sealing of the Spirit Eph. 4. 29 30. So singing Psalms and Hymns and spiritual Songs with making melody in the heart to the Lord is a proclaiming that there is some fulness of the Spirit if the Spirit could speak in the Saints the two native languages of the Spirit would be praying for that is the cry of the Spirit Rom. 8. 15 23 26. and singing praises Eph. 5. 18 19 20. The way to have influences of the Spirit is to pray continually and fervently and to give thanks always for all things unto God the father in the name of our Lord Jesus Eph. 5. 20. 5. A wicked hardening of the heart is as if ye would cast water on a weakly smoaking fire of green timber that cannot be a seat an office-house to the Spirit and his actings such are interdited of the spiritual seeing and of the Spirits hearing of the Spirit Rom. 11. 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear to this day It 's dreadful when Prophets preach some stark blind and dead one of the chief and noble operations of the Spirit is illumination and he is a seeing and an enlightning and a hearing spirit 1. Wink not before the shining beams of the Sun yield heartily to the convictions of the Spirit John 16. 7. such as waste away the light of conscience and the convictions of the Spirit are not entrusted again with new actings of the Spirits enlightning 2. Be tender and stand in awe of smaller sins it speaks much of the spirit in David to be smitten with the renting of the lap of Saul's garment 6. Some make themselves uncapable of the actings of the Spirit who seeing great temptations signs and miracles have plenty of means yet remain blind and hard-hearted and dull of hearing Deut. 29. 2 3 4. Heb. 5. 11 12. Joh. 12. 37 38 39 40. if we would improve the actings of the Spirit and delight in the Lords way we should have new influences to walk in his paths Psalm 119. 35. and God teacheth David good judgements for saith he I have believed thy commandments v. 66. So are they-far from new influences who abuse so many plagues and so many deliverances from these plagues as Pharaoh did and crush the motions of a trembling conscience as Felix did a doubt it may be if ever the like acting of a Law-spirit visit such men again 7. All such who remain in the state of unrenewed nature are uncapable of the actings of the Spirit nor does the Spirit lodge in sensual and beastly men Jude v. 19. nor can the world receive the Spirit of truth John 14. 17. no more then the spirit and breathing of a horse can lodge in aâ—pismire It 's true John Baptist was full of the holy Ghost from the womb Luke 1 15. and the Spirit acts him with joy v. 41. when Mary saluted her but John Baptists sin Original was both then pardoned as touching the damnation thereof and subdued as touching the dominion of it Otherwise another spirit acts and works by nature in the sons of disobedience Eph. 2. 2. and these two strong ones can remain and dwell both in one castle then seek translation and to be with Christ if ye would have the Spirit and his influences multitudes no more complain of the want of the influences of the Spirit then a dead mans corps complains of cold of hunger of thirst or of influences of life from the living soul nor complain they of sickness Oh it speaks life to be pained for the waâ— of the Spirit and his influences what wonder that ye cannot perswade a sleeping man that he sleeps 8. Some actings of bitterness wrath clamour anger and malice in the Saints may sadden the Spirit of God darken the evidence of the Spirits sealing unto the day of redemption Eph. 4. 30 31. It must be a sort of suffering to the Spirit and a casting water on the fire and a deadning to David as touching vigorous and lively operations that he acted adultery and murther which moves him to pray for the restoring to him again the joy of the Lords salvation and to be upholden by the Lords free spirit Psal 51. 12. Can a King dwell even in a palace when it is burning and smoaking about his ears therefore holy actings teaching of sinners praying praising Psalm 51. 13 14. 15. to be kind one to another and tender-hearted to forgive one another as Christ did Eph. 4. 32. and to act as the Spirit and to be holy and heavenly in one walk puts the Spirit in a sweet composed temper to act and breath abundantly in his flowings of love and grace 9. It would be observed that influences of the Spirit are contempered with the actings of grace with which they concur the spirit of adoption acts in the grammer of prayer to cry Abba Father and he comes down to the language of children learning to speak and to say Abba and the Spirit helps our infirmities O it must be great help that the Spirit yields it must be creating of new heavens or removing of mountains or dividing of the sea or something like say some nay the Spirit helps us with a groan his influences come down to sigh and weep and mourn like a dove in a Saint Rom. 8. 26. Cant. 2. 14. Ezech. 7. 16. and if so it 's no wonder that the Spirit breaths not on our wild fire anger Well does the Spirit breathe on Christs holy anger he was angry and grieved Mark 3. 5. and was saddened at the offending of God To be angry at the sin of offenders and yet so as to compassionate the soul of the offender this is to fix a fit seat for the influences of the spirit nor can we receive the influences of that spirit who applieth and intimateth pardon and forgiveness when our anger is such to these who injure us as we cannot forgive them and if anger lodge and take chamber in the bosome and brest of a fool can the Spirit breathe supplications in such a brest when the fountain is troubled and muddy with clay it gives no representation of the face and image to the beholder Psalm 119. 