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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08319	A treatise, maintaining that temporall blessings are to bee sought and asked with submission to the will of God Wherein is confuted the presumptious way of absolute praying for temporals, in the particulars, broached, and defended by Mr. Rice Boye, in a late pamphlet, intituled The importunate beggar. As also a discovery of the late dangerous errours of Mr. Iohn Traske, and most of his strange assertions. Both necessary to be knowne of all for the avoiding of the like errours, and continuing in the truth. By Edw: Norice.	Norris, Edward, 1584-1659.	1636 (1636)	STC 18646; ESTC S103140	33,983	192

Temporarie faith is alwaies and onely so called because it lasteth but for a time in which respect our Saviour stileth some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non temporales sed temporarij in spiritualibus Temporaries Math. 13. and so all Writers understand the word speaking of that kind of faith such persons Vrsin Catech. pag. 104. 2. He applieth and in a māner confineth that saying The just shall live by faith to outward things Which the Apostle useth and applieth only to justification and salvation and the concōmitants of them Rom. 1.17 Gal. 3. Heb. 10.38 all Spirituall matters belonging to that eternall faith as he calleth it Thus he must needs either confound himselfe or contradict the Scriptures for whereas he laboureth to maintaine his distinction by alleaging that both those faiths are one in the root but divers in respect of the objects onely yet should hee not have perverted a maine place of Scripture to another sense then the Holy Ghost doth use it by annexing it to that branch of Temporals by way of Antithesis nor yet have formed to himselfe such a word for the faith of Temporals as is neither found in Scripture nor any good Author Yet he is so confident as to go on and conclude in this manner So now you see notwithstanding your great stir the distinction being grounded on the Word of God remaineth unmoueable Supposing it seemes his distinction to be like himselfe upon the like conceit of such a ground And this I have the rather insisted upon that it may appeare to his admirers how confident peremptory he is in his opinions and upon how weak grounds that they may beware of him in other things aswell as in this For my part I bear much slander and reproach frō him being foule and injurious in his language all which I refer unto the Lord accounting my selfe unworthy to suffer rebuke for anie part of his Truth Wishing unto him more modestie humilitie and then no doubt he would be more Orthodox according to the promise Psal 25 9. The meek wil he guide in judgement the meek will he teach his way Vse 2 Exhortation to all that depend upon God to aske such things at his hands as are expedient for them as Agur did without desiring abundance which doth but ensnare the owners as experience shewes and herein to take the written word of God for a rule what is lawfull or unlawfull to be asked whether it concerne the life goods estate maintenance success of our selues or others and withall to submit to his secret will and pleasure for the disposing or bestowing of the same as it shall seeme best to his Majestie for the glory of his name and our owne good resigning our selves wholly thereunto and beleeving assuredly that what is best shall be done unto us according to his infinite wisdome and providence therefore in al our praiers if not expresly which is not absolutly necessary yet implicitely to include the same and then wee shall be sure to pray according to his will and our Prayers shall not bee in vaine FINIS Nilergo optabunt ho●●i●es si e●●●silium vis Permittes ipsis ex pendere n●●●inibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt dij Charior estillis homo quàm sibi nos animorum Impulsiu caeca magnaque cupidine ducti Cori●●●am peri●●● 〈…〉 N●●u●● qui 〈…〉 〈◊〉 Sat. 〈…〉 AN Advertisement concerning TRASKISME As a Parallel to the Former Of M. TRASKE and his Opinions WHereas Mr. Iohn Trask some certaine yeares since was justly censured in a High Court of this Land for Iudaisme and the dependant errours it is so that not long after he fell the cause in himselfe remaining into contrary extremities Dum stulti vitant vitia● c. of Evangelicall pretense under the specious shewes and names of Christ of Faith of the Gospel of Ioy and such like alluring titles thereunder hiding and secretly venting many pernicious errours * Rom. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the endangering of none of the worst people and of late is growne to a great extremitie herein I desire being by God's Providence made acquainted with the same if leave may be given which heereby I crave to discover and publish some of his chiefe Assertions and Grounds that wheresoever they are mett withall their owner who lyes hid may bee knowne As Ex vngue L●onem and so the innocent armed against the perill and they are these following The Law is a rule of the flesh and to live after the Law is to live after the Flesh Rom. 8.1 The errour of the Antinominant Anabaptists The Lawe is not to bee preached to Beleevers by Gospell Ministers If Repentance and Faith bee wrought onely by the Gospell then what doth the Law worke in any mans conversion to God or conformity to Christ The Law did once discover sinne See contrary Rom. 7.7 it doth so no more nor yet for direction Love herein transcends the Law as far as Life doth Death Then we are Iustified by a qualification The New Covenant hath no condition at all Faith is not the Condition of the Gospells promises but onely a qualification in us This is only true of the Law Rom. 2.15 The Gospell was in mans Nature before the Fall Faith is not to bee tried by any fruits or effects but onely by the perswasion it selfe Every saving grace is a signe 1 Ioh. 3.14 Faith is the onely signe of Salvation The new Creature is onely Faith in Christ Regeneration is not to be tryed by any other fruits effects or signes but onely by Faith wherein it consists Iustification and Sanctification confounded Sanctification is not by the Spirit in our selves but onely in Christ shewed in acts and not in the habits of grace Beleevers when they fall into any sinne This toucheth upon the Familists be it Adultery or Murther are not to mourne nor grieve for that savours of the flesh but still to rejoice because it is written rejoyce evermore and that joy is the special meanes to bring them out of their sinne The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not opposed to carelesse Carelesse Christians are the choisest beleevers because they depend wholly upon Christ To doubt of the favour of God after sinne committed is worse then the sin it selfe Iudas confessed but beleeved not It is as easie to beleeve remission of sins as to make confession of them Christ is involved in every Proverb of Salomon The 15. Psalme is onely a description of Christ and the beatitudes Math. 5. only belong to him and to 〈◊〉 man that ever was or would be bee all men are vanity Christ is never compared to the wise but to the Husband The saying of Salomon rejoyce in the wife of thy youth is not meant of a mans wife but of Christ because he can satisfy us at all times

