impression behind which literal heat doth not p. 254 2. Difference ib Improving of spiritual heat is known whereas in literal heat there is no such thing p. 3. c. 6 3 property of an heavenly disposition ib. What we are to doe under dispositions spiritual 301 Spiritual dispositions are at length victorious ib. How to get heavenly dispositions ib. 4 Property 302 Heavenly dispositions connaturally cast out acts suitable 303 5 Property 304 Heavenly dispositions cause a man act upon himself ib. The meetings of believers for godly conference is owned by the Lord cap. 11. p. 308 Small means of grace and short visits of Christ are to be highly esteemed at some time especially when love-flowings have been neglected ib. Sense is prouder then faith 309 Withdrawings of Christ teach us to try whether we have abused his manifestations formerly 310 Except we find Christ we cannot pray 311 How to judge of the nature of praying ib. Praying fitteth for praying 312 There degrees of discerning an answer ib. The real withdrawings of Christ make no change of legal interests in Christ ib. The life of grace depends on influences of grace 313 Christs right and acts in redeeming of us stand entire when we are deserted ib. What love-sickness is 314 The Lords wisdom in suspending influences of grace 315 Withdrawing of comforts upon wise and holy reasons ib. The wisedome of God appointing that we depend on him ib. How we may pray for comforts 316 How we may deprecate languishing pain in love-sickness ib. How we may pray for gracious influences 317 A two fold contradicting of the Lords will 318 Love-sickness from the want of Christ 319 As touching peace with God we have peace de jure de facto but as touching the blot and in-dwelling of sin we ought not to have peace with our selves under that blot ib. Ingredients of love-sickness 320 Pain of love-sickness ib. The righting of the complaining of the damned ib. Faith above sense 321 Faith with stronger influences then ordinary controuleth sense under desertion 322 The Idol of indignation an enemy to zeal 323 Spiritual savouriness active and passive 325 In Christ in his Spouse in his members ib. Q. Whether God commands all use of means external and internal and every part thereof p. 3. cap. 12. p. 328 Nature and grace whether grace be above natural dispositions 330 Whether grace be above natures properties 2 merits 3 actings ib. Whether God gives or denies sufficient grace to the man who does what he can 331 The natural wicked inability in all to know believe and love Christ prove there is no universal sufficient grace 332 The Jesuite Martinez de Ripalda cites divers texts for universal grace 333 That praevious actings in heathens must be the rule of the Lords giving or denying the Gospel is an unwritten tradition 335 Sinners under the fall are interdicted heirs ib. The connexion betwixt literal actings and supernatural influences p. 336 The new supernatural providence is set up by the second Adam By which the conversion of the Elect is brought to passe p. 337 The order betwixt natural and supernatural acting p. 338 What renewed and unrenewed men can do in their respective places p. 340 Corruption and temptation both increase the difficulty of using means p. 341 Influences work as God set them on ib The gracious heart may reflect upon it self in spiritual actings and purge it self ib. We may do more by the habit of grace then we do p. 342 3. Difference ib 4. Difference ib There is a sweet leading no violence spiritual in heart burning for Christ it is not so in the literal heat p 255 5. Difference the heavenly heat goes along with the Scripture opened and applyed not so in the literal heat p. 256 Hence considerable differences betwixt motions of the spirit and loose Enthysiasmes ib Literal heat is all upon the letter and forms not so as the spiritual heat p. 260 A believer may be under some straitning p. 3. c. 7. p. 262 A true and a false missing ib What straitning is and whence it is p. 263 Diverse sorts of straitnings ib Rules to be free of straitning and to get enlargment of spirit p. 264 Every heavinesse is not weakness of faith p. 265 How far we may undertake obedience upon supposal of grace ib How dispositions necessarily fetch influences ib We have not assurance to be delivered from sin hic et nunc p. 266 Except from hanious sins inconsistent with the state of saving grace ib How we are to rely on God for influences ib What enlargement of heart David speaks of Psal 119. 32 p. 267 We cannot engage in our strength of habitual grace to run in the wayes of the Lord p. 268 Isa 63. 17. O Lord why hast thou made us to erre c. opened ib. What use we are to make of our inability to run except God enlarge the heart cap. 8.
climb up to a knowing state with God which the Lord in his â—atent purpose and decree did deny to man So the divels quarrel is not with their own apostasie but with the holy Lords dispensation art thou come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to torment us and which is another fault before the time Matth. 8. 29. nor can we move questions concerning the decrees and deep dispensations of God but we must fall upon the Almighty to defend our own sin the damned in hell eternally rail against the decrees of holy and spotless justice and his decrees of giving to them life and being and denying to them the benefit of death Rev. 6. 15 16. but as they blaspheme the God of heaven because of their pains so they never repent of their deeds Rev. 16. 11. 6. It 's safe sailing in declining of rocks when we adore the Lords withdrawing of influences and justifie him and bewail our own sinful choice and condemn our selves in the Psal 51. David and in the confession Daniel c. 9. Ezra 9. the humbled people of God do not hint at any heart wrestling with the decree of God but only bewail their own rebellion and not hearkening to the voice of the prophets and desire to sit patiently and in silence in their lot of suffering and reproach and shame It is true they complain Lam. 3. 13. He hath caused the arrow of his quiver to enter into my reins but yet they believe 24. the Lord is my portion saith my soul therefore will I hope in him And 2. they check unbelieving complaining 39. Wherefore doth a living man complain a man for the punishment of his sinne 7. It cannot be conceived how a soul in guiltiness must be in a case of invincibly necessitated despair if he conceive and believe the Lord gave me a power to will or not to will free from all divine determination and before any act of his foreknowledge or decree I was finaly and wilfully to reject the Physitian Christ and this the Lord did foreknow but could not efficaciously hinder what place can be left for consolation in God or submission to the holy will of God for this was invincibly to come to pass before any act of his will or praescience 8. Nor can I pray in faith Lord encline my heart unto thy testimonies if the voluntary determination of my own heart to his holy testimonies or the wicked vital refusing to yield unto or to be led by his testimonies go before the act of the Lords knowledge or will or before any efficacious congruous internal and victorious drawing of me to Jesus Christ 9. It cannot be denied but this very way which the Lord hath taken in denying of his influences to the eternal standing of Adam and to law-doing and law-living is the most excellent course and that flesh and blood dare not to appear to countermand herein either infinite wisedom or admirable soveraignty For 1. The Law-heaven the Garland the crown and reward of Law-merit should have been a paradise where there is no tree of life as Rev. 2. 7. no river of water of life no Lamb which is in the midst of the throne to feed and to lead them to the fountain of living waters as Rev. 7. 17. yea it should be darker and a less glorious heaven then the Gospel-heaven For 2. There should have been there no new heaven nor new earth no chair of estate no high lifted up throne for the power of the Kings of the earth who hath loved us and washen in his blood Nor 3. Should there have been any new song nor any such redeemed Musitians who sing with a loud voice as Rev. 5. 12. Worthy is the Lamb that was slain to receive power and riches and wisedom and strength and honour and glory and blessing and what an heaven should that be that wants the fairest rose in that garden it should be only the heaven of God Creator which though glorious yet not so kindly nor so desirable to us wanting the savour and delicious smell of the man Christ head of men and Angels 4. Nor can there be more lovely Christians then that great and fair mystical body of the ransomed of the Lord the lovely company that are before the throne cloathed in white with palms in their hands in sign of eternal victory who have come out of great tribulation and have washen their garments and made them white in the blood of the Lamb and with them their glorious head so that here shall be compleated and perfected Christ mystical It is boldness to weave a web of carnal difficulties against the Lords holy providence he hated the first sin as he doth all sin but to say he was weak and impatient about its entrance in the world blames his omnipotency to say the watchman of Israel was as to all care and vigilance of holy providence sleeping or slumbring and was thoughtless and drowsie not valuing whether his noble Sons of creation Angels and men should fall and irrecoverably and eternally be broken and become fewel for everlasting fire or stand and be eternally happy is injurious to infinite wisedom and the perfection of his holy will to say that the Lord loved such a guest as sin must blame his spotless holiness but if any say Obj. But did man by any necessity of a divine decree sin Answ A compelling necessity everting the creatures liberty there was none but a necessity by which the man was determined to one distinctively to stand or fall not copulatively both to stand and not to stand to obey and disobey there was in created free-will if we suppone there had been no decree Now the holy decree brought no necessity 1. Compelling such as is of a man bound hand and foot 2. No natural necessity such as that of the Sun to give light the fire to cast out heat Nor 3. No bruitish necessity void of a discoursing faculty such as that of the swallow building her nest the Bee making honey but we must say there was some eminent holy and spotless necessity of decree in Christs thrice rather then seven times praying why King Joash smites the ground thrice and stays and smites it not six times 2 Kings 13. 19. why the Lord writes in his booke Psal 139. 16. such a number of drops of rain such a number of drops of snow to make up such a treasure and God determined Job 38. 22. such a number of pound weights of mountains Isa 40. 12. and it was necessary the Lord should determine the names and number of the Stars Psal 147. 4. and why ten acres of a vineyard should yield one bath not two why every mans number of his months should be determined by the statute of a divine decree Job 14. 4 5. 2. Nor wrong we the Lord or free-will either to say God decreed that Joseph should be sold by his brethren David cursed and reproached by Shimei Judah carried away captive by the Babylonians Israel oppressed
by the rod of God the Asyrians Job spoiled by the Caldeans and Sabeans Christ Jesus crucified by Herod Pilate and the Jews Otherwise the Lord could yield no comfort in his word to the godly when oppressed by the wicked but the like Comfort not your selves my dear people under persecutions from the wicked for I permitted these evils but these calamities befal you before I knew them contrary to my will and holy determination I cannot without forcing of wicked will hinder them or safely and indeclinably secure and save you therefore stay your prayers to me and believe not that I can avert these evils Here is a most cursed necessity which our adversaries lay on God while as they would eschew an holy harmless and most wise necessity of providence Ob. 2. But by the adversaries way it follows that there is a foregoing reason why the will of Adam made choice of that sinful act because God predeterminated the will thereunto and the reason of the first omission or not consideration in Adam or his sleepiness is ob defectum praedeterminationis divina because of the defect of divine praedetermination Therefore because 2. God withdrew his actual influence of praedetermination it was no more in the dependent power of Adam to obey that Eat not then the Sun can move when God draws away his actual influence so must the original of sin be reduced on God So strange Answ 1. A reason ratio why any man sins is in good Grammer a moral motive inducing a man to sin and that works by way of perswasion Let not the Reader be perswaded that we teach that the real influence of God or that his holy concourse any way is a moral motive of obedience or of sin as if Adam had been perswaded to sin because he saw and felt the Lord did first withdraw his concourse or influence whither it praedeterminate or move by praedetermination or collateral joyning therefore Adam was morally induced to sin this is a goodly dream 2. Ratio a reason here must be taken for a physical and a reall not a morall cause now the adversary abstained from the word cause And 1. we say Adam not through defect or want of the Lords holy praedetermination as if therefore ideo for that cause he sinned because the Lord did withdraw his influences but the adequate culpable moral cause of Adams sinning and of his chosing of a vitious action for Adam in sinning is only and properly a moral cause under a law is his own free-will freely declining from the rule there is no defect or moral want of Gods praedetermination because the soveraign Lord who is above a law was not obliged to joyn his praedeterminating influence to Adam but rather obliged to withdraw his praedetermination from the man who in the same moment of time was willing to want that praedetermination for God out of holy soveraignty withdraws in the same moment his influence in which Adam sinfully rejects the same influence 3. This Adversary if he would turne the word ratio reason into the word cause or concurrence would see himself at a loss it will follow that the cause why Adam sinned is because God denied his causative concurrence and so the Argument shall hurt his cause for the concurrence of God is causative then must the Lords withdrawing of his concurring influence be the collateral cause of Adams sinning except he say that man hath in his power the concurrence of God and if so Adam and all mens free-will must be Lord of omnipotency and omnipotent concurrences and then why but God must rather make prayers and requests to our free-will to incline and move his omnipotency to concur to acts of obedience then free-will should make prayers to God that he should by his grace incline our hearts to his testimonies 2. Must not the created free-will of man by this be placed in the royal seat and throne of divine providence to domineer over and dispose of all free acts of obedience and disobedience as it seems good to the Creature And 3. so must the soveraign King be Lord of all free acts at the second hand with the good leave of created free-will And 4. the number of all free actings of final obedience and disobedience and of the saved and damned must be in the hand of created free-will and that primarily and so in the creaâ—tures power must be the Book of Life first by way of free determination and with the Lord and the Lamb the Book of Life is but as a second copy and a conditional roll containing so many as the creature first determines 5. And so must our Immanuel God manifested in the flesh ere he can get entrance in the world have a pass subscribed by free-will and God shall come in the flesh and be Mediator and King absolutely as man will it 's not then eternal love who fore-ordained the medicine and the Physitian before ever the man was sick and if free-will had so pleased Christ God man should have been holden out of the world and the gates for ever closed on him so as knock as he pleaseth free-will might have refused to open and let him in 6. Experimental grace and pardoning mercy might have stood afar off and lost man never have tasted thereof yea such riches of grace should never have been in the world 7. Mans free-will if it be the only determiner of it self and his own free acts and if the strong dominion of grace for fear of strangling of liberty created had no determining power might well have sent that saving Redeemer back to heaven again to his Father and none of mankind should ever have received Christ tasted of his precious love his sweet promises and the offered salvation for created free-will is such as may nill will refuse let God decree and allure draw move determine as he can or will yet omnipotency of grace cannot ravish free-will 8. Yea such is free-wills nature that by its independent self-determination the holy Ghost in all his sweetest attractions in the emanations and flowings of love which is stronger then death his strong and powerful breathings and mighty drawings by a power not inferiour to that which raised Christ from the dead may be frustrate and broken for free-will may stand out as a rock of iron and adamant against the strong actings of omnipotent grace and be not a whit moved at the perfume and sweet smelling ointments of Christ his beauty the refreshments of the house of wine his tenderest consolations 9. For if free-will say not Amen though Christ work compleatly his work make his soul an offering for sin yet shall not Christ see his seed nor be satisfied with his wages for free-will may refuse to yield the redeemed over to God as captives overcomed by his soul delighting and powerful drawings 10. Nor shall it be in the power of the Almighty to be faithfull and true in fulfilling his promise of giving a new heart to the elect
and holiness and to the habit of free actions for if God fixedly ordained persons to free acts he must have fixedly ordained these free acts and so there must be chains of necessity laid on free will and free acts as the Adversaries argue if the latter be said the decrees of election and reprobation must be fast and loose as the free-will of men best pleases and indeed this Author makes this a third necessity that overturns freedom for if reprobation saith he and the decree of declaring the Lords justice be before sin then is there a strong and unwarrantable necessity of sinning laid on men and Angels But Protestant Divines the soundest of Papists Augustine Prosper Hilarius Fulgentius and the soundest Fathers maintain a decree of passing by of non-election a purpose of denying such grace to multitudes as if it had been granted Esau Ismael Pharaoh Cain should have believed and been saved as well as David and Peter but this grace the Lord decreed to deny because the Potter doth and may dispose of the clay as pleaseth him Because it is not in him that wills and runs but in God that shews mercy 2. Because he hath mercy on whom he will and hardens whom he will and yet he is just and justly is angry at sin and that stands as the objection of the carnal Pelagian in Paul's time Rom. 9. 19. Thou wilt say why doth he yet find fault who hath resisted his will this is the very objection of this Author if the Lord decreed to deny effectually renewing grace to the masses of reprobates clay before they did good or ill and before they could run and will that is ante citra peccati provisione before any consideration of sin in them and decreed to give it to others because he will why should God complain for who hath who can resist his will for his will and decree must be necessarily fulfilled and executed and without the sin of men and Angels there could be no execution nor fulfiâ—ling of such a decree Our Divines with the Fathers say 1. The judgement and dispensation is hid and deep but not â—njust 2. Paul and they say none have resisted his will and the counsel of the Lord shall stand 3. The decree of God compels no man to sin nor lays on men any necessity destructive to liberty of sinning or obeying freely 4. Gods decree is the cause of no mans falling or sinning 5. The eternal ruine and final sinning of Angels and men fell out by order of nature and time before the decree and will of God how could he then help it here is a strong and a fatal necessity that God could not break but since a sparrow falls not to the earth and is snared without the will of the Father of Christ how can men and Angels fall eternally without his will O there is an absolute will of God and a conditional will without which sin fell not out say they but the conditional will is a name no more for God so should have decreed such things good and evil should be after they were and had being not to say that it must be as unjust that God should will sins existence after it falls out as before it falls out as to the Lords loving or any commanding or approving thereof or as to the point of straining of the will to act sin yea the holy Lord no more strains by decree and actual influence the will in acts of holy and supernatural obedience then in acts of sin and there is a door opened to fatal necessity in neither for the Lord trails violently no children to glory and compels by decree or praedetermination none to the entitative acts in sin nor violently drives he either divels or reprobate men to everlasting fire it is safer to believe holy providence for the want of the faith of an all-governing Lord must bring perpetual trepidation and anxity of conscience trembling and fainting of heart and destroy and sulvert all solid consolation lively hope conquering patience O that we could pray and believe more and curiously dispute less and sinfully fret not at all but say O the depth and pray thy Kingdome come even so come Lord Jesus OF INFLUENCES OF DIVINE GRACE CANTIC 1. 4. Draw me we will run Ch. 1. Mans dubious and tottering estate under the first his safer estate under the second Adam 2 True liberty 3 Grace loves to be restrained from doing of evil Adam was not to believe or pray for perseverance THere being in the Covenant of works no influences by which we may will and doe to the end promised to Adam and no predeterminating influences and no Gospel-fear of God by which we shall persevere and not depart from the Lord being promised in the new and everlasting covenant Jer. 32. 39. 4. This principall difference between the covenants remains to be discussed There must be in this point considerable differences between the Covenants as 1. God intended that no man should be saved by the Law for grace mercy forbearance and the patience of God towards sinners sould for eternity have been hid from sinfull man if righteousness and life had been by the Law But God intended that all men to be saved should be saved by the Covenant of grace 1 Cor. 1. 21. Rom. 3. 21 22. as Rom. 10. 5 6 7. compared with Rom. 3. 9 10 20. Gal. 3. 8 9 10. as both the Scripture and the issue of two dispensations of Law and Gospel do evidence 2. Man in the covenant of works was under no tutor but Adams free will but now man as an interdicted heir for former wasteries is disinherited so that he hath not the mastery of his own estate is put under another Lord even Jesus Christ as his tutor and since it is so the less our own the better the more we are under the law the less we are under grace as Rom. 7. the less freedom or rather physicall licence to sin the more true liberty Psal 119. 45. I will walk at liberty for I seek thy precepts Christ by his covenant layeth the aw of grace upon us whether grace be taken physically for an inward principle of grace or morally for a gracious fear to sin it s all one the more under Christ any is the less is he free to sin as the better and stronger the keeper is who is put upon a broken man and a prisoner who is a bankrupt the less can he take on new debt Rom. 6. 20 22. the less can he make a sinfull escape ungracious are they who say Ah if I had my will I would doe otherwise grace loves to be restrained from doing evil 1. Sam. 22. 23. Satan seeks leave or rather cursed licence if it were but to destroy the Gadarens swine and he reputes it his torment not to dwell with his Legions in the distracted man to torment him Matth. 8. Such cannot complain Would God breath on me with his influences of grace
106. 9. He rebuked the red Sea also and it was dried up God by the interposition of the faith of his own will not have strong walls to stand Heb. 11. 30. but they must fall nor Lions to eat the prey Verse 33. nor a violent fire to burn nor the sword to devour 34. As 2. They act at his command Psal 78. 26. He caused the East wind to blow in the Heavens and by his power he brought in the South wind whether this be by a strong terminating influence which displeaseth adversaries of grace and providence or some other way we contend not for words but if the Scripture hold forth as it doth that the Lord by his strong and invincible dominion doth indeclinably and without any possible failing bring forth his decreed effect some impulsion of God immanent transient or mixed which is terminate upon all second causes there must be for as he can and doth hinder naturall causes to work as the Sunne to move towards his down-going Josh 12. 13. Isa 38. 8. the Lyon to eat the man whereas he did fear the ass 1 Kings 13. 28. so he is the father and cause of all things that fall out Job 38. 28. Hath the rain a father or who hath begotten the drops of dew 29. Out of whose womb came the yce and the hoary-frost of Heaven who hath gendered it 31. Canst thou bind the sweet influences of the Pleiades or loose the bands of Orion This teacheth that Job cannot nor can any creature at his nod but the Lord can and he onely binds up or le ts out the influences of Pleiades the starres which rise in the Spring and bring forth flowers and hearbs and orders the course of Orion which bringeth Winter and order the starres that rise in the South and in the North. 34. Canst thou lift up thy voice to the clouds that abundance of waters may cover thee See his actings 3. His influences are in things small as in the falling of a Sparrow to the earth not one hair of the head but it is numbred by him Luke 21. 18. Matth. 10. 29 30 31. Not a gourd groweth nor a worm eats it but at his command Jonah 4. 6 7. Amos 4. 7 8 9. Joel 1. 1 2 3 4. Psal 105. 29 30 31 32 33. c. he hath an hand in the bird-nests building Psal 104. 17 18. And 4. The actings of the Lord are in great things as the translation of Kingdoms Dominions and Thrones Dan. 4. 32. Jer. 27. 5 6 7. In all the rises and fallings of Princes the Starres of whatever magnitude Isa 40. 21. 1 Sam. 2. 7 8. Psalm 76. 12. 5. His actings are in matter of lots that seem to be ruled by fortune and chance Prov. 16. 33. Genes 49. Deut. 33. compared with Josh 14. 1 2 3. 6. Especially in bowing the free will and determining all the actions of evil angels 1 Kings 22. 21 22 23. Job 1. 6 7 8. Job 2. 1 2 3. Gen. 3. 1 2 3 4 5. Matth. 8. 29 30 31. and good Luke 2. 9 13. Matth. 28. 1 2 3. Acts 1. 20. 2 Thes 1. 7. leading and determining the free will of all men the King Prov. 21. 1. the Prince Gen. 43. 13. Esther 4. 16 17. compared with Chap. 5. 2. c. 7. 2 3. he graciously enclines the will and hearts of men Deut. 30. 6. Jer. 32. 39 40. Ezek. 36. 27. as the Saints pray Psal 119. 33 34 36 88. Psal 86. 11. Cant. 1. 4. He hardneth the heart and blinds the mind as in his judgement he pleaseth Job 12. 16. Ezek. 14. 9. Exod. 14. 8. Deut. 2. 30. 2 Sam. 12. 11 12. Esay 6. 9 10. Matth. 13. 14 15. John 12. 37 38 39 40. Rom. 1. 24 25 26 27 28. Rom. 11. 8. And many such things are with him the more spiritually minded any is the more bent is the heart to follow and eye God in all his actings and he shall see how wise in heart the steeresman is who watcheth at the helm and it shall appeare what precious thoughts take up the believer who sees such millions and numberless numbers of influences with all the drops of rain hail dew falling between the creation and the dissolving of the world all which he binds in his garment Prov. 30. 2. and what numbers of influences he joyns to all the blasts of winds and storms which he gathers in is fists ibid. what influences of the Almighty must there be at all the actings stirrings and motions of Angels in Heaven of damned spirits of men elect and reprobate of birds beasts creeping things fishes in the wise connection of all these with the Lords intended end And if this be observed suppose the body of the Heavens which in its wide bosome contains all were broken and fell down in many thousand pieces Faith in the infinite wisdome goodnesse and power of God will bid the believer be silent and sleep and hope within his own garment God excellently rules all the best of created things next to that precious thing Christ man is the Church and the Lord will specially care for that and for me among the rest 3. No doubt we are brutish and look to all the stirrings with much Atheisme and little faith as if all stirrings in Nature Societies and Kingdoms were set on work by the sway of Nature and blind Fortune without God as a wheel rolling about with the mighty violence of a strong arm moves a long time after the arm of the mover is removed Or suppose a pair of Charet-wheels were letten loose in the top of a huge Mountain and should move down some hundred thousands of Millions of miles for hundreds of years after the man who set them first a work were dead So we fools believe that God gave a mighty strong shake or some Omnipotent impulsion to all causes natural free and contingent to Heaven and Earth Sea and Land to all Creatures in them Angels and Men and did bid them be a going for he must sleep and could not actually stir them any more Nor can we see God in all and that he contrived this that one should rise early and eat the bread of sorrow and yet be poor another should be wise admirably and want bread another fight valiantly and be foiled and a man run swiftly and lose the race Psal 127. 1 2 3. Eccles 9. 11. and that much sowing hath little reaping Hag. 1. 6. for Hab. 2. 13. Behold is it not of the Lord of hosts that the people should labour in the very fire and the people shall weary themselves for very vanity Chaldaea doth sweat and pine her self for the very wind and nothing We see not that nature miscarries and parts with child when his good providence who rules all is not Mid-wife and a barren-womb brings forth many births and she that is no Mother hath a rich issue when soveraignity pleases this is my faith and comfort CHAP. III. Hence to
fear that Christ shall be wanting in bestowing influences so do many weak ones is a broken half faith looking upon Christ as half a Saviour what he that died to purchase the spirit shall he not carry on the work of redemption by applying it and carrying on of what he hath begun Indeed among men he who made the Ship by art hath neither art nor power to command wind and tide for sailing for they are done by diverse powers the one by a created the other by an uncreated power but here the same merit of bloud which purchased grace habitual did also make due and connatural in its own kind actual influences of saving grace to carry on the work hence a case of Christian and supernatural prudence it is so to fear our own sinful weaknesse and to be humbled and cast down for our propension to fall away as to believe that constant and everlasting love shall work to will and to do to the end Then 1. tormenting Popish fear Ah I shall I may fall away 2. And the weak practical doubting of this it may be I shall perish I cannot stand out And 3. the law spirit of bondage I cannot be saved who am so sinfully weak and wicked have all three this in commune an undervaluing of the power of the free love and an overvaluing of the strength of corruption as if wickednesse and he that in the world were greater then he that is in these who are born of God 1 John 4. 4. and stronger then grace for its natural to be of that opinion that grace worketh not irresistibly prevailingly and with all might according to his glorious power Collos 1. 11. and according to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great power by which he raised Christ from the dead Ephes 1 18 19. and so while legally we distrust and fear our own weaknesse we do unbelievingly doubt of the mighty power of grace though we see it not for to see unbelief it is so spiritual a sin is almost to overcome it among all sins it is most invisible and best seen with the light of the Spirit faith sees well unbelief but unbelief can neither see faith nor it self 2. There is required of believers the exercise of faith in laying hold on the promises of actual influences from Christ the Mediator John 15. 2. Every branch that leareth fruit in me for that must be repeated the Father purgeth it that it may bring forth more fruit He that abideth in me and I in him the same bringeth forth much fruit Ephes 1. 3. Blessed be God who hath blessed us with all spiritual blessings in heavenly places in Chriâ—t but to cause us will and do is a spiritual blessing Ephes 2. 13. But now in Christ Jesus ye who sometimes were far off are made neer not by Redemption only but actual believing in the bloud of Christ. 2. Ephes 6. 18. Praying always with all prayer and supplication in the spirit By the influences of that spirit whom Christ sent in his own name John 14. 26. 3. If the spirit glorifie Christ by receiving of Christ and shewing it to Christs own Disciples John 16. 14. then all the influences of the spirit in acts gracious when the spirit teacheth and bringeth to remembrance all things John 14. 26. convinceth of sin John 16. 8. guideth and leadeth John 16. 13. Rom. 8. 14. mortifieth Rom. 8. 13. quickneth Rom. 8. 10 11. comforteth and sealeth and confirmeth John 14. 16. Ephes 4. 30. 2 Cor. 1. 22. must be done by influences of the spirit received from Christ For saith Christ He shall receive of mine Heb. 13. 13. By Christ therefore let us offer to God the sacrifice of praise continually 4. Also what we suit from God in the name of Christ that we suit from Christs merits and death But we ask all which we ask in Christs name John 14. 14. John 15. 17. And therefore do obtain from God for Christs sake and the merits of his death the inclining of the heart to his testimonies to be led in his way not to be led into temptations to persevere to the end to be taught his way and if there were any grace such as all gracious influences are which comes not from Christ in whom it is and from whose fulnesse it is it must be referred to another cause then to Christ 5. All the promises are yea and amen in Christ 2 Cor. 1. and so must the promise of perseverance be Jer. 31. 39 40. Isa 54. 10. Isa 59. 21. and so the promise of influences of grace to persevere 6. Christs undertaking as High Priest Advocate and Intercessor is to carry on and perfect as Mediator all that are given to him of the Father and to lose none but to raise them up at the last day and to give them life eternal John 17. 1 2. 11. 12. John 6. 37 38 39 40. 1 Cor. 1. 7 8. 1 John 2. 1 2. Heb. 7. 22 23 24 25. Heb. 9. 13 14 15 16 17 24 25 26 27 28. Heb. 10. 10. John 14. 16. Luke 22. 31 32. Rev. 8. 3 4 5. 7. Christ as head by the influence of life and saving grace acts upon all the members by quickening them to will and to doe Ephes 4. 16. Eph. 2. 21 22. Eph. 1. 21. 22. Eph. 2. 1 2 3 4 5. 8. Christ as King gives repentance and remission Acts 5. 31 32. Then must he by that power royal give influences to acts of repentance and of faith 9. As Prophet he opens the heart to understand the Scriptures Luke 24. 45. Act. 9. 17. and so must give influences for that effect Hence are we to look for the watering of the garden of red wine every moment from Christ the fountain of life and to know that we should wither from the root if Christ withdraw his influence and so grace puts us under a necessity of grace to carry on the work of salvation 2. Yea it is to believe Christ is but an imperfect and half a Saviour and wanting in his Office if we doubt he shall give influences to perfect to the end what he hath begun then branches out of Christ and cut off from him must wither 1. Make sure union with the Vine-tree if you would be sure of growing to the end 2. Know the way to the well of life be much with Christ and lie and be neer to the well if you would have influences every moment 3. The most glorious and shining Professors that are not in Christ shall turn Apostates a plant above the earth with borrowed earth on the top of an house may grow for a short space but shall wither 4. Heathen influences from a Creator without Christ shall not bear you out the vertues of Tully of Seneca Regulus are of that nature that they may dry up 5. Yea weak Believers doubting that Christ shall give influences to work in you to will and to doe is 1. To question whether Christ shall
faithfully acquit himself in the duty of his Office for by office he conferrs influences 2. It s to question his nature whether the Head shall inlive its members CHAP. IV. The necessity of influences of Grace Of the Soveraignty of God in dispensing influences IT is easie to determine that there is a sort of necessity of the Lords bestowing influences upon all natural causes of this before In so far as willing and nilling are acts of second causes in the same sphere with natural causes there seems to be no more reason for denying influences to nilling and willing simply yea or for literal hearing and praying then for plowing and sowing except that here God acts in a dreadful way of Justice toward Pharaoh and other reprobates in leaving them to the actings of their own heart only it may be said that God finding his child under deadness and acting in a dead and literal way as he hath bowels of compassion toward his chosen under the evil of sin that are ready to be drowned he joynes his help of influences seeing his own goe about duties with wrestling and pain since he knows some one way or other they must be over the water and helped otherwise they cannot stir 2. As there are some saving graces from the Mediator so must there be some mediatory influences bestowed covenant wayes upon the chosen of God But 1. Free goodness and not natural necessity made the world and that same freedome intervenes in continuing being and acting in creatures which act by nature Fire casteth heat the Sun light and influences the Sea ebeth and floweth by nature yet there must also be a free new commission sealed from eternity to every acting of nature he commandeth the Sun and it riseth not forbideth the fire to cast out heat and it obeyeth Job 9. 7. Heb. 11. 34. Dan. 3. 27. and it is an obliging and an indearing of the heart to God to come dayly under new debt and multiplied free gifts and it renews acts of love in us as fresh actings of salvation flow whether it be new deliverances Psal 18. 1 2 6 7. Psal 116. 1 2 3 4. or new acts of keeping faith from drying up in the fire 1 Pet. 1. 3 4. so as you being tried as gold verse 8. y◠love having not seen him 2. It extracts acts of praying sense of spiritual slownesse seems to pray Cant. 1. 4. Draw me we will run and sense of spiritual dulnesse Psal 119. 33. Teach me O Lord the way of thy statutes 3. Hence comes humble relying upon God when faith is put to believe that at every stirring of the members and at every lifting of the foot for a new step the head must stir in heaven and let down new influences of life and the bottles of Heaven and well of life must let down new flowings of rain every moment upon the withered garden if as much rain fell in one day as would suffice the earth for seven years and a man might eat so much at one meal as he should neither be hungry nor thirsty for five years there should not be such dayly dependance upon new influences for rain and dew dayly and for our dayly bread this day We can but 4. hence but believe the infinite wisedome of the Lord who well knows how to husband and steward his showres for in the man Christ they are continual John 8. 29. He that sent me is with me the Father hath not left me alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor dismissed me for I do always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that please him When ever we do what is displeasing to God the Father of Christ leaves us out of the depth of his soveraignty of dispensing influences Christ was never so morally deserted 1. As the Lord would have a falling law Adam to whom he denied influences that nature might be nature so he also would have a standing and never sinning-Adam that grace might appear to be grace 2. Upon supposition that the second Adam is God man it was impossible but the man Christ in all his actions moral should want influences or ever sin or be left alone of the Father but he must always do the thing that pleaseth the Father nor is there any murmuring to be against the dispensation of deepest wisdom why we have not at our pleasure influences of grace that we should never sin as the man Christ never sinned 3. Say we could see no reason the thing is notire the Lord acts in the first elect Angels that they never sin he denied in the first fall influences to the reprobate Angels and since the Lord hath condemned them and tied them with chains of darknesse that their whole actions except the acts of intellectual being and living and the acts of knowing believing desiring fearing c. in the substance of the act should be only moral and only sin in all the substantial circumstances John 8. 44. Satan was a man-slayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and stood not in the truth being created in the first truth adhering to God 1 John 3. 8. the Divel sinned from the beginning hence he is called 1 Peter 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the contrary party in law and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes about like a roaring Lion seeking whom he may drink over So that though there be in men actions of the phansie as to claw the head rub the beard actions of the vegetative life to grow to age to decline in old age senescere pubescere adolescere that are under no Law and so no sins yet all Satans actions are moral these excepted of which we spoke and influences to moral actions granted to reprobate men as to gives alms to go and hear the word visit the sick and imprisoned are denied to Satan Some men are also 2. Reprobate to good works Tit. 1. 16. and cannot believe and here is soveraignty that God works in some vessels of mercy to will and to do not in others 3. As touching the measure of grace and the degrees of saving influences the Lord walketh in a latitude of freedome all men have not alike measure of saving grace and faith 4. His freedome shines in the work of conversion John Baptist is filled with the holy Ghost from the womb Luke 1. 15. but 2. the woman of Samaria Matthew Zachaeus Magdalen Abraham Saul go on in a wretched state of nature for some considerable tract of years and then are visited with influences of life and 3. the Thief that was crucified with Christ upon the Cross in his outgoing is converted and not till then except the soveraign liberty of God silence us no other reason can occur of these things to mans understanding 4. In the Saints this liberty is clear fewer falls in Joseph then in David and so he must be nearer to dayly influences to the one then the other So the Lord left Hezekiah to try him that he might know all that