135. Make thy face to shine on thy servant but the soul is a dusty and muddy glasse most unfit to receive the irradiations and beams of such a transcendent sun of glory yea it 's some way fitted v. 136. rivers of water run down mine eyes because they keep not thy Law Then a soul mourning for sin is fit to be shined upon by the Lord when the man Christs soul is exceeding sorrowful even to the death Matth. 26. 38. then is his soul fit to receive dartings of the spirit to pray most humbly with his face on the ground v. 39. most believingly O my Father O my Father most fervently with tripple praying 44. more earnestly Luke 22. 44. or more bendedly then
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
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
make use of it as he pleaseth but the saving acting of the Spirit is not in every mans power 3. The command is a Rule and Object of our Faith and gives me not strength to obey but the heavenly disposition and saving acting are not the object but the efficient cause which addeth strength to obey the command craves the debt its true its impossible to pray in faith without the acting of the Spirit it follows only that it s so impossible that we are also guilty and unexcusable in our virtual desiring that it may be so We are wounded but we love to shed our own bloud As also in the Regenerate there is never an utter withdrawing the habit of grace keeps the heart warm and loves to be blown upon and stirred even under actual ceasing of breathings Obj. 2. When there is an utter ceasing of the spirit it would appear that the spirit forbids us to lift at his work until the Spirit the only Master of work be there himself Ans One of the three is ever a work either the Father is waiting till the Son pray John 14. or the Son is commanding the breathings of the Spirit It is some casual work that the sinner is the passive object of the Spirit there is never an utter ceasing of the Spirit There are some habitual stirrings of the Seed of God under the ceasing of actual influence as the ripe Apple enclines to fall off the Tree when there is no shaking of it the Ship is a mending in the Shore when she sails not and if it were no more but one of the three is a working about a Child of God it s not to be despised For who knows the thoughts of Christ and his pleading in Heaven for such as suffer the evil of affliction for Christ And if a believer wrestle under deadnesse Christ much more is a work to help a more spiritual sufferer to wit one that is as it were a patient under sin and flesh and the withdrawing of God Obj. 3. There is no Commandment in the New Testament for the doing of half a Duty to wit to pray and not to pray in Faith and Fervour therefore we cannot be commanded to pray when the Spirit withdraws his influence without which the Duty of necessity must be lame and broken Ans It follows not for there is less of the Gospel in the command as a command for in either Law-command or in Gospel-precept the Lord commands whole and unbroken obedience and in it God seeks somewhat which he lost in Adam which we are obliged to doe and he is under no Law to give us grace to obey And as is said we are willing to want his help where the command should put us to a humble missing and mourning for our wants and a distrusting of our own strength and a weeping over our broken condition and a high prizing of our surety and his strength 2. It s a part of command that we go about the bulk or body of the duty and gather together the dry bones and wait humbly until he command the Wind and Spirit to blow on them and we sin in omitting of half a command Obj. 4. His yoak is easie and his Commandments are not grievous but if it be not in our power to pray when he withdraws his Commandments shall be unpossible and his yoak heavy Ans His command is easie by the grace of God and love of Christ the Wheels move sweetly when Grace and Love oyls the Soul and yet it no more hinders that we cannot pray when he withdraws then the burning of the Fire and the rising of the Sun which are works of Nature most easie and sweet are possible when the Lord forbids the Fire to burn and the Sun to rise his Gospel commands actu primo of themselves are sweet but under withdrawings hard and legal Obj. 5. Praying and seeking of God at set and fixed hours were not lawful For if we cannot pray but when the Spirit moves us we cannot say we shall pray at any hour for we cannot tie the Spirit 's joyning to our hours and again if we are to pray at any hour we please we use the habit of grace and supplication when and as we will as a Musitian may sing when he will or not sing Ans 1. We have not any question now about religious set hours such as the morning and evening Sacrifice or the three hours of prayer used by David Morning Evening and at Noon Psal 55. 17. and Daniel chap. 6. 10 11. Acts 3. 1. Acts 10. 3 9 10. and the godly Jews for by no divine Precept are we tied to such hours Papists abuse the Scripture to Canonick hours But in Christian prudence we may fix a time to reading praying conferring on the Word and to other sacred duties yet do we not tie the Spirit 's joyning to our hour the man Christ set a night apart for praying and so did Jacob for wrestling by tears with the great Angel Genes 32. 