which hee would have to bee the judgement of the world onely recited by Salomon but not approved of that the world doth so thinke and speake that all things come alike and there is one event but it is not so indeed this being an evill under the Sunne which Salomon saw that men thinke and speake so making that a paralell unto it in Malac. 3.13 Your words have beene stout against mee in that yee say it is in vaine to serve God c. Wherein 1. he walks alone having no Expositor to concurre with him or assist him in that sense that hee knew as hee confessed in a private Letter 2. Hee runnes directly against Salomons intendment See Eccles 2.14 15. and overturnes the coherence with the former words and the drift of the place which is to shew that the persons and workes of good and bad are so under the power and providence of God and ordered by him that no man was certaine to better his outward estate by his obedience righteousnesse but that the same event in outward things might befall him that befell the wicked and ungodly which is an evill under the Sunne that is one of those grievances that in this world denyed any perfect happinesse to the just themselves in as much as all their obedience could not secure them from the common evill events of the ungodly but that all things came alike to all and no certaine difference did outwardly appeare betweene them in life or in death Which is confirmed by that pertinent place to this purpose chapter 8.14 There be just men to whom it happeneth according to the work of the wicked and there be wicked men to whom it happeneth according the worke of the righteous A wicked man may be visited with Famine Pestilence or the Sword so may the righteous an ungodly person may be crossed and afflicted in his person off-spring estate and name so may the most godly and faithfull See Weemes Christian Synagogue lib. 2. cap. 5. fully of this point The holy Scriptures are full of examples as in Iob David Hezekiah and many others for as died Saul and Ahab so died Ionathan and good Iosiah As for that place then in Malachie it containes nothing but the evill consequence and use that some men made of the prospering of the wicked and the afflictions of the just As if therefore it were in vaine to serve God and there were no profit at all in it either here or hereafter which very Temptation assaulted the heart of David Or of Asaph as some thinke as hee confesseth Psal 73.13 Verely I have cleansed my heart in vaine c. But hee was satisfied and resolved to the contrary out of the word of God All which doe plainly prove the point in hand that outward blessings or benefits are not necessarily and infallibly annexed to faith and to the faithfull for the fruition of them and so the contrary to unbelievers as the Temporarie would have it to difference the one from the other And concerning that other testimony taken from Math. 5.45 Hee labours to avoid it by shewing that the outward benefits the faithfull enjoy they have by promise through Christ but the others not so whereas that is no part of the Question how or by what claime either of them have these things but that they have them neither of the internall difference that faith and grace makes between one and another which no man doubteth of but the externall difference in outward things whether that be certaine as thereby to difference the good from the bad which is the point controverted and this not onely the former instances disprove but this testimonie confirmed by common and daily experience in that the evill and the good the just and the unjust are equally partakers of the benefit of Sun and Raine Muscul in locum Quare Deus non discrimines inter bones males with other generall effects of Gods gracious providence and goodnesse as our Saviour there reasoneth which I say therefore doe belong to all that is that by a generall dispensation all are partakers of them And thus I conclude not to trace him further in his wandrings that the promises of outward things are not so absolutely made unto the faithfull as that by the fruition of them they are certainly differenced from others and that the Lord must bee unjust if hee deny these things unto his servants upon their Praiers or they wanting in faith or some necessary grace in themselves which is the maine opinion of the Temporarie So to proceed The fourth Argument Argu ∣ ment 4 That which the Lord Jesus and his Apostles did pray for or against conditionally is so to be done of us for wee are bid to follow their Examples and to try our Spirits and Practises by theirs and not theirs by ours But our Lord and his Apostles did so Ergo This is proved by two places First Luke 22.42 Father if thou be willing let this Cup passe from mee yet not my will but thine be done Here is the deprecation of an outward evill not absolutely but with submission to the will of God Secondly Rom. 1.10 Making request if by any meanes I might have a prosperous journey by the will of God to come unto you Here is an outward benefit yea somewhat more a service to the Church desired with submission to Gods will And St. Iames layes downe a rule for all to follow in such cases Yee ought to say If God will Iam. 4.15 What is it then to teach that wee ought not to say If the Lord will but directly to crosse the word of God Explication The Argument is grounded upon the examples of our Saviour Christ and the Apostles in a morall dutie that concernes all Christians in all times to practise that is prayer unto God and submission therin to his will In which cases wee have Commandements given us in the Word to follow their steps and to doe as wee have them for examples For I have given you an example that yee should doe as I have done to you John 13.15 Leaving us an example that we should follow his stepps 1. Pet. 2.21 Bee yee Followers of mee as I also am of Christ 1. Corin. 11.1 To make our selves an ensample to you to follow us 2. Thess 3.9 Those things which yee have both learned and received and heard and seene in mee doe Phil. 4.9 Wherein Examples in morall duties are proposed for imitation especially those perfect patternes of him who did no sin neither was guile found in his mouth 1. Pet. 2.22 The generall Orthodoxe Doctrine of the Church of God This being the Divinitie that I have learned That in matters peculiar to his Office of Mediatorship as to bee a sacrifice for sinne to make atonement to present our prayers unto God or peculiar and proper to his divine nature and power as to walke upon the water to raise from the dead c. Wee neither