only there is a negative withdrawing of influences upon the Lord's part which they want with a sort of natural yielding to the want thereof and yet they have and keep still their natural power to act actu primo as the first cause shall set them on work And the very like may be said of moral Agents God withdraws his influence they sin but find no positive violence comming from the Lord 's withdrawing to restrain them or impose upon them and they connaturally and with a virtual willingness yield to such withdrawings and keep an inferiour dominion over their own actings Hence 1. Moral Agents are to set to work to doe duties not to wait upon God's acts of influences but they are to act as if the influences of God were in their power for the influence from Heaven to the duty belongs to God he does not lay formal commands upon us to have or to want his influences and the duty is ours but we love more to look to God and judge anxiously his providence of withdrawing of influences then upon our own duty It s strange I judge his holy withdrawings and not my own sinful omissions 2. No man is to complain of the Lord 's withdrawing of influences You are joyful and well content to want them Men put out their own eyes and yet complain God hath made them blind Of this more hereafter But this Argument may be retorted and unpossible it is to defend the Dominion and Soveraignty of God by these Principles so if it be not in the dominion and soveraignty of God to procure or hinder the acts of final obedience or disobedience he cannot be Master of salvation and of the certain number of the saved but the free-will of man must be absolute ever here and the salvation of any must be physically impossible to the soveraign Lord. But by the Adversaries way it s not in the dominion and soveraignty of God to procure or to hinder the acts of final obedience or disobedience of any but it must be absolutely in the power of created free-will all things needful to be done both upon the part of the Lord's Decree and of the Lord's Influences being done to nill or will obey or disobey And 2. its in the power of created free-will to doe or obey and to refuse or disobey And 3. to have the strongest influences of God in its dominion and created power or to want them 4. Created freewill first stirs and concurs by order of nature before the soveraign Lord joyn his influence all these be the Principles of Pelagians Jesuits Arminians so shall created free-will have the dominion above and before the soveraign Lord of all the acts of obedience of all the chosen of God as to their number who shall be saved who not how many how few CHAP. VI. Q. Whether or no are we to believe pray praise read confer only then when the Spirit actually moves us to believe pray praise c. and not otherwise 1. Duties are to be done under spiritual withdrawings 2. The precept and the influence differ 3. We are and may pray at fixed hours THe Question is the same of elicite acts of love fear hope faith and of imperate acts of praying hearing praising only the difference is hardly can we set a time to believing the object sometime wakens us Psal 56. 3. What time I am afraid I le trust in thee otherwise that binds ever which is Psal 62. 8. Trust in him at all times The Lord hath more fixed a time for praying continually and for praising the Lord always 1 Thes 5. Psal 146. 1. 2. The question is alike in all actions and in spiritual and supernatural actions as whether the Husbandman may Plow and Sow at fit seasons or only when the Lord the cause of causes joyns his influence for these and the like are no less impossible without the connatural influences of God then the acts of praying believing without the supernatural influences of grace Now we would think it ridiculous should the Husbandman never plow but only when he is disposed to plow suppose he sleep longer in the morning then he should 3. The actual Influence cannot be a Rule for we cannot know or feel the actual influence of God Creator or of Grace but only when we are aworking 4. The question of the obligation is one thing and the question of ability to pray is another for Magus yet in the Gall of bitterness is under the obligation of a Commandement Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thoughts of thine heart may be forgiven thee And in a state of nature he is most unable and so far more indisposed to pray and repent And the believing Thessalonians are under a command to pray continually 1 Thes 5. 17. to praise to rejoyce ver 16. 18. what ever their indisposition be Now though the man fal'n in Adam be unable to keep and do the Law and natural men living in the visible Church be unable indisposed to believe in Christ and to pray yet except we say that such are under neither Law nor Gospel we cannot say that men because of their wretched estate are not obliged to pray believe love Christ walk with God Libertines say its unlawful and a taking of the Name of God in vain to aym at praying when the Spirit withdraws Suppose we could not reconcile our inability and our indisposition to pray nor the acting of strong grace and of weak will yet when God hath undeniably commanded duties and promised in the new Covenant grace and gives the new heart and the habit of grace no man hath warrant upon the account of the Lord 's denying influence to abstain from duties for upon the same account one might cast himself in the Fire and another in the Water why it may be the Lord shall deny his influence to the fire and water to burn or consume us and so the water shall not overwhelme me nor the fire consume me though I wickedly cast my self in fire and water Now what Familists and Libertines may object on the contrary should be heard Obj. 1. We are never to take the Name of God in vain but to pray without the acting of the Spirit is to take the Name of God in vain Ans The Antecedent is true we are never to take the Name of God in vain nor obliged to any sin but the Consequence is naught therefore we are not to pray nor obliged to pray except the Spirit either by disposition facilitate us or actually move us For the disposition or actual moâ—ion of the Spirit is neither our Rule nor a part of our rule For 1. The command to pray is the common obligiâ—g Rule to both Elect and Reprobate and obligeth all equally but neither the spiritual disposition nor the saving acting of the Spirit so equal to all is our Rule 2. The command is exposed to every one to
I say not inherently or personally for Christ's satisfaction is not a meer dying nor meer suffering for beasts may die and suffer much But such a dying and such a suffering for 1. Christ's dying and satisfying hath an excellency from the subject God-man who dyed Act. 20. 28. 2. It hath an excellent qualification from the patience submission willingness of God-man the like wherof could be in no simple Man in no Angel in no Creature for the personal influence of God was in him his obedience As for the damned in Hell their satisfaction is of another nature different from Christ's is only satispassion and pure torment not holy willing suffering as the Law requires sinless sufferings as contradistinguished from active obedience How be it the Law moral doth require patient and submissive suffering without dispairing or blaspheming in any reasonable Creature for the holy Law cannot but condemn sin and blasphemy adhering either to our acting or suffering Nor 6. Let it be said to the undervaluing of the righteousness of God through faith that inherent righteousness is the full end of Christ's bloud when in the state of glory there shal be no more pardoning of sin but perfect inherent holiness For 1. that inherent holiness in the estate of glory is not perfect legal holiness nor the formal cause of our justification in glory because all the glorified once sinned and so for eternity are such as have violated the Law 2. Our righteousness from the time forward shall not only be inherent for the righteousness of God is an everlasting righteousness Dan. 9. 24. and how that robe of Christ's surety-righteousness shall in the state of glory be laid by as an old useless garment and the robe of inherent righteousness in lieu of it put on for ever The Scripture does not speak What men without Scripture speak we care not 3. Nor is our inherent righteousness only either the adequate end of Christ's bloud or of faith and labours as if God intended as his only end to make us eternally Law-righteous whereas he shall eternally delight in us and lead us in glory as those that are freely redeemed in the bloud of the Lamb for the Lamb shall be the everlasting righteousness of all crowned with glory Rev. 4. 8 9 10. Rev. 5. 11 12 13. Rev. 7. 14 15 16. 3. Soveraignty challengeth submission to the will of God in doing and in suffering because it is his obliging will we fail not a little in the former when we pray because the Mast of the Ship is broken and death is at the bedside and we hear the Word because it is the fashion and abstain from fornication and from other works of darkness and put on a sort of holiness not because it is the will of God even our sanctification as for eating drinking sleeping waking they are spiritually minded who doe not these things for nature and lust but as wel-pleasing to the Lord and find a convincing and perswading reason in the holy commanding will of the Soveraign Lord why they ought to be done upon a spiritual account and the other is no less spiritual for many are sick and die many are poor and persecuted for weldoing because they cannot chuse but so it must be not because as Peter saith 1 Pet. 3 17. So is the well of God in a spiritual account to them for when holy Soveraignty hath laid on the necessity of dying of sickness and pain and a gracious spirit shall close with that this is spiritual patience 4. Because the Lord hath a dominion over second causes and as it were a strong lock upon all Creatures to open and sâ—ut at his pleasure and he puts a seal upon Sun and Stars Job 9. 7 8 9. that they cease and shine or shine not or go down we are to put our Amen and Seal to Soveraignties decrees I rise early and there is no bread ah Lord I lay in a soft bed and there is no sleep in the night but pain Say Amen Lord the Fig-tree blossoms not this year yet I will rejoyce in the Lord Hab. 3. 16 17. Soveraignty hath so appointed there is nothing but rolling of garments in bloud and captivity and spoils yet pray thy will be done in the Earth as it is done in the Heaven CHAP. VIII Divers Particulars in which Soveraignty appears 1. SOveraignty and the glorious liberty of God appears in 1. His Decrees 2. The Works of God especially 1. Of Creation 2. Of common Providence 3. Works of more special Providence 1. Works of Justice 2. Works of Free-grace The Soveraignty of his Decrees is 1. In these two solemn and celebrious Decrees of Election and Reprobation He loved Jacob and hated Esau before ever the children had done good or evil Rom. 9. this is a humbling thought to clay graciously disposed which dare not contradict the Soveraign potter The Lord might have appointed my chair before the Throne and my eternal crown to Judas and to Pharaoh and the same Lord might so have ordered as the furnace of the traitor Judas in Hell should have been my furnace in Hell 2. O what depth of love did the King chuse me or did he once name my name and write me for life eternal This is a hardning thought in the fallen Angels and reprobate men that they strive against and hate the providence permitting their fall and sin but doe neither strive against nor hate their permitted fall and sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doth he yet notwithstanding of his irresistible Decree find fault with our sin why doth he not blame his own Decree who hath resisted his will a graceless soul will flee upon eternal Decrees and Events that belong to God but is never humbled for sin and remission of duties The gracious soul is much upon these thoughts O the freedome of the eternal emanations of free grace and the depth of the outgoings of Soveraign justice and does mournfully complain of its own sinful actings Psal 51. 1 2 3 4 5. we are to say Amen to his way Soveraignty is not our Rule clay is not to watch over the Lord's acts of holy Soveraignty but in point of submitting to the opened and revealed Decrees but is to eye the rule watch over the heart in point of duties 2. All things to be and never to be are written in his book Psal 139. 16. the number of David's members all the hairs of the head are numbred Matth. 10. 30. all the piles of dust and sand all the drops of dew rain hail snow all the drops of the sea rivers lakes fountains of the Earth Isa 40. 12. Pro. 30. 4. all the ounces and dram weights of the hills and mountains are exactly weighed as in ballances and numbred by holy Soveraignty all the blasts of wind gathered in his fists Prov. 30. 4. he knows how many inches and spans are in the Earth from East to West and in the compass and circle of
not a Husband-man who for bears plowing and sowing upon the account only that he finds not a season so desirable as he craves and that he is indisposed to plow spiritually as a Christian He who observes the wind shall not sow and he that regardeth the clouds shall not reap Eccl. 11. 4. So are we to refer to his holy Soveraignty the flowings of the Spirit and to set about holy duties as if these flowings were in our power We are to know that the command and precept of spiritual duties is laid on us as we are reasonable creatures as hearers of the Gospel not under the reduplication as spiritually or not spiritually disposed as the Creditor and the Law charge men to pay their just debts not as they are poor or rich but as they are debters yea precepts from the Lord bind the creature as the creature and moral precepts bind Men and Angels as capable to obey though not fit and disposed Therefore must we here distinguish betwixt nature capable or having at any time power to obey and the real or as it were the physical aptitude and idoneous disposition to obey The latter takes not away the obligation to pray or believe David's being overclouded with a temptation is not an excuse of adultery and murther nor is he thereby freed from praying Lord lead me not into temptation As 1. Under indispositions moral we rejoyce that sinful indispositions do befriend us and smile upon us to promote sin as some love them well who counsel them and joyn with them in drunkenness and are their brethren in iniquity so do we foment indispositions and welcome and fatten them and do not violence to our corruption and deadness and heardness and some expone false light to be God's secret and virtual approving Will they should commit the sin as Evah saw the fruit that it was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise Gen. 3. 6. Here Evah substitutes the tentation in place of the precept and false light fosters and cherisheth a sinful lust and a wicked disposition to sin It is a sort of tempting of the tempting disposition whereas is were good to complain under a sinful disposition as under the bondage of a part of the body of sin as Paul doth Rom. 7. for a sinful disposition is but a branch and bud of the body of sin which we are to wrestle against as a most dangerous opposite to spiritual obedience Indeed sometime a spiritual disposition to pray or praise or hope goes along with the command Now the obligation of the command to praise is ever one and its good when the man can say My heart is fixed I will praise Psal 5â— and the command to wait on the Lord lies ever on it is a rich mercy when the disposition goes along with the command as Psal 25. 15. Mine eyes are ever in the habit and holy disposition toward the Lord and Psal 130. 6. My soul waiteth for the Lord more then they that watch for the morning Farther not to pray till the Spirit move us and simply to abstain from praying or any other spiritual duty upon simple ignorance that we are not obliged to pray except the spirit move us is weakness in some godly who may be overtaken with that error but in knowing and judicious men who are Libertines it is wickedness and somewhat more then weakness for it is to abstain from spiritual duties though not considering or without religious weighing the Commandment pray continually and is a making of the Spirit 's acting our Bible and to confound the Scripture and the Spirit as Libertines did so Calvin saith of them and so do others 2. The sense of this pray continually cannot be pray assiduously at all occasions except the Spirit withdraw his influences for here three things are considerable If 1. The providential call of God to pray suppose that sickness incursions of Divels or extreme suffering be on If 2. A more special supernatural providence of a heavenly fervor and stirring of the Spirit be on If 3. Only the obligation of a command be on to pray upon all occasions Christian prudence directing to obey affirmative Precepts Now as to the First Ass 1. Suppose there be some seeming contradiction betwixt extreme pain and absence or withdrawings yet a seeming contradiction only and not real it is and the man is called to an habitual praying disposition because what commands obligeth us to be renewed in the spirit of our mind Ephes 4. 23. lays a tie on us to doe it without delay Isa 55. 6. Psal 55. 7 8. Joel 2. 12. and consequenter ever to be in a savoury disposition and to savour of the things of the Spirit whether the spirit actually heat the soul with such savoriness for otherwise our Saviour rebukes the disciples on no just ground when they were sleepy for want of an actual heavenly disposition to pray Could ye not watch with me one hour The physical indisposition to pray does not take away the moral obligation to pray then 2. Though pain and extreme soul-heaviness that the man cannot speak Psal 77. 4. and Hezekiah can but chatter as a crane or a swallow Isa 38. 14. and the Church can scarce breath out a word of prayer Lam. 3. 36. yet doth not the Lord in sending on a physical or judicial indisposition contradict his own moral tie which he hath laid on by his command to pray at all times Ass 2. If a more spiritual heat of Spirit enclining to pray or prophecy or preach or praise be on David Psal 39. 1 2 3. on Ezekiel chap. 3. 14. on Paul Acts 17. 16 17 22 c. on the same Royal Prophet Psal 57. 7 8 9 10. Psal 45. 1 2. then two fires being stirred should flame more vehemently when to this fire there is a command added now though Oars be laid aside as uselesse when the wind is fair and favourable on the Sayls and it be not possible that a man can both ride on a spirited nimble horse and also walk the same time on foot yet here by no means must the word or conscience of the command of God be laid aside For as the physical facility comes from the spirit 's holy impulsion and spiritual warmness that is on so the savoury and gracious morality flows from the considered and believed precept and the sanctified heart would close sweetly both with the one and the other for specially the moral or obediential part is from the command and the most genuine and kindly obedience comes from the Word It is the real and physical part that comes from the Spirit and that is onely so far good and morally lawful as the Spirit and Word goe along together Ass 3. It must be holden that duty as duty is a moral motive we are to be led withal and we to look with fear and trembling to the command what
patiently for the harvest to sayl and wait till the Jewels and Gold come home and the Ship land is commendable this is to bring forth fruit with patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. To wait upon the flowings of the Spirit which out of holy Soveraignty comes in a larger measure then is ordinary as an high spring-tyde as my heart is confirmed or prepared my heart is confirmed or prepared Is 1. To welcome and adore the Lord in these high manifestations and wisedom requires that the soul which is taken into the Kings chamber and finds many outlettings and sweet and rich accesse in praying should multiply bills and being heard for his own pardon as David was Psal 51. should put in a bill for building of the walls of Zion and so should the soul being in a higher strain and admitted to a more then ordinary feast of fat things eat and drink more abundantly Cant. 5. 1. as Esther finding the King on a strain of graciousness to her Esther what is thy Petition follows her suit and lays hold on the opportunity and her suit is not for the safety of one single man but for the lives of the whole Church of God even all the Jews 2. To leave off wrestling too soon is a sort of violence done and a damming up of the mighty flowings of the Spirit No doubt a lazy pursuing of the victory when we prevail with God is a mighty neglect 4. So to wait for the Spirit 's high manifestation as to set bounds to him and to look this shall be a great feast and the instruments are eminent is a limitting of God hope of that kind would be humble and submissive there being no word of promise as concerning the quantity and measure of the emanations and outlettings of the Spirit for that is his own Soveraignty to doe with his own as he thinks good we would be more careful to receive and believe and praise then to widen hope in order to instruments to wit such a shining Prophet beyond what is revealed sure believing his word is better then censuring Soveraignty Idolatry is here crafty and subtil Ass 6. If we speak of preparations going before the real and physical stirrings of saving grace there are not any upon our part except we say with Pelagians that we begin and the Spirit follows CHAP. XI 1. Our impotency to duties being reproved cannot excuse us in the omitting of them 2. The wicked habit in sleeping men is faulty 3. Therefore the withdrawing of influences excuses not 4. The Creatures sin is not from the Lord 's withdrawing of influences of grace formally but from our withdrawing of our hearts from his moral Commandment 5. The Objection of many if God would give me influences of grace as he did to Moses and David I would be as holy as any discussed the Objector and the Objection both answered 6. The non-sense of the Objection opened 7. A natural man hates influences both physical and moral though he wish physical influences 8. The Objection exalteth nature abuseth grace and many ways reproacheth God his Grace Soveraignty Wisedom c. Q. WHether or no doth our impotency to pray and believe clear and justifie us in that we believe not and pray not Ans Not at all for one and the same cannot be a just excuse and a due rebuke but the holy Ghost rebukes our cannot as a sinful cannot and so our impotency cannot be a just excuse So Joshua chap. 24. 19. Ye cannot serve the Lord. Isa 29. 11. I cannot read the book that is I am sinfully ignorant of prophecy Isa 44. 18. They cannot understand no more then blind men Jer. 6. Their ear is uncircumcised they cannot hearken The Lord grievously challengeth the people ver 11. I am full of the anger of the Lord and denounce wrath against this rebellious cannot for not only is the tree rejected as bearing evil fruit but also because the sap is sour and the bulk rotten Christ speaks rebukingly of some impotent cannot of the world Joh. 14. 17. I will send you the Spirit of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the world cannot receive Rom. 8. 7. The wisedom of the flesh is not subject to the law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can be Ver. 8. They that are in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot please God 1 Cor. 2. 14. The natural man cannot know the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a condemning of the natural man as he is opposed to the spiritual man who is praised as one who knows the secrets of God 2. And he is condemned as one who judgeth the things of the Gospel foolishness John 6. 44. No man can come to me except the father draw him And that is a most wicked shift of him who married a wife Luke 14. 20. therefore I cannot come we excuse such wicked weakness with this God help us we cannot without his grace doe better 3. The very sinful habit and power is reproved in the Word even the power as it is contra-distinguished from the sinful act Psal 14. 1. The habitual fool hath said in his heart there is not a God The habitual blindness and hardness of heart that may be in sleeping men the state of non-regeneration and the state of death and of uncircumcision of heart is condemned Eph. 2. 1 2. 3. Col. 1. 13. 14. Psal 14. 3. their poyson of nature Psal 58. 4. the uncircumcision of heart Jer. 9. 26. the sinful frame of the heart Gen. 6. 5. Gen. 8. 21. Hence of force it must follow that this is no good consequence the sleeping man or swooning man acting and committing no actual guiltiness and making no use of free-will is guilty and rebukable before God as the sleeping Wolf is bloudy the sleeping Lion is cruel because of the bloudy and cruel nature that is inherently in both when neither of them do actually devour so though influences to the material acts of sin be not in our power yet since we lodge that sinful power and virtually as is said consent to want the breathings of God and consent that the sinful acts have hous-room in the sleeping man we are thence guilty upon that account though we sleep and are patient in carrying sinful powers and sinful acts now inherent in us and the withdrawing of influences of grace upon the same account cannot be an honest excuse why I pray not yea the wicked impotency and indisposition and the three Disciples drouziness and sleepiness the same way physical being on them in the night Matth. 26. is a new guiltinesse moral for Christ commanded watching in vigorousnesse then and their actual not praying is another guiltiness 3. Under withdrawings of influences of grace we are guilty 1. In not considering the temptation signs and wonders we see and hear Deut. 29. 3. yea though the Lord 's not giving a new heart be not our sin formally yet our not having
yea and the holy Ghost from the womb as he did to John the Baptist but denies it But 1. God hath appointed no extraordinary way of healing our nature The Baptist was from the womb cured of the dominion of sin original it entered not with his life in its full reign as a King as in others and sin original was in the Baptist as in others as to the demerit if God should have entered in judgement with him Now the Objector would be free of original sin in his own way not in God's way 1. He condemns God in that ever he permitted such a sin to be what warrant is there in Scripture for striving with any providence or physical influences of God none at all 2. What warrant to complain that all from the womb have not the same influences of grace which the Lord graciously bestowed on John Baptist 3. What warrant to desire the extraordinary removal of sin original by annihilation for God hath appointed the Lamb of God to take away sin and to dissolve the work of the Divel The Lord's way is by praying Wash me and I shall be white as snow and the Lord will tie us not to the Socinian absolute taking away of sin without Christ's satisfaction but to an ordinance of the Law Psal 51. 7. Purge me with hysope Hence this deceit or sinful conceits in many If God would add stronger influences of grace I should be holy as an Angel But this he does not and so comes in a lazie dispairing if God will not give stronger influences physical I cannot help it I doe all that a man can doe I pray night and day tyde and time therefore if I perish I must perish if God will not save me I cannot be against his will I can doe no more then I doe but must refer my self to his will So we would consider well this sinful case of conscience When 1. the man wishes to be free of the inherency of sin because something that is penal in lust torments and hinders sleep some bodily pain goes along with night drinking but yet he sticks strongly to the sinful acting thereof 2. When the man should repent and mourn for his sinful delighting in sin he murmurs that God would not counter-work the being of it and that he so permitted it to be and so disposed of the place and strength of temptation since he could have made it never to have been And 3. The man wishes he might be a patient in the removing of it and frets that God will not take it away while he sleeps but withall he refuses to be an actor 1. In sorrowing according to God and in loathing it 2. In challenging himself Prov. 5. How have I hated instruction 3. In a godly improving of Jesus Christ as the ransome-payer and believing in him for the Lord's way of moral removing of sin by pardoning thereof Jer. 50. 20. But this is also a tempting of God 1. We are not to pray for influences physical simply and absolutely for all uses and ends to work miracles to remove mountains but especially we are to pray for more influences and such as are sutable to our ordinary duties Psal 119. 36. Incline my heart but he suits not of God every bowing of the heart abstracted from the word incline my heart unto thy testimonies and not to covetousness Ver. 133. Order my heart in thy sâ—eps let not any iniquity have dominion over me 2. David seeks not every sort of quickning influences but Psal 119. 25. Quicken thou me according to thy word Verse 40. Quicken me in thy righteousnesse Verse 88. Quicken me after thy loving kindness Ver. 149. O Lord quicken me according to thy judgement Ver. 156 and 116. Vphold me according to thy word that I may live Quakers and Familists seek after the furious wild-fire of hell skaddings and flammings of a spirit abstracted from the word Hence the brothers killing of the brother hath been father'd on the Spirit and railing bitter speaking blaspheming have been laid upon such a spirit 2. A spirit that suggests neglect of ordinances and means of salvation is not the Spirit of God Would God put forth more power and stronger influences I should be holy indeed in the mean time the man sleeps So would the Lord put forth stronger influences corn and wheat and vine-trees should grow without husbandry and sowing shall the husbandman plow not and pray for such an harvest so may the man say I le eat not God can nourish me without bread Influences in the fixed and ordinary providence of God are neither promised nor to be expected but in God's way of using means the hand of the diligent makes rich Should one step out of the Ship and attempt to walk on the Sea having no warrant but a spirit divided from the use of means and from hearing reading meditating praying were not this a proud tempting of God 3. Do not all the wretched and prophane practically contradict God the drunkard will draw and pull by head and hair influences to his drunken prayers the swearer the oppressor and the loos-liver will force influences to his empty faith I believe and am saved and there must be influences at these golden words Jam. 2. 16. spoken to the naked and hungry Depart in peace be thou warmed and filled There is some carnal fire and heat in their formalities and they look upon these influences of God and thank God for them Luke 18. 11 12. when as these influences are rather wrathful plagues of God joyning with our sinful acting of hypocrisie then favours and gracious concurrences of God But as to the lazie dispairing 1. It was the peoples way when they are exhorted to repent Jer. 18. 12. There is no hope but we will walk after our own devices and they were far from doing all that men can doe and praying night and day they were stealing murthering whoring following false gods night and day Jer. 7. 9. and yet they said they came to the Temple to pray and sacrifice night and day ver 10. 2. Is it not dreadful that when God refuses to rain down influences on sleepers and the Spirit breaths not upon dreamers and men are resolved to doe no more not to add a farthing more for the field and the precious pearl Christ if they perish they must submit themselves to the will of God they cannot force the Lord nill he will he to save them true all the Reprobates that cry to hills and mountains to cover them whether they will or no they must refer themselves to the will of God and this is a wicked chiding with God if God will not save me by such actings as may stand with mine ease and pleasure let him destroy me for I le doe no more then I doe 3. This is a murmuring at the very marrow and flower of the Gospel John 6. 43. Murmure not among your selves Ver. 44. No man can come to me except the Father
wounded in his sleep and many moneths and days after the wounds bleed O what trembling at holy soveraignty why deadness to duties should come on David not on Asa On David at this time not at another time Hence a case may be Whether absence of the Lord in his influences may be meer and only love sickness for him whom the soul loves or also absence with conscience of sin Ans The predominant may be sickness only for the want of Christ as in the Spouse Cant. 2. and in Magdalen Joh. 20. I say the predominant because we cannot say that God withdraws in his outlettings of grace but there is guiltiness in the Spouse so made sick because of his absence and with Magdalen's sickness for Christ there appeareth a doting too much on the man Christ Joh. 20. 13. I know not where they have laid him Ver. 15. I will take him away Ver. 17. Touch me not When we are too bent upon Christ as a Comforter not as Christ its just with God we be pained and sick with the want of him and that we seek him and find him not so spiritual ought we to be under the pain of absence 2. But it s cleer in the man Christ there is paining with drawing and forsaking on the Lord's part Why hast thou forsaken me and neither sin nor conscience of sin nor any hazard of love-sickness after God's near embracings but upon the due account for Christ could not idolize God as comforting Q. What may we doe to wrestle out from under desertions Ans Distinguish these three 1. Gracious withdrawing from whence cometh sin and unlelief 2. The frowning of God and hiding of his face 3. The penal sorrow and smarting under his absence As to the First It s lawful to plead and pray against withdrawings as they necessarily bring in sin the more gracious the temper is we shall pray more earnestly against the least sin then against the most fiery hell As to the Second which is the frowning of God 1. The nature of a child saith its lawful to weep when the Father is angry 2. Inherent grace and the sparkles of the image of God cannot endure well that eternal favour should be hid 3. The nature of faith and of love to God will say that the man should be saddened when the love of God is either hid or provoked 4. The practice of the Saints saith so much Job 13. 24. Wherefore hidest thou thy face Psal 13. 1. How long wilt thou hide thy face from me 5. His shining is desirable O send day light Psal 31. 16. Make thy face to shine upon thy servant Psal 80. 3 7 19. 6. It s lawful to deprecate the anger of God Psal 79. 5. How long Lord wilt thou be angry for ever and especially a gracious heart is sadned most at the outgoings of wrath against prayer Psal 80. 4. in which the Mediator and the precious name of God in a manner seem to suffer Psal 42. 3 10. Psal 83. 1 2 3. Isa 52. 5. Exod. 32. 11 12. Josh 7 8 9. 7. Hardly can a natural spirit lay to heart yea or know that God is angry as a child of God can doe as it s all one to a man in a dark pit under the earth whether it be day-light or mid-night the one doth not comfort him nor the other sadden him As to the Third It s a great deceit that we more penally smart at the absence of the Paradise of comforting presence then at the want of real communion with God this should calm the heart notwithstanding the pain of the absence of God as a comforter that we believe his unfelt love and care as a God in Covenant Mic. 7. 7. I will look unto the Lord I will wait for the God of my salvation my God shall hear me Ver. 8. When I sit in darkness the Lord shall be a light unto me 2. The Lord as is elsewhere said in a course of soveraignty deserting will not come until his own time come as some Feavers must have their own course of natural motion so that the man shall sweat out of the tertian Ague by length of time if you should use all the medicine of the Earth yet this forbids not art and industry altogether to help nature So Christ under the stroke of soveraign justice prays and was heard in that which he feared Heb. 5. 7. believed hoped and so overcame Rev. 3. 21. And because Soveraignty hath a special hand in temptations we are to take heed to temptations to weaken us in duties as Master pity thy self 2. Sometime Satan tempts to duties to pray when we should hear 3. Sometime to gross carnal sins fall down and worship me and sometimes to spiritual fins If thou be the Son of God command these stones to be made bread 4. Sometimes to duties in the excess as for Timothy to drink water the incestuous man to mourn until he be swallowed up of grief 2 Cor. 2. 5. Sometimes Satan tempts himself to goe out that he may more tempt and return with seven divels worse then himself 6. Sometimes he tempts by a boysterous imperious usurpation Job is mine he serves God for hire All hypocrites are Satan's Job 1. 7. Sometime he tempts to lawful liberties to ear setting the Law of nature in opposition to the divine positive-law Gen. 3. The tree is good for meat then God and Nature ordained it for food In all which holy Soveraignty gives influences natural to the tempter nor will he have us to question his Soveraignty 2. Nor would he have us to make either his giving or his withdrawing of influences our rule And 3. In all our actings he would have us to tremble What if providence put a cross bensil or byas on the heart what can influences not doe to hasten a Judas to his place though the holy Lord remains spotless and free 4. There is much need of that lead us not into temptation 5. Had the Gold will and reason it oweth thanks to the Goldsmith though he burn and melt it because he removes the drosse It s true the Physician lames and wounds particular nature when he opens a vein but he saves the whole body thereby and the sick person ows him thanks Were there no more but these excellent influences that act in temptations as to their precious fruits to wit the humbling of the tempted sinner the discovery of latent corruption of the wiles of Satan the praise and glory of his grace who knows how to counter-work in a manner his own influences and doth invisibly uphold his own children under these temptations the Lord is here to be loved and adored as wonderfull in counsel and excellent in working CHAP. XIII 1. Of striving against Soveraignty 2. Some striving is lawful 3. A gracious behaviour it is to be woe at God's forsaking 4. To repine at Soveraignty in hearing or not hearing of prayer 5. Contradicting 6. Murmuring 7. Counter-working
that be said by Isa 40. 13. Who hath directed the Spirit of the Lord or being his counsellour hath taught him Ver. 14. With whom took he counsell who instructed him and taught him in the path of judgement and taught him knowledge and shewed him the way of understanding Or what needs that Job 21. 22. Shall any teach God knowledge seeing he judgeth things that are high What a God is an unknowing God who needs a lesson from the creature or from some higher God and then who taught that other God who is supposed to be higher then the most high what a carnal mind is this that chaseth the Almighty God out of the world 4. What doe they who curse the day the stars the twilight the birth as Job chap. 3. A gracious heart saith let the Lord be the Lord and closes with all the attributes of God and with all the influences of Omnipotency wisedome goodness and justice on men and of love mercy grace bounty forbearance to the Saints and to their own soul this is to sing mercy and to sing judgement whereas its a note of Atheisme to wish and vote out of the world God his attributes and all the acting and influences of mercy justice truth grace soveraignty and to say It s not the Lord the Lord can neither doe good neither can be doe evil Zeph. 1. 8. So would we beware to fight with the Lord's dispensations of grace he is Lord and Soveraign disposer of his own comforts whether we look upon comforts as duties commanded 2 Thes 5. 17. Jer. 31. 15. or as a reward of duties from the Lord Rom. 15. 4. Psal 27. 14. 2 Thes 2. 16. Isa 66. 13 14. he is the Lord of all influences to work in us to will and to doe and Master of his own rewards The Lord is Master of his own love-visits and is neither debtor to the man Christ nor to the elect Angels yea the Lord 's saving influences go along with his free decree of Election and look as the Lord of nature preserves the speces of Roses of Vine-trees though this or that individual rose or vine-tree may wither and be blasted so he holds on the work of believing praying of hoping and persevering to the end though there may be a miscarrying in this or that particular act of faith and some deadness in praying hic nunc And as in a great work of a water-mill some one of the wheels may be broken and yet the Mill is kept a going and the Ship still under sayl though some instrument or other be wanting and laid aside for a while So when there is a withdrawing of feeling of a presence in praying as Cantic 5. 6. I called him but he answered me not yet influences flow in another duty of praising ver 10. My Beloved is white and ruddy and the chief among ten thousand And when there are withdraw-drawings of God as touching vigourousness of believing Why art thou disquieted O my soul c. yet are there very large outlettings of God in love-sickness and strong desires after the Lord Psal 42. 2. My soul thirsteth for God for the living God So is it that some River which floweth a far other way in a new cutted out Channel the former being dried up So the bloud runs in another vein and still furnisheth strength to the body nor is there cause to complain as if all strength were gone for when the afflicted man eats ashes for bread and drinks tears the heart is withered as grass and the mans bones are burnt as an hearth Psal 102. the flood breaks out in another corner Ver. 12. But thou O Lord shalt endure for ever and thy remembrance unto all generations V. 19. He looks down from Heaven 20. To hear the groaning of the Prisoner to loose them that are appointed for death There is some spiritual compensation in the Lord 's forbidding the wind to blow in one earth when it strongly blows in another Some deadned deserted ones are much meekned and made to speak out of the dust and fed and fatned also with hunger yea if it were but lying at the gate of Christ and knocking though no answer at all be returned it hath much of Christ in it in other considerations deadness may be on and want of holy vigorous acting of faith and yet spiritual complainings yea and with the complainings fervent praying Psal 119. 25. My soul cleaveth unto the dust quicken thou me according to thy word Ver. 28. My soul melteth for heaviness strengthen me according to thy word Ye would judge righteously of the Lord and see whether or no ye complain without cause for though there be fainting yet there is hoping Psal 119. 81. My soul fainteth for thy salvation but I hope in thy word Some children are always malecontent and still weeping nothing in the house can please them it s the fault of some greedy wretches who have abundance and yet still complain of want It were good to turn our censuring of the Lord's providence into complaining of our own evil hearts it follows humble and diligent obedience that hath sweetness of submission Psal 119. 165. Great peace have they that keep thy Law and nothing shall offend or as the word is stumble their feet There is a heart-covenanting with God when the man saith God shall doe nothing that shall stumble me his killing of me his casting me out of his presence into hell shall not offend me Job 1. 22. 2 Sam. 16. 10. The man Christ could be broken or offended at nothing whether the traytor sell him or the disciples forsake him or the Jews apprehend him or the souldiers spit on his face or Pilate condemn him or the people nod the head shoot out the lip and mock him there is nothing can break Christ but the Scriptures must be fulfilled in Christ's sufferings If the Lord slay Aaron's sons Aaron holds his peace Let me be rained upon with showres of influences from Heaven or let my fleece be dry and let me be a bottle in the smoke yet there is no unrighteousness with God and in him is no darkness Ah I am dead but the Lord guides well ah he is a Lion to me and a Leopard but the Lord is good to the soul that waits for him The man that stumbles least at the sins of others and their falls is the man nearest to God's heart Psal 18. 18. They prevented me in the day of my calamity They wronged me ver 25. But I kept my self from my iniquity and what can ye say against his withdrawings will ye make it a quarrel that he hides his face there is a deep of soveraignty between the Lord 's withdrawing from Hezekiah and Hezekiah's pride God hardens Pharaoh's heart and Pharaoh hardens his own heart Joshua 11. 19 20. Isaiah 57. 17. Psalm 81. 11 12. Qu. But what shall be done under deadness Ans 1. If there be any life life helps life the one