24. Hos 12. 3 4. without limitting the Spirit in his influences to any time nor yet will it follow that we use the habit or spirit of grace and supplication when we will for sanctified will is to set the time and to actuate it self by the habit of grace And the same Argument shall conclude that the Husbandman who sets a time for plowing and sowing must limit the Lord to joyn his influences For except the Lord build the house they labour in vain who build it though they set days to the hired Masons Except the Lord keep the City the Watch-man watcheth but in vain though times be set to the hired Watchers It s in vain to rise up early Psal 127. 1 2. and it s as impossible to plow build watch rise early without the common influence of God the first cause as it is to pray in Faith without the special breathing of the Spirit of grace Yet Libertines and Antinomians will not say that they sin in setting a time for building plowing watching these seem considerable about hours of praying 1. Though we fix an hour it becomes Faith to await the Angels moving of the water and when the Lord adds his influences to step in and joyn our strength cheerfully and with humble praises to him who draws 2. When there is a bentness of heart such a day or such a fixed hour to pray build not too much upon the appointment and promises of our own heart to say to morrow I le do wonders by prayer remove mountains 1. It s good here as in a purpose of going to a City to continue there a year and buy and sell and get gain to say in a trembling subordination to God as James counselleth chap. 4. 13 15. If the Lord will we shall live so to say if the holy soveraignty of grace breath fairly and strongly I le do well in praying yet not I but his grace and if the wind of
of Soveraignty is dreadful 8. Opposing the operations of the Spirit 9. Dispairing 10. Reproaching proud disputing 11. Submission to want of influences 12. What way the Lord recompenseth desertions 13. Closing with influences of the Law-rebukes ELihu most gravely speaketh Job 33. 13. Why dost thou strive with him for he gives not an account of any of his matters The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to strive and contend in words only as Mercerus and Pagnin either in judgement or out of judgement jurgare And its strange that any dare chide or scold with the soveraign Lord. But 1. Jacob's striving and wrestling in a holy willful peremptoriness in praying the Lord being on Jacob the wrestlers side really to bear him up by his grace is a lawful striving 2. There is a difference betwixt a meer temptation and a threatning The woman of Canaan strives not against Christ's not answering her one word Matth. 15. what he is master of his own Answers When Christ says I came not but for the lost sheep of the house of Israel she strives not he is Master of his own journey from Heaven to Earth yet that Answer weakens her not in the duetie of praying and worshipping But when she is reproached as to her interest in Christ It s not meet to take the childrens bread and to give it to dogs she mildly yet in the boldness of faith contradicts Christ suppose Christ out of his own mouth should deny a child of God to be a child of God there is place for a holy striving and contradicting of him 3. It is a gracious behaviour in the man Christ that he is affected with grief for the Lord 's forsaking and expresseth it with tears and strong cries Heb. 5. Should not the child weep when the father is angry 2. The privation of the greatest good such as the overclouding of the Lord's favour is a due cause of sadness Woman why weepest thou saith the Angel to Magdalen why weep I they have taken away my Lord. 3. It wants not reason I weep for my father is dead there is my mothers grave she is very new buried therefore I weep all my goods are taken away and therefore I weep yet the Lord hath forsaken me and I weep not that is dreadful So Job Jeremiah David Hezekiah are sadly afflicted when the Lord seems angry 4. There is a soveraignty in hearing or not hearing of prayer against which we must not strive 1. Sometime the unwritten bill is answered Isa 65. 24. and the Lord yields to our blank papers and subscribes them 2. Some times he hears the dumb mans signs and his breathing instead of his praying Isa 38. 14 20. Lam. 3. 56. Psal 6. 8. Psal 102. 19 20. 3. Sometimes the Lord hears and sends the message of deliverance but we hear not nor doe we know or feel that he hears Psal 18. 4 5 6. compared with ver 16. Dan. 10. 12. one crying for comfort may be heard and not comforted Isa 66. 13 14. As one whom his mother comforts so will I comfort you and ye shall be comforted And when ye see this your heart shall rejoyce and your bones shall flourish like a green herb 5. The clays no and the great Potters ay and vain mans I will and the Almighties I will not are most unsutable Isa 29. 16. Shall the work say of him that made it He made me not or shall the thing framed say of hint that framed it He hath no understanding Rom. 9. 20. Who art thou O man that replyest against God Isa 45. 9. Woe to him that striveth with his Maker Let the potsheard strive with the potsheards of the earth shall the clay say to him that fashioneth it What makest thou or thy work He hath no hands Jer. 18. 