part of the worm acts upon the other to bring forth a motion of life 2. Ye have no more reason to chide him for blasting your heart with withering then that the Lord sends a wind upon the Rose and dries it up and the grace of it is gone 3. Meddle not with his part but complain of your part let his soveraignty alone and confess your own guiltiness Isa 64. 6 8. there is a confession of our sin But we are all as an unclean thing and all our righteousnesses are as filthy rags and withal an acknowledgment of his Soveraignty we are the clay and thou our potter 4. When the Lord withdraws seek again and again be sick after him Cant. 3. 1 2 3. Cant. 7. 6 7 8. Joh. 20. 1 2 3 13. and know that Christ is never so absent but there may be also much cause of praising and humble blessing God if there be love-sickness for him hunger after him and a spiritual missing of him as there is reason to complain of the withdrawing of his influences For Cant. 3. when Christ is absent he is not absent the soul is shined upon when the soul is overclouded for it is noon-day at mid-night he is absent as to feeling as to finding and quiet enjoying I sought him but I found him not and again I sought him but I found him not but he is strongly present and shining as to influences of grace 1. In painful seeking in the bed by night Cantic chap. 3. ver 1. 2. In and about the broad streets and ways v. 2. 3. In using publick means watch-men saw ye him v. 3. 4. In using other means in private I went a little further 5. In holy missing I found him not v. 1. I found him not v. 2. In holy finding v. 4. I found him 6. And all the while his presence is mighty in the soul-love to him I sought him whom my soul loved four times expressed v. 1. v. 2. v. 3. v. 4. so that the gleaning is better then the full harvest the mid-night absence hath as many sweet priviledges as the noon days presence A sinners seeking loving and longing and languishing after lost Christ is Heaven upon Earth his pawns he leaves behind him are rich and sweet nor can one be out of Heaven in a better desertion then missing and seeking the face of Jacob's God Psal 24. 6. Psal 27. 8. Jer. 50. 4. so groundless often is our complaining that we want Christ that Christ guides and tutors us badly that he mis-guides rather Ah how sinfully querulous are we he does all things well his absence is presence his frownings sweet and profitable Yet is not this spoken to cool our fervour of seeking when we misse him and find him not but rather we are to go on not to say any thing of Law-smiting and of Law-firings of the soul under apprehended wrath especially that which hath Gospel-hope and Gospel-sickness after Christ conjoyned with them Rom. 7. The Law slew me The Law kills no man who is under Christ out of hand yea to such as are under grace somewhat of the Gospel-heaven cleaves to the Law-hell It s a miracle how some are burnt with the Law slain with the terrors of God wounded with the arrows of the Almighty and yet are green in the surnace as Job c. 6. c. 7. 20. I have sinned what shall I doe to thee O thou preserver of men Ver. 21. Why dost thou not pardon my transgression and take away my iniquity To strive with the Law were to strive with God so do Divels and reprobates for eternity wrestle with the Law-justice and the Law-curse grace teacheth meek assenting to the Law as good and spiritual neither Christ nor any of his live at ods and variance with the Law Indeed to the Saints the Law is as they say of Elements They exist not in their purity but with some mixture For the Law to believers is managed by Christ and in his hands made use of for saving ends even when the believer is in the Law-furnace nor is there any who could guide make so good use of the Law as Jesus Christ Some there are that one nights waking under the terrors of the Law would make an end of them if invisible Gospel strength were not furnished to them and here there must be a mixture of Law-influences and of Gospel impressions of Christ upon the spirit It speaks much grace in Josiah 2 Kings 22. 19. to feel and suffer with softness and tenderness of a meekned and a tamed heart the smart and pain of the influences of the threatning Law And its prevalency of grace for Hezekiah Isa 39. to stoop to the like and to say good is the word of the Lord even the word of a curse Deut. 28. of threatning the saddest evils as to kick like a fatted horse and to spurn at such impressions of wrath born in upon the conscience in Pharaoh Exod. 10. 28. in Achab 1 Kings 22. 26. in the Priests Prophets and People Jer. 26. 8. of the chief Priests and Pharisees Matth. 21. 45 46. does proclaim much gracelesness of an undanted and unplowed heart where there is any ingredient of Gospel-grace there is a coming down and a stooping to the influences of God of what kind soever yea and generally a gracious spirit dare no more resist and pray against the Lord's will of pleasure or purpose in its event then against any part of the revealed will of God or the will of precept either Law or Gospel The disciples were to watch and pray against the decreed and prophecied scattering of the flock and their fleeing and forsaking of Christ Matth. 26. 31 32 38 41. but there can no case be given in which we may resist the approving will of God in his word that then must be a sweet conformity with God when the heart sweetly closes with impressions of rebukes threatnings convictions and influences of Evangelick commands It s good earth that easily yields and cedes to the breakings and tillings made by the Plough let the word act as the Lord will in all its kinds and the soul says amen but the ground that breaks the Irons of the tilling Plough is convinced to be rocky and barren every string of the harp beaten on by the hand of the Musician gives a resound like it self a Bell of silver hath an other sort of excellent sound then a Bell of Brass or Iron the gracious heart answers to every letter and impression of the word to the promise with faith to the precept with pliableness of obedience to the threatning with softness and godly trembling for all the Word and Law and the several parts thereof are written and engraven in the heart and the gracious heart is a double or a second copy of the Old and New Testament So Achab on the contrary meets every word from Micaiah with hatred and there is a resound and an echo of hatred and persecution which in
the Pharisees meets the words of rebuke in Christ's mouth and bitterness in Herod resounds when John Baptist does rebuke his incest and adultery Take it for a sad condition when there is a practical contrariety and hatred betwixt the heart and the word of the Lord a heart loathing of the word and a rejecting thereof is dreadful whereas the esteeming of the word sweeter then the honey or the honey comb more then thousands of silver and gold the mans treasure his heritage his souls delight and love night and day his work meditation study wisedom do proclaim much of the new creation the word being the seed of the new birth and new creations must love the mother seed it s own native beginning as the streams are of the same nature and likeness with the fountain the Word tries all mens hearts see Joh. 7. 40 41 42 43 44 45 46. Luk. 4. 21 22 23 24 25 28 29. Acts 2. 12 13 37 38 39. Acts 7. 54 55 c. Acts 13. 38 42 43 44 45 46. Acts 14. 1 2 3 4 5 c. Acts 17. 34 35 36. Some believe some mock the natural man cannot close with the word Now Christ is given as a Leader and Commander to the people Isa 55. 4. charge him not as a misleading and a rash guide because he carries you through a wildernesse where there is neither flood nor fountain on the Earth nor dew or rain from Heaven you are withered and no influences come from him let faith complain of the barrenness of the Earth but justifie the driness of the clouds it s the wisedom of God that teacheth the believer to weep because he wants rain and moistness and is sinfully dry and yet to submit to him who denies rain and dew for he gives not here upon just grounds and holily I want deservedly for my just demerit Part. II CHAP. I. 1. God acts upon the creature first and not the creature first upon God 2. The Lord's dominion of influences on free will 3. Nor are we to be idle and sleep because the Lord is Master of his own influences 4. The Lord commands not us to have or want influences 5. Influences are not our warrant to act but the efficient cause thereof HItherto much hath been said of the Soveraignty of the Lord in divine influences Now are we to speak of the way of getting these influences and of the necessity of them and how we may fetch the wind 1. By natural actings 2. By supernatural actings by the word and promise 3. By the efficient causes of influences especially by the Spirit Hence the division of influences 1. By the infused habit of grace 2. By spiritual dispositions In all which our faith praying using of grace have their several influences What we may doe to fetch heavenly influences from God is above my reach to determine only let these Propositions be considered Prop. 1. God by order of nature first acts upon the creature and gives his stirring up influence to it We cannot in genere causae physicae first breath upon God he prevenes the Sun and the Sun riseth or riseth not as the Lord pleaseth to act upon it but no second causes do prevene the first or universal cause the Sun and Heaven do act first upon the Rose but the Rose doth not first act upon the Sun and Heaven Job 37. 7. He sealeth up the hand of every man that all men may know his works c. By the breath of God frost is given this shows that the host of creatures in Heaven and in Earth and the Sea are all dead passive sleepy cyphers and can do nothing if the Lord do not stir them God must be Father Lord and Author of all created actings and faith would without carefulness or unbelief commit all to so wise a Steersman though Phil. 4. 6. the Sea shall drown me the Fire consume me the Air suffocate me yet I desire to hear and obey that Be careful in nothing but pray Matth. 6. I shall perish for want ver 25. Take no thought They will kill me if I confess Christ Fear not Matth. 10. 28 29. your Father cares for two sparrows and for every hair of your head O but the Ship I am in is a sinking Matth. 8. 26. Why are ye fearful waken Christ by praying ah my little daughter is dead Fear not only believe Mark 5. 36. ah they shall deliver us to synagogues and prisons and bring us before Kings and all men shall hate us for Christ's sake True But there shall not one hair of your head perish it s but our unbelief which sees God suffering all to roll and reel as Fortune Nature and Devils will which makes us sinfully care For the Lord and Father of Christ cannot vace and Christ's not working is contrary to John 5. 17. but all are in a good hand Obj. But Heman saith Psal 88. 13. In the morning shall my prayer prevent thee So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in piel antecessit antevert it praeoccupavit anticipavit it s to go before in time in earliness Psal 119. 148. Mine eyes prevent the night watch Deut. 23. 4. The Amalekites prevented you not with bread it s to go before in place Psal 68. 26. The singers went before its strange that any prayer could prevent God Ans Not properly he saith himself JOb 41. 11. Who hath prevented me the same word that I should repay him then our preventing of God should lay some debt upon God which is unpossible and as Paul observes Rom. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave him first Therefore 1. He speaks Psal 88. of God after the manner of men as if Heman in a manner were more early up in the morning to pray then the Lord were ready to hear the contrary whereof is true as if Heman's early praying wakened God Psal 44. 23. Awake why sleepest thou 2. There is a preventing of God as a Deliverer and a Comforter God's order is that our praying makes an impulsion and stirring on the Lord first and then he delivers and comforts Psal 24. 6. Psal 18. 6 7 16. and so in order to comfort and deliverance in genere mediorum moralium prayer wakens Heaven and puts the Lord a working but as touching the order of real and physical actings the Lord prevents us the string of the Harp or Viol is not said to touch the hand of the Musician but the Musician's hand toucheth the string hence is Musick Nor does the Axe stir and lift up the arm of the Carpenter but the Carpenter's arm lifts up the Axe therefore they who teach that our prayer and the actings of our free will can and may prevent grace in place of preventing grace give us nature and the creature preventing God we read of the Father drawing us and the Son with the odour of his ointments drawing sinners but to teach that nature prevents grace is to say we are
before and above God whereas the Rose warms not the Sun but the Sun warms and nourishes the Rose and the corn and herbs do not refresh the Heaven and the Clouds but Heaven and Clouds nourish and refresh the corn and grass and it must be untoward and froward divinity that the sick man heals the Physician It is the grace to speak so of the Lord 's free grace that the Lord prevents us not we him its impossible that nature can prevent grace Prop. 2. Though the Lord's promise and his free decree hath tyed himself in a manner to be prevented by a moral cause yet that moral cause even the praying man stirs not until God first prevent him to pray Hence the Lord moves and wheels about the heart and will of the man who is most free and most absolute among all the sons of men even the King Prov. 21. 1. and that not if the King will and say amen with his prior or former or collateral consent but whithersoever Jehovah will Hence our prayers that God would incline our hearts to his testimonies Psal 119. 36. Not incline the heart to any evil thing Psal 141. 4. Vnite the heart to fear his name Psal 86. 11. So Jacob prays the Lord would give his sons favour in the eyes of the Governour of Egypt a Heathen man as to him Esther and her maids pray for grace in the eyes of Ahasuerus see Gen. 43. 14. The Lord Almighty give you mercy before the man If God could not indecliuably bow the will to his own way side or end be it by antecedent predetermination or what way else you shall call it so the Lord be the more Master of willing and nilling then the creature but in so doing he should destroy free will we should in all such petitions pray for the destroying of free will where sure we pray for perfecting and the sanctified bowing of free will to obey God 2. If the dominion of free acts remain strongly in the creatures power we must in these suits incline my heart unto thy testimonies lead us not into temptation pray the Lord for that which is not in his power to give 3. If God do carry free will whithersoever he pleaseth then we must not defer the only praise of our obedience and of our victory over temptations to the grace of God but to free will which made the discriminating difference 1. Hence we are to commit our free will to the Lord's dominion of grace and not to believe that such a tottering Goddesse as free will which hath lost and destroyed Angels and the first man Adam can guide well enough Yea 2. we are to bless the Lord for that impotency if so it may be called that the soveraign Lord's heavenly influences are not in the creatures coffers to be husbanded by the creature how false is it that Christ hath bought free will to himself 3. How sweet is it that our head Christ and we in him are more masters of mens hatred and favour then they are themselves Prov. 3. 1 4. Psal 106. 46. for would enemies and haters shew us favour and love if they were absolute Masters and Lords of their own hatred and love not at all we must thank and blesse an higher hand then such men 4. Should we pray more we should be more rained upon in our withered condition by showrs of influences of grace Object By your way we cannot pray for influences except the Lord bestow on us other foregoing influences Answ What follows but that we are to pray that we may pray and that we are to pray for our own prayers that they may be steeled with faith and strength of grace And David prays for his own prayers Psal 5. 2. Psal 28. 2. Psal 88. 2. Psal 141. 2. 2. Would the Objector relish prayers without influences of grace can nature pray in the holy Ghost can Christ intercede for the accepting of natures work Prop. 3. Because God only is Lord and Master of free-will and of the actings of all creatures we are not to be idle and upon that account to act nothing for then should not the husband-man plow sow and labour for God only is Lord and Master of the actings of the husband-man and without the influences and blessing from on high the husband-mans labours from the beginning of the year to the end were no better then to plant Vine-trees in the bottom of the river Euphrates or to sow Barley or Wheat in the Ocean sea And so should the Sea-man never sayl for God only can create winds and tide and God only is Master of the ebbing and flowing of the Sea and of sayling and of right steering of the Vessel for since the Lord declares not his mind on the contrary by forbidding men to pray and others to plow and sayl 2. Since the Lord offers no positive violence to hinder these actings And 3. because he commandeth us to doe them it becomes us to set to work and to act with and under him and to commit the event and blessing to him Indeed if the Lord were so Lord of our actings as he did all and whole the work and we did act nothing at all in praying yea and in plowing but were meer dead and useless patients as Libertines dream something might follow to justifie our idleness but our corruption following Satan teacheth us either to sacrifice to our own net and say vainly either we doe all and God does nothing and so we darken his glory who works all our works in us and for us or then we say on the other extreme we doe nothing and God does all and therefore must we say let God pray labour the earth trade and sayl and put our hand in our bosome and sleep but the former is sacriledge and idolatry and robs the Lord of his glory and the latter is proclaimed disobedience Yea and whether the influence of God antecedently master the creatures actings or we joyntly and collaterally be mastered and determined by the creature we are in both cases to act and doe what is good and are not to make God's influence our rule of doing or not doing Prop. 4. Hence to have or not to have the influence of God is not commanded in the Word nor have we any physical power over the Lord's acts of Omnipotency for we do not formally love God and keep his Commandments in a way commendable if we speak of the moral cause of obedience because he works in us both to will and to doe but because he hath commanded us to love him and to keep his Commandments John 14. 15. Psal 119. 4 5 6. Hence 1. The Libertine is blasphemously wide the creature can doe says he nothing good or evil God worketh all sin all obedience immediately in us it s in vain to read pray hear the word meditate confer or go about works of reforming abuses in religion because all these are to no purpose without the
the second death Infants then dying Infants are no debtors to the compleat ransome of blood that Christ gave to deliver them from the wrath And when our Saviour blessed Infants and said Of such is the kingdom of heaven his sense must be that infants departing this life in infancie hold heaven by no Charter of Christ the heir of all are not washed from sin are not delivered from wrath to come nor obtain salvation by our Lord Jesus Christ as it is in 1 Thessal 5. 9. 3. What debt is this who of Angels or men can pay the hire of free love to Christ ye were born beasts Tigers Lions Dogs and broods of Satan and the Serpents seed and Christ hath made you sons of God Kings and Priests to God heirs of life co-heirs with Christ partakers of the divine nature the first-born of God written in heaven 4. Never dream that your own strength or good parts of nature can fit and spiritually capacitate you for receiving influences for spiritual duties nature cannot more prepare it self for grace and a gracious state then a Thistle can change it self into a Vine-tree Christ is good at all indispositions of deadnesse of a natural state whom he quickens that man and he only shall live who can help a dead heart but he that is the resurrection and the life and he who raises the dead only can quicken such dead ones 5. It s a bold and proud Pen that would plead and advocate for such a hellish nature and except Satan and his sons Pelagians what do they but depose Christ from his office of the Physician of sinners and bid him go back to Heaven with his Medicaments of free grace There be here no sick folks free will is strong enough new habits of grace are useless the letter and moral acting of the word can raise dead souls shall we thus requite Christ for his free grace 6. Though there be no merit in diligent seeking and hearing the preached Gospel its good to lie near the fountain for all that as motion begets and augments vital heat and activity to move frequent seeking brings home influences so we are here in using means compare Cant. 3. 1 2 3. with v. 4. and Psal 22. 2. with Psal 18. 6. Gen. 32. 26 27 28. But of this hereafter CHAP. III. The second particular of fetching influences is by supernatural actings by the word and spirit 1. It s a question whether justified ones perform any moral actions without any influence of the habit of grace 1. Some heat and warmness may arise materially from actings in duties though customary formal dead 3. The exercises of spiritual actions are the best preparations for spiritual actions 4. Influences of grace oyl the wheels of the soul for more spiritual acting 5. Natural and literal actings though void of grace because they are some way under the institution of a divine command are nearer to saving actings of grace then the contraries of these actions are 6. A practise of free grace in the Lord is to be differenced from a promise of grace 7. How the Lord is under a necessity of giving influences THere be some actings even in renewed men partly from the Spirit partly from nature custome or formality The question is thus framed because it is a disputable question Whether justified ones doe any actions morally good from an only principle natural without any influence of the indwelling spirit at all since their sins after their being in Christ are not committed with the full bensil of the will for the Spirit in some measure retards and weakens the motion of the flesh Rom. 7. and the habit of sin original is weakned and remitted or slacked in its strength in the regenerate and therefore it would seem if the spirit do weaken retard and blunt the actions of the flesh that far more there is in all moral actions that are good morally some influence of the Spirit less or more So the Question is whether or no the children of God may safely set to work though their actions proceed from conscience natural power custome or a meer office with little influence of habitual grace to works of grace that they may fetch influences of grace 1. It s not unlike it may be so for the godly who went to the morning and evening prayers and sacrifices as is clear Psal 141. 2. Acts 3. 1. Luke 1. 8 9. might go about these duties sometime upon meer custome and the children of God who know their own backdrawing hearts shall not denie this and they may pray from a natural conscience and not so much as is required and otherwise they do mind the duty as an Ordinance of God and yet be inflamed with spiritual duties ere they end this is confirmed by family praying at set times so may a Pastor by necessity of his office preach and pray at the beginning with much deadness and coldness and more then an ordinary straitning of spirit and yet a fire flaught of a heavenly kindling falls upon the spirit before the work be ended Any who believes that the wind blows where it lists and that the influences of the spirit are various as touching their degrees may see the truth of this 2. The children of God appear dead cold and unbelievingly to complain in the beginning of praying and of a Psalm as is clear in David Psal 22. 2. exponing that of him as some verity it hath in some points of him v. 2. and in Ezekiah in his song Isa 39. 10. in Jonah 2. 1 2 3. and in the same David Psal 6. Psal 38. in the Church Psal 77. 1 2 3 4 5 6 c. in the afflicted soul Psal 102. 1 2 3 4. and yet there is confidence of believing triumphing rejoycing in God and praising ere the Prayer and Psalm be ended 3. The prayers of the children of God Psal 22. Ps 6. Ps 38. Psal 116. Habak 1. 12. of Heman Psal 88. of Ezekiah Isa 38. of Jonah c. 2. of Moses Psal c. of the Church Psal 102. Psal 89. hold forth to us admirable variety of up-lifting and down-casting of joy of believing of sinking and doubting of hoping and legal fretting strong ebbing and flowing of faith and fainting of light and darknesse as Psal 22. 2. O my God I cry by day and thou hearest not and in the night season I am not silent yet arising ver 3. But thou art holy O thou that inhabitest the praises of Israel Ver. 4. Our father 's trusted in thee they trusted and thou didst deliver them c. And again some fainting is in that v. 6. But I am a worm and no man a reproach of men and despised of the people Ver. 7. All they that see me laugh me to scorn c. At least this might brangle the faith of a sinful man such as David And again there is a rising v. 9 10. But thou art he that took me out of the womb thou didst make
the Doctors in the Temple when he was but twelve years of age in silencing the learned enemies in strongly convincing parables 3. God was mighty in miracles of all sorts in casting out Divels healing all manner of diseases instantly without medicine in raising the dead in rebuking the sea and the winds multiplying the loaves blasting the fig-trees Acts 16. 39. Isa 61. 1. John 3. 34. Isa 11. 1 2 3. 4. Influences more then ordinary were seen in his strength against the Divels and justice and wrath of God for our sins in praying strong believing in tears and cries in preaching and exhorting his Disciples converting the Thief that suffered with him 5. He must have had strong and mighty influences in the course of a holy and sinlesse conversation in a mortified walk refusing a Kingdom when it was offered to him John 6. though he could have born it out in being poor for us in having no hole nor lodging to hide his head in meek and patient forgiving of his enemies in being much in prayer spending whole nights in praying in praying and fasting forty dayes in obeying all lawes fulfilling all righteousnesse ceremonial moral natural in all works of mercie obedience to Caesar to Parents Brethren to soules of men in his vertues of faith lowlinesse meeknesse patience love zeal hope delighting in God Now though none can be so neer to God as the man Christ who in one person was not neer to God only but was God-man and Emanuel yet learn we hence the nearer we are to God the more are we under the showres of influences of grace It 's good to be holy and keep close communion with God and dwell hard by the Fountain and we shall be watered The tree planted by the rivers side hath most influences and the man that lies in a bed of roses and is neer to spikenard to mirrhe aloes and Cassia and is dayly among the heâ—bs and haunts in the garden of all fragrant smels will carry some sweet savour away The Lord Jesus his out-lettings of free love and grace must run much upon these who are daily neer to him Keep a distance from God and be much at cups at chambering and wantonnesse in the company of the whore of the profane of the swearer what hope of showres and waterings of influences of grace upon such a cursed soyle But 2. The Fathers drawing sinners to Christ Iohn 6. 44. the Fathers teaching men and causing them to hear the learning of the Father Iohn 6. 45. holds forth the influences of the Father upon sinners Christs word is remarkable Iohn 15. 1. My Father is the husband-man When Christs Father ploughs the sinner and breaks up the fallow ground of the heart there must be influences there for then is the Father fitting the soyle for Christ Col. 1. 12. Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light 13. Who hath delivered us from the power of darknesse and hath translated us to the kingdom of the Son of his love That must be a mighty strong influence of the Father that works the mans translation and the daily work of the care of the Father is much in promoving his work Iohn 15. 2. Every branch that beareth fruit he purgeth it that it may bring forth more fruit Let then the question be what talk ye to us of predeterminating influences that are above us in the hand of a Soveraign God How shall our short arme reach these influences We must have influences of the Father that are at our hand and under the power of our free-will Answ 1. The Adversaries here deny the freedome and soveraignty of grace in bestowing influences and submit the actings of grace to the industry of a soveraign man Bradwardin desired to worship no God who was under mans free-will I commend him for it 2. The question is soon answered The Father of Christ condescends to take on the person and as it were the office of a painful husband-man who intends to make some noble generous Vine-trees to be planted in the higher garden and shall an earthly husband-man plow delve ditch plant purge and do all that becomes his office so that it the Vine-tree had wit and reason it could not make a question will the husband-man care for me will he delve and dresse and purge me that I may bring forth more fruit Far more may the believer say Christs Father and my Father is the good husband-man and both have begun the good work in me Faith would say he will not be wanting in his office of husbandry he will send showers of blessings and influences upon his mount Sion and upon me a withered and dry twig 3. Christ saith Iohn 15. I am the Vine-tree ye are the branches Now look what influences of sap and life the Vine-tree sends to the branches and the head to the members so will the Lord for ever make that good Iohn 14. 19. Because I live ye shall live also 1. As King and Prince Christ must put out his influences for repentance and pardon Acts 5. 31. 2. He is Prophet of the Church Then opening the heart to understand the Scriptures is his office and to warm the heart by the word Luke 24. 32 45. 3. As High Priest he ascended on high and contributes his influences for sending down the Spirit Luke 24. 49. John 14. 16 17. John 16. 7. Yea and predeterminating influences to circumcise the heart to the Lord are promised by him Deut. 30. 6. Ezek. 18. 19. Isa 44. 1 2 3 4. 2. When a dominion from sea to sea and from the river to the ends of the earth is promised to him Psal 72. 8. and that all nations shall serve him v. 11. and that the heathen shall be his inheritance and the uttermost parts of the earth his possession Psal 2. 8. and when the incoming of the Gentiles in their fulness is promised to him Isa 55. 1 2 3 4 5 6. Isa 42. 8 9. Isa 11. 10 11. there must be promised a power of bowing their hearts to make them a willing people to follow Christ Psal 110. 1 2 3. Call this bowing of the heart predeterminating grace or give it another name I contend not or call it an impression of strong delectation on the will so it be invincible insuperable and above the power of free will to resist and oppose the call and drawing power of Christ no matter though it be not irresistible which includes the wills free consent 3. The promises of a seed given to Christ and that he should see of the travels of his soul and that the pleasure of the Lord should prosper in his hand Isa 53. prove that influences of grace must be promised by which people should be made the seed of Christ and willing followers of him which is Christ's soul-travel and the good-will and pleasure of God prospering in his hand Isa 59. 20 21
22. Isa 49. 5 6 7 8 9. Psal 89. 27 28 29 30 31 32 33 34 35 36 37. 4. The promises of the covenant between the Father and the Son prove the same for if God give many children to Christ and if Christ undertake for these many children to bring them to glory to cast none of them forth but to raise them up at the last day and to lose none of them Then must Christ be Master of their free will and he must have a bar of strong influences on their heart that it shall not be in the power of Satan the world or sinful flesh to pluck them out of his hand Hence against all trepidation of mind this is removed what warrant have we that we can make use of the influences of grace that are in the hands of the Son these are a fowl flying in the wood which we cannot command take these answers 1. What ever Mediatory grace is in the Son they are gracious influences laid by for our good as what sums of money a rich man is to give out for the profit of Minors he mixes it not with his own but looks on it as none of his but to be expended for the good of others and the Minors having assurance of the faithfulnesse and care of their Tutors look upon it as their own we are by faith to look upon the treasury of Christ that is begun to be bestowed on us and that Christ shall not withdraw being a most faithful Tutor what is necessary for our best life 2. Christ being the best of Kings the most faithful of Priests and above all the Prophets Moses and who ever they were by office is to give out influences If we believe that Christ shall acquit himself as a King then shall his subjects find the outlettings of grace for repentance and remission Acts 5. 31. for Christ is worthy of his throue and chair of Princely state We are to believe as our high Priest he shall by vertue of his office apply by the Spirit the bloud of attonement and sprinkle the nations therewith As also when we sin he gives out influences for believing that our Advocate lives and intercedes for us and the acts of opening the heart to believe the Scriptures to be guided in all truth to be comforted and quickned come from Christ the great Prophet and if he be God what the Governour of Heaven and Earth does by his office if he feed all living things the Ravens move not the question what they shall eat to morrow nor the Lillies of the field how they shall be cloathed far more believers are to rest upon this Christ shall fully execute all his offices in all parts towards them 3. The Vine-tree by a flux of nature sends sap to the branches and the head does not deliberate nor interpose freedome of will to send down life and influences of life to the members but nature hath a strong hand in this at least love is soon resolved in the husband what shall be the influences of good communicated by him to the Spouse The great thing Redemption is purchased and will Christ stand and doubt of influences of grace to compleat the Redemption and to make out the life of glory until it come to the fruition and enjoyment thereof CHAP. VI. The two spirits of the world and of God 1 Cor. 2 12. and the differences in order to influences opened 3. The characters of the spirit of God and the relation of the spirit to the word 3. The spirit of Antichrist 4. The more of the spirit the more activity in the ways of God 5. The Spirit of God a praying spirit 6. No praying without the spirit 7. The suspending of influences 8. We are to pray for influences 9. Two-fold power and efficacy 10. The difference betwixt the spirits acting and the literal acting of the word BUt influences of the Spirit are mainly here to be eyed and if any have the spirit he cannot want the influences of God The Spirit is as it were all saving influences and such as are void of the spirit know not any thing of saving influences Yea the Father and the Son let out all their influences in and by the Spirit Therefore to open this consider 1. That there are two sorts 2. The characters and differences of the Spirit of God which speak a spiritual man and spiritual influences 3. What are the divers influences to be taken notice of The two spirits are clear 1 Cor. 2. 12. But we have not received the spirit of the world but the spirit which is of God Paul had said that the world and the Princes of the world knew not the mystery of the Gospel why They had not crucified the Lord of glory had they known him As also the spirit teacheth it ver 10. how is that proved from the nature of an infinite spirit that searcheth all the things of the infinite God even as a mans spirit searcheth all the things of a man v. 12. How can we know the things of God they are far above us He answers we who have received not the spirit of the world but the Spirit of God doe know the things that are graciously given us of God they know the things of God But v. 12. we are such Q. What is meant by the spirit of the world Ans It s the humane spirit by which we know Arts and Sciences and the things of a present world which is also the Spirit of God and a singular gift of God But there is somewhat more in this spirit a carnal spirit that is opposite to the Spirit that is of God a spirit that judges the depths of Gospel wisedom to be foolishnesse ver 13 14. Hence the differences of the two spirits 1. There are no saving influences due to the spirit of the world The worlds spirit sees the mysteries of Philosophy and Arts and the good things of a present flowing world and no more And as an old man sees all that a child can see and know and much more in a more solid way So the children of God often as Moses Solomon Daniel Paul see with the spirit of the world in this sense all which the men of the world see and in a more spiritual way and beside the Spirit of God in them knows higher things that are hid from the world and their spirit As 1. How Heaven lies how many Summers are in one year in that land 2. The rivers of wine and milk Isa 55. 1. the garden the second Paradise the tree of life that bears twelve manner of fruits every moneth and the leaves serve to heal the Nations and the pure river of water of life clear as chrystal proceeding out of the throne of God and of the Lamb Rev. 22. 1 2. Rev. 2. 7. 3. What a plantation is there what streets of gold the rich citizens walk in with their feet Rev. 21. the structure of the new Jerusalem the
twelve ports the foundation of the wall garnished with all manner of precious stones the building of the wall of Jasper what a bride the Lamb's wife is as shee is busked and adorned with the glory of God what a joyful company of harpers cloathed in white follow the Lamb Rev. 14. Rev. 19. Yea 4. Even in this life in the lower countrey and the out-fields the fruits that grow in the land are good Rom. 14. 17. Gal. 5. 22. Psal 72. 16. 1 Pet. 1. 4 5 6. Psal 16. 11. 1 Cor. 2. 9. what a life-guard for Kings sons Isa 6. 2 3 4. Psal 34. 7. Psal 91. 11 12. and on the other hand what golden nothings and clay-dreams does the spirit of the world follow after what spiritual gallantry is in the man that says and resolves time and all that Solomon had shall not satisfie me I must either be a King above time or have nothing Will a beggar aspire to a Kingdom or a sow seek after pearls what does the spirit of the world but lie and swear and whore and oppresse in the sons of disobedience the godly is of a far more excellent spirit 5. It s a poor spirit that acts in Cicero Seneca and other Pagans the bastard and the servants priviledge is little to a Kings heir and son As to the second the differences of that Spirit which is of God are considerable 1. The spirit John 14. 17. remains in his own and dwels in them as in his house Rom. 8. 11. as a man remains and works in a shop or work-house and the soul lives breaths acts discourses in the man so the spirit of adoption prays groans believs teacheth witnesseth speaketh heareth in the believer Matth. 10. 19. Rom. 8. 16 25 26. Now the world cannot receive this spirit John 14. 27. no more then the noble soul of man can find lodging in a brute beast try what spirit acts in you and the principles of your actions and you shall know the influences Every mans moral actings are as John's baptisme from Heaven or of Men what sparkles of influences kindle the heart in your actings 2. The Spirit of God John 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall guide the way to you in all truth Rom. 8. 14. as many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as are led driven either as a flock by the shepherd or as a ship by the wind are the children of God The Spirit is a Pilot and a Steersman acting and moving in the Saints directing counselling enspiring in all actings its easie to know the spirits leading by what it drives at Rev. 16. 13. For they are the spirits of divels working miracles which go forth to the Kings of the earth and of the whole world to gather them to the battel of that great day of God Almighty This he says of the three unclean spirits like frogs the Popes firebrands and incendiaries who came out of the mouth of the Dragon out of the mouth of the beast and out of the mouth of the false Prophet What hellish influences must drive these men delivered up to such leaders There is a spirit who rules in the children of disobedience Satan the Prince of the air Eph. 2. The spirit of giddinesse and errour leads Egypt Isa 19. 14. The spirit of whoredome Hos 4. 12. Hos 5. 4. that inclines to Idolatry The spirit of lying 1 Kin. 22. 22. The spirit of errour 1 John 4. 6. The spirit of unbelief that was in the ten spies led and drive many Num. 14. 24. But Caleb had another spirit with him It 's the sin of the time we live in to persecute resist the spirit and the more outlettings of the spirit that appear in Steven the more the Jewes set themselves against him For Acts 7. 27. they cry out with a loud voice and stop their eares and run upon him when he saw heaven open being full of the Holy Ghost he was before full of the Holy Ghost but now there is a high spring-tide and a new mighty flowing of the influences of the Holy Ghost and the height of goodnesse and excellent actings of the spirit drawes out their malice to the full as Steven told them 51. Ye have alwayes resisted the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to fall crosse with all the might in a hostile way upon the spirit O tremble to hate and fight against the marrow of godliness and to mock the spirit O that it were not this day the sin of Scotland and of the generality of the Ministers of the Gospel in this Land In the Prelates times the seekers of God met not with such bitternesse as even now they meet with 3. Where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. Vphold me with thy free Spirit Psal 51. 12. It 's proper to natural men in whom the spirit dwels not to be vile slaves to lusts and the more of the spirit in any the more active are they in the Lords wayes and hardly can the spirit be where there are not influences of grace For it 's the Spirits office to be stirring and active as the horses of Egypt are flesh and not spirit that is lumpish dead feeble unable to save not spirited active to deliver and in this especially the actings of the spirit appear in the fiery spiritness of heavenly influences Would ye be carried on and helped in duties get the spirit and ye cannot misse heavenly influences the drinesse of the earth speaks the suspending of rain and dew in the clouds and a heaven of brass the man is dead and under bands and straitned in prayer then must the showres of influences be restrained Psal 51. 12. Vphold me with thy free spirit What then v. 13. Then I le teach transgressors thy wayes Take a work where there are an hundred wheels of which the higher moves the lower then when the first and highest moves not all the ninety and nine must stand When the spirit breathes not and influences are restrained what wonder if the soul be deadned For the Marigold loures and weeps in its kind and droops when the Sun is down our prayers would blow upon the North and South wind that they may blow The breathing and blowing of prayer do readily waken up the spirit though he must stir in praying also else we are dead and breathless 4. The spirit that is of God is a praying spirit Jude Praying in the Holy Ghost Of all the Tongues and Languages on earth the Holy Ghost loves most to speak prayer-wise and in the language of humble supplications Rom. 8. 29. We know not what we should pray for as we ought What then shall the work lie Nay the spirit takes it off the poor mans hand but the Spirit it self maketh intercession for us with sighs that cannot be expressed And rather or spiritual work be at a stand the Third Person lends a lift to the groaning soul that cannot pray
in which regard the word of God from the Author the Holy Ghost hath actu primo as touching the matter and efficient cause holiness liveliness divinity majesty of style even as contradistinguished from the spirit acting with it there is no word no book no speech of Angels or Men comparable to it There is 2. A formal power which agrees to the word actu secundo as the spirit going along with the word makes it effectual to enlighten to teach to rebuke to convince to perswade so our Divines say a modern Lutheran widely mistakes the efficacy of the word is from the spirit 2 Cor. 10. 4. the weapons of our warfare are not carnal but mighty how mighty not of themselves but mighty through God We make not the word of it self a dead inky letter as Papists and Libertines both doe The like distinction is clear in a Sword or an Axe of steel both the one and the other from the matter and artificer that made them hath actu primo sharpness and aptness to cut Suppose the Artificer that made both be dead yet the sharpest two-edged sword that is except it be weelded by the arm of a valiant man can doe no good in war And the like may be said of the Axe both are dead things of themselves Hence 1. Since we are meer Messengers we cannot breath life in the word only like the Trumpeter that blows his warm breath through a dead trumpet of Brasse but he blows or breaths no valour or courage in the souldiers that was not in them before But if the spirit goe along and breath life in the hearers they shall live as speaking and acting are conjoyned Ezech. 2. 1. Son of man stand upon thy feet and I will speak to thee 2. Then the spirit entered into me when he spake to me and he set me on my feet So John 5. 25. Ezech. 37. 7 8. It not a little concerns Ministers and Hearers to pray that the spirit may go along with the word otherwise the shepherds singing through an â—aten reed shall never feed sheep or lambs and make them fat and people often receive in their ears a noise of words and syllables and are not fed with sounds It 's true Christ and the Prophets and Apostles preached in the spirit and in the lively power of God and yet nothing but the letter came to the ears of many of their hearers Isa 53. 1. Isa 28. 9. the hearers are but as weaned children Mat. 13. 13 14 15. the hearers are fatted hypocrites And a poor man speaks the letter of the word and happily deadly and weakly yet betwixt the speakers mouth and the hearers heart the spirit strikes in and the dead man lives 2. The letter of the word spoken by Christ lies dead until the Comforter which is the Holy Ghost come then he shall teach you all things in a lively way which the man Christ as man only did not and bring all things to your remembrance John 14. 26. 3. The light may remain only light and literal and uselesse the Disciples in the garden with Christ knew they should watch and pray yet they sleep The spirit brings not up literal light to spiritually quickning light John 16. 7. The spirit shall convince the world of sin because they believe not in me What did not all the Prophets convince the world of sinful unbelief Isa 7. If ye believe not ye shall not be established Isa 53. Who hath believed our report Did not Christ himself convince the world of sinful unbelief John 3. 18 36. John 5. 24. John 11. 26 27. and all the Ministers of the New Testament convince men that they ought to believe and receive Christ by faith But all these are but literal convictions until the spirit carry into the heart the marrow of the promises and threatnings of the Gospel with a strong hand and the natural man while he is in the mouth of Hell with Judas is convinced of the Law deserving and of unbeliefs desert but not of actual damnation The deceit of the conscience is this that all are under sin and the curse who believe not but God must give a general suspension against the Gospels decree and sentence of death for my unbelief and to most of mankind Ah this is not to be convinced of unbelief by the spirits working Nor in all this does the spirit adde any divine majesty and power to the word which was not in the word before when he effectually perswades and convinces As the hewer puts no metal in the Axe which was not in it before only he applies powerfully his strength and art to the effects which he produceth by the Axe and other tools by which he makes curious carved work Nor does the souldier adde any new sharpnesse to the Sword which it had not before only he useth the Sword for valorous exploits All that the spirit doth is in the powerful and effectual application of threatnings and promises in actual perswading to believe all the majesty and heavenly power the word hath actu primo from the immediately inspiring spirit and this is alike to all only much godly trembling is required that the spirit may in his mighty influences goe out with the word 2. Hence that is wild-fire and sparkles of hell not the spirit of Christ nor the influences of grace when a dumb spirit speaks not in the word but in signes images ceremonies devised by men as a dumb man speaks with his fingers The Spirit of God loves to work and act with his own tools in the testimonies and promises the Spirit of the Lord never bids burn the Bible Antiochus had such influences from hell and not from the Lord. Some make the Bible a horn-book for new beginners only as images are and the man must be all spirit turned into pure spirit why then do themselves speak write such fooleries why do they eat drink sleep hear such as are all spirit doe none of these But though holy men of God were far from making the spirit both Law and Gospel none had more of the secrets and mysterious visions of God revealed to him then John he saw Christ in his glory Rev. 1. 14 15 16. he saw Heaven open and the Throne and glorious company the new Jerusalem Yet Rev. 1. 3. he saith Blessed is he that readeth Can one that is all spirit speak of reading when he had seen all these visions of God Rev. 22. 18. he puts a seal of honour on Canonick Scripture he is charged to write in his divine Epistles These things I have written I write to you fathers c. When Christ is risen from the dead and entred in a most spiritual life Luk. 24. 27. he expones the Scriptures who so mock the Scriptures loath the Spirit also CHAP. VII Characters of a spiritual disposition are these 1. To be willing to be under the guidance of the spirit 2. Four expressions in the Scripture hold
only moral or tempting actings or hellish inspirations inductive to sin and it 's no small mercy that the Prince and God of a lost world who by permission acteth really on the air earth and waters yet hath no power of immediate real or physical acting upon minde will affection and conscience he having only a borrowed key and at the second hand power to suit the heart by fancy senses and outward objects 1 Kings 22. 22. John 13. Acts 5. 3. Some one way or other the court-gate of Achabs heart of Judas of Ananias and Sapphira lie open to Satans scout-watches It were safer to watch and fear then to dispute how that subtle Spirit can blow up the lock and get in for he knows not what is in a mans spirit The spirit of a man is under God the onely keeper of this castle and knows rooms doors and what is within 1 Cor. 2. 11. But devils lying about the out-works the senses the fancie and the imagination which is a material house and hath doors windows and entries passible to devils he can here blow the bellows and kindle iron works There be two wayes to know the secrets that are done in a cabinet-camber 1. Satan can send in posts with letters and write his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his wiles to the heart This is one way of putting it in the heart of Judas to betray Christ by sending his mind and will through the fancie to the heart and the fancy being set on work by the will and understanding can carry the missive letter else how could the Lord rebuke the sin of actual imaginations as he doth Jer. 9. 4. Jer. 13. 10. Jer. 18. 11 12. Nah. 2. 11. 2. The heart can write back an answer of the missive letters and print it on the fancy We know there is fire in the house by the smoke that comes out at the chimney A man may speak out at a window to another Satan conveyed by the serpents tongue and by Evahs eyes the living thoughts of a Godhead growing on the tree and can send in a word of a message to the heart All these will I give thee if thou wilt fall down and worship me And thou shalt have thirty pieces of silver if thou wilt deliver up the Lord to us and from the sons of disobedience he gets a return he knew what Achab should answer to the 400 Prophets and heard that Thou shalt goe and also prevail And reason would say since all Satans prevailings have these two 1. A commission sought and obtained to tempt Job c. 1. and as particular as if written as is clear v. 12. Or a sentence of the great Judge to punish sin 1 Kings 22. 20 21 22 23. 2 Sam. 24. 1. It may appear that the lictor and executioner though he know not the heart and the thoughts of the Judge directly yet he knows his own written commission and what sentence he is to execute and what mischief he shall doe 1 Kings 22. 22. as the executioner knows whether the sentence bear heading or hanging 2. Ananias is blamed for Satans lye that he put in his heart Why hath Satan filled thy heart it's like there were a good many seeming arguments moved by Satan to promote the work in Ananias to lye to the holy Ghost Then though Satans knocking and active tempting be not our sin for our Saviour was tempted by Satan yet without sin yet he hath so access to to the heart as our yielding and being passively tempted with any degree of inclination to the tempation is our sin 3. Neither may we dispute or racket arguments with Satan Object We may dispute with Hereticks and convince them though they be Satans instruments Tit. 1. 9. Tit. 3. 10. and the blind man John 9. hold up a dispute in defence of Christ against the Pharisees therefore we may dispute with Satan himself Answ Men to whose ears the Gospel comes are to be gained by the power of the truth 2 Tim. 2. 24 25. We are commanded to confess Christ before men not before devils This end is not attainable in the fallen Angels therefore Christ rebukes Satans confessing of him Luke 4. 34 35. Obj. Christ holds up dispute with Satan Matth. 4. Answ We are to follow what is ordinary in Christs disputing that is to reject Satans temptations not brutishly and irrationally that is not victory over Satan by the light of faith but by evidence of Scripture and must refuse to yield to the temptation and refuse in faith 2. There is something extraordinary in this which we cannot follow for the second Adam here as Mediator carries the person of all the tempted ones as the first Adam did represent all his and gives a proof that he is Michael stronger then the Dragon and that all the tempted seed are by faith to rely on the strength of the tempted Saviour 3. Nor did Christ hold up or entertain the dispute with Satan he only gave one simple answer to every temptation It is written Nor had the dispute 1. It s rise from Christ Christ is rather a patient for our instruction then an agent as touching the rise of the temptation for Matthew saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tempter came unto him then Christ fetched neither the tempter nor the temptation or dispute 2. Satan brought him to the holy city Matth. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan set him on a pinacle of the Temple v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devil took him unto an exceeding high mountain and shewed him all the kingdomes of the world Then did not the man Christ goe as from himself to the pinacle of the Temple nor to the exceeding high mountain to fetch and bring on himself the temptation or the dispute See Luke 4. 5 6 7 8. Yea Divines think he submitted that his holy body should be so far acted upon by Satan So Mark 1. 12. the Spirit drives him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casteth him violently to the desart Evah entertains a dialogue with Satan 1. Speaks by way of complaining of God 2. And doubtingly of the Lords word of threatning Gen. 3. Saul the 1 Sam. 28. seeketh after Satan and makes a journey to him Some influences of God are 1. upon the act yet so as they are willingly received by us 2. Though they be terminated upon the material act under trangression yet is there neither moral warrant nor perswasion to the sinfulness from the Lord but the contrary But when the influence is to gracious acts there are many strong allurements from precept promise threatning to move us to close with the gracious act and virtually with the real influence 3. Satans influences are to shameful acts to walking naked 2. To bloody delusions to kill the children to Molech 3. To unwarrantable delusions to lay aside Scripture and walk in the dark attending on unwritten dreams 2 Divis Some influences of God are ordinis
rejoyce and blossome as a rose 5. The eyes of the blind shall be opened and the eares of the deaf shall be unstopped 6. Then shall the lame man leap as an hart and the tongue of the dumb sing for in the wilderness shall waters break out and streams in the desart 7. And the parched ground shall become a pool and the thirsty land springs of waters in the habitation of dragons where each lay shall be grass with reeds and rushes And that all this is a prophecie of showres of influences of grace upon the holy people under the New Testament is clear v. 8. And an high-way shall be there and a way and it shall be called the way of holiness the unclean shall not pass over it but it shall be for those the way faring men though fools shall not erre therein 9. No lion shall be there nor any ravenous beast shall goe up thereupon it shall not be found there but the redeemed shall walk there Were all the stones and rocks of a a Land turned into gold it should prove that the Sun had most strong influences on that land The stony hearts under the New Testament are changed into new hearts Ezek. 36. 26. and a people of hard mettal of iron and stone transformed into precious stones Carbuncles Agats Saphires and that made true All thy children shall be taught of God Isa 55. 11 12. This doth evince that the influences of God shall be mighty in those who believe under the New Testament even the exceeding greatness of his power which he wrought in Christ when he raised him from the dead and set him at his own right hand in heavenly places Such things say that such as live under the Gospel would say what a change is made in them The Gospel finds you stones and iron and leaves you stones and iron O but that is sweet Christ found me clay and now I am gold as the man John 9. 25. One thing I know that where I was blind now I see 1 Tim. 1. 13. Once I was a blasphemer a persecutor an injurious person but I obtained mercy Ah it 's a hard condition born an heir of wrath dying worse then an heir of wrath for sin original and the habit of wickedness was but a little brook when the reprobate man was born but when he dies it 's a mighty river and a great sea What hath the Gospel done to you It 's more then the power of the Sun it 's a strong influence of God the first cause that makes clay gold and common earth silver and copper and brass Many cannot tell where Christ found them and where they are now 2. If there be such summer-showres of heavenly influences under Christ how is our fleece dry And many are rained upon green and the bones flourishing like an herb and a lilly and thou art dry This is not seen prophaneness is exceeding prophane and is twice yea seven times prophaneness under Gospel-influences The Gospel-devil is fiercer and more a devil to speak so then the Indian devil O but the Gospel makes a sad eik to wickedness Gospel-swearing Gospel-whoring Gospel-drunkenness are worse then Sodoms filthiness Matth. 10. 15. There is an unperceived vengeance that cleaves to every Judas the man who is long in Christs company and sees and heares what Christ does and what he sayes his traitory is twice yea seven times traitory Spilt and rotten wine is a worse liquor then fountain-water some water is better then some wine 3. How blessed then is that this man and this man was born in Sion To be born and dwell in a Land where Christ dwells speaks mercy To be a plant of a young Vine where the garden of red wine is must be a mercy to be a plot of ground that Christ plows to be a branch that the Father of Christ purges that it may bring forth more fruit is an incomparable mercy You might have been born in China in America in Brasilia where Satan dwels but ye were born in a land of Vine-trees and Olive-trees To be born in the Church though men despise it and in covenant with God and to be baptized is to be born in Paradise in the borders of heaven for there is the Gospel and the Prince who both can promise and give Heaven 6. Divis Some are influences for the habit others for the act of grace Influences for the habit as Isa 44. 3. I will pour water on him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thy off-spring A land that raines showres of rain and milk and raines down showres of glory and grace must be the glory of all lands and it must needs be an excellent and a glorious Sun that shines upon that land 2. There are influences for heavenly dispositions Christ speaks and opens the Scriptures to them and their hearts burn within them Luke 24. 32. Every word of Christ casts in a fiery coal of love Every fitting down under the Apple-tree brings sweetness he hath influences by which he brings on love-sickness Cant. 5. 7 8. Christ casteth in a praying disposition on Saul Behold he prayes Acts 8. and casts in a mourning disposition on the woman that washed his feet with teares and a disposition of love she loved much so she weeped over Christs feet and kissed them and wiped them with the hair of her head He cast in a hearing disposition in Mary Luke 10. A love-sickness after Christ in the Spouse Cant. 2. a mourning disposition on Peter he weeps bitterly 3. There are influences by which Christ acts in us and the spirit acts in us to will and to doe Phil. 2. 13. and the spirit groanes and prayes in the Saints Rom. 8. 26. Christ by his influences makes some one new work or other what he hath done in you Are ye a dry Eunuch and the heath in the wilderness and are ye the dried up fig-tree and withered up by the root neither leaves nor fruit God will blast brambles and cast them over the hedge and deny Sun and rain to them Some there be on whom Christ never acted as Christ they are in the shadow all their life and never saw nor felt the Sun 7. Divis There be some influences proper to the head Christ some peculiar to the members O what rare actings upon the Son Psal 45. 2. Grace is poured in thy lips v. 7. God thy God hath anointed thee with the oyl of gladness Isa 61. 1. The spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings to the meek he hath sent me to bind up the broken-hearted to proclame liberty to the captives and the opening of the prison to them that are bound 2. To proclame the acceptable year of the Lord. In which words are holden forth the influences of the Lord in their fulness the anointing of the spirit of the
the influence by which David should have been guarded against the tempration to adultery and murder the Lord may withdraw such influences that the fallen Saints may know that they stand by grace and therefore from the Lords withdrawings hic nunc let us not conclude we are out of Christ yet we are not to be slack but in trembling and godly fear to keep near to Christ and censure not the Lord for withdrawing of his influences since he stands obliged by his holy covenant not to deny the substantial and fundamental influences by which we shall be saved and persevere to the end 9. Divis There be some influences in which the Lord concurrs with the actings of saving grace as of faith love hope and other influences in which the Lord concurres with the actings of a meer gift or other principles possibly the flesh custome c. and it were good to know the difference betwixt the one and the other Psal 57. 8. Awake my glory awake psaltery and harp and so he speaks to the gift of musick to awake and be concurrent in the praising of God and stirs up the grace of God in himself to praise when he sayes I my self will awake early he teacheth that gift and grace should concur and be stirred up in spiritual duties of praying and praising hence how we may know when we act from a gift and when we act from saving grace these Assertions following Assert 1. Some sinful sleepiness of the flesh may concur in both the acting of the gift and of the grace for David bidding both his harp and so the gift of musick awake and himself awake teacheth some sinful dulness was upon both one and the other So when David excites his soul and all that is within him to bless the Lord Psal 103. 1. he insinuates that in praising of God fleshly dulness may come upon all that is within him both the powers of the soul and the habit of grace and gift and the skill of singing it 's much to get the fountain made clean in our actings 2. How condescending is his mercy who denies not his influences of grace to us though the flesh be acting often and retarding the spirit in our actings Assert 2. We are to take heed that we knock not at the wrong door we may pray and preach from a gift of praying and humane eloquence and a civilized and well-skilled fancy and a literal mind versed in the letter of the Scripture when we think that we are praying from the spirit of adoption and the gracious habit of praying So the like may be said of Preaching and singing praises how many prophecied and cast out Devils from a meer gift and die in that deluded condition and are possessed with that habitual mistake which is never tried that they prophecied and cast out Devils from a sanctified principle read Matth. 7. 22 23 24. Luke 13. 25. Matth. 25. 11 12. If any say May not sound believers also blow at the wrong harthstone and think the like Answ There may be a particular mistake in this or that act but not an habitual deluded condition all their life as sometimes the believer may pray from meer custome when there is little stirring of the spirit Assert 3. It 's not enough to doe the same that heathens doe for if ye love them that love you what reward have ye and if ye salute your brethren only not your enemies also what do ye more then others So Christ Matth. 5. to the multitude and to the disciples Matth. 5. 1 46. Believers then should not stint themselves to only publicans and heathens duties Samuel speaks as a man as Samuel when he calls Eliah the Lords anointed 1 Sam. 16. and supposeth that he speaks as a Prophet so doth Nathan 1 Sam. 16. 6 7. 2 Sam. 7. 3. There is a vast difference betwixt thus saith the Prophet by the Lord and thus saith the man and therefore where are we when our righteousness does not exceed the righteousness of the Scribes and Pharisees The devils believe there is one God and they doe well James 2. 19. and we fooles say in our hearts there is no God Psal 14. 1. and do we well in so saying The devils do tremble when they believe there is one God ah Satan believes in sad earnest when he believes We sport yea doe not we laugh and mock at a Godhead or at the word of a hell The faith conveyed with godly trembling were good Ah that we know not the influences of God conjoyned with the out-lettings of a gift and of a temporary faith and the influences that goe along with the out-letting of saving grace as touching the matter Assert 4. Hardly can the use of a gift ascend above it self to intend God and his glory for the glory of God is graces end not gifts end Zech. 7. 5. When ye fasted did ye at all fast unto me 6. And when ye did eat and when ye did drink did ye not eat for your selves and did not ye drink for your selves Heb. did not ye your selves eat as carnal men did ye not eat and drink and feast and fast He meanes the spirit of grace in them did not keep these religious fasts and feasts but their own spirit and custome and self and did ye fast for me at all and he doubles the word that so he may the more convince them even for me So the Lord might say to the Pharisees who prayed in the streets Did ye at all pray to me even to me or did the gift and vain-glory in you or the spirit in you So he may say to us Doe ye preach hear swear a covenant for me at all Saving grace must sanctifie the gift in its use and end that it be for God but a gift can never sanctifie saving grace in its use and end As grace which is above nature sanctifies nature and heightens nature in its actings principles and end but nature that is below grace can never sanctisie and heighten grace in its actings principles and ends Assert 5. The same sun the same air and heaven send the same influences on the true and natural olive and on the wild olive the same clouds and rain act upon the vine-tree and the thorn-tree upon the rose and the briar and the nettle and so the same word comes to the ears of both elect and reprobate but not the same quickning influences of grace upon both Saul governes and leads the Armies of the Lord by a gift and David governes feeds and leads the Armies of the Lord by the grace of God and the same word of command layes an obligation upon both false Apostles preach Christ from a gift and labour by a gift but Paul labours not as Paul but the grace of God in him The virgins are drawn and run Cant. 1. and John is drawn and runneth but the same lively influences act not upon the one and other it is
a deluding conclusion we have eaten and drunken where Christ was present and his Saints present therefore the Lord should open to us and Christ hath preached and his faithful Prophets in our hearing in our streets therefore should we be admitted into the Bridegroomes chamber Luke 13. 25. What can then be builded on this I was at the Lords Supper where undoubtedly Christ was in his influences of life I did swear a covenant to God I preached the Gospel I heard ordinarily such a Preacher in whom undeniably the Spirit of God spoke and was intimately acquainted with him and loved him dearly and shall that man be saved and I thrust in hell The great errour is men try not their wayes principles motives and ends Now as touching influences of grace it is not as when the same hand smites upon the string of the harp well tuned and on another string of the harp that is mistuned it 's the same word that sounds in the ears of these in the visible Church but not the same spirit of grace in the same saving influences that act upon the heart yea the spirit leaves the heart of some to its own deadness and acts upon others to bring them to wonder to be amazed and astonished and leaves them there and acts upon a third sort to leave a strong conviction and a work of humiliation upon them but it does no good it 's nothing above a law-work mixt with some letter of the Gospel and the Spirit works in some a lively sound work of saving grace and the same word is the common instrument in all So our Saviours enumeration of four sorts of hearers takes in all Matth. 13. How many wonder and despise and persecute Luke 4. Mark 7. Mark 9. Matth. 12. John 11. Acts 3. Acts 4 c. 2. Influences of the spirit saving and lively are called by the names of the Fathers drawing of the Bridegroomes drawing John 6. 44. Cant. 1. 4. the Spirits leading Rom. 8. 14. the Lords teaching Isa 54. 13. John 6. 45. the blowing and breathing of the wind upon the garden Cant. 4. 16. the Lords quickening in his way Psal 119. 37. the Lords circumcising of the heart Deu. 30. 6. the Lords opening of the heart Acts 16. 14. the Lords instructing and speaking to men with a strong hand Isa 8. 11. the Lords power in believers not inferior to that by which he raised his Son from the dead and quickens the dead that are in the graves Eph. 1. 18 19 20. Joh. 5. 25. But no such showres of influences go along with a meer gift which is eminent in many exercised to the ful to the good of the Church yet such builders of the ark for saving of others perish themselves in the waters 3. If we consider the Lords intention this is clear Did ever the Lord decree or promise to bring any to heaven by the gift of prophecie of wisedome of learning and arts whether the men believe or not or does the husbandman so labour the ground for the growing of the bramble as for the growing and flourishing of the vine-tree or for the thistle and the briar as for the wheat What can Christ make out of a preaching Judas never given to him of the Father nothing he never believing but to send him to his place Assert 6. In one and the same spiritual acting of praying and believing the spirit and the flesh may concurre not as formal principles for the flesh and corrupt nature is no formal principle of praying in the spirit and of believing the holy Ghost useth no such tooles but the flesh concurres by way of retarding and weakening of the acts of praying for it is of the flesh onely that our praying is not with that deepness of humble sense of want with that strong desire with that fervour of believing that becomes So corruption concurs in the worke as the broken thigh or legge in the halting horse as halfe a tooth in eating not as a formal principle of motion Hence the influences of grace must be accommodate to our gracious actings that are mixt he is a meek Spirit who is willing to sigh in a Saint beside the body of sin which casts in something of our sinfull corruption to retard the work 2. In the same prayer the spirit and the flesh speak at once or by turnes Jer. 15. 15. prayes in the spirit O Lord thou knowest me remember me and visit me and revenge me of my persecuters take me not away in thy long-suffering know that for thy sake I have suffered rebuke 16. Thy words weâ—e found and I did eat them and thy word was unto me the joy and rejoycing of my heart But in the same prayer the spirit in his suspended influences as it were resting lies by and the flesh mixes in it self v. 18. Why is my pain perpetual and my wound incurable which refuseth to be healed wilt thou be altogether to me as a lyar and as waters that fail Calvin saith we must distinguish betwixt the doctrine yea I adde the prayer that is from the spirit and the sinful complaint in the prayer from the flesh So Job complains spiritually 10. he acknowledgeth and adoreth the power of God which poured him out as milk and crudled him like cheese cloathed him with skin and flesh and fenced him with bones and sinews and gave him life and favour v. 9 10 11 12. Yet the flesh almost casts all down and makes him to lose his thanks v. 18. Wherefore hast thou saith he brought me forth out of the womb O that I had given up the ghost and no eye had seen me Compare Jobs sad complaint with his triumphing faith in looking through so many hundred years to his living Redeemer and Kinsman who shall stand the last man upon the earth v. 25 26. Then are we taught to difference betwixt influences from our sinful flesh and his holy Spirit and to beware of mixing our clay with the Lords pure fountain actings of his Spirit and not to adulterate and vitiate his wine with our rotten water It looked like the zeal of God in the disciples to desire to call for fire from heaven to burn the Samaritans old and young it was a cruel end merciless thing to refuse Christ and his disciples lodging O but saith Christ rebuking them Luke 9. 55. Ye know not what manner of spirit ye are of Pray that God would rebuke the flesh while ye pray and try your own spirit and take heed to it 2. Rest not on a gift nor upon the literal stirring and bastard heat that comes from a gift or upon literal tears that often flow from a weakened fancy in prayer Esau both runs and was hot in his hunting for the blessing and sought the blessing with teares but there were here no influences of the spirit of grace Esau Heb. 12. was a prophane man Assert 7. It may be a child of God may be deluded in a particular thinking
Psal 57. 7. My heart is fixed or disposed O God or prepared but his heart was not ever and alwayes fixed and prepared to praise though he had ever the habit and seed of God in him after his conversion 3. It is a fixed disposition infused in the soul by the Lord as a permanent quality so Isa 44. 3. I will pour water on him that is thirsty and floods upon the dry ground What is that flood I will pour my spirit upon thy seed Zech. 12. 10. And I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication Ezek. 11. 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh Jer. 31. 33. I will put my Law in their inward parts and write it in their hearts Ezek. 36. 26. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and will give you an heart of flesh And also that this is an inbiding and permanent quality infused of God and an habit not acquired by our industry by which the Saints are and really are named anointed renewed born again new creatures is clear 2 Cor. 3. 3. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshly tables of the heart So this habit is called the seed of God 1 John 3. 9. The anointing saith John 1. 2 and 20. which ye have received of him and abides in you 27. Yea the Father and the Son making their abode in the soul John 14. 13. The well of water springing up to life eternal in the believer John 4. 14. Rivers of living waters flowing out of the belly By which the Saints are said to be denominated quickened Ephes 2. 1 4 and 5. and to be light in the Lord whereas they were once darkness Ephes 5. 8. new creatures 2 Cor. 5. 17. born of God 1 John 5. 1. 1 Iohn 3. 2. Now this is infused and no more an acquired habit then regeneration conversion translation is acquired 4. This new fixed disposition is given through the merit of Christ Acts 5. 30. Whom ye slew and hanged on a tree v. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Then is Christ the giver of repentance and of all spiritual habits not simply but as crucified and made a meriting Prince 2. The Father hath blessed us with all spiritual blessings in heavenly places in Christ then also with the habit of sanctification 3. We are sanctified by the the willing offering that Christ made when he gave himself a sacrifice once for all Heb. 10. 8 9 10. and the people sanctified by his blood Heb. 13. 12. Then in the merit of this blood must we have the habit of sanctification 4. If the conscience be purged by the blood of sprinkling from dead works Heb. 9. 14. then is the heart of stone removed which is nothing but this deadness in us before our conversion and new birth and if this be done so that we are sprinkled with clean water cleansed from all our filthinesse and idols and the heart of stone taken out of us and a new heart of flesh even a new heart given us not for our own doings but for his own names sake Ezek. 36. 22 25 26 32. that is from the precious and onely saving grace of Jesus Christ as it is exponed in the New Testament Acts 3. 16 25 26. Acts 4. 12. Rom. 3. 24 25. Ephes 1. 17. Coloss 1. 13. Acts 10. 42 43. So for Davids sake is exponed in the New Testament for the Son of Davids sake and for the Lords names sake is all one with this for the merits and death of Christ 5. Christs blood is a ransome not to buy us from wrath only and from the evil of punishment but also from the evil of iniquity and sin and so from the bondage of our vain conversation 1 Pet. 1. 18. from all iniquity Tit. 2. 19. from living to sin 1 Pet. 2. 24. and so to purchase the grace of the new birth and to make us Kings and Priests to God Rev. 1. 5 6. 6. The Spirit poured on the thirsty ground Isa 44. 3. on the house of David Zech. 12. 10. is either a gift of nature or a grace The former can be said by none but Pelagians and Socinians for if the only principle of the life of God and the new birth be a work of our industry Christ died in vain if it be a free grace we must receive it out of Christs fulness For out of his fulness we all receive John 1. 16. 5. By this supernatural habit we perform supernatural duties and new acts of life for Isa 44. By the Spirit given they shall spring up as among the grass as verse 4. willows by the water course They shall graciously professe and swear a covenant to the Lord v. 5. One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand unto the Lord and sirname himself by the name of Israel And when the Spirit is poured on the house of Jacob the second acts flowing therefrom are acts of believing and looking on Christ whom they pierced and mourning over Christ and being in bitterness as if his first-born were dead So Ezek. 36. the putting in the new heart hath walking v. 27. in the Lords statutes keeping his judgments The first young motions and life-stirrings of the circumcised heart are the loving of the Lord Deut. 30. 6. the returning and obeying the voice of the Lord v. 8. Then 1. saving influences in spiritual actings in praying praising hearing are meer delusions without this new habit not the motions and actings of a living man from influence of life But some cozeners by the art of Satan have made dead images to speak but that speaking or laughing or weeping was but counterfeit and from no kindly influence of life in the dead stone The heavy elements move downward and that from an inward principle of nature but the motion of the wheeles in a horse-mill is not from nature within but from the beasts that draw the wheels nor is the motion of the several pieces of the horologe from a principle of life but from art And the actings of men destitute of such a supernatural habit suppose they give all their goods to the poor and give their bodies to be burnt yet are there no influences of the life of Christ in these actions they come from composed art and industry of hypocrisie custome formality and vain-glory and such