6. O house of Israel cannot I doe with you as the potter saith the Lord behold as the clay is in the potters hand so are ye in my hand O house of Israel Humble speaking to God doth well become us Abraham excuses his contrary pleading with God Gen. 18. 27. Behold now I have taken upon me to speak who am but dust and ashes Ver. 30. Oh let not my Lord be angry and I will speak v. 32. Job 42. 3. Therefore have I uttered that I understood not things too wonderful for me that I knew not 3. Beware of murmuring and angry and fretting words against God Exod. 14. 11. Were there no graves in Egypt Exod. 15. 24. Exod. 16. 2. Numb 14. 2 27. and much more It s dreadful to contend with the Almighty and for so small a thing as a drink of water and for a piece of flesh should we fall a pleading with the soveraign Lord 4. Especially we should not counter-work the uncontroulable providence of God for that is to give the Lord battle and to lead an army against him as Isa 9. 10. The bricks are fallen down but we will build them with hewen stones the Sycamores are cut down but we will change them unto Cedars 5. There be divers kinds of striving with the Almighty such are they who blasphemously oppose the shining and convincing power of the Spirit in Christ casting out divels Matth. 12. such are they who gnash with the teeth and spit upon the shining beauty of godliness in Steven Acts 7. and kick against pricks as persecutors doe Acts 9. who if they had the Father and Spirit incarnate as the Son was would crucifie both and would were it in there blasphemous power crucifie the God-head whereas meek yielding to the actings and flowings of the Spirit in others says there must be much of the Spirit there for the Spirit cannot but love the Spirit 6. Despairing stoutly of mercy and the power of grace is of this sort when Cain Judas and others defie Omnipotency and infinite mercy to save them and spitefully hate the influences of saving grace and say mercy cannot save me the compleat ransome of the bloud of God cannot buy me from the second death To this we may reduce a lazie despairing what if I be never saved I can I will doe no more The people are bidden return nay there is no hope say they Jer. 18. 12. but we will walk after our own devices 7. There is here the fainter reproaching of Omnipotency as if God were weary and not able to bring back the captive people Isa 40. 27 28. Hence the Lord must prove his Omnipotency by that rare piece the curtain of Heaven stretched out and a measuring line drawn over the Earth Isa 51. 14 15. Isa 50. 2 2. 8. There is a proud disputing with God when we dare give in a bill against God 1. Ah he takes me for his enemy 2. He hath left off to be gracious An ungracious God is no God O the pride of a tempted mind that dare oppose the very existence of God 3. Some say God hath need to be instructed to govern the world better otherwise what needed
iniquity then upon the account of a holy walk the Lord must bestow influences of grace to preserve men from doing acts of iniquity And there must be a promise of influences that such as walk in the Law of the Lord shall walk more in that Law Prov. 1. 5. A wise man will hear and encrease more in learning then to spiritual wisedome there must be a promise of influences to encrease spiritual wisedom Isa 40. They that wait on the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and walk and not faint Then waiting on the Lord shall fetch the wind of new quickening influences to wait more upon the Lord and to run and they that run shall run more and which falls not out in physical running when they are running Now fresh swiftness and recent vigour of speed shall be given to the runner and larger breath and spiritnesse then he had before None are thriving and growing men as the godly are Mal. 4. 2. But unto you that fear my Name shall the Sun of righteousness arise with healing in his wings and ye shall goe forth and grow as calves in the stall Prov. 4. 18. But the path of the just is as the shining light that shineth more and more unto the perfect day In which dispensation 1. Such as are more proud with plenty of means and plague themselves with abundance occasion the truth of this that Christ sends the rich empty away and throws the mighty down from their seats and their golden and silken chairs Luke 52. 53. And the rich and the full saith Hannah 1 Sam. 2. 5. have hired out themselves for bread And since men will be plagued and poysoned with plenty let it be so and that lie upon them as a word of chiding Deut. 29. 3. The great temptations which thine eyes have seen the signs and these great miracles Ver. 4. Yet the Lord hath not given you a heart to perceive nor eyes to see nor ears to hear unto this day And is the Lord complaining of himself in this place No he will not have them to search into the depth of soveraignty ver 29. because God gave them not an heart Nay but his scope is to complain of the peoples abusing of the plenty of means I gave you the grace of outward means but ye misgraced to speak so your own heart therefore it is just that ye be blind and deaf since ye wickedly wink and stop your ears though it cannot be denied that God would have them humbled by reflecting on their own wilful winking and blindness yet so as they should tremble and stoop at him who can give a new heart and eyes and ears but of soveraignty denies it to the reprobates of