leave their name in the earth for a curse Be not satisfied while the wind breaths out of the right air even from a life of Christ and from the head Christ Christ lives in me Gal. 2. and the actual influences of grace from above are suitable having Christ living in you Christ shall furnish wind and sweet breathings of the Spirit to his own life it 's a cursed case of conscience when the man hath peace and so much quietness as to be satisfied with and to thank God for his formal fasting and paying of his debts to all Luke 18. 11. and such counterfeit influences please him all his life 2. How doe they undervalue Christ and his blood who father all influences of praying and seeking of God upon their own industry and nature in this the mouth may kisse the hand we kisse not the Son It speaks grace when every sincere sigh and every good word and thought is referred to the price and ransome of blood when the soule is at this O I would kiss Jesus Christ for this loosing and melting of heart and I am the endeared debtor of Jesus Christ for this lively breathing upon the heart This keeps from murmuring and fretting at other times when the man weeps over his deadness ah it 's saith the complainer long since I saw him 2. The differences betwixt the habit of grace and other habits of arts and sciences would be considered 1. In the rise industry and free-wills trading may purchase the habits of sciences and arts this is infused from heaven I will pour water on the thirsty ground saith the Lord for mine own sake do I this Isa 44. Ezek. 36. 32. This habit is indeed Christs trading and the fruit of the travel of his soul and stands Christ at a high price 2. Other habits may be forgotten and lost this is a part of the believers stock of Christs buying and so in Christs keeping Christ keeps his own purchase from wasting in shipwrack It 's the immortal seed the well that springs up to life eternal John 4. 14. the remaining anointing 1 John 2. 20. the imbiding seed of God 1 John 3. 9. 3. The lesse excellent the habit is the more it is under the dominion of free-wil the Musician may sing when he will he needs no influences of grace to stir up his habit the natural man from himself may blow upon the natural habits of arts and sciences and the remanents of the image of God and he may do much from common honesty but the more excellent and spiritual the infused habit is the further it is from being under the dominion of free-will only the North and South-wind of the Spirit can act upon this habit supernatural nor can we pray simply at the nod and stirring of free-will only the Spirit of Jesus is steeres-man here and this is to be holden that the Spirit so withdrawes as we are guilty consenters to his withdrawing and in the sinful omission of calling upon the Lord and when the Spirit acts upon the free-will and the habit of grace we are willing consenters to that blessed breathing and willing joyners in the work of praying and some commendation and praise the holy Ghost gives to his Saints in all holy actings Num. 14. 24. Gen. 22. 16. Gen. 32. 28. Num. 12. 7. Rev. 2. 3 13 19. Rev. 2. 4 8 9 10. So we are 1. not to engage in the strength of free-will and let us know thus much that when resolutions of relying upon the grace of Christ are taking and we say this we shall do by the grace of Christ we but use the name of grace but there is within 1. A fixedness of relying on nature and we follow not our resolution with prayer as David Psal 119. 106. I have sworn and will perform that I will keep thy righteous judgments He seconds his vow with prayer v. 108. Accept I beseech thee the free-will offering of my mouth O Lord and teach me thy judgments In praying for any mercy as for grace to keep the way of God which we have vowed to keep we are to interpose Christ as Surety for the performing of the vow 2. There is not godly fear and trembling in distrusting our selves David after the Lord makes a covenant with him and David by the Lords grace had accepted and engaged to stand to it he casts himself down to the dust 2 Sam. 7. 18. Who am I O Lord God and what is my house that thou hast brought me hitherto If we did but consider how cozening and unstable as water our hearts are we should fear our own bentness to backsliding when we so vow It speaks honest ingenuity after a man hath borrowed money and given word and writ to pay it when he is anxious how to answer the day and be acquit of the debt 3. Faith should rely upon the promise of God for influences of grace and look away from nature and cease from the breathings of free-will especially since they are involved in the promises of perseverance and in the promises of the covenant Isa 54. 10. Isa 59. 21. Jer. 31. 35. Ezek. 36. 27. For among men he who engageth for a good harvest doth also engage to labour to harrow and sow He that covenants to bring home to a Prince a ships loading of gold from India he must also engage to prepare a ship and sea-men and provision for them and to set out to the Sea for sailing and to take the opportunity of the winds Now since the Lord hath promised to bring many children to glory this puts on Christ a sort of engagement especially if we add to this the trust that the Father hath put on him John 17. 2. chap. 6. 37. to work in them to will and to doe and when they fall to raise them again and as faith relies upon the promise of glory so is faith to rely upon Christ for grace and influences and new breathings of the Spirit without which perseverance promised even undeclinable attaining to glory is impossible 3. The stronger and the more intense the habit is the more connatural and kindly and the more signal bended and strong are the acts that flow from the habit 1. Rain and sweet showres poured upon the dry ground make the growing the more easie and connatural and when a strong habit of the love of Christ stronger then death and the grave which many waters cannot quench was fixed and rooted in the heart of the Martyrs the acts of suffering even the torments of the rack of burning quick of the teeth of wild beasts of exquisite and long-enduring tortures were exceeding both easie and rejoycing and refreshing to themselves and others and they had answerable strong acts of influences and a mighty presence of God as the three children have the fourth man the Son of man walking in the fiery oven with them Daniel hath the increated Angel to stop the mouths of the lyons and there must have
been strong influences of grace when they refused deliverance and believed a better resurrection Heb. 11. 35. 2. When there is a strong habit of love and of soul-love to Christ there are strong and painful acts of diligent seeking as Cant. 3. There be three acts of seeking and not finding 1. In the bed 2. About the streets and the broad way 3. At the watchmen and yet no giving over until she find him whom her soul loves Cant. 3. 1 2 3 4. The habit of love even going on to love-sicknesse produces strong praying fervent adjuring of the daughters of Jerusalem to tel Christ that she is sick of love for him and a most pathetick song of praising of Christ in all his excellencies Cant. 5. 10. My beloved is white and ruddy and the chief among ten thousand v. 11. His head is as the most gold his locks are bushy and black as a raven 12. His eyes are as the eyes of doves by the rivers of water c. And there must be strong love within when such high expressions came out Psal 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God v. 2. My soul thirsteth for God for the living God Psal 84. 2. My soul longeth yea even fainteth for the courts of the Lord my heart and my flesh cryeth shouteth aloud out for the living God Now answerable to these must be the actual breathings of God strong impressions even until the soul be like the thirsty ground like the chased hart dying swooning and fainting and in a fever of love-sickness for Christ all which argue there must be valid and mighty influences upon the soul Ah little of the love of Christ is a feast that soon fills and satisfies us Dry faint and dead acts of praying and seeking speak weak influences and coldness of indifferency whether we have Christ or want him CHAP. III. A supernatural habit is a seed of influences 2. We are to improve the habit of grace 3. The habit of grace in order to the three persons brings a necessitie of gracious influences 4. The Lord is under divers necessities to confer influences 5. Christ intercedes for the non-converted 6. Christs Office 7. The Spirits office put both under a necessity of conferring of influences 8. Divers uses result from the necessity that the Lord hath brought himself under to confer influences 9. How the habit of grace is acted upon how it ceaseth not AS to natural powers the God of nature hath prepared influences to seeds and plants apt to grow There are prepared of God also influences for their actual growing So to the Sun fire clouds he hath in readinesse such influences though he freely let them out so to supernatural powers and habits he must let out and prepare supernatural influences The habit of grace is a sort of new nature a heavenly power a kind of seed of spiritual actings and a weight that inclines the soul to acting and by a sort of a pleasantly refreshing disposition swayes and drawes habitually the man to supernatural acting In nature suitable influences are due to the powers as the habit of musick inclines the man to singing and a natural instinct draws the bird to build its nest and the Lord hath ordained suitable influences for this instinct so this habit of grace as a weight inclines the soul to act not by any necessity of exercise but by necessity of specification it inclines not by determining to the act but only habitually Therefore influences suitable to this habit must be some way due as in nature so also in grace A habit of grace in the renewed man does not determine him continually to pray believe praise God while the habit is in him Hence 1. Because corruption is in David though as a broken and subdued habit he sins in numbring the people he is violently carried to be avenged on Nabal he commits adultery and murther which doe weaken the habit of grace 2. If the habit of grace be strong and much of the fulness of God in Steven in John Baptist in Paul they act in the way of God accordingly 3. If the habit of grace be qualified with a super-added disposition heavenly and spiritual there are boylings and stirrings in the heart as in Paul to pray Acts 20. after the spirit in him hath been graciously and heavenly exhorting the Church of Ephesus he kneels down and prayes and Acts 17. 16. while he is waiting for Silas and Timothy there is upon his mind a burning fever when he saw the city wholly given to idolatry And there will be some sweet akings and gnawings of the heart pressing the man to pray praise and sing Psal 57. 7. My heart is fixed O God my heart is fixed I will sing and give praise 2. What are we to doe in such a case then Answ We are to pursue these warmings and flamings of the habits of grace with new spiritual actings and exercises of grace as David verse 8. Awake up my glory awake Psaltery and Harp I my self will awake early And therefore know 2. That a kindled habit of grace qualified with an heavenly disposition of grace is a fire near the flaming and the call of God to you to pray hic nunc Besides the command of God for praying continually smite the iron while it is hot throw the rod while it is green sail while the Lords wind and tide doth call stir up and blow upon the grace of God in you happily we blow upon the gift of praying when we should stir up the grace of praying Yea 3. Suppose the habit of grace were not kindled or in any near disposition to flame but there were deadness on the soul and the habit of grace lying deadned and covered with ashes yet is there warrant to blow aside the ashes to stir the fire and to smite upon the flint seven times until it cast fire David Psal 42. and Psal 43. three times Ps 42. 11. and Ps 43. 5. chides his casten down and unbelieving soul and wakens up and puts upon the habit of faith and Psal 103. and Psal 104. four times he wakens up his soul to bless the Lord and all that is within him to praise the Lord Psal 1â—6 7. he charges his soul to return to its rest It is dreadful to smother and bear down these births of God and to blast and wither such buddings of the Spirit and also to yield to carnal deadness and to lie down under it but let us await at the pool and when the Angel comes down and troubles the water step in and be healed As the Martyr condemned to die was under great deadness of spirit when he was in the prison and going to the place of execution yet coming to the place a gale of the wind of the Spirit blew fair and he cryed out to his Christian friends to whom he made known his former deadness now he is come he is come
no such sleeping but the heart is waking and breaks out in these acts first and misses him he knocks and says Open then she knew he was without They have taken away my Lord and I know not where they have laid him John 20. I sought him but I found him not Cant. 3. 2. there is a discerning that it was his knock and breathing And 2. his voice My heart waked at the voice of my Beloved 3. She knew his very words and repeats them Open to me my sister my love my dove c. though then sleeping 4. There is a spiritual wishing O! if I could open and overcome the temptation of carnal drowsiness this appears in the Spouses confession of the excuse he knocked and spake lovely and I refused rudely to open I have cast off my coat this is told by her by way of confession of sin I have put off my coat how shall I put it on for there may from the habit of grace arise an habitual and a conditional desire that the temptation had never assaulted and yet there is an absolute consent to the temptation and a wish that this sinful pleasure were not astray to the Law which is in effect a labouring to reconcile my carnal lust and the Lord 's holy Law and it is as if I should say Ah if I might enjoy my lawless pleasure and yet the Lord not be displeased some sick mans lusts after contradictions that in his fever he might drink wine and yet be free of a further pain of fever but all this is but a virtual fretting against God that ever he made such a Law Evah desired that the falsly supposed Godhead which Satan said should be the reward of eating the fruit of the tree of knowledge should have been really and truly in eating that fruit and that was a clear fretting against the wisedom of God who made such a law as laies bands upon men and forbids them to eat of all fruit Gen. 3. 2 3. yet would difference be made betwixt the carnal mans wish that he might enjoy his sweet lusts and not feel the smart of the evil of punishment and the spiritual mans woulding not to do the evil that he hates Rom. 7. 15 16. and yet he does it and so virtually desires there were nothing offensive and displeasing to God in it 4. From this habit it is that the Spouse sends commendation to absent Christ to speak so and desires the daughters of Jerusalem to tell him that she is sick of love for him Cant. 5. 8. 5. There are checks and soul-sorrow at the thoughts of the words he once spake Cant. 5. 6. my soul failed when he spake hence there are godly reluctancies and spiritual propensions of the spirit and renewed man entering dissent and protestations on the contrary Rom. 7. 15. For that which I do I allow not for what I would that I do not but what I hate that I do Hence the spirits spiritual counter-workings contrary to the flesh and the gracious pleadings in favours of Christ What do you is not this against free love Ah will you grieve such a beloved hence the inward prickings and cuttings of the heart like the wane-rest of the Horologue ever stirring and checking the conscience if experience say nothing of this thorn in the soul and of the weakness of the bones little is known of the work of the spirit 6. There is ever an holy apology and clearing of the renewed part that the spirit doth his part Rom. 7. 22. I delight in the Law of God after the inward man v. 9. The renewed man would do good v. 16. consents to the Law that it is good and laies the blame upon the fleshly will and sin dwelling in the man v. 17. now it s no more I that do it but sin dwelling in me 7. From this habit it is that the renewed man is a captive a sufferer a complainer Rom. 7. 23 24. O wretched man that I am c. 8. The spirit is contrary to the flesh Gal. 5. 17. and when fire and water yoake in the cloud there is thunder and nature suffers pain and there are actions and passions and reactions on both sides and finally the habit of grace so far never rests as the flesh cannot get sin perfected without a battle and some thunder in the soul Hence we see did we improve the habit of grace how many spiritual actions we may set about and what wind and breathings we might fetch if we shouldâ—hoise up all the sails the very setting out to sea and laying all the sails open in their bredth and length to the heaven should create some wind we lay not open our affections in their length and bredth in the use of all the ordinances before the Lord Open thy mouth wide and I will fill it Psal 81. nor do we improve the stock of habitual grace the not improving of the stock in trading brings on poverty CHAP. V. The fourth particular by which we fetch influences of grace is by heavenly and spiritual dispositions hence in this we speak 1. Of heavenly dispositions in order to heavenly influences 2. Of our actings to come under the influences of grace 3. Of the obstructions and impediments of heavenly influences and the contrary cures AS touching dispositions 1. What dispositions are and how differenced 2. Of the division of good and evil dispositions 3. Get heavenly dispositions and influences connaturally follow 4. Evidences that dispositions go and come 5. Spiritual dispositions are different from the affections 6. There are heavenly dispositions through all the powers and affections of the soul 7. Sinful dispositions are in all and they latently creep in 8. Actings and life under deadness 9. Many sweet actings there are under deadness 10. It 's fit to go about duties under deadness 11. Less of strong real influences and more of moral influence prove the obedience to be more perfect 1. Dispositions are moveable qualities of the soul beyond and above the habit inabling us to act graciously and to perform actions suitable to those dispositions I speak now of gracious dispositions for there are wicked and sinful dispositions added to the habit of sin original 2. Gracious dispositions are moveable qualities this differenceth the disposition from the habit of grace and therefore know wherein spiritual dispositions and spiritual habits agree and 2. wherein they differ 1. Both are above nature for we being born in sin mind conscience will and affections being polluted and corrupt in such heirs of wrath no man is born with habits of grace or gracious disposition 2. Through the want of both all are alike unfit by nature to be the work-house of the holy Ghost 3. Both the habit of grace as it is proved Book 2. and much more gracious dispensations are the purchase of the merit of Christ 4. Both are the supernatural gifts of God infused from above and neither of them acquired or purchased by natural actings
sometimes cold and sometimes hot lively or dead as the Lord is pleased to visit Q. May we not then say that dispositions are the affections heavenly disposed Answ Not so neither the affections are not the compleat and adequate subject of heavenly dispositions because there is often a heavenly disposition in the mind to know spiritual truths so Elihu Job 34. 32. That which I see not teach thou me An heavenly propension in the mind to be taught of God Psal 119. 18 26. There is a heavenly disposition of the spiritual mind to believe the Scriptures and in place of that there is a slowness to believe divine truths rebuked by our Saviour Luke 24. 25. 3. There is a spiritual disposition in the conscience of the Centurion Luke 23. 47. in Thomas John 20. 27. in Peter 5. 8. The contrary whereof was in the Pharisees and Rulers wrestling against the manifest light of God Matth. 12. 22 23 24. Matth. 21. 33 34. 45 46. Matth. 28. 11 12 13. John 9. 13 14 15 16 17 18 19. 34 35. John 42. 47 48. Acts 4. 13 14 15. Acts 13. 44 45. As also there is a heavenly disposition in the memory to retain the word Psal 119. 11. forbidden Heb. 2. 1. And gracious dispositions goe through the whole soul in order to all gracious actings in mind conscience will memory affections of love faith hope desire fear anger and order to all the spiritual duties that can be performed by men as sinful dispositions may be in all the powers of the soul if so the heart being so ticklesome a piece so ill to be guided it is of great concernment to see with what dispositions the heart is seasoned and who they be that lodge here as heat and cold come in the water by turnes as the summer is hot and the winter cold so the soule even of the child of God hath ebbings and flowings of dead and lively dispositions as the frequent triumphing and rejoycing and the ordinary and much repeated complaints of the Saints doe abundantly evidence Psal 22. Psal 31. Psal 77. Psal 89. Lam. 3. Jer. 20. There is a sinful disposition 2. The children of God may act spiritually under sinful dispositions 3. What acts they then put forth 4. The obedience performed under greatest indispositions upon the sole motive of the word is the most spiritual obedience 5. Sometimes the lesse sense the more spiritual is the obedience That there be sinful and gracious dispositions in men can hardly be denied 1. In all men by nature there is the habit of natural and original sin Hence an indisposition and a reluctancy to believe in Christ to love desire fear God 2. There is an acquired wicked disposition in Doeg he loves to lye a disposition satanical and and hellish in Saul when the evil spirit troubles him he is disposed to kill David But the special ill disposition here is the dead untowardness of the children of God to pray or praise or confess Christ c. Hence these considerations of this indisposition 1. That it may befal the children of God 2. That they may act under this indisposition 3. What acts they may and ought to performe under it As to the first it needs not much probation 1. A doubting disposition comes on the disciples Matth. 8. when the ship is a drowning and they in hazard of sinking Christ reproves not the act not so much as the root and disposition v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why are ye fearful He sayes not why fear ye and he rebukes both in Peter Matth. 14. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what end shouldst thou doubt and both are clearly reproved when they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affrighted 37 38. why are ye troubled jumbled or put out of order or why doe dialogues or bounded or racketted thoughts ascend in your hearts 2. Job David and Jeremiah sadly complaining and challenging God as an enemy as fiery and a God burning with hoâ— displeasure and as lying waters and that sayes that hardly could they but be under a disposition and fretting impatience 3. Elâ—sha is so jumbled that the soul is made like muddy water with indignation at Jehoram that he is in no spiritual disposition or capacity to see the visions of God 2 Kings 13. 14 15. and Jonah is distempered at tender mercy in the Lord towards great Ninive and old and young in it a straw the withering of a gourd the renewed soul may be hammered and knocked to pieces like a broken crystal glass while the Lord be pleased to soldar the broken pieces of the soul together again As to the second under such dispositions there may be some stirring of the habit of grace and of the new creation the soul either under swooning or sleeping is still acting as the soul one way or other it 's not to be supposed that the life of God in a believer can more intermit all sort of lively and vital actings then the soul can live of breathing or to communicate vital heat to the body the unbroken and intense habit of sin in the unrenewed is the mother-indisposition that hinders influences of grace as cast sparkles of fire on cold iron it makes no flaming because of the density and coldness of the object the Lord does not bestow every the same Sun-influences on the thistle or nettle and on the vintry nor is it supposed that God more bestowes actual influence of saving grace upon a man dead in sinne until there be a new heart and the life of God first infused in him then the Lord bestowes moral or rational influences on a horse or a mule that hath no understanding Now cast sparkles of fire upon flax or tow though the sparkles be small and there is presently flaming if the Lord but blow upon the smallest measure of the spiritual life of God though under many ashes and a huge deal of indisposition and there is some work flaming which will beger more fire There is much deadnesse and dulnesse of life in the affections to act in duties when there is life and some quickness of spiritual light the life and warmness retiring in to the heart the fountain of life when there is palenesse and coldnesse in the external members and as fire within creates fire in the nearest dry fewel there is an act of renewed light consenting Rom. 7. to the good to be done and yet deadnesse in the affections to perform and lively light in the half sleeping Spouse discerning the knock voice and words of the beloved and assenting that it were just to open to Christ and give him lodging in his own house and yet a prevailing drowsâ—esse in the affections refusing to let him in As to the Third under indispositions there may be divers lively actings As 1. Terrors and distractions and all the waves of Gods displeasure Heman Psal 88. 1. O Lord God of my salvation I cry day and night before thee v.
9. Lord I have called daily unto thee I have stretched out my hands unto thee Psal 102. the afflicted soul saith v. 4. My heart is smitten and withered like grass And here though buried and dead bones scaâ—tered at the grave mouth as when one heweth timber speak and pray to God Psal 141. and the Church so overwhelmed so that they cannot speak Psal 77. 4. yet they speak prayers 2. There is holy complaining layed in the bosome of an apprehended angry God and though arrows of God stick in the flesh Psal 38. 1 2 3 4. Psal 119. 25. My soul cleaveth to the dust 28. My soul droppeth away for heaviness 83. I am become like a bottle in the smoke Psal 42. 1 2. Psal 6. 1 2 3 prayes and complaines in a holy way to God Like a crane or a swallow so did I chatter I did mourn as a dove mine eyes fail with looking upward O Lord I am oppressed undertake for me 3. It 's half a closing with a sinful disposition when it paines us lesse Paul protests against the fleshes sinful disposition Rom. 7. 15. I allow not the evil which I doe 2. He disowns it v. 17. It 's no more I that doe it but sin in me 3. He condemes himself for it v. 18. I know in me that is in my flesh dwelleth no good 4. He complaines of it 23. I am led captive to the law of sin 5. His complaining so grows that he ends in an out-cry O wretched man that I am who shall deliver me from the body of this death and triumphs victoriously in Christ v. 25. From which it is clear that Paul and the flesh part open enemies and that there is no treaty of peace betwixt the spirit and the sinful disposition flowing from the flesh as if the flesh and the spirit were two free co-equal independent Lords and Princes and each must have his own kingdome and princedome to himself and the one must not encroach upon the other for the flesh and its complices must down and the spirit must be up in Christ Nor is there any arbitrary agreement of the matter for the spirit yields no liberty to sin nor gives away one jot or tittle of the holy Law to say Herod by the new covenant may keep his lust and Herodias so he gladly hear John the Baptist 4. There ought to be a going about of all duties of praying believing hearing praising c. under the lowest ebbings of the spirit and the saddest deadness so deadness and indispositions be the sin and sinful affliction and the afflictive sin of the child of God for our obedience to God is the more spiritual that it hath no moral motive from sense and comfort but rather the contrary save onely the word of command So excellently Christ Heb. 10. 9. Loe I come to doe thy will to suffer wrath and the curse for man but Psal 40. 8. I delight to doe thy will thy Law is within my heart His delight was in that saddest commandement to speak so in laying dow his life for his sheep and so had no sense to bear him up for an agony and sadnesse and sorrow to death was upon the holy Saviour when he obeyed and that peculiar law was in the inner part of his heart It 's true his Father loved him for it John 10. 17. Therefore doth my Father love me because I lay down my life that I might take it again But 1. It 's a question if in the act of suffering he felt that love when he complained that he was forsaken of God 2. Therefore the Father loved Christ and Christ did abide in his love because he kept his Fathers commandements John 15. 11. because they were the Fathers commandements 2. It 's a temptation to act under deadness which actually blunts the heart therefore to obey under a formal temptation is more spiritual obedience As for Christ to pray to believe to exhort his disciples to watch and when pain wrath the actual pressing curse puts him to tears and hideous cries Heb. 5. is a perfect copy to all obedience lesse thanks to you to pray when the heart is oyled with real influences and feasted with some holy and the bridegrooms hony-comb and the feelings of the out-lettings of freest love as what praise to a wheel to roll down the mount or for the fire to cast heat or the Sun to yield light Feelings of the strong impulsions and breathings of Christs love carry along such a strong necessity of obeying Christs love being a stronger and a more imperious commander then a fiery Law almost steals away the elective power but to pray under the frame and current of a dead disposition working and re-acting on the contrary from a principle that is strongly real but from pure moral influences from the pure spiritual commands 1 Thess 5. 17. Pray without ceasing and Psal 50. 15. Call upon me in the day of trouble is the most spiritual and perfect obedience That wine hath the most kindly taste and colour of wine and is preserved most connaturally that hath it's being on the mother grape it 's not so when there is something of art I know not what to preserve it by steel or something like that Hence appears the decitfulnesse of our hearts when the delight in the duty comes rather from a meer physical cause less moral to wit from the heavenly flamings of quickening influences not from the command the only kindly mother and moral motive of obedience The withdrawing of the rayes and beams of the personally near Godhead now as it were under a cloud which was wont to give the savourness of strong delight made our Redeemers obedience as is said the more excellent 2. It speaks much of savoury graciousnesse when the temptation is cos gratiae a whetstone to grace and to the spirit of adoption and as sailes and oares to praying and does not blunt us in duties 3. The greater combate with nature the more perfect is the obedience Abraham's natural disposition was strong to love Isaac his onely sonne to let the child take his good night at his aged mother but the command of Jehovah his God in covenant so prevailed as he would shift the temptation and hid the matter from the mother Sarah and strongly second the design of Gods trying with resolved pure spiritual obedience from only the command of God CHAP. VI. The place Luke 24. 32. Did not our heart burn c. is opened 2. Believers can tell the history of the actings of the Spirit 3. Feelings may be strongest after the actings of the Spirit 4. The differences between literal heat and spiritual heat in many particulars 5. And betwixt the Spirits actings with the Word and Enthusiastical raptures There be other holy dispositions most considerable specially these 1. Burning of heart 2. Enlargedness of heart 3. Fixedness of heart 4. Love-sickness after Christ Besides these there be special dispositions to pray
to praise to submit to God to adore to walk humbly to walk circumspectly and tenderly and such like but most of them may be reduced to these NOw to speak of the burning of the heart the place Luke 24. 32. is clear The two disciples having parted with Christ now risen from the dead and not knowing him to be Christ 32. they say one to another Did not our hearts burn within us when he spake to us in the way and opened to us the Scriptures In which words the nature of heavenly heart-burning in the causes and properties thereof is laid open and the differences between the heat natural from natural influences from the lively heat spiritual In the words these particulars are to be observed 1. When the heat is gone and past 1. they perceive it they said one to another when he is gone our heart did burn in the past or preterite time 2. They accuse their own stupidity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not our heart burn were we sleeping when he burnt us 3. The Author speaking Christ while he spake to us in the way 4. The fewel that made the fire and the burning coals the Scripture opened by Christ 5. The object of the burning or the subject recipient our heart was burning as an oven or a furnace They said one to another The coal of fire which Christ cast into the heart and is now smoaking among the fire-wood and on the heart leaves two things behind it 1. Telling of their experiences one to another 2. The feeling and perceiving of the heavenly heart-burning better when it 's gone then when it was on Then the heart-working of Christ will leave histories behind it as what is much of Solomons Song but a Narration of the daughters and virgins one to another of Christs actings upon the soul or a chronicle of Christs love and the Spouses sin as 1. Of Christs dispensation in withdrawing Cant. 3. I sought him but I found him not Cant. 5. 6. I opened to my beloved and my beloved had withdrawn himself 2. She tells his saving actings upon the soule be like to the virgins Cant. 1. 4. The King hath brought me unto his chambers Cant. 2. 4. He brought me into his banquetting-house and love was his banner over me 3. She tells over songs of Christs loveliness and excellency Cant. 5. 10 11 12. of the savouriness of his name of the memory of his love Cant. 1. 3 4. of the seat and room that Christ hath in her heart and betwixt her breasts Cant. 1. 13. all the night 4. She tells of her carnal drowsiness of her sinful refusing to open and let in Christ to the heart So does Jeremiah tell a sad experience of his own he had quit the prophecying trade and would speak no more in the name of the Lord and he was burnt with a fire in his breast he could not get the word housed in his heart but it did come abroad This shall be the first difference betwixt spiritual heart-burnings and the influences that the Spirit leaves and the natural heat The literal burning leaves no work upon the heart nor any impression of heavenly experiences Jehu his heat against Achab and Baal left no impression of God on him to hate the golden calves or the way of Jeroboam the son of Nebat who made Israel to sin He did cleave to that way 2 Kings 10. 28 30. Let fiery professors shew any influence of a gratious work in the heart the flaming of thorns under a pot and the flashes of heat from burning straw leave no fire but ashes and much cold behind them in the cold winter frost and the generality of dead professors can say nothing to one another but I have long heard the Gospel and yet am without God and without Christ 2. I am convinced of the excellence of Christ and there yet is no fire or coal of heart-love to Christ in me and it were good such a missing there were 2. Did not our hearts burn This is convinced to be a disposition spiritual rather then a habit it s a burning of heart while Christ speakes that had a cooling before though they were believing Disciples But here observe they feel not so the burning of heart in the mean time as afterward when v. 31. Christ was vanished out of their sight and gone now they take special notice in a feeling way of the warmness of heart they felt while he opened the Scriptures to them The Lord preaches in a ladder reaching from earth to heaven Jacob sleeps and can give no judgement in the mean time but Gen. 28. 16. when the sweet vision and preaching is eâ—ded Jacob awaked out of his sleep and he said Surely the Lord was in this place and I knew not A strong impression of the presence and glory of God sometimes comes on after the Lord is away David desires and thirsts Psalm 63. 2. saith he in the wilderness of Judah that I may see thy power and thy glory as I have seen thee The enjoying of Zion and Zions songs while the people is at home in their own land hath not such influence on their spirit as when the Sancturies glory is removed then Psalm 137. 1. By the rivers of Babel there we sate down yea we wept when we remembred Zion While one is in a fever they may be ignorant that they are in a fever but when the cooling of health comes then he well remembers he was sick of a fever When there is a fever of glory on Peter he speaks he knows not what Mark 9. 6. yet after 2 Pet. 1. 16 17. he makes sweet comfortable use of that glory of Christ on the mount when the Lord waters the sown seed and sends down new influences of grace then doth it appear what warming hath been in the soul this is a second difference betwixt literal heat and spiritual burning of heart literal heat hath most sense when it is a dowing there are no spiritual reflexions upon that burning when it is gone and over except the Lord give repentance and that is accidental to all sinful fairds and flaming of the flesh or of a moral gift it dies with its flaming as fired powder that endures not long whereas its useful to call to mind the gracious burnings of heart yea or any of the Lords ancient paths according to that Psalm 119. 52. I remembred thy judgement of old and have comforted my self and its good to receive and lay up influences of heart warmings of Christ Isa 42. 23. Who among you will â—ear this who will hearken and hear for the time to come Did not our hearts burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The godly reprove their not knowing and not discerning of Christ in his heart flamings of love godly and spiritual sense â—â—lengeth self-dulness Cant. 5. 6. I opened to my beâ—â—ved but my beloved had withdrawn himself and was gone This is a sense of Christs withdrawing
with a challenge of her refusing to open Ah! why did I not opâ—n while he did â—ovingly 〈…〉 knock and lovingly speak Open 〈…〉 my â—â—ster my love c. sense of Christ with chalâ—â—â—â—â—d good 〈◊〉 with tears for 〈◊〉 in the woman thâ—◠〈…〉 his feet with tears sense with faith going along 〈…〉 is commendable it s a spiritual case 〈…〉 up our recâ—nnings what we have profited spiritually by the heart-â—â—â—ingâ— wrought by Christ and this is a third diffrence The moral and 〈◊〉 man 〈◊〉 so â—â—prove his hear as to call himself to a reckoning nor 〈…〉 say wheâ— neere am I to God for my stirring 〈◊〉 reforming religion its kindly life-heat that makes the man more lively and vigorous While he spake The third particular who works burning of heart in these men speaking Jesus Christ when Christ takes the bellows and the fan and stirs up the fire it must needâ— burn boldly and when Christ casts in a coal in the soul it must make heart-flamings John 4. I am he that speaks to thee that made a fire in the womans heart then she leaves well and water-pot and runs to the City So Matth. 9. 9. Matth. 4. 20 21 22. with a word he kindles a fire in the brests of fisher-men who knew nothing of him before and hath an inward work upon the heart Cant. 5. He put in his hand by the hole of the door and my bowels were moved for him that was fire in the bowels and what did Christ here but speak words and this is the fourth difference with little pain but a word speaking he makes a fire There is a huge deal of violence in Esaus running sweating hunting Jacob stirred not after works but staid at home and believed and faith made him blessed the spirit drives not but by the words leading and perswading But is there no violence in the natural and literal heat Yea for Bâ—als priests to cut and bleed themselves with knives and cry till noon and to shout to a deaf God must have in it much violence and it s a very unnatural fire and its a most unnatural wild-fire heat to slay their young children to Molech A man who forces a sigh when a sigh forces not him is a sufferer but what violence is in the constraining Gospel-promise what compulsion is there in love or love-sickness when Christ makes love a key that opens all doors how strongly and how sweetly doth the word of promise carried on by the spirit of Christ force thy soul there is a huge deal of force and violence in fairâ—heed sickness as when a man makes and counterfeits distraction and madness and runs naked While he opened the Scriptures The fourth particular is the fewel that makes the fire the Scriptures opened and opened by Christs key Is not my word like a fire saith the Lord Jer. 23. 15. Yea in Christs baptizing there is fire John baptizeth with water and no more as a cold and watry seal but Christ Matth. â— 11. batizeth with the holy Ghost and with fire The word of prophesie was in Jeremiahs bowels as a fire shut up and this is the fift difference betwixt the literal and spiritual heat the heavenly heart-burning goes along with the Scriptures 2. With the Scriptures so opened and applied by the spirit of Jesus as by a strong power burning coals are cast into the heart As touching the former the difference betwixt this and the Libertines spirit or the Enthusiasts are to be observed and the spirit of the children of God 1. Christs spirit extols the Scriptures It is written saith Christ against Satan Have ye not read in the Scriptures saith Christ against the Sadduces Matth. 22. Search the Scriptures saith Christ they bear witness of me He taught the multitude and disciples as it s written in the Scriptures He rebukes them Luke 24. v. 25. as fools and slow of heart for not believing the Scriptures When he would carry in real influences of grace to the heart he carries them along by the Scripture and opens the understanding that they may understand the Scripture Luke 24. 45. that is the spirit of Satan in some who boast that they are beyond and above the word of the Kingdom and such must be beyond and on the other side of heaven 2. They who wait for the Lord and whose soul waits for God they hope in his word Psalm 130. 5 6. Libertines souls cannot wait for the Lord as the watch for the morning 3. It s a work of the spirit strongly to convince the conscience of not believing in Christ John 16. 7 8. now to believe in him is the sum of the Scriptures of the Gospel Enthusiasts extol perswasions by raptures according to which the brother killeth the brother as Bullinger relates in place of the Scripture-convictions of the spirit 4. The work of the spirit is to comfort for its the spirits office and the sound comfort is patience and comfort of the Scriptures bringing hope Rom. 15. 4. The spirit of Enthusiasts perswades men of peace and comfort without and beside the promises of the Gospel 5. The words of the book of the Law melt the heart of godly Josiah 2 Kings 19. 22. and the Lord looks to him that trembles at his word to dwell with him Isa 66. 2. The Enthusiasts boldly mock the word as an instrument of carnal and fleshly regeneration and seek a new birth from a spirit alone separated from the word 6. Deep humiliation is wrought by the word 2 Kings 22. 14. the pride of Satan reigns in the spirits of Enthusiasts who despise Scripture humility and reproach tears and the work of repentance as a work of the Law and the flesh 7. Strong and couragious fighting even to overcoming gets for a reward the hid manna the white stone and the new name written thereon which no man can read but he that receives it now fighting and overcoming is by the word of the spirit Rev. 2. 17. Eph. 6. 17. and faith in the word 1 John 5. 4. Enthusiasts tell us of a dumb and Scriptureless perswasion by which men are perswaded they are chosen to salvation and can know others by the face that are so chosen 8. The true spirit leads unto all truth John 16. 13 and opens the true sense of the Scriptures and leads no man by a new wild-fire light nor doth the spirit of God sway and determin a topick conjectural way while there is a speculative doubting as touching any light from Scripture whether the course be lawful or warranted by the word or not for the spirit of God leads by Scriptures infallibility Isa 59. 20 21. 9. The actings of the true spirit are gentle civil human and he bids us follow whatsoever is of good report whatsoever things are pure Phil. 4. 8 9. The spirit of Enthusiasts leaving Scripture licences men to abominations which Heathens abhor 10. The actings of the spirit of Christ are seasonable Matth. 10. 19.
thousand of the people that have set themselves round about me Psal 6. he prayes Lord rebuke me not in thy wrath have mercy on me return again O Lord deliver my soul That prayer is heard and the result is an heavenly disposition to part with wicked men 6. Depart from me ye workers of iniquity and a new disposition of assurance The Lord hath heard the voice of my weeping And assurance that God heard the man is a new seed of praying to him again Psal 116. 3 4 5 6. Psal 18. 3 4 5 6. So Psal 31. after complaints and heavenly petitions v. 4. Pull me out of the net 9. Have mercy upon me O Lord make thy face to shine upon thy servant c. follow heavenly dispositions 1. Of commending the seeking of God v. 19. O bow great is thy goodness which thou hast laid up for them that fear thee A disposition to encourage others to seek God v. 23. O love the Lord all ye his Saints c. A disposition to encourage fainters v. 24. Be of good courage and he shall strengthen your heart How shall I get praying Praying helps to praying How shall I get holy dispositions Holy dispositions beget holy dispositions How shall I get courage and spiritual strength Psal 31. 24. Be of good courage and he shall strengthen your heart that is be strong in the Lord and he shall make you strong in him So Psal 27. 14. Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. The courage of faith is commanded and the argument is God shall strengthen thy heart and give thee courage As if we were the beginners of the good work so does the Lord frame his precepts promises to shake us out of our laziness that we abuse not his grace and gracious influences to wanton idleness So the Apostle Be strong in the faith and couragious and God shall strengthen your heart and furnish you So the Father speaks to his child lift at this burden I will lift your arms and strengthen them to lift the burden and to bear it 2. They are refuted hence who say The Lord bids us be of good courage and he knows courage and strength is from himself yea but so as you are to goe about acts of courage He bids us pray and he knows prayer is his own gift and the work of his Spirit It 's so here but he bids you pray that you may pray believe that you may believe So he commands heavenly dispositions and he only can give them So he commands heavenly habits and heavenly dispositions but yet so as ye act When a Physician enjoyns one for such a disease strive to have your body and cloathes to cast a good savour does he not enjoyn also that this sick man should carry about roses precious oyntments Would we act more in God and pray more and haunt more in heaven we should savour more of heaven And when men complaines of deadness it is with reflection on God he quickens me not and therefore I am dead his Son is the resurrection and the life and he sends no inflnences of life on me That is the physical cause and the Lord is free of your sinful deadness and unsavouriness in so doing Why complain of the moral faulty cause that is complain of your self complain that ye lie not among the roses ye are not much meditating and drawing life out of the precious promises ye are not often in wisedomes house ye are not much with the King at his banquet ye draw not near to his house of wine habits and heavenly dispositions grow from multiplyed spiritual acts and spiritual acts come kindly from heavenly dispositions My heart is fixed What is the particular disposition here aimed at For clearing of this know a disposition in general of which I spake above is one thing and this disposition is another These three must be differenced 1. The state 2. The temper and constitution 3. The disposition The state is to be renewed in Christ or in nature born of the spirit or yet remaining and walking in the flesh acted by the prince of the air that rules in the children of disobedience the birth and state of living is neither up nor down to the temper and constitution which is either strong and vigorous or weakly and sickly or betwixt these the state of living or birth consists in indivisibili if the man breath and live in nature or in Christ being now a translated person he hath a natural or a spiritual life but howbeit some be born again some are fathers and experienced radicated and confirmed Christians others are young men strong in the faith and both these are of a good spiritual temper and constitution But there are a third sort that are babes in Christ and though born again yet weakly and sickly frequent out-breakings much doubting liable to strong unmortified passions 1 John 2. 12 13 14. And to be born of God is common to all the three sorts and the essence and nature of the new birth agrees equally and univocally to them all all have their own influences finished to them from Christ but the spiritual tempers may differ as weak and strong healthy or sickly good or bad at least lesse good But as for dispositions of the regenerate they are qualities that go and come now anon I judge you will say the new-birth and the heavenly disposition are all one For David was born of God while he was under a wicked disposition to deflour Bathsheba to kill Vriah to be avenged no Nabal all which were bad dispositions when the new-birth is the new-birth and saving work of the spirit And again the spiritual disposition differs not a little from the spiritual temper 1. The spiritual temper is permanent as one is a weak man until he come out of his childhood for so many years or months he is Infant so long a child so long a youth So one is so long a babe in Christ and grows to be stronger in the faith and at length comes to be a father in Christ but even while the same babes age in Christ continues and the same weakly and sickly temper and inclination to yield to temptations in David new born and a babe good dispositions may be on to pray to praise to commit his life to God in extream dangers to make Psalms and yet Davids spiritual temper and constitution is and may be bad and sickly as Peter before our Saviours death is born again and a believer Matth. 16. 16 17. and by his much ignorance and frequent slips as acting Satans part in disswading Christ from the necessary work of redemption his carnal confidence in himself in saying he should never deny Christ his smiting off Malchus eaâ— his denial of Christ with an oath it appears that the spiritual temper was weak and much carnal nor can it be denied all that time when
strong convictions come upon the spirit we are to yield our hearty assent to him Matth. 27. 54. the Centurion and the watchers of Christ seeing the earth-quake and other wonders from heaven say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 23. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true certainly undoubtedly this was the Son of God this was a righteous man but ah he calls and we answer not we love to be wrought on as stones and blocks and could wish to be carried sleeping to heaven in Christs bosome 2. We often suffer the heart to cool and obey not the Spirit in his heavenly disposition and let the fire die out and the furnace cool 3. It were good if we did not counter-work heavenly dispositions by refusing and shifting Cant. 5. 3. of God and the actings of his Spirit Cant. 5. 2. open to me nay saith the Spouse how can I open The third particular is that David speaketh this prayer-ways to God there may be so heavenly a disposition upon the child of God as he dare lay it before God in point of sincerity that it is not rotten David prayer-ways lays before God the fervor of his desire of God Psalm 42. 1. As the hart panteth after the water-brooks so panteth my soul after thee O God Psalm 63. 1. My soul thirsteth for thee my flesh longeth for thee Psalm 73. 25. Whom have I in heaven but thee Psalm 119. 103. How sweet are thy words unto my mouth v. 97. O how love I thy law Psalm 139. 17. How precious are thy thoughts to me And the Church saith Isa 26. 8. Yea in the way of thy judgements we have waited for thee O Lord the desire of our soul is to thy name Jer. 15. 16. Thy words were found and I did eat them and thy word was unto me the joy and rejoycing of my heart for I am called by thy name O Lord God of hosts Q. 1. May we not lay out rotten and unclean hearts before God A. No doubt the pained man may lay out his boils before the Physitian and confession of sins and of the evil of our ways make way to making of a new creation in us Psalm 51. 5 10. Q. To what end should we speak to God of the sincerity of heavenly dispositions and fixedness of heart A. 1. Because neither David nor any of the Saints can order their own hearts under heavenly dispositions therefore the telling of this to God is a seeking help from him to improve these dispositions Peter cannot make use of the glory of Christs transfiguration which he saw except grace help in a manner glory and the Lord inable Peter to make the right use of it as he doth 2 Pet. 1. 16 17. and not as he doth Mark 9. 5 6 7. The Spouse banqueting with Christ in his garden eating honey and the honey-comb is in greater danger to miscarry and turn sleepy and carnally secure as it fell out Cant. 1. 2 3. then when she wants his presence Cant. 3. 1 2 3. It s not easie to guide a new heart or to guide and use well the heaven of a fixed heart and such heavenly disposition at the Kings banquet of wine when he gives the hidden manna and the white stone when Christs banner over you is love and his left hand under the head and the right embracing you there is then if ever need to pray and Christ is our precedent in this when he was transfigured and in that heaven so as he seemed to be beyond praying in a state of praising yet he prays Luke 9. 29. and then there is need of watching yea a believer is to pray in a good sense to be delivered from the evil of our prayers and from the sinful abusing of spiritual acts of a renewed heart from the evil of the flowings of free grace and heavenly dispositions so to speak and therefore should we tremble for fear that our sinful abuse of the impressions of the Spirit and heavenly dispositions move not the Lord to hide his face from his own shinings of grace and darken his own Sun and overcloud his noon-day beams and rays of light and love and who knows that God may mar his own feast and remove the table before the believer eat because he was sinfully wanton at the sight of dainties and prayed not humbly that Christ would bless his coming down to his garden and his banqueting with his Spouse Psalm 141. David prays for his own prayers it s a great art to carry equally the running over cup of consolation or to guide the comforts of the Spirit when the man is high the head is giddy Psalm 77. 6 7. I will offer in his tabernacle sacrifices of praise I will sing yea I will sing praises to the Lord this hath been a warmly condition of his spirit therefore he follows it with prayer v. 7. Hear O Lord when I cry with my voice The body being warm and sweating there 's need to take heed that cold get not into the heart 2. To tell the Lord of our fixedness of heart is a sort of in aging of him to perfect his own new building and to send rain and summer warmness on his own sowing and to perfect what he hath begun and it s a secret praying that God would make an eik to his own work that he would give influences of grace and would be pleased to milk out holy actings willing and doing out of holy dispositions Psalm 119. 35. Make me to go in the path of thy precepts for therein do I delight If the Lord give freely of grace a disposition to delight in his precepts he will also give grace to walk in his paths he that made the plant creates the tree and the fruit he who made the vine-tree makes the Summer-sun to nourish it v. 159. Consider how I love thy precepts quicken me O Lord according to thy loving kindness The Lord who gives the life of love and a warmly disposition of heart to the precepts of God must also give more quickning to that life he that brings the sown corn to a blade brings it to an ear of corn and to be bread the saving work of grace is one piece one building foundation walls and covering it s one growing tree root bulk and branch one compleat new man Doth the Lord of free grace create half a new man or rear up half a new building No grace is grace is grace going on and advancing till it be reaped grace and so glory 3. He tells the Lord of his fixed heart by way of thanksgiving and praise as Psalm 131. Lord my heart is not haughty he lays before the Lord the depth of the mercy of heavenly dispositions and of a fixed and prepared heart though he was at the mouth and entry of death the cave was like to be his burial place being chased for his life into it yet he tells the Lord he feared no evil in the valley of death Hence 1. Try
thorn-tree brings forth a thorn-tree and the thistle-seed a thistle it 's clear in Cain the Pharisees So gracious dispositions produce acts of love faith hope godly sorrow works of righteousnesse and mercy As wine-grapes grow out of the vinetree and the Lord fits influences of grace for such dispositions like sowing like harvest and here also men gather not figs of thistles the vessel smells of good or sour wine Some must foam out their own shame and all wonder at the gracious words that proceed out of Christs mouth For dispositions in Christ were strong habits of grace and the running-over fountain and fulnesse of the holy Ghost the savour of the breath of the anointing and the dispositions that accompany the fulnesse of the holy Ghost is a very garden and a heaven and here there is some truth in that Cant. 2. 13. The vines with the tender grapes give a good smell Cant. 5. 8 9 10 11. Psal 45. 1 2 3 4. 2. Psal 119. 136. Rivers of teares run down mine eyes because they keep not thy Law Some fountaines that are lesse have small streams and ebb-brooks other large fountains have mighty rivers and floods issuing from them we may judg what a fountain both of habits dispositions are within where there comes out joy unspeakable and full of glory leaping for joy fulness of assurance like a ship with full sails and full wind As fulnesse of love and of all spiritual dispositions of tendernesse must be in the bowels and heart of Christ who sends out acts of enduring pain blood shame death horrour of wrath and the curse of a revenging God for sin The love of Christ needs no exhortation to acts of love nor is there need of earnest request and intreaties to the fire to cast out heat and the Sun to give light need you exhort an extreme pined-away sick man to be pained and weak or request the Sunne to shine How mighty and strong are the acts of longing and languishing after Christ that flow from love-sicknesse and then what suitable influences of grace must goe along with these actings what pullings of strength to pluck up mighty cedars what an influence of love in God to bear up all things and so to bear mountaines to bear torments to bear new deaths O what a mighty arm of omnipotent grace Col. 1. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness A power above all that we think or ask Thoughts even of men can goe far and far in apprehending of power and strength ever that can remove out of their place as many millions of mountains and whole earths as Angels and men can write on the outmost and highest heavens East West South and North. Suppose they were all paper and double and treble and multiply them again to millions of millions of heavens and writ new figures of signes and excellencies on them yet the power of grace furnishing influences is above these acts of thinking and counting and yet the short thinkings of unbelief are at this can he help me to spit at fame glory riches and a whole earth of pleasures know ye his strength and his mighty puls that have translated many 3. When the disposition of grace is on a small object brings forth suitable actings Christ lets out one cast of his eye upon Peter and he went out and wept bitterly a small shake of the tree brings down ripe apples they fall of their own accord a gentle quiet gale of wind will cause a light swift vessel to make twice as much way as a huge ship a rent in the garment of a deadly enemy seemes a small transgression but to David it hath a mighty smiting of heart We are afraid to come under the pull of Christs arm as if it were pain and death to be loved and translated by Christ John 5. 40. Isa 30. 10. Jer. 51. 9. Ezek. 24. 13. Some will not be cured and are averse from being drawn to come to Christ and be saved and an hating of meanes is a virtual hating of the sweet and special alluring attractions of grace and we value actings of grace at so low a rate as if we could doe all our alone by pure nature I my self will awake early What was David sleeping or his tongue sleeping or his harp sleeping yea even when the heart is prepared and strongly fixed to praise there is some sleepinesse on the man I insist not on this that none run so swiftly for the price and wager of glory but a cramp or a stitch may come on so as they need a spur and turn dull and slow But the 5th Property of a heavenly disposition is to cause the man reflect upon himself and his own sleepinesse 8 my self will awake early What if tongue and voice awake what if harp and the gift of musick wake if mans heart sleep 1. Grace hath an immanent working and a reflect acting on it self and the mans own heart as well as a transient and a direct acting the vessel of honour or the chosen man purgeth himself 2 Tim. 2. 21. And every man that hath this hope purifies himself even as he also is pure 1 John 3. 3. Jude exhorts so v. 10. Building up your selves on your most holy faith praying in the holy Ghost Some think if the holy Ghost act pray sigh believe praise in them they need to doe nothing the holy Ghost prayes in me and in my stead Nay but Jude wills you to edifie your self the actings and influences of the holy Ghost are not given to this end that we should sleep and sport and play 21. Keep your selves in the love of God Will not the love of God keep the man in the love of God Shall not Christ in you the hope of glory keep Christ himself in you nay what need were there then of watching Watch thou in all things 1 Tim. 4. 16. Take heed to thy self and to thy doctrine Then may one take heed to reading and not take heed to himself Acts 20. 28. Paul to the Elders of Ephesus Take heed to your selves and to the flock They shall not heedfully watch over the flock who doe not carefully watch over themselves Is this right that men should doubt of the influences of God and fear that God forgets himself and his own begun work of grace and never fear their own lazy back-drawing Why but we should be on our wings and waken our selves and crow more loudly It 's a gracious complaint Cant. 1. 6. My mothers children were angry with me they made me the keeper of the vineyards but mine own vineyard have I not kept Ask hourly what your own heart does how the husbandry at home thrives The Spirit of the Lord was in Jehoshaphat without doubt but 2 Chro. 20. 3. When he heard of the host coming against him he feared and set himself to seek the Lord. The Spirit of the Lord came
a manner legal the Father made him ours by free gift the withdrawing of influences 2. The shining and smiling 3. the suspending of influences needful for the act of feeling is physical and real The Lords outward dispensations make no change of 1. Covenant-interest the Covenant is eternal the Lords absence from his own is not eternal Nor is there change in relation of interest no distance of miles no frowning or hiding of his face makes Christ leave off to be a husband a head a ransom-payer a Father 2. Faith layes hold on right and on propriety When the heirs possession is suspended and an out-lawed heir here is an heir the use of the breathings and influences is removed the mill stands and grindeth not the ground is plowed yet the same Lord and heritor of mill and land remaines Hang not your rights writs and charters upon your sense or upon the ups and downs of the Lords dispensation nor doth a believers heaven stand in the particular out-lettings of the Lords free grace or his withdrawings though the more of the Spirit any hath the more doth their spiritual life and being depend upon the operations of grace as all things that grow and have life depend upon the influences of the Sun and Heaven trees and plants and flowers and herbs suffer a sort of death by the departure of the Sun from them and they begin to live again when in the spring the Sun moves near toward them so are the out-goings and gracious influences of the Sun of righteousnesse to the renewed ones in whom is the life of Christ for Christ keeps in being his own life and cannot but keep it in being and operation Rom. 8. 10. And if Christ be in you the body is dead because of sin but the spirit is life because of righteousness v. 11. But if the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by the Spirit that dwelleth in you See both the life of grace in this life is kept in being by the Spirit and the life of the body which shall be made spiritual in the resurrection is restored again by the Spirit of Christ 2. Deserted soules under the Lords withdrawing would neither cast away their confidence nor be too securely comforted when the Lord withdrawes to speak to the former the right in Christ is entire 2. The bargain of Redemption Christs act of buying and dying and paying a price for his own 3. The care of the trust and charge of redeemed soules committed to Christ 4. The act of Atonement made by Christ accepted by God by which justice and the law stands fully satisfied are all whole and untouched under desertion For our obedience is neither in whole nor in part neither in toto nor in tanto any penny of satisfaction to the law but payed upon another account All these 4. stand entire and the land and shore sail not and move not though the green Sailer judgeth so because he and the vessel are in sail 2. Nor is it safe to sleep and lie and be secure when the Spirit in his flowings withdraws It speaks some out-cast or out-lawry and the child should not be quiet when he knows the Father is displeased nor would Ministers heal them with all Gospel and hony and lay aside all Law for what cures help the disease and the first fever the same are good some way for the second fever and recidivation I am sick of love As Cant. 2. Greek wounded of love the Hebrew word imports weakness Judg. 16. 11. If they bind me with ropes I shall be weak as another man Hence it implies languishing pain through want of the feeling and enjoying of Christs presence Cant. 2. 5. Cant. 3. 1 2 3. Cant. 3. 6 8. 2. It implies sicknesse and weakening of the person as in Amnons love to his sister Tamar 2 Sam. 13. 1 2 3 4. It comes from apprehended wrath and the curse of the Law Psal 90. 8. Psal 32. 3 4. Psal 6. 1. Psal 38. 1 2 3 4 c. Dan. 9. 11. Rom. 7. 24. Isa 33. 24. Job 13. 24. Psal 77. 7 8. Psal 88. Psal 80. 7 19. 3. It imports the feeling of that pain The second act of sicknesse Matth. 9. 12. as to the pain through want of feeling and enjoying God 1. Two things are here 1. The want of the life though the believer be still loved chosen redeemed translated from death to life but the Lord who can put a check-lock and an iron bar on all our comforts withdrawes and lets the Spouse swoon and stayes not the heart with flagons of wine and apples that is with the effectual applying of the word of promise by which the heart is established or strengthened Jam. 5. 8. Rom. 1. 11. and by which we stay and rest our selves upon the word the Lord 2 Chron. 32. 6 7 8. Acts 14. 21 22. 2. There is here suspending and the want of the consolations of the Spirit the comforter which is the other want Now the Lord hath holy and necessary reasons why he suspends influences to the feeling and knowledge of these rich comforts 1. His holy Soveraignty Now soveraignty never acts separated from infinite wisedome when it 's most abstract from the object as in making a world or not creating any thing in ordaining of the same lump some to be vessels of honour and some of dishonour There is a reason of the object but never a reason concludent or so objectively binding and limiting the Lord but the contradicent to wit no created world no ordaining of some to honour and some to dishonour should be as good As we see in thousands and millions of possible worlds of other men other Angels and other creatures which he can create 2. Infinite wisedome judges it fitter that old Jacob weep and be not comforted that Joseph be sold into Egypt then be a rejoycing free Patriarch at home that the man Christ lie before him with tears and strong cries then that it be otherwise 3. To infinite wisedom it is clear that a creature and a sinful creature cannot so measure out sense and comfort as the only wise God as it is not so fit all the members of the house servants children strangers should be their own stewards of the bread wine and dainties of the house spices ointments myrrhe aloes and cassia as that there should be one wise and faithful servant over the family that all and every one hand over head run not to the heap Therefore is the Lord to be adored in his wisedome as much in withdrawing influences of sense and comforts as in bestowing them Judge if all the fatherless infants and pupils and minors of the earth were left to be fathers and tutors to themselves how would it be with their inheritances If all the sick on earth were their own only Physicians whether old or
young should it not be ill with the health of many Some cures are worse then the diseases there is a sickly and unnatural thirst on some persons sick of a feaver it would be ill with them if either abundance of wine or a fountain of water were at their bed-side the choise and elective faculty of the sick mans mind is often as sick as his body Let me not then be my own comforter but let the Spirit of infinite wisedome enjoy his own office and be the other comforter whom the Father sends in Christs name Q. May not such as are sick of love pray for sense and comfort Answ There are some relative mercies that the Saints may pray for and if they be denied praise and blesse the Lord for the denial of them because we often pray for sense comfort full assurance not as they are acts of gracious duties which were good but as they are taking and alluring rewards and wages before we doe our work Q. 2. Is not languishing pain in love-sickness after Christ an evil to be prayed against Answ No question we may pray against swooning and fainting of the life of God and may pray for the contrary comfort but with submission to infinite wisedom Some diseases are so diseases as some fluxes and some fevers as they are also medicinal helps of health and healthy and lively diseases The Lord and nature under the Lord gives excellent medicine who knows but Hezekiah's running botch which was otherwise deadly was a natural help to his fifteen yeares health and life which followed Look not on the holy Lord when he is acting as a Physitian as if he were acting as a Judge Want with good will the sense and comfort that the Lord would have you want in his infinite wisedome Obj. But whatever we pray for we are to pray for it with submission and a reserve to holy soveraignty as well as we are to pray for sense and comfort Answ It is a doubt and a great one whether with alike submission we are to pray for that which is bonum honestum and a gracious duty as we are to pray for bonum jucundum that which is pleasant or the reward of a duty Hence the question Whether it be lawful to pray for saving influences of grace and how far whether conditionally or absolutely Hence the first Assertion Assert 1. Whatever the clay suites from the potter it should be suited 1. With that general submission or rather subjection which all creatures as creatures owe to their Creator Hence the clay cannot contradict the potter though but a sinful man and say why hast thou made me thus Rom. 9. 20. 2. A negative submission is far required as the contrary to wit a chiding and contending with the Lord in any case whether he give or deny influences is unlawful it 's sin to reply on the contrary to judge or misjudge God v. 20. Isa 45. 9. Woe to him that strives with his Maker See the word in the Hebrew Assert 2. It is most lawful to seek influences of grace for duties at all times 1. The Saints doe pray for influences Psalm 119. 25. Quicken me according to thy word 27. Make me understand the way of thy precepts 29. Grant me thy law graciously 33. Teach me O Lord the way of thy statutes 35. Make me to goe in the paths of thy commandements Cant. 1. 4. Draw me 2. We may pray that God would withdraw his influences from sinful actings Psalm 119. 29. Remove from me the way of lying Psalm 141. 4. Incline not my heart to any evil thing to practice wicked works with men that work iniquity Matth. 6. 13. Lead us not into temptation 3. Influences to will and to doe are promised in the covenant of grace Deut. 30. 6. Jer. 32. 39 40. Ezek. 36. 27. and so doth Christ promise the Spirit and his teaching John 14. 26. convincing John 16. 7. guiding v. 13. Then we may suit from God what he promises to give 4. Our will is to be conform to the holy will of God in his law Rom. 12. 2. 1 Thess 4. 3. 1 Pet. 2. 5. Then may we seek necessary helps for these actings 5. Christ commends praying for the Spirit Luke 11. 13. Matth. 6. 9. John 16. 23. and James is clear in it Jam. 16. 6. and therefore he commands also praying for the saving operations of the Spirit and his influences Assert 3. There is a two-fold contradicting of the Lords will One by way of replying striving and challenging the Lord as doing unequally This is condemned in the cited places Rom. 9. 10. Isa 45. 9. There is another humble contradicting in the woman of Canaan Matth. 15. 26 27. In wrestling Jacob when the Lord sayes Let me goe Gen. 32. 26. In Moses interceding Exod. 32. 10 11 12. Yea when Christ commands the disciples to watch and in order to watching citeth the Prophecie of Zechariah c. 13. who foretold that the flock should be scattered and that they should sinfully forsake and deny their Master he also charges them to contradict that permissive will and decree of God by which it was ordained that the Lord shall withdraw his influences from Peter and the rest of the disciples that their sinful weaknesse might appear therefore suppose the Lord say it 's my decree and will to deny influences of grace to us in such particular actings it 's the Lords mind that we should humbly contradict that holy will and desire and pray in the contrary nor can the Lord command the reasonable creature to will or not to desire saving grace for so the holy Lord should command sin yea to desire and pray for grace is our duty commanded in the Law and by Christ Matth. 6. 12 13. Luke 11. 13. even when we pray that the Lords name may be hallowed his kingdome come and his will to be done by us and others cheerfully Matth. 6. 9 10 11 12. we desire to be kept from sin and to have grace in all things to obey the Lord though we know that he denies his saving influences to us and to many others Assert 4. With this holy contradicting of the Lord will is conjoyned an humble submitting to the Lords denying of saving influences without a sinful counter-working of his holy will now revealed or without charging folly or unequal dealing upon the Lord. For 1. His own grace is his own grace and he is free of all debt and obligation to give gracious influences to Angels or men as also grace to use the measure of grace given is rather to be sought then a large measure 2. There is in love-sicknesse for Christ a weakness of the soul and a fainting for the want of Christ and this may come from the apprehended curse and anger of God for sin which is a disease after conversion that the child of God may be sick of So David Psal 6. 1. Lord rebuke me not in thine anger
Psal 38. 2. Thine arrows stick fast in me thine hand presseth me sore 3. There is no soundness in my flesh because of thine anger neither is there any rest in my bones because of my sin 4. For mine iniquities are gone over mine head as a heavy burthen they are too heavy for me Psalm 90. 7. We are consumed by thine anger and by thy wrath we are troubled thou hast set our iniquities before thee our secret sins in the light of thy countenance Therefore that Rom. 8. 14. For ye have not received the Spirit of bondage again to fear is all one with this we ought not to receive it or we have not received the habit but are and may be under the temptation and actual assaults of that spirit of law-bondage Now in this sickness in the renewed soul this is wrong that the conscience goes back to its old prison and comes again under the spirit of bondage for Christ having made our peace by the blood of attonement on the Cross there is ground of peace with God as touching the Law-debt of sin otherwise we fail against the sufficiency of the paid ransome but as touching the blot of sin we are never to have peace that way and so it is good that the soul is troubled that way and that the world is whole and needs not the Physitian Christ is the death of the world and a worse disease Hence the third it 's also good that the soul is pained for the want of righteousness those ingredients make love-sickness a spiritual disposition for Christ 1. That the soul is sick and pained for the want of saving influences 2. It is pained with a spiritual burden a carnal man cannot be pained with a spiritual burden no more then a horse or an Elephant can be sad for the want of a reasonable soul or a sucking child weep because he hath not learning and the knowledge of a Philosopher 3. Sickness is a pain and distemper through want of health and argues a constitution of life and this sickness is a fainting and weakness of the soul for the want of Christ he being the health and life of the soul and that speaks an excellent soul-constitution that the soul lives breathes enjoys its best being of life and the most vigorous and strong life in Christ and when Christ is away in his sweetest operations of felt love and intimate embracings flamings and out-lettings of free grace the soul is deadly sick and there is no cool for this fever but the shining and lovely speaking of the Physitian Christ love hath killed some because they could not enjoy the party loved Elies daughter in Law not only is sick but died because the glory was departed 4. The fits of this Ague are strongest when the Lord is away cold paineth most in the absence of heat sickness in the want of ease and life hence seeking him whom the soul loves in all means and seeking him with care Saw ye him O watchmen whom my soul loveth So there is panting as is in sickmen or chased wild beasts dying a thirst the flesh and the senâ—ble soul crying out for the living God Psalm 42. 1 2. My soul longeth yea even fainteth for the courts of the Lord. In this love-sickness fainting and swooning are neer to dying the moisture turned into the drouth of Summer leanness of body speaks sickness My heart and my flesh cry out for the living God when the pain of the stone and childbirth pain put some to shouting the sickness must be vehement shouting and crying out of pain O pain of pains I want Jesus Christ my soul is away this causeth spiritual distempers and doubts this sickness keepeth the sick person waking there is no sleep there is no rejoycing The woman cannot sleep but riseth early in the morning and weeps on Angels and men John 20. 1 12 13. Ah they have taken away my Lord and I know not where they have laid him It was a branch of this sickness in the man Christ though of a far other kind feeling God to forsake him he with tears and strong cries bemoans himself to God It 's a wicked disposition 1. to think we shall do well enough without influences and the breathing of the Spirit David is in the mist and misses the way when he prays in his blindness Lord lead me and misses life and some degrees of it when he prays so often for quickning the Artificer that wants his tools and instruments can work none 2. When a soul can live contentedly and joyfully and wants God and lives fat and rejoycingly 60. or 70. years without Christ and never missed Christ how few know this sickness Especially 1. The pain of hunger and thirst which is destructive to life the fruitful earths disease and pain in a manner is want of rain and long drouth as Psal 63. 2. Psal 14. 4 6. Lam. 2. 20. this plague brings forth overwhelming of spirit stretching out of the hands when one is a dying and cannot speak the eating of young children the hinde for drouth and want of grass calves in the field and forsakes her young ones Jer. 14. 5. Few are put to shifts of all sorts for want of Christ 2. Few know the sorrow and sadness of an absent husband every wind is blessed in the wifes thought that blows where he is every ship that is thought to carry him home is a ship of desire the earth is loved that he walks on the house blessed that he lodges in and when the husband is dead what mourning does the wife of youth make over his grave Ah few know heart-breaking and sorrow because Christ is gone this were a holy moral happiness in the damned in hell if their sorrow for being banished and punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thess 1. 9. were for the want of the saving presence of Christ which makes holy as well as happy 3. Impatiency of desire is paining how long shall the Lord hide his face when shall I see him come even so come there is much paining impatience in that prayer for the marriage day in such as long for his appearance Cant. 8. 14. Make haste my beloved and be thou like to a Roe or a young Hart upon the mountains of spices So as the song began with desire of Christs first coming to kiss her with the kisses of his mouth in Christs more bright appearance in the Gospel preached by himself in the flesh and his Servants the Apostles Pastors and Teachers so it endeth with a strong desire of his second coming that he would come with speed as the young harts which flee for succour to the mountains where spices grow Cant. 2. 17. as there are divers words expressing this impatient desire every hour seeming a day and every day a year to love-sickness longing for that day the dawning whereof is the eternal celebrating of
are the influences of saving grace and though there be no promise made to the chosen do this and ye shall be converted yet Christ hath by his blood merited conversion and influences for conversion to them and as in Christ all providences are redemptory providences so hath the Lord ordained according to the decree of predestination and of redemption that hearing coming to such a place where Acts 2. Peter preaches where the Gaoler heares Paul Acts 16. to the well of Jacob where the woman confers with Christ beyond her intention are means of the conversion of such as are ordained to salvation so as providences of themselves natural are sometimes through the intention of God made redemptory providences for the conversion of the chosen 3. There is no connexion promissory betwixt natural or literal acting begun and spiritual acting and heat of the life of Christ As these actings are considered in themselves they seem to be one web but the one part of the web is course and grosse cloth the other is silk and cloth of gold they depend one upon another as some providential and general means and are intended of God 2. there is a coevistence betwixt them by a practise of grace not by a promise of grace 3. There is an order of priority and posteriority betwixt them 4. There is a vicinity material betwixt them as five is a number nearer to seven then three and yet three five seven all differ among themselves in nature and essence to hear is nearer to hearing in faith then no hearing at all or obstinate turning away the ear they are knit together as a piece of institution watered if I might so speak with a command and a heavenly acting of God for as was said before the literal acting some way falls under a commandmâ—nt he who commands hearing in faith commands hearing also 4. If there be a literal fixedness of consideration in looking to the duty and some literal missing and sense of deadness it puts the man in the borders of a spiritual duty and hardly wants the soul so acting the saving flowings of the Spirit the very bulk and body of a promise may give some literal wakening to a dead soul and the skaddings of a threatning maâ— put the dead soul in some motion 2 Sam. 12. 1 2 3 4. David gives a literal hearing by the light of a natural conscience to Nathans general parable At length when the Spirit sets it on by application thou art the man David v. 10 11 12 13. comes to some life of confession I â—ave sinned and there begin the spiritual seeds of Psalm 51. Indeed these two the literal part and the spiritual part make as it were in gross one bulk or body of a work but they are conjoyned as the clay and the gold in Nebuchadnezzars image they are joyned by God not by congruiâ—y or decency on the Lords part but of free grace not by promise not by merit nay not as work and wages but accidentall as touching their natures yet the wise Lord intends the one â—or the other it 's therefore good to be about means the waiting at the tyde is not sailing yet it makes way for sailing What connexion is there betwixt Saul's journey in seeking his fathers asses and Samuel's anointing him King of Israel none at all but a providential union there is but no man can say that there is here either a divine institution or a gracious promise yea or a congruity of means and end of work and wages though there be something of a marred institution in dead and dull hearing tied to saving believing here the same sweet breathing that falls on the rose acts on the hemlock which to me is some mystery to others merit of congruity which is detestable to others a free promise but it being examined well is but merit to others half a promise however the dispensation forbids laziness and commands all even though yet in nature to go about duties as creatures rational covenanted externally with God CHAP. XIII Q. 13. What the unrenewed and the renewed can do in the respective dead condition at the use of means 2. Influences work as God sets them on 3. A gracious heart reflects upon it self 4. We may do more by the habit of grace then we do 5. Divers cases of renewed and unrenewed 7. No promise is made to using of external means only yet a sad threatning is made to the not using of them 8. The opposition by unbelief that reprobates make to the Gospel IT is a matter of difficulty to determine because of the various cases what we may here do in the using of means 1. Unrenewed men and renewed both can do less in using of means when two mountains and two rivers are in the way then when one only is before them an unrenewed having both his natural corruption and a strong temptation against him can do no less So Naaman by his office being obliged to go to the house of the Idol-God Rimmon and not yet converted could more hardly abstain from that outward Idolatry then now when to natural corruption fear of offending his master the King of Assyria is added No doubt Pilate naturally loathed and hated Christ as Herod Acts 12. did the Apostles and the Gospel but when Pilate is afraid to offend the people and to seem an enemy to Caesar and Herod willing to pleasure the Jews it 's no wonder then both be not only weakned in using the means to believe in Christ but also positively oppose Christ and the Gospel and if both had been engaged in a profession of Christ as many now are they might have used means more largely to believe and preferred Christ not in their heart and real estimation of mind to men pleasing but in some externals also but that should be no concludent argument that they really loved Christ because a name may put men to hazard court and means and life rather then deny Christ 2. This seems a considerable difference the earth cannot plow and sow wheat of it self yet when it is plowed and laboured and seeded it can enlive and nourish the sown corn but though we can do much more in the using of means then we do yet means work upon us if they be only external by no necessity of nature but according as he stirs who hath mercy on whom he will though men run and will Nor can we deny but the child of God indued with an habit of grace hath actu primo a power to draw life from the head as the living members can draw nourishment from the stomach through the liver and veins yet the Sun and heaven hath influence in all actings of nature the necessity of actual grace doth not remove any of the vertue and power of the habit of grace so doth the renewed heart lie fair to a Gospel-command and as actions vital are immanent and received often on themselves so here the heart renewed can work upon
cannot a soul filled with hellish and divelish sorrow such as was the case of wakened Judas receive influences of the Spirit to see a pierced Lord and to be in bitterness as one is for his only son Zech. 12. 10. but must despair and receive influences of hell for hardness and impenitency Obj. But we see the Church lament 3. very unbelievingly quarrelling with God v. 8. When I shout and cry he shutteth out my prayer 10. He was unto me as a Bear lying in wait and as a Lion in secret places And v. 18. I said my strength and my hope is perished from the Lord. Yet verse 24. The Lord is my portion saith my soul therefore will I hope in him then doth not unbelief and sorrow of sad and half despairing so incapacitate and deaden the soul to receive influences of believing Answ There is a far other consideration of a soul under prevailing corruption that is either yet not converted and of a converted man under a strong prevailing temptation when two contrary champions the flesh and the spirit are standing in battel array in the fields each one enemy attending the motions of another as in the former consideration there is a great difference betwixt green timber dry withered fewel or betwixt dry fire-wood fewel though dry yet soaked some days in water in this ease influences of the spirit from heaven influences of the flesh from hell do not so quickly exchange lodgings and go and come to and from divers subjects neither an unrenewed man nor a David under prevailing lust are such fitly disposed fields for showres of influences as in a moment they can cast off deadness and put on a spiritual disposition to receive influences of grace though there be an active celerity on the Spirits part for he can go and come quickly and this is to be seen in a soul under spiritual exercise even now there is a sad complaining I said in my haste I am â—ast out from before thy face and yet with the same breath nevertheless thou heardest the voice of my supplication Then under sense of being cast out of Gods favour there are also influences to pray and to pray in faith and when the Christian fainting saith My strength and my hope is perished from the Lord Lam. 3. 18. she also saith The Lord is my portion saith my soul v. 24. It 's clear then that fainting and feeling are neer to other and so influences for the one and for the other are neer to other the quickness and celerity of influences is evident in the suddain ups and downs of the soul as the shining of the Sun in March and the showring of the clouds are so neer to other he comes in his shinings as a fire-flaught in the midst of our sad louring and dumpish deadness and when the Lord pleaseth his visits are speedy and swift CHAP. III. How the soul is under plenty of means and dispositions heavenly and yet under scarcity of influences 2. Praying and love to the word according to the will of precept all along through Psalm 119. 3. Delighting in the word reading and meditating thereon fetch heavenly influences 4. Hence 18. obstructions of influences 1. Hardness and blindness 2. Vnbelief 3. Deadness 4. Security 5. Irreligious prophaness and Atheism 6. Vnconstancy 7. Deceitfulness 8. Pride 9. Worldly-mindedness 10. Fiery preposterous zeal 11. Vncleanness 12. Malice and bitterness 13. Worldly sorrow 14. False joy 15. Self-love 16. Wilful ignorance of the Gospel and hatred of Christ 17. Impatient fretting against providences the contraries of all which help to fetch heavenly influences Lasty the Lords manner of contributing his influences makes us not passive lumps and blocks the word shews that God lays a holy necessity on our will so that we are most willing and free agents in spiritual actings 18. Vain and wanton thoughts obstruct influences THe heart as including will and mind and affections is the publick Inne and lodging that receives all influences 1. There is a sweet proportion betwixt the influences of the spirit and the new heart Quest How is it then that the soul is under sweet dispositions and plenty of means and yet wants influences Answ This is to shew the absolute freedom of grace as Cant. 1. the Spouse is in a sweet condition Let him kisse me with the kisses of his mouth for his love is better then wine 3. Because of the savour of thy good oyntments thy name is oyntment poured out therefore do the virgins love thee 4. The King brought me into his chambers yet she stands in need of a pull draw me v. 7. Tell thou me O thou whom my soul loves where thou feedest where thou makest thy flocks to rest at noon-day Here is a soul in love longing to be embraced and kissed smelling Christs precious oyntments taken in to the Kings chamber yet the prayer to be drawn and to be instructed where to find him teacheth that some are at the well-head and yet thirsty and in Christs banqueting house and yet the praying of such to be drawn speaks want of influences and hunger for more except Christ intimately apply his influences to will and to do Cant. 2. 4. He brought me into his banqueting house his banner over me was love 6. His left hand is under my head and his right hand doth embrace me What is here wanting is not this paradise come down from heaven but the prayer v. 5. Stay me with flagons comfort me with apples for I am sick of love is a strong evidence that the Spouse even in Christs arms and in his house of wine where are all the refreshments of heaven is not sick only but fallen into a deep swoon if Christ hold not up the head and stay the soul with quickning influences what then could you make of heaven it self and of Christs sweetest embracements if he teach not how to improve the fulness of this free love in sweetest actings of heavenly duties When John is in heaven and sees heavens glory yet if the present actings of the spirit go not betwixt him and Angel-worship he roves influences must then make Christ to be Christ and heaven to be heaven and the Spirit must open and let out upon the withered soul streams of the well of life otherwise there is the banqueting house of wine and there is yet the hungry and swooning Spouse there is heaven and fulness of glory and there is yet miscarrying John grace must make it self our grace and he will have us to know to whom we owe the thanks both of Christ and of the outletting and emanations of free grace and of the well of life and of the flowings and streamings of that fountain and so the created habit of grace is not to be rested on but Christ acting in his free grace is all in all 2. The Lord gives influences according to his will of pleasure but we must stir and pray and act according to
his will of precept Hence all along Psal 119. praying and influences of grace are woven through other ver 25. My soul cleaveth to the dust that is a work of the Lords gracious will of pleasure Quicken me according to thy word that is a duty of praying according to his will of precept 2. His gracious dealing of his will of pleasure is brought in as an argument to ingage the heart to pray for grace to a duty of the holy will of command 73. Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments v. 10. With my whole heart have I sought thee O let me not wander from thy commandments 3. The acting of a duty according to the gracious will of precept is made an argument why the Lord should bestow saving influences according to his will of pleasure to promote us in duties Psal 119. 40. Behold I have longed after thy precepts quicken me in thy righteousness 58. I intreated thy favour with my whole heart be mercifull to me according to thy word v. 176. I have gone astray like a lost sheepe seeke thy servant for I doe not forget thy commandements 4. Grace prayed for according to the will of pleasure kindles fire for an ingaged heart to do a duty according to the Lord 's holy will in his word 33. Teach me O Lord the way of thy statutes and I shall keepe it to the end 34. Give me understanding and I shall keepe thy Law Yea I shall observe it with my whole heart That is Lord lend me grace and by that grace I shall repay duty borrowed grace makes the soule a debter for duties 32. I will run the way of thy commandements when thou shalt enlarge my heart 5. It 's comfortable for strengthening of faith to lay before the Lord the victory of his grace and the strength of the temptation broken by going on a duty Hence a temptation 23. Princes did sit and speake against me but an influence of grace to do the duty broke the temptation But thy servant did meditate in thy statutes 69. The proud have forged a lie against me A strong temptation but it s broken but I shall keepe thy precepts with my whole heart 81. My soule fainteth for thy salvation but I hope in thy word So all along learn 1. That our free and voluntary trading with grace bringeth home new ships of gold and there is no danger of miscarrying and shipwrack 2. Being once by grace breathed on we are to hold the wheels a going grace puts the believer in a holy circle and running begets more running and the motion ends at us and begins at free grace 3. The nearest purchaser of influences is prayer ver 35. Make me to go in the path of thy Commandments 36. Incline my heart unto thy testimonies 4. Grace given is a strong argument to get more grace as gold buyes more gold 5. Though grace begin and prevene us yet the Lord having once given the stock spiritual want comes from spiritual sluggishnesse we are willing to lose the tyde and complain without cause of the seas motion 6. The ordinary chariot and ship that carrieth the influences of grace is the Word of grace David Psal 119. is sick of love with the Word Law Testimonies ver 47. And I will delight my self in thy Commandments which I have loved 72. The law of thy mouth is better to me then thousands of silver and gold 97. O how love I thy law it is my meditation all the day 103. How sweet are thy words unto my taste yea sweeter then honey to my mouth ver 11 20 24 46 50 52 54 70 86 92 93 96 111 113 105 159 160 c. and in that Psalm the influences of the spirit go all along in every verse in a practical loving delightful panting lifting of the hands to the Commandments v. 32. I le run the ways of thy commandments 34. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart 45. I will walk at liberty for I seek thy precepts 44. I le keep thy law continually 60. I made hast and delayed not to keep thy Commandments 66. I have believed thy Commandments 74. I have hoped in thy Word 77. Thy Law is my delight 81. My soul fainteth for thy salvation but I hope in thy Word 83. I forget not thy statutes 87. I forsook not thy precepts 93. I will never forget thy precepts for with them thou hast quickned me c. all which hold forth if you would have showrs of influences of grace be in love with the Word and let it dwell plentifully in you for look as influences of vigour and life and heat upon roses flowrs herbs grasse apple-trees vines corn go along with light and shining of the Sun so do the influences of the spirit and the spirit in his lively actings delights to be carried in the chariot of the Word Cant. 4. 11. Thy lips O my soul drop as the honey-comb honey and milk are under thy tongue in regard of the precious promises of the Gospel in the sound ministry of the Church and the savoury influences of the spirit that go along therewith therefore he adds the smell of thy garments is like the smell of Lebanon Cant. 7. 9. And the roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak influences of the spirit of grace must go along with speaking such as are ignorant of the Word and loath the precious Gospel and stumble at the Word cannot receive influences of the spirit 7. There is some admirable nearness of the word to influences Psal 119. 11. Thy word have I hid in my heart that I might not sin against thee The word in the letter can keep no man from sinning against God For it is 1. common to all and if not received by saith convinces and condemns Nor 2. can the habit of grace in the heart prevent sinning except sinning unto death but not such sinning as David might or could yea or did fall unto adultery and murther of which he was most afraid Nor 3. can the literal memory of the word hinder sinning and yielding to dreadful temptations though it be treasured up in the memory Nor 4. speaks he of the spirit and inward word of the Swenckefieldians Libertines and the like who forsake the rule of faith the word and depend upon wicked inspirations but by the word hidden in the heart he must mean the Word of God and the engraven Law of God Psal 40. 8. Jer. 31. 33. not simply but as it includes the word dwelling in the heart plentifully Coloss 3. 16. loved Psal 116. 97 103. esteemed and prized highly Psal 119. 72 128. and believed 92 42 43. and so seldomeo â—never have any an high esteem or an habitual love and faith and hope in and to the word
but influences to keep from sin go along with that word so hidden in the heart that look as the heavens clouds sun fail not to joyn their influences to the seed of vine-trees roses plants of fig-trees and nature goes along with birds to cherish and to warm eggs for the bringing forth of young birds so in some infallible way by promise God concurs with the so hidden word to produce faith and love and all acts of obedience how much then does it concern these that move the question what shall we doe to fetch the wind and to purchase influences of grace to read hear consider love praise believe and chose the Word as a treasure 8. Overcomed temptations have influences sutable to graces victory Psal 119. 23. Princes also did sit and speak against me but thy servant did meditate in thy statutes v. 83 69 161 141. 9. Felt deliverances from the oppression of man v. 134. sense of the loveliness and excellency of God want not influences v. 68 132 133. 3 As the earth and the things that grow thereon receive the Sun's influences so doth the heart qualified with the habit of grace lodge heavenly influences and the well-tuned string of the Harp and Viol closes sweetly with the smiting of the pulse or hand of the Musician but the mistuned string stricken on makes discord and receives no concord of musick the savoury and gracious heart welcomes the breathings of God when the Spirit can no more act by his influences on a gracelesse spirit then a Musician can play harmoniously on a broken Harp or a mistuned Reed Hence these evils of the heart obstruct the influences of grace 1. Hardness and blindness 2. Vnbelief 3. Deadnesse 4. Security 5. Irreligious prophaneness and Atheisme 6. Vnconstancy 7. Deceitfulnesse 8. Pride 9. Worldly-mindednesse 10. Fiery zeal 11. Vncleanenesse 12. Malice and hatred 13. Worldly sorrow 14. False joy 15. Self-love 16. Wilfull ignorance of the Gospel hatred of Christ 17. Impatient fretting against Providence 18. Disordered thoughts and ignorance of God in Christ 1. Blindness and hardening of the heart and Pharaoh's not setting his heart Exod. 7. 23. on the miracle of turning the water of the river to blood so that the fish in the river dyed and the river stank hinders influences of obedience to let the people go Exod. 8. 1 2 3. Matth. 13. 15. Their eyes have they closed lest at any time they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them as if they were afraid for the saving influences of the saving grace of conversion so men keep strong forts and imaginations against God besieging them by the preached Gospel 2 Cor. 10. 5. 6. and will not have their thoughts led captives to the obedience of Christ Whereas softnesse and tendernesse in Josiah 2 Kings 22. 19 20. brings stooping and self-humiliation and receives influences for repenting weeping and renting the cloths before God for what impressions of grace can the stone or rock and such is the heart hardened Ezech. 36. 26. or the Adamant receive Zech. 7. 12 temptations signs and wonders do nothing at all to bring down the heart Deut. 29. 3. keep thy heart in some softnesse and tendernesse and then shall it receive smitings from God for the very renting of the lap of the garment of an enemy the not despising of the cause of a servant whom the master may easily bear down or the not warming of the loyns of the fatherlesse with the fleece of the flock Job 31. 13 20. in David and in Job have abundant influences of grace going along with them and this seems an innocent negative and when such small fins so they appear to men leave an impression of remorse the heart is like melted wax that easily admits a figure and the print of an image of a man or a Lion Influences are some way due to softness of heart as grace to the lowly rain and dew to meadows in the valley Jam. 4. 6. 1 Pet. 5. 5. Psal 25. 9. 2. As the light of faith leads every thought captive to the obedience of Christ 2 Cor. 10. 5 6. so doth unbelief dull the heart The news of Christ risen again are idle tales to the Apostles Luke 24. 11. Unbelievers are men who cannot be perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel leaves as little impression on the heart as a ship on the Sea or an Eagle in the Air where the light of faith leaves not a spiritual capacity for receiving the impressions of the Spirit of grace and where unbelief reigns and since unbelief hath conjoyned softnesse and a fainting at the face of great affliction so as the heart is moved as the trees of the wood Isa 7. 2. there is not a seat in it under such softness to receive influences for the noble and high actings of the courage of faith in withstanding Kings and Princes Priests Prophets and People in subduing of Kingdoms and in the believers godly hardening of himself as a wall of brasse and a fenced City against all these yea against death and the grave Jer. 1. 18. Cant. 8. 6 7. Ezech. 3. 8 9. Rom. 8. 35. This is carefully to be observed that the influence of actual grace finds either in the habit of grace or frames and makes in the heart a gracious aptnesse and capacity to receive actual influences sutable to the duties in hand either of believing patient and joyful suffering for the Lord and such like As the Lord in his common influences with the Sun rising and going down the wind blowing the Sea ebbing and flowing straineth not nor forceth the nature of second causes nor draws them as passive lumps to act against the particular inclination of nature but carrieth along the natural active principles of the Sun Wind Sea and such like natural causes so neither doth the Spirit of grace by his actual influences carry along the rational powers of knowing believing willing as meer dead and passive blocks as the Carpenter hewing lifteth an Axe and shaketh and moveth the Saw but the Lord makes the sutable active concurrences of sinlesse nature and of grace stirring in its influences to joyn together and accord friendly connaturally and without jarring or violence done to nature and so carries on the supernatural and gracious actings of obedience And therefore as this point with all getting get wisedom Prov. 4. 5 6. Prov. 2. Incline the ear apply the heart cry lift up the voice for knowledge dig for wisedom as for silver and hid treasures and then look for influences v. 9. then shalt thou understand by way of practise which cannot want influences of grace righteousness and judgement and equity yea every good path And there is much in the walking by faith the light of faith being the star-light and the day-light ordering the motion and beside which no objective light can doe it
inclines and weighs the soul to spiritual acting and the Spirit must attend the stirring of saving light so inclining the heart with gracious influences 3. When we give way to deadnesse and act literally and carry on the bulk of praying hearing as willing to get the body of the work over and wrestle not for life and power in praying and blow not upon the dead heart to stir up the habit of grace the Spirit withdraws and acts not on deadnesse as the Sun moves not vital spirits in a dead carrion or dead corps for there are none in it the naked name of living professours in the Church of Sardis when it was but a name is plagued with deadness and so with withdrawing of influences Revel 3. 1. the Cocks clapping with the wings adds strength to the crowing should we if the iron be blunt and the edge not whet add and put too more strength Eccles 10. 10. and seek life by stirring as sea-men by sayling about seek and fetch wind we should increase warmnesse of life and hoised up sails should receive wind for humble sense of coldnesse and deadnesse and missing of life is a good sign when it brings forth Psal 119. the prayer so frequent Quicken me Quicken me prayers used as Matins and Vespers and wandering of heart and whorish gadding of the thoughts in private praying brings on deadnesse and as a Smith blows not the bellows on cold iron and cold fewel where there is no sparkle of kindling of fire at all neither doth the North or the South-wind in heavenly influences blow upon such hearts Would ye have God to be more serious in his influences when you are formal and not serious at all in the work 4. Security obstructs actings of grace the Spouse sleeps and Cant. 5. 2. the Spirit withdraws influences to open to the beloved the Disciples sleep when Matth. 26. Christ exhorts them to watch and pray and can the Spirit breath upon a lying and sleeping sluggard there is godly fear on the heart but Peter and the rest of the Disciples in their shameful flight and stumbling at the sufferings of Christ after their fearlesse and fleshly undertaking saying that they should rather die then forsake him prove that the spirits withdrawing by which they fell in that sin goes along with security we would watch and fear always and the contrary of fearing alwayes is hardening of the heart Prov. 28. 14. which infers a withdrawing of that enlightning and softening grace Where there is rising at midnight to praise Psal 119. 62. a preventing of the dawning of the morning to cry to God Psal 119. 147. there must be a continued showr of outlettings of influences of grace for the lengthening out of hoping all the day long as when Christ cannot sleep but watches and prays when others sleep the life of this must hold forth a sea of flowing in continued actings of grace in him 5. A prophane heart void of God and filled with Atheisme also obstructs the flowings of the Spirit so the wicked Psal 14. 4. call not upon the Lord there is not an owning of a God to be worshipped Psal 14. 4. and the thing that goes along with that is oppression they eat up my people as they eat bread and what gracious influences can there be there especially when the Lord complains They are corrupt they have done abominable works 3. They are all gone aside they are altogether become filthy c. and the root is Atheisme The fool hath said in his heart There is not a God God breathes not in his influences on such as deny there is a God till he first blow away the influences of Satan who would darken and blot out the ingraven notions of a Godhead because Satan cannot be an Atheist himself he would make the world speculative Atheists but because he cannot do this he fills the world with practical Atheists it can neither be blotted out of the heart of damned men nor divels but a God and Judge there is but men live without God as if there were not a God and these two species of Atheism are dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists without God creator 1. When men laugh at a God-head that created all and live by Policy as State-Atheists Or 2. By Reason as moral Atheists or by Nature as many Philosophers and some Physitians such are dead and dry rocks never rained on by influences seldome while the skaddings of the river and streams of brimstone waken them are they out of a sleep for influences on the creature in all its operations especially in these of grace are most proper actings of holy providence he who denies there is such a thing in the world as fire or a Sun must deny that there is heat and light in the world But the other sort of Atheists without Christ God Immanuel are more inexcusable as a Gospel-Atheist is farther from influences of grace then a Pagan-Atheist as is clear from Matth. 10. 15. Matth. 11. 22 23 24. Matth. 12. 41 42. because farther from salvation how few have been converted who were first temporary hypocrites and long despisers of the Gospel 2. who have been long moral naturalists and 3. long bitter and virulent enemies to the Gospel and the godly though otherways grave and civil Be much in believing that God is Heb. 11. that leads the way to the noble actings of faith in Abel v. 4. Enoch v. 5. Noah v. 7. Abraham v. 8. c. and the faith that God is and rules and is good to Israel and that he punisheth wicked men though he make them rich leads the Prophet to the faith of God his gracious providence in guiding the godly by his counsel in holding them by the right hand Psam 73. 1 2 3 c. 23 24 25. 6. The inconstancy of affections obstruct influences even now Martha believed and then Lord he stinketh for he hath lain four days John 11. 27 39. The ebbing and flowing of the Sea the waxing of the Moon the full Moon the declining of it the article of the change have all divers and contrary influences on our bodies on diseases on living dying birth and health and so may we judge of influences from the suddain changes of the heart As 1. It may be taken away Hos 4. 11. stollen away 2 Sam. 15. 6. and as moveables can be stollen away and hid though lands legally by fraud may be stollen away yet physically they cannot be hid so the love and bensil of the heart may and can be stollen away and when hearts are from under the possession of the right owner the Lord our God they are not under his influences when they are not in his world and Kingdom of grace but in Satans power hearts benighted are from under the influence of the Sun and therefore cannot receive the rays and beams of the Sun in the night 2. Except the Lord pursue even renewed hearts they are not the same
119. 139. and Christ John 2. 17. 11. Fleshly uncleanness put them of Sodom to mock and persecute Lot a preacher of righteousness Gen. 19. 9. and their not hearing of Lot prove their influences were not of God The holy Ghost clears to us that David 2 Sam. 11. all along was carried by no saving influences for there we find 1. His idleness 2. His sluggishness in sleeping in day light when the Ark and people of God were in the fields 3. His adultery 4. His sending for Vriah to cover the matter 5. His causing Vriah to be drunk 6. His bloody letter to Joab to kill Vriah 7. His bloodshed 8. His Atheistical talking the state of the war 9. Whereas David mourned for the death of Saul and Abner his enemies and his not looking with godly trembling on workes of divine justice in the Army he passeth this over as a chance of war in all which the spirit that led him in composing heavenly Prayers and Psalms was now far away What actings of the Spirit can swine and dogs receive from God 2 Pet. 2. 12. 22. O but a clean hearth-stone and a chaste holy and clean house would be kept for the kindlings and flamings of the holy Ghost See Tit. 2. 3 4. 1 Thess 4. 2 3 4. 1 Cor. 6. 19 20. let the holy Ghost his temple that he dwells in be neat pure undefiled for influences are the breathings of the Spirit and the holy Spirit breaths not on bruite beasts and on slaves to the lust of the flesh 12. Malice and hatred called man-slaughter 1 Joh. 3. 15. must bemist the soul and darken and benight or over-night both conscience mind will and affections and so as stones or rocks or the sea sands can receive no influences from Sun and clouds to bring forth wheat and barley neither can the heart stuffed with malice for the very incapacity of the soil is the cause why such ground cannot close with such impressions and influences of God 2 Sam. 23. 1. The Spirit of the Lord spake by me there must be quickning influences his word was in my tongue The man that ruleth in the fear of the Lord shall be as the light of the morning when the Sun riseth a morning without a cloud as the tender grass springing out of the earth by clear shining after rain The just Prince and Ruler full of love and mercy to the people of God and full of righteousness is like a morning without a cloud that hath clear influences of a shining Sun the Lord quickning him with light of love mercy and righteousness to the people whom he feeds that he is as the earth receiving from the influence of the Sun clouds and rain warmness that casteth up tender grass and corn But v. 6. The sons of Belial shall be all of them as thorns thrust away because they cannot be taken with hands 7. But the man that shall touch them must be fenced with iron and the staff of a spear and they shall be utterly burnt with fire in the same place Then malice reigns so in wicked men that if a man touch them and keep society with them in duties of love they bleed the hands of these that touch them as briars and thorns doe except the hands be fenced with iron and steel He notes the Nations to whom David and Joshua offered peace but they blood the people of God and prepare war as is clear in the Ammonites to whom David sent a message of love and they came against him with the sword and war now they are such thorns as are for the fire saith David and that they may be burnt they require no influences of Sun and rain Prov. 4. 17. They eat the bread of wickedness and drink the wine of violence Acts of hatred are their meat and drink and what influences of the spirit can their way which is the way of darkness v. 19. require Rom. 3. 15. Their feet are swift to shed blood for v. 17. the way of peace they have not known and there is no fear of God before their eyes Be meek and gentle as Christ Isa 42. 2 3. Isa 53. 7. a lamb dumb before the shearer Luke 23. 34. 2 Cor. 10. 1. and that holy meek one lay neer the Sun and the influences of the Spirit Isa 11. 2. The Spirit of the Lord shall rest on him the Spirit of wisedom and understanding the spirit of counsel and might the Spirit of knowledge and of the fear of the Lord Joh. 3. 34. for God giveth not the Spirit by measure to him neither acteth the Holy Ghost in his sweet breathings on bloody and cruel hearts of persecutors 13. Wordly sorrow counterworketh sound repentance and godly carefulnesse holy defences holy anger against our selves godly fear vehement desire zeal for God revenge such by which we are not to be satisfied with our selves who have committed such wickednesse now all these require influences of the Spirit 2 Cor. 7 9 10 11. 2. The Law-Spirit of bondage being hellish fear Rom. 8. 15. and must be another spirit then the witnessing spirit and the influences of the one different from the other as good wheat that comes of the plowing and sowing of the husband-man and wild corn that comes from no plowing or husbandry but such wild oats grow of their own accord in mountains and in the house-tops Rom. 8. 15 16 17. 3. The hypocritical sorrow of Esau weeping for the blessing and yet saying in his heart he would kill his brother could have no influences of the Spirit Genes 27. 38 41. for heart-prophanness which was in Esau Genes 25. 32. Heb. 12. 16 17. cannot consist with saving influences and Malach. 2. 13. the covering of the Altar with tears crying and weeping to God was bastard sorrow for they married the daughter of a strange God and compare David's godly sorrow Psal 51. wherein he seeks the new heart and the free Spirit to be restored to him there were there strong influences of the Spirit with his weeping and mourning for Absolom when he was killed and the difference is clear this latter seems to be but a wordly sorrow such as mourn excessively for their dead friends 1 Thes 4. 13. banish the Spirit of faith and hope which cheareth the heart with the comfort of the last resurrection Much sorrow spent on it's a case of conscience to be remembred the death of a father brother husband wife children loss of goods argues a carnal mind and blunteth the stirrings of the Spirit consider Martha her grief for her dead brother and her unbelief in tying the not dying of her brother to Christ's presence bodily as man John 11. 21. and her sorrow well near drowns her faith ver 39 40. 14. False joy in corn wine and oyl in full barns Psalm 4. 7. Luke 12. 19. in the pleasant things of a present world must not a little oppose the Spirit in his influences for where that joy is
and then must you be dry and withered in all your actings whereas influences and manifestations are promised to the lovers of Christ Joh. 14. 21. he that hath my commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my selfe to him These sure are the revelations and manifestations of the Spirit John 15. 24. Christ puts a strong wall of difference between the hating world and the disciples v. 24. now they have both seene and hated both me and my Father but not so ye v. 26. when the comforter is come whom J will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me v. 27. and ye also shall beare witnesse because ye have been with me from the beginning Here are actings of the spirit in the disciples who love the father and Christ that the spirit acteth them to bear witness of him to the world upon all hazards even to death and torment We see what workes and actings of the spirit is in the Spouse sick of love for Christ which are in that song of songs to be seen comparing Cant. 2. 5. Cant. 5. 8. with other places of the song these works of the spirit are seen 1. A desire to be kissed with the kisses of his mouth Cant. 1. 2. 2. A spirituall smelling of his good oyntments Cant. 13. 3. A prayer to be drawn and a vow to run being drawn Cant. 1. 4. 4. A resolution to rejoyce in his love with all the virgins and chaste followers of Christ Cant. 1. 4. to rejoyce more in his love then in wine 5. A desire to be where Christ dwelleth in the tents of the Shepherds a sound Ministry Cant. 1. 7. 6. A profession of intimate love to Christ so as he lies as a bundle of myrrhe betwixt her brests all the night Cant. 1. 13 16. an extolling of Christ as the apple-tree among all the trees of the forrest Cant. 2. 3. and a delighting to taste the fruits of his love 7. A spiritual feeling in being taken into his celler-house of wine Cant. 2. 4. a desire to be refreshed and established with the promises and comforts of the preached Gospel Cant. 2. 5. Stay me with flagons and comfort me with apples for I am sick of love 8. The feeling of his love-imbracements when they are on v. 6. His left hand is under my head and his right hand embraceth me 9. Because the whole song is a song of love there is a charge given not to offend Christ v. 7. 10. An eying of him by faith in his approaches in the delivery of his people in his coming in the flesh to save the world in the preached Gospel in all which his coming leaping over the mountains and skipping over the hills saith That no impediment of the enemies and the powers of hell and no evil deserving of sin can obstruct his gracious motions to save and comfort his own v. 8 9. 11. The discerning of Christ's calling us in the Gospel v. 10 11 12. My Beloved spake and said unto me Rise up my love my fair one and come away 12. The discerning of his desire of our worship of the Churches praying doctrine and discipline v. 14 15. O my dove let me see thy countenance let me hear thy voice for sweet is thy vice c. 13. The Churches claiming of interest mutual betwixt Christ and his Spouse v. 16. My Beloved is mine and I am his 14. The observing where Christ is his feeding among the lillies in his Church which is clean and comely by his beauty 16. He feedeth among the lillies 17. untill the day breake c. 15. The Spouses desire of his company v. 17. Turn my Beloved and be thou like a Roe or a young Hart upon the mountains of Bether a desire of being with him for ever in glory as Rev. 22. v. 17 20. 16. The Spouses careful seeking of Christ and spiritual restlesness till she find him Cant. 3. 1 2 3 4. I sought him whom my soul loved I sought him but I found him not c. 17. The sweet spiritual smell of the so loved Church v. 6 c. 18. Chap. 5. The Spouses discerning of his knock and voice though she sleep 2. The acknowledging of her sinful denying to let him in 3. The Spirit of Christs acting upon her heart till the bowels of love were stirred in her v. 4. 4. The opening to him 5. The smell of her obedience which she felt like dropping myrrhe v. 5. 19. The Spouses swooning and falling dead at his departure 20. The Spouses praying and seeking him when now he had withdrawn himself and the missing of the sweet actings of the spirit to her sense v. 6. 21. Her seeking of him at the watchmen 1 6 7. 22. Her desire that other professors the daughters of Jerusalem may in prayer hold forth to Christ her spiritual state of love-sickness v. 8. 23. Her preferring of Christ to all other beloveds in Heaven or Earth v. 9. 14. The Spouses high exalting of Christ in all his parts endowments graces and lowliness My Beloved is white and ruddy v. 10 11 12 c. all these and many others the like teach that the spirit in such excellent operations and graces hath his dwelling and seat in an heart strongly filled with the love of Christ But who hates Christ 1. All persecuters of his members John 15. 18. If the world hate you ye know that it hated me before you And it is exponed v. 20. If they have persecuted me they will also persecute you And whoever loves not the Brethren are not translated 1 John 3. 14. and they who love them not hate them 1 John 3. 14. compared with v. 15. how carnal lust and the love of glory from men hindereth influences of the Spirit to love Christ See John 8. 42. If God were your father ye would love me 44. Ye are of your father the Divel the lusts of your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye will do he was a murderer from the beginning v. 50. I seek not mine own glory The strong love of Christ in the heart is a chamber and a house for the Spirit to act in 2. Not desiring of God but an abhorring or a soul abhorring of God hinders influences of the Spirit 1. Are there any who abhor God such a sad word is spoken of the Jews Zech. 11. 8. Three Shepherds also I cut off in one month and my soul loathed them and their soul also abhorred me Departing from God as a whorish woman forsakes her huband is charged upon the confederat people harlotry upon every high hill and under every green tree Jer. 2. 20. even when they said We will not transgress Hos 4. 12. The spirit of whoredom hath caused them to erre and they have gone a whoring from under their God 13. And can the holy spirit
of the Lord the husband act in a whorish spouse who grieves that spirit See Psalm 106. 39. Can refreshings come from the fountain of living waters to such as Jer. 2. 13. forsake the fountain and hew them out cisterns broken cisterns that can hold no waters or can the Spirit dwell and act in that soul which abhors God and the spirit of God and his operations no man will lodge in an Inne in which he knows they lie in wait for his life Isa 63. 10. They rebelled and vexed his holy Spirit 2. There are who say Job 21. 14. to God Depart from us for we desire not the knowledge of thy ways and who Prov. 1. 29. hate knowledge Now the spirit of the Lord is a spirit of knowledge and needs none to counsel him and teach him knowledge Isa 40. 13 40. And to one is given by the same spirit saith the Apostle 1 Cor. 12. 8. the word of wisedom to another a word of knowledge by the same spirit and he is Ephes 1. 17. the spirit of wisedom and revelation who gives the knowledge of Christ the Spirit then will not be a teacher to such as hate the master teacher and all his instructions Wil a man be an instructer to a Disciple or Apprentice who to his knowledge hates and flies from him and abhors him who abhors mocks and does despite to the Spirit and will the Spirits going forth be as the pleasant morning in such a man sure the Spirit teacheth not convinceth not guideth not in all truth any John 14. 26. John 16. 7 13. but such only as Christ sendeth him unto John 14. 16 17. 16. 7. I will send him unto you v. 13. He shall guide you He shall shew you things to come John 15. 26. And therefore he comes to this Psalm 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee What is such a man how is he known by another There be three notes by which he is known v. 23. 1. Nevertheless though I be a beast and a tempted fool doubting of a providence I am continually with thee O blessed company Then follow two observable actings and influences of the Spirit 1. The confirming and upholding influence the supernatural manutenentia upholding of the Spirit Thou wilt hold me fast by my right hand 2. There is the guiding John 16. 13. and leading of the Spirit Psal 143. 10. Psal 73. 14. Thou shalt guide me by thy counsel So every element acts and moves most connaturally in its own place the river moves most connaturally within its own channel it 's violent in its motion when it runs above and without its own banks the wind moves naturally in the air but most violently and unkindly in the bowels of the earth for there it causes earthquakes and swallows up houses and Cities The Spirit of the Lord acts and breaths sweetly in a believer but the spirit that moves in a possessed man is proven to be the spirit of the Divel not of God because he moves most connaturally and casteth the possessed one who is his house in fire and water Mark 9. he is not a gracious guest who sets on fire his own lodging Isa 26. 9. With my soul I have desired thee in the night yea with my spirit within me early will I seek thee and that is a work of the spirit to learn righteousness when the Lords judgements are on the earth v. 12. Lord thou wilt ordain peace for us for thou also hast wrought all our works in us The Spirit refers all acting on earth to God for the good of his Church and there follow many expressions of faith and liveliness to the end of the Chapter v. 13 14. the Lords that ruled over us beside thee are dead the people v. 16. prayed to thee in trouble v. 19. Our dead men buried in Babylon shall live and be delivered Could we desire and thirst after God the Spirit should act more abundantly in us 3. From our joy or delight and our sadness and sorrow arise impediments of spiritual influences As 1. Carnal sensual delights and the Spirit cannot be together Jude v. 19. sensual not having the spirit The more men are drowned in sensual lusts the less of the Spirit they have or nothing at all The Apostle Phil 3. makes an opposition betwixt such whose God is their belly and mind earthly things corn wine and oyl and mind not spiritual things and so benow nothing of the Spirit and himself and sound believers who have their conversation in heaven which must speak much spiritual mindedness and mighty influences of the Spirit by which the mind the apprehensions and thoughts the affections hope faith love delight haunt heaven and eternity much The Scripture calls some swine 2 Pet. 2. 22. some other dogs Rev. 22. 15. Does the holy Spirit dwell and breath in and through a prophane and unclean man such as are swine and dogs It 's strange that the preaching of the Gospel and Satan lodge together in Judas Have not I chosen you twelve and one of you is a devil John 6. 7. Matth. 10. 1. And when he had called the twelve disciples he gave them power against unclean Spirits to cast them out and to heal all manner of sickness v. 7. Goe and preach 2. Influences of grace spiritual joy persevering to the end can no more find good soil to grow in a rocky stony proud and graceless heart then corn can grow on stones and rocks Matth. 13. 20 21. though there be a receiving of the word with joy and delight that joy is but false mettal The only cure of this is if we would have our spiritual desires as touching grace and glory and other things annexed to this is to listen to that Psalm 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thy heart What was spoken of love-sickness after Christ the same is true of soul-delighting in Christ that in any precious actings of the Spirit goes along with both Psalm 63. 7. The soules following hard after God Psalm 63. is a fruit of the other v. 6. When I remember thee upon my bed and meditate on thee in the night-watches then v. 5. My soul shall be satisfied with marrow and fatness my soul shall praise thee with joyful lips Psal 51. 11. Take not thy spirit of holiness from me Why what special fruit of that spirit doth he seek v. 12. Restore unto me the joy of thy salvation and firmly sustain me with thy free spirit a willing a princely ruling spirit Joy hath a strong impulsion and hath vehement expressions as clapping of the hands Psalm 47. 1. Shouting Psal 63. 7. In the shadow of thy wings I rejoyced Heb. I shouted And Matth. 5. 12. Rejoyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoyce and leap for joy as in a dance It 's excellent to strong impulsions of the Spirit to
the Spirit of Christ makes him withdraw Cant. 5. 2 6. Here unbelief binds up the wind and breathings of the spirit as it doth the mighty actings of Christ Mat. 13. An unbeliever as touching his state is a Pagan and doth the holy spirit dwell in an Heathen Lively hope for there is a dead and withered hope is no less a fruit of the spirit then faith This is a specifick difference between an unconverted Pagan who wants the spirit and a convert who hath the spirit The former is one who has no hope and so is without God and without Christ and without the Spirit of God in the world and so is not capable of influences Ephes 2. 12 13 14. and one whom the Lord according to his abundant mercy hath begotten again unto a lively hope by the resurrection of Jesus Christ from the dead 1 Pet. 1. 3. For in such a man there be many actings of the Spirit As Faith 2. Perseverance therein v. 4 5. Rejoycing in God v. 6. Patient believing in the furnace v. 7. Love v. 8. all which are fruits of the spirit Gal. 5. 22. And hope under deadness spreads abroad the sailes and hoises them up to receive and gather in the wind it brings home influences of grace to lie at the tide and wait until the wind blow sweetly and fairly from the Spirits earth Hope is the onwaiter expecting showrs of influences in the conscionable using of the means The hope of him who purifies not himself 1 John 3. 3. shall wither hope to the end still flourishing growes on the right tree and speaks a communion with the spirit which hath conjoyned with it the obedience of children the not fashioning our selves to former lusts and holiness like unto God who hath called us 1 Pet. 1. 13 14 15 16. otherwise the hope shall be a broken tree and hath nothing to doe with the Spirit Many say they hope well and it 's good to hope well and live upon thoughts that they shall be saved yet are profane and godless walking after their lusts this is sinful boldness and the spirit dwells in none such There is a boldness of faith in access to God and in approaching to the throne of grace Rom. 5. 1 2 3 4. Heb. 4. 16. by which Davids soul makes her boast in the Lord Psalm 34. 2. It hath these undoubted graces of the spirit faith praying glorying in tribulation patience the love of God spread abroad in the heart by the holy Ghost which is given to us Rom. 5. 1 2 3 4 5. 5. The fifth Class of impediments come from these two 1. Despair and anger What workings and saving impulsions in the spirit can be in Cain Saul and Judas is not conceivable Hope that makes not ashamed Rom. 5. as is said dwells sweetly with the spirit 2. The violence of the passion of anger overclouds the soul so that Elisha is not capable to receive prophetical influences and to prophesie he was so incensed against wicked Jehoram 2 Kings 3. But when the minâ—â—rel played the hand of the Lord came upon him and he prophesied Theodoret saith with the sweetness of the harmony of the Psalms the mind of Elisha was calmed and composed from the storm of anger The sound of musick saith Cajetan makes an inward contracting and gathering together of the actings of the mind and so an elevating of the heart to God Here it is as when blood runs out at mouth or nose the cutting of a vein in the arm makes a diversion of the blood and causes it run in its right channel The sweetness of musick drawes the soul to a bended attention to consider the harmony that it may the more greedily drink in delectation Peter Martyr on the place saith As David by singing a spiritual song chased away the evil spirit from Saul so would Elisha waken up the good spirit by heavenly Psalmes as the sounding of a Trumpet hath influences upon the mind of souldiers to valorous and heroick acts in warre Now musick spiritual the matter being Psalmes to God and it 's like Elisha called for some of the Levites who could sing psalmes on the harp as they were used in publick worship can withdraw the soul in anger from acts of revenge to acts of spiritual attentionâ— musick 2. That being done the soul is setled and the blood for the Physical definition of anger is a kindling of the blood about the heart the moral description of it being a desire of revenge to hold off a contrary and to preserve nature and when the blood is setled and fallen from the heart the organs of prophecying are in a little better frame then when the soul and heart is boyling like a pot in heat and flaming of anger 3. By bending of the mind to a spiritual object the sweet musick in praising of God the some of anger is removed and a spiritual disposition to praise which is nearer by nature to spiritual prophetical influences then the flamings of sinful carnal anger as aer insitus the air that is within in the ear fits the organs to receive the sound and lumen insitum fitteth the eye to receive the species and images of colours and so to see by the contrary the foming of anger within hinders the incoming of prophetical influences as a contrary holds out a contrary Intus apparens prohibet extraneum So the Apostles wills us to put away anger if we would pray rightly 1 Tim. 2. 1 8. I will therefore that men pray every where lifting up holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrath and doubting or contending Anger drowns the soul and renders it like green wet timber unfit to receive the flaming and soul-warming influences of the spirit of adoption 2. A meek quiet spirit like that of Christs is the fittest work-house of heavenly influences Christ the most lovely and meek of men and an infallible copy thereof Mat. 11. 29. Isa 53. 6. Isa 40. 11. Isa 42. 2 3. had the most frequent influences of the in-dwelling Godhead as Isa 61. 1 2 Psalm 45. 7. John 3. 34. 2. Moses was the meekest man on the earth and much of the actings of the spirit were on his soul and he had the most near manifestations of God The Lord spake to him mouth to mouth even apparently and not in dark speeches he beheld the similitude of the Lord Numb 12. 8. Deut. 34. 10. Exod. 34. 5 6. Q. What Prophet was fourty dayes in the mount with the Lord and eat not but Moses Exod. 33. 11. There arose not a Prophet like unto Moses c. 3. John the disciple of love called the beloved disciple gets the name of divine and he saw more glory and more of the visions of God then Peter who is the pretended Vicar of Christ and Head of the Catholick Church so doe Papists dream of an Head-ship For John saw Christ in his glory Revel 1. which made him fall dead at his
answered according to Scripture and sound reason disp Scholas de providentia Exercit. apolo pro gratai divian Christs dying and drawing Infinite almost influences of God We look not spiritually on influences What influences are Influences of God are suitable to Gods end Influences of God for nilling and willing most rare and excellent How Christ and the promised Spirit must be the causes of gracious influences We are to believe that he who purchased by his merit the habit of grace shall give suitable influences and to fear also our propension to fall The promise of influences in Christ Necessity of influences Reasons of renewed influences The first Adam might want influences the second cannot Satans actions always destitute of influences How God withdraws infâ—uences in particular acts hic nunc and yet hath promised to bestow influences on the regenerate by promise The Lord acts on us by his influences but we act not on him How we cannot pray away desertion and the trying withdrawings yet are we to pray submissively for the removal of desertion and are to pray against withdrawings The Lord 's withdrawing makes not the holy one the author of sin nor destroys liberty The cause why God is not chargeable with the act of disobedience and man is chargeable How we interpretatively yield to the want of influences of grace and sin formally in the same act Our interpretative wanting of influences and our formal sinning in the same act further clear'd The soveraignty of God is destroy'd by Pelagians to the end they may exa't mans Free-will Of our acts and spiritual duties under the spiritual withdrawings of God Something of the state of the question Our inability to do duties when the Spirit withdraws looseth us not from a moral obligation to perform the duties Aug. Epist 89. Jubet Deus continentiam dat continentia Jubet per Legem dat per Gratiam jubet per Literam dat per Spiritum Differences betwixt the command and the influences of the spirit clear that it is not formally sin to pray under withdrawings of influences of grace Vnder the ceasing of actual breathing we are to stir the remainders of the Seed of God We are to doe our part in duties under withdrawings Grace sweetens duties What Soveraignty is and how it differs from omnipotency Soveraignty is to be adored in the hardest conditions We storm more at permissive providences then at our own permitted sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are most graciously active to doe the will of God who are most graciously passive to suffer his will and on the contrary The unsearchableness of the Lord's dispensation into the eternal standing and falling of Angels and Men. It s vain to determine that the providence of never sinning is choicer then the providence of the inbringing of Christ God-man to die for sinners As Mr. Baxter The rightousness of God through faith is incomparably above our inherent righteousness Isa 42. 1 2. Isa 53. 11. Matth. 3. 17. Matth. 17. 5. John 3. 16. John 15. 13. Tit. 3. 45. Isa 62. 2 3. Eph. 3. 10. 1 Pet. 1. 12. It s a more â—minently declarative glory which is brought forth in the second Adam nor possibly could have been in the full and final obedience of the first Adam Not to sin by no Scripture is choicer then to seek pardon in Christ's bloud By justification we are not only negatively freed from guilt wrath but also positively righteous Inherent righteousness in glory is not the compleat and adequate end of Gospel justification or of the Lord's Gospel-dispensation in commanding us to believe and be holy How spiritual service to doe all because of the holy will of the Lord. We are not to struggle with permissive providence it s not our Rule but to be low because of the deep results of that providence our own permitted sins The soul-humbling thoughts that should flow from holy Soveraignty The number of things possible and impossible that are to fall out or exist is under holy Soveraignty The connection of things of which the extremes never shall come to pass as also the existence and co-existence of things must be under the holy Soveraignty of God Soveraignty shines in means and end things of rare providence and justice in administration of means of salvation to some not to others Soveraignty is eminent in holding of possible evils and in determining the measure of sufferings The due timeing of things is from Soveraignty Q. Whether and in what sense God can create things in better or worse case 1 Sam. 2. 7. Psal 75. 6. The shift of complaining of want of influences is refuted Who ever flatteringly complain of the want of influences of grace hate these influences Nature cannot complain of the want of gracious influences We are not to seek Influences of life separated from the word Calvin Com. 119. v. 28. absque verbo nobis fuget dei potentia Omnipotency joyned with the Word saves Influences of God as Creator only cannot save us How we may lawfully complain of withdrawing of Influences of grace and how we may lawfully desire Influences The faultiness in not praying is not because the holy Spirit moves us not to pray but because we stir not up our selvs to pray This I will not pray untill the Lord first breath on me by his Spirit is a wide mistake The precept chargeth us to obey as rational creatures not as disposed or indisposed What a delusion there is in not praying till the Lord breath on us There is no contradiction betwixt our physical indisposition to pray or to other duties and our moral obligation to perform these duties Both a spiritual disposition may be on and a conscience of obedience to pray at one time We are to act duties before we feel the actings of the Spirit Preparation before prayer To wait upon the breathings of the Spirit how it is lawful how not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a wicked weaknesse and a sinfull Cannot as contradistinguished from sinful actings which the holy Ghost reproves and then must the indisposition to receive influences to pray be no excuse to shift the duty The Lord 's withdrawing of influences is conjoyned with our guiltiness and cannot found an honest excuse for not praying The Lord 's not giving a new heart is not our sin and yet our not having a new heart is our guiltiness The Lord's influences are connatural to all our actings and how Our actings have no dominion over the Lord's Soveraignty but contrarily The sin of the creature is not from the Lords withdrawing of his physical influences but from our withdrawing from his moral command Magnus D. Twissus contra Arnold Corvinum c. 13. sect 1â— p. 437. n. 2. col 1. Quare licet hominum malitiae tribuatur in solidum quod non credant tamen etiam defectui gratiae nihilominus tribuendum est quod non curetur mentis caecitas cordis insidelitas Nam si
Original sin is sin properly so called Author Imperf operis l. 1. cont Julianum nihil esse peccati in homine si nihil est propriae voluntais vel assensionis hoc mihi hominum genus quod vel leviter sapit sine dubitatatione consentit Lib. Imperfec operis 2. Quod admoneri non potest ut caveatur imputari non potest ut puniatur nunquam autem Legislator ad hanc venit amentiam ut praeceperit cuiquam noli ita vel ita nasci Lib. de peccato merit remis c. 9. c. 26. si peccator genuit peccatorem justum quoque justum gignere debuisse Item Deum qui propria peccata remittit aliena non imputare item parvulis melius esse ex parentibus non nasci Vt jure damnabiles esse imo comparari parricidis in quibus sit causa ut filii nascantur ad damnationem Vide l. 3. cont Julian c. ultimo Item lib. 5. cont Julian c. 11. lib. 5. 1. oper imperfec lib. 1. cae Mr. Baxter 's Preface to his Confession God will judge none on the meer terms of the law of nature nor condemn them only for original sin They that say otherwise do too injuriously extenuate both the grace of God and the sin of man Are not Infants condemned to death and condemned heirs of wrath Rom. 5. Eph. 2. 1 2. 3. 2. Where hath the grace of God made original sin to be no sin or pardoned sinne Hath Christ washed all Infants in his blood Is that a supposed wrath Eph. 2. Insants are not washed in Christs blood according to Pelagians and Arminians but must be saved by some other name then by the name of Jesus Infants are not washed in Christ's bloud according to Pelagians and Arminians but must be saved by some other name then by the name of Jesus God in creating man is both a creator and also a law-giver We are to be humbled for sin original No man can bring himself in a spiritual capacity to receive grace How to fetch influences The Spirit of grace hath his own influence in actions which the regenerate perform out of custome and formality at least in the progress of these actions 2. Sermon on Pray continually pag. 35. How the Lord brings himself under a sort of necessity of conferring gracious influences A practise of grace and a promise of grace in God A Considerable difference betwixt the Lord's promise of grace and his practise oâ— grace Civil professors are nearer to conversion and to Christ then the openly profane and flagitious and how they are also farther distant External use of means is to be gone about as nearer to conversion then no use of means or extreme prophaneness All even the most indisposed are under a command It s a sinful shift to put away duties because of indisposition We are to pray away indispositions as a great affliction The Lord hath given influences by necessity of a promise A clearing of the place Deu. 29. 3. the great temptations c. August lib. 1. con 6. Nec mater mea nec nutrices meae sibi ubera implebant sed tu mihi Domine per eas dabas mihi alimentum infantiae secundum institutionem tuam divitias usque ad fundum rerum dispositas tu etiam dabas nolle amplius quam dabas nutrientibus me dare mihi velle quod eis dabas dare enim mihi per ordinatum effectum volebant quo ex te abundabant Ripening of guiltinesse makes way to ripening of free grace The three persons the Father Son and Spirit give influences The fulness of influences on the man Christ Influences of the Father upon his own The Lord's beginning of a good work in us brings the Lord under a necessity of conferring influences to the end How shall our short arm reach these influences Christ hath the dispensing of predeterminating influences by office and covenant The influences in the Son are all for our use and good The spirit of the world The glorious things which the spirit of God shews How the spirit of God dwels in his own The spirit of the world in the Antichrist and divers other spirits lead the world Liberty of stirring follows the spirit Praying is proper to the spirit Baron de peccato mort veniali The spirit prevenes nature nature prevenes not the spirit Characters of a spiritual soul We are to pray for influences The spirit conveys the word the spirit's relations to the word A two-fold power of the word Of the power of the word and the power of the spirit and how they are differenced Speaking in the spirit is not ever saving to the hearers The spirit's convictions In the spirit's conviction there is some new strength added to the word A state of pure spirit and of all spirit beyond the word in this life is a fancy Obedience is to be yielded to the spirit as to the Father and the Son Much renewd will is a note of a spiritual disposition Four expressions in Scripture of wrongs we doe to the spirit Vexing of the spirit and violence done to his actings Saduing of the spirit and the signs of it Quenching of the spirit We are to make a sort of eike to the spirit Tempting of the spirit 4 Resisting of the spirit and persecuting of godliness The spirit above self speaks a spiritual one he who is least his own is most God's To doubt as a bewildered man of all ways and to desire to be led of God is a spiritual character Spiritual facility is a spiritual character A publick spirit declares a spiritual man How to improve spiritual feelings Watching is a spiritual condition and near to receive gracious influences To converse with the Saints is a mark of a spiritual condition Spiritual conference frequently used speaks a spiritual condition How Satan knows the actings of the heart Satan keeps correspondence with the heart It 's lawful to dispute with Satans instruments not with Satan Christ sought not the tempter nor the temptation but in a sort a patient in being tempted Differences between Satans influences and these of the Lord. Christ under a necessity of giving sanctifying influences Moral and physical influences Moral influences that are only moral are weak Ordinary and extraordinary influences Prophetical influences It 's dangerous to resist strong light and the influences thereof Private and publick Church influences Strong influences under the Messiah in the New Testament Gospel-influences are strong Some influences are for the habit some for the actings of grace some for both Influences proper to the head Christ and influences on the members Mediatory influences are some way due to the broken in heart and what sort of right they have thereunto A four-fold right to influences is considerable Strong and mighty influences in Christ Gospel-providence how far above the law-providence of Adam Mr Gee treats of prayer Sect. p. 187 188 195. Influences of Christ fundamental and not fundamental The
comfortable necessity which lies on Christ to confer influences of grace Influences not fundamental not simply necessary Influences of grace for the habit of saving grace and influences for a gift How we may know when we act pray or hear c. from a gift and when we act from a grace Some pray from a meer gift when they mistakingly imagine they pray from the saving habit of grace the mistake is habitual in hypocrites only actual hic nunc in sound Believers Grace sanctifies the gift used in all due and spiritual circumstances but the gift can never fanctifie grace The same word but not the same influences act upon all within the visible Church We are not to rest upon the actings from a gift but watchfully to try when we act from a gift and when we act from a grace Calvin praelect in Jerem. 15. 18. distinguendum inter ipsam doctrinam quae pura fuit inter ipsos homines prophetas nunc autem dum in seipsum descendit propheta fatetur se agitari multis cogitationibus quae carnis infirmitatem redoleant nec careant omni vitio Differences betwixt the influences of grace and these of glory The habit of grace is a permanent disposition The habit of grace is given through the merit and grace of Christ From the habit of grace we perform suitable actings Vital actions flow from supernatural habits The differences of the habit of grace from other habits We are to follow holy resolutions with prayer 2. Godly trembling and 3. Faith The falshood of vowes A strong habit of grace produces easy and connatural and strong acts of grace Actions supernatural and influences suitable are some way due to the habit of grace Sometimes the habit of grace is qualified with heavenly dispositions We should pursue the dispositions of grace when they are added to the habit with spiritual actings We are to stir up the habit of grace thoughâ— deadned The Lord by insusing the habit of grace comes under some necessity to give suitable influences thereunto Divers necessities under which the Lord is to confer influences of grace Christ advocates for the elect yet not converted to bring them in to himself John 17. 6 9 10. The Spirits office puts him under a necessity of giving influences Vses from the Lords necessity of giving gracious influences First to frame doubts about predestination tâ— life and to miss eternall love before we miss inherent saving grace is Satans method Whether the habit of grace may cease in the regenerate from all its operations The habit of grace is not eternal The habit of grace ceaseth not How many acts we may bring out of the habit of grace There is a consenting to the temptation which is a wishing that our lust and Gods Law might both stand and a virtual wishing that the Law of God had never had being Eight evidences that in the regenerate the saving habit of grace never ceaseth from omitting some influences What dispositions spiritual are and how they differ from the habits of grace Get heavenly dispositions and influences follow connaturally Dispositions are not ever alike but various and changeable Evidences that dispositions goe and come Spiritual dispositions are different from the affections There are heaven'y dispositions in the as well as in the affections Bad spiritual dispositions creep on on the children of God There is some acting and life under much deadness in the â—egenerate Many sweet spiritual actings may be under indispositions No agreement betwixt these two champions the flesh and the Spirit It 's fit to go about duties under indispositions Less of sweet real influences and more of moral influences from the word makes obedience the more perfect We can tell the actings of the spirit when they are on and after they are over and gone Differences betwixt spiritual heart-burnings of the love of Christ and literal heat 1. Difference Feeling may be stronger after actings of the spirit are gone 〈◊〉 Difference Spiritual â—arning of heart leaves some impression◠〈◊〉 which literal heat 〈…〉 〈…〉 4. Difference There is sweet leading no violence spiritual in heart-burnings for Christ it s not so in the literaâ— heart 5. Difference The heavenly beat goes along with the Scriptures open and applied not so the literal heat Hence considerable differences betwixt motions of the Spirit and loose Ensiasms Literal heat is all upon the letter and forms not so as the spiritual heat David was Ps 119. and a believer may be under some straitning A true and a false missing What straitning is and whence it is Divers sorts of straitnings Rules to be free of straitning and to get enlargement of spirit Every heaviness is not weakness of faith How far we may undertake obedience upon supposal of grace How dispositions necessarily fetch influences We have not assurance to be delivered from sin hic nunc How we are to rely on God for influences What enlarging of heart David speaks of Psal 119. 32. We cannot engage in our strength or habitual grace to run in the ways of the Lord. Isa 63. 17. O Lord why hast thou made us to erre c. opened What use we are to make of our inability to run except God enlarge the heart How men naturally complain of sin original We do not so much as by strength of nature we may do and we add to our own lameness and unjustly complain of God for our sinful impotency The Spirit as the Spirit lays no obligation on us but to move in Scriptural duties No violence but from our selves hinders us to believe God loves using of external meanes pro tanto How farre we may act to fetch the wind and to get influences Branches of enlargedness of heart Mr. Leigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 active eructare evomere tanquam ebrium Metaph. depromere producere Influences on Angels and the glorified ones Many straitned and dead ones reproved Prayer begets heavenly dispositions to pray and heavenâ—y dispositions to pray beget prayer and faith c. Holy acts beget holy acts and holy dispositions beget holy dispositions The Lord so frames his precepts and promises as our actings are suitably required to his influences The differences of the 1 Spiritual state 2 Of the temper 3 Of the condition What Davids present disposition was The doubling of words or sentences noteth certainty 2. Addition of assurance 3. Freeness of affection It 's fit to make an eike to the holiness of influences which the Lord offerâ— to us We may speak to God and profess in prayer the sincerity of our heart to God and the causes why It 's hard to guide well grace and glory so long as sin dwells in us The Lords giving of grace laies bands on him to give more grace and to add new influences to old What a heart the repenting thief and what an heart Hezekiah brought out before the Lord in his dying 2. Property of holy dispositions Dispositions spiritual are seeds of holy actings Zeal
bringeth forth holy actings Heavenly dispositions are real helps to holy actings Properties of heavenly dispositions to act under indispositions A disposition counter-working a disposition The Spirit in a heavenly disposition at length prevaileth 3. Property What we are to doe under dispositions spiritual Spiritual dispositions are at length victorious How to get heavenly dispositions Heavenly dispositions connaturally cast out acts suitable 5. Prop. Heavenly dispositions cause a man act upoâ— himself The meeting of believers for godly conference is owned by the Lord. Small meanes of grace and short visits of Christ are to be highly esteemed at some time especially when larger love-flowings have been neglected Sense is prouder then faith Withdrawings of Christ teach to try whether we have abused his manifestations formerly Except we find Christ we cannot pray How to judge of the nature of praying Praying fitteth for praying There are degrees of discerning an answer The real withdrawings of Christ make no change of legal interests in Christ The life of grace depends on influences of grace Christs right and acts in redeemâ—ng of us stand entire when we are deserted What love-sickness implies Withdrawing of comforts come from wise and holy reasons in God The wisedome of Gods appointing that we depend on him How we may pray for comforts How we may deprecate languishing pain in love-sickness How we may pray for gracious influences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A two-fold contradicting of the Lords will A love-sickness from the want of Christ As touching pardon we have peace with God jure de facto but as touching the blot and indwelling of sin we ought not to have peace with sin or with our selves as under that blot Ingredients of love-sickness The pain of love-sickness The righting of the complaining of the damned Saith above sense Faith with stronger influences then ordinary controlleth sense under desertions The Idol of moderation is an enemy to true zeal Spiritual savouriness active and passive Savouriness in Christ in his Spouse in single members Whether God commands all use of means external and internal and every part thereof Nature and Grace Whether grace be above the disposition of nature Whether grace be above natures prayers Whether grace be above natures merit Whether God gives supernatural grace as due to natures acting Whether the Lord tieth grace to works of nature though not as by merit yet by condition Whether God gives or whether God denies not sufficient grace to the man who doth what he can The natural wicked inability of all to know believe and love Christ proves that there is no such thing as sufficient grace given to Brasilians and Indians those of China Martinez de Ripalda Jesuita tom 1. de ente supernaturali l. 1. disp 20. sect 4. num 17. p 180. Dum deum ante ostium audio recolo illud Apoc. 3. Ecce ego sto ad ostium pulso si quis operuerit mihi januam Introibo ad illum mihi persuades nunquam per deum stare tanquam causam moralem inquam ego Jesuitae respondens ut concursus naturae in affectum virtutis salutaris non sit ac proinde auxilia gratiae pulsantia excitantia voluntatem suadendo tantum ut Pelagius suasu nihil virium novarum additur libero arbitrio quibus talis concursus edendus erat salutaris nulli conatus naturae in bonum defuisse aut deesse alias operante voluntate quantum ex se est neque deus neque salus hominis appropinquaret si quidem ex defectu gratiae supernaturalis homo per eum concursum qui potuit esse salutaris non promoveretur in salutem Martinez ib. sect 7. num 29. Gratia supernaturalis adeo frequens ut continua providetur homini animum advertenti ad bonum honestum ut eo auxilio juvetur ad amorem honesti ergo ex lege providentia supernaturali dei semper assistit gratia praeveniens supernaturalis homini agenni quod in se est in amorem honesti adeoque frustranea esset tanta frequentia illustrationum supernaturalium gratiae The Jesuit Ripalda citeth many texts of the Gospel for universal grace to Brasilians and to all which were never intended by the holy Ghost Suarez de gra lib. 12. c. 32. Suarez lib. 3. de aux c. 2. Suarez de praedest lib. 2. c. 6 7 18. Cumel 1 2 4. 109. az 3. disp 1. Bellar. to 3. l. 2. de gra lib. arb c. 6. seque Greg. de Val. 1 2. disp 8 9. 3. puncto 4. Vasquez 1. part disp 97. c. 5. Bonav m. 2. d. 18. art 2. c. 1. Alb. Magnus in 2. d. 28. art 1. ad 4. Si hoc fecerimus quantum in nobis est deus inevitabiliter dat gratiam Marsilius in 4. 9. 20. potest homo interioribus dei motionibus vel etiam excitamentis exte ioribus facere quod in se est quod si faciat deus dat illi charitatem Dominico Sotus h. 1. de nat gra c. 18. ad 2. ita deus est omnibus praesentissimus ad ostium pulsans et a se nihil omnino desit officii quin perditissimo etiam cuique opem ferat Stapleto Antid in Rom. 9. Antidot in Joan. c. 6. Curiel l. 2. controv 4. num 134. Vega. l. 13. III. Trident. c. 12. Driedo de capt tra 5. c. 3. Viguerius inst c. 10 9. 4. auxilium speciale semper est paratum homini facienti quod in se est The Gospel-promise or Gospel-threatning of sending or denying the Gospel to Pagans who act or who omit such previous performances is an unwritten tradition Sinners under the fall of Adam are now enterdited heirs and declared Idiots not worthy of the trust of grace The connexion betwixt literal acting and supernatural influences The new supernatural providence set up by Christ the second Adam by which the conversion of the elect is brought to passe and influences accordingly given Corruption and temptation both encrease the difficulty of using of means Influences work as God sets them on The gracious heart may reflect upon it self spiritual actings and purge it self 1. Case We may do more by the habit of grace then we do 2. Case We vainly look thaâ— the habit of grace is given to be our justification and that for a dispensation for sin 3. Case Inability to do without grace is pretended by the lawless bankrupt and by the humble convert but for divers ends Fenner's Wilful impenitency page 60. 4. The unrenewed man would have God to come down to his way Pag. 62 63. 5. The natural man would be in heaven without means 6. No promise made to using of external means only 7. But there is a sad threatning to the nâ—t using of means external anâ— yet no promise made to the only using of means external The opposition made by Reprobates to Christ in the Gospel is only in the outer gate Reprobates resist not the formal acts of Regeneration Mr. Baxter's order of
the spirit Psal 119. 32. I shall run the ways of thy Commandments when thou shalt enlarge my heart Running speaks more of a spiritual capacity to receive drawing influences either actual or habitual and the enlarging notes straitning and that influences find us dead and bring vigourousness with them Though in this or that act of breathing there shine absolute liberty for who hired the Lord to moisten the withered tree yet there is place for that Question Whether the Lord hath not brought himself under a holy necessity of giving influences to which its answered in these 1. As there is a necessity of a Decree relating to means and end so is there a necessity of a promise as to the former The Lord created the first Vine-tree and the first Rose and they seeded and brought forth other Roses and Vine-trees the Lord first prevenes savingly the dead sinner by an infused habit as we shall hear puts the sinner under an obligation to duties and puts himself because of his intended end to save lost sinners as it were under an obligation of bestowing influences of grace though in another consideration they be given through soveraignty of grace because his holy decree carries him not to be wanting to his own seed nor to forsake the work of his hands Nature giving hunger and the holy and supreme Lord of nature giving appetite to eat and drink gives us also a power of concoction The Bird by an intended end lays one straw and one feather in the nest and so it must lay another and a third and a fourth for the Lord of nature intends a compleat house for the Eggs and the young birds and in like manner the Lord of grace hath a design of grace in his heart to bring many sons to glory And he must upon the like intention proceed to make the seed a tree but first he must make it a plant and ripen the grape and boyl it more with the heat of the Sun until he make it ripe for the wine-presse and the fat So must he add influences dayly of free grace for the perfecting of the work he hath begun in his holy decree as well as in the execution until he perfect it unto the day of the Lord Jesus But 2. There is need to distinguish betwixt a practise of free grace in the Lord some call it half a promise a promise of free grace And these must be cleared As to the former the Lord doth many things of meer grace relating to his free goodness 2. To his free decree of grace 3. To his holy order of working which he hath not promised to do As of his free goodness he creates the world he feeds the Ravens he preserves wicked Sodom from the sword and cursed Cham from being drowned when the whole world in godly Noah's time perished in the waters yet hath he engaged himself by promise to none of his creatures Angels or Men that he shall create the World that he shall feed the Ravens that he shall preserve Sodom 2. According to his free decree of grace he intends from eternity to save Jacob For he loved him before he had done good or evil and he ordains all the chosen to life eternal But because he decrees to bring Jacob and such to glory it follows not that he engaged by promise because of his eternal decree to bring Jacob to glory except we should say what ever God decrees to doe that also he promises to doe which were not good divinity 3. As to his order of working the Lord ordinarily from much labouring and painful sowing brings a rich harvest from careful watching he makes a safe City Yet there is not any promise in the word that from the simply careful use of means the desired end shall follow for the City is often well watched and yet surprized some sow much and reap little Psal 127. 1 2. Hag. 1. 6 9. Yet is there a practise of free grace in this order that the blind men cry Son of David have mercy on us yet they possiby intend only by the way side to beg and Christ of free grace gives them seeing eyes There is no promise of grace that Christ shall heal all blind men begging by the way who shall pray to the Son of David for seeing eyes or that the Lord Jesus who is as mighty now as ever shall send out influences to heal all the blind so crying for seeing eyes the Eunuch reads Acts 8. the Lord falls on him with influences of grace to reveal Christ in a saving manner to him not because he reads or because there is a promise made to save all who read the word Upon sinful ends the multitude Acts 2. come to hear the word their intention of hearing being mocking enemies was naught Yet by a practise of grace not by any promise of grace they are converted Now in this it may be said that the natural yea and faithless use of means hath some influence ex natura rei upon the effect not by promise yet by the decree of God and so by no merit because by no promise for another merit then what is founded upon free promise and not upon the worth and condignity of work and wages I hope never to acknowledge by his grace whom I desire to be my inward teacher and to me reading hearing use of means have a material influence as to the practise not to the promise of grace For according to the Philosophy I learned six is materially a number nearer of blood and kindred to eight then four is yet six and eight are numbers in spece and nature no less different then eight and four or then eight and two which are materially farther different then six and eight which are different only by two So the Embrio before life and the birth now quickened by life differ in nature and spece as living and not living differ Yet the Embrio the shaped organized body void of life is materially nearer to a living birth then the seed is to a living birth So I shall never teach that hearing reading literal considering of the weight of reasons in the Gospel from Heaven from the beauty and preciousness of Christ the excellency of free grace the happy condition of a communion with the Father and the Son Jesus Christ the sweetness of the love of Christ the torment of Hell though there be no acting of grace mixed therewith are unprofitable and hinder us from closing with Christ and that they confer not some influence materially of help in promoving towards Christ What these trusted in may doe as in another thing Hence though there be no promise no moral connection betwixt simple using of means and influences of Christ for saving grace and the incoming of the new creation into the soul yet comparatively a connection there is in this sense 1. As painful tilling sowing and labouring is nearer to a plentiful harvest then lazy sleeping in
his actings from a gift to be actings from grace but 1. An habitual delusion such as was in the five foolish virgins all their life and until the market of buying oyle was spent and over cannot fall into a regenerate man for the Lord reveals his state to him 2. A child of God may all his life not put a distinct difference between the gift of preaching in Judas and the grace of preaching for there is no certainty of faith of the saving grace of others as touching particular men 3. There is in the Saints a spiritual sense of discerning Christs voice and here two things are to be distinguished 1. The actings of sense 2. The objects of sense and spiritual discerning the acts of sense in order to others are not infallible either in the habit or the act the eleven may all their life mistake Judas But as touching the object the saving influences and actings of God have them in some singular and peculiar thing by which actu primo and in themselves they may be discerned As Christs preaching had such grace in it never man spake like him Pauls preaching in the evidence and demonstration and power of the Spirit 1 Cor. 2. had something that a spiritual discerning might take up the garden flower and the wild flower that grows in the mountains are like other yet the senses of seeing and smelling find a difference It 's dreadful when Christs preaching and the Apostles speaking and praying in the holy Ghost brings forth mocking and persecution and the miracles of Christ that were done by the power of God are fathered upon the Prince of devils it 's hard to perswade men of the naughtiness of their own heart What comes from self comes from grace the heart because it is the mans own is good to God the prayers are the mans own and good the lamps they are our own and they shine and therefore the shining is from the oyl of grace within and yet the lamp is empty 2. As to others hardly see we what condition they are in and because the smell of dead bones comes not through marble-stones in the Tomb therefore the paintry of a profession satisfies us yet it was not want of charity that made Micah 7. 2. say The good man is perished out of the earth and there is none upright among men they lie in wait for blood As now it 's called morosity rash judgment to say that the generality of Ministers and too many time-covenanters know little of any work of the Spirit on their hearts 10 Divis There are influences proper to the way to the Country and influences proper to the end and to the Country or influences of grace and influences of glory Influences for the way though they come from Christ our life yet for the most part they come by some meanes the word the seals prayer faith in the promises what influences they have who never heard the Gospel but have the law of nature within and book of creation and of providence without by which they may read and spell a Godhead and duties they owe to God Creator is harder to determine But they shall be witnesses to judge us and shall justifie Sodom Matth. 10. 15. But did we read more meditate more the covenant of grace we should have more of the influences of grace the influences of glory are the immediate and eternal out-lettings of God without word or faith or praying The tree of life hath growing on it apples of life all the moments of the year that is a long summer and a long year the tree is ever green ever blossoming eternally bearing fruit and the inhabitants eternally feasting on the fruit The river of life runnes for ever and ever flowes eternally and never ebbs they eternally drink in life and joy from him which sits upon the Throne and the Lamb. So many millions of glorified ones as there are so many eternal and immediate dependencies and living beames of glory united to the Son of righteousness because Christ is our life Col. 3. 4. therefore must heaven be a life of immediate influences of grace in the first glorious conserving power of God in preserving bodies of clay in a being of 1. Incorruption and immortality beyond sickness cold pain old age and death 2. In a state of glory free of shame 3. In a state of bodily strength power and activity free of weakness 4. In a state of spirituality free of a necessity of earthly helps eating drinking sleeping 1 Cor. 15. 42 43 44. 2. It must be an immediate out-letting of God in the fourth life of eternal blessedness and glory above the life of nature 2. The life intellectual of reason 3. The life of grace in the vision of the face of God 1 John 3. 2. Rev. 22. 4. Job 19. 26. knowing him 4. In the influences of fulness of joy and delights or pleasures and that so long as Christ-God shall live for evermore Now these three 1. Fruition of God as the last end and satisfaction in him onely seeking no other lover but God in Christ 2. Loving and adhering to God there being no room for faith and hope 1 Cor. 13. 13. whence comes filling of the concupiscible part desire delight 3. Praising him eternally and the Lamb. These three I say have both the consideration of duties and of a reward in both considerations the Lord lets out his immediate influences on that blessed company in all these 1. We are sick of love after our prison here rather then for our choisest life 2. We seek not the earnest and first fruits of this life CHAP. II. The nature of the habit of grace that there is 2. Such a habit is clear in the word 3. It 's purchased by Christs merit 4. Hath supernatural actings flowing from it 5. Influences without this habit are but delusions 6. Differences betwixt the habit of grace and other habits 7. Resolutions must be followed with prayer 2. Godly trembling 3. Faith 8. The stronger the habit of grace is the stronger and and more connatural are the acts flowing from it THe third particular is how the Saints may fetch the holy breathings of the Spirit by supernatural habits And touching this we shall speak to these 1. What the habit of grace is 2. How it is the seed of influences of grace 1. What necessity there is of the connexion betwixt the habit of grace and how we may fetch breathings of the Spirit from the habit of grace As to the first The habit of grace is a fixed disposition infused in the soul by the Lord purchased by Christs merit of his death by which we perform supernatural duties 1. A habit is a heavenly disposition or quality gracious by which the man even sleeping is denominated a convert a believer a translated man from darkness to light Col. 1. 13. Acts 2. 44. Acts 4. 4. 1 John 3. 14. 2. It is a fixed quality different from a spiritual disposition as