whom he complains that the chosen may tremble 2. We are hence led to consider the nature of God's promises that they are much unlike to the promises and covenants between man and man For it comes to this such as have influences from the Lord to run through his free grace the Lord of the same free grace giveth new influences to them to run more The Lord because he makes some rich in grace he makes them of rich in grace yet more rich in grace and whom he loves freely he yet more freely loves And the truth is the Lord makes himself debtor to his own grace not to our industry As Augustine the Lord gave being and milk to my Nurse to feed me thou gavest me nilling and willing where is my merit then 3. Free grace infused the first habit so by infusion of grace he adds parcels to the first habit so that the increase of the habit of grace is as free grace as the first habit and there is no earning nor hiring of grace or engaging of the Lord else grace should not be grace and works should not be works 4. By some hainous old and over years guiltiness we give place to the Divel and rotten talking and malice and wrath stealing in Paul is put to that necessary word Ephes 4. 26 27 28 29 30 31. Grieve not the Spirit of God by which ye are sealed to the day of redemption For such sins bring on withdrawing of influences Christ knocks and ye put a little stone in the Key-hole and the sprent is broken and the dore will neither open nor shut when the wheels of the Horologue are broke there is no sound of hours heard when the bones are crushed the man cannot walk the spiritual organs dispositions and powers of David's soul were blunted and out of frame by his adultery and bloud-guiltinesse No wonder then the Spirit was unwilling to dwell and act in his wonted lodging Psal 51. 11. Cast me not away from thy presence and take not saith he thy holy Spirit from me 12. Restore unto me the joy of thy salvation and uphold me with thy free Spirit It s good to keep the wheels whole But sin cannot so interdict or lay an arrestment upon influences as to conclude and restrain the free grace of God nor does the Lord by the Saints falls fall from his soveraignty and princedom of grace yea rather from the heightning and abounding of sin does the reign and Kingly power of grace shine the more the more tumid the boyl is and the more the flesh about it burns and flames with the swelling of the humour the more it is ripened for breaking and healing A Feaver at the height begins to decline as the Sea full at the outmost point of the shore does reflow and ebb again See death and sin's reign and grace and Christ's reign Rom. 5. 15 17 21. See Ezech. 20. 23. Ezech. 16. 59 60. Ezech. 26. 21 22 23. 1 Tim. 1. 13 14 15 16 17. make some ripeness for fulness of grace Though Christ's reign cannot ebb or fall But no thanks to the sinner but great praise to him who makes medicine of the rotten and attry bloud of our wounds 5. It s considerable that gracious actings fetch influences for other gracious actings for grace is nearer of kin to grace then nature can be to grace Now as touching the Author of influences that we may come more particularly to the supernaturalness of influences we know the Father the Son the holy Spirit are all in Scripture said to act upon the soul in a gracious way It shall not be needful to speak much of the Father's influences upon the man Christ in sending and bestowing the Spirit and the anointing above his fellows upon him In the influences of the God-head in a personal union upon the Man Christ in filling him with the holy Ghost from the womb and especially the Lord was mighty in him in preaching with authority so that the hearers were astonished and all wondered at the gracious words that proceeded out of his mouth in praying while his countenance shined And 2. The Lord's influences were evident in disputing with
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
For the Spirit helps our infirmities And then praying is a mass of influences for faith for holy desires for sense of want yea and no man gets the spirit but the praying son Luke 11. 11. Only this shall bide a question How shall they pray for the Spirit that want the Spirit Answ Yea Magus though in the gall of bitternesse is commanded to pray Acts 8. 21. The Law commanded praying to God incarnate when he is revealed to be incarnate As the first command charges all to know the Lord practically in all the wayes of Law and Gospel by which he shal reveal himself and the Lord hath not abated a whit and come down from his holy rigorousnesse as if the Lord would make amends and give us as some Pelagians say a lower and milder Law which forbids not venials Et peccata quotidianae incursionis praecise sub periculo aeternae condemnationis Yea but there is not any Law nor Gospel which forbids not sin under the same penalty that the Law forbids and the Gospel forbids not adultery and murder in David but he is free from eternal punishment if he be humbled for these sins as he must be humbled for lesser and venial sins Psal 19. 12. Psal 51. 5. Psal 130. 3 4. God may strait all men to pay the very stock which he gave them in Adam 2. Are not men inexcusable when they will not await the wind and lie at the tide and use meanes but refuse to command body and legs to present themselves to the sea-side and the ship The body and legs have no influence on the winds so they declare that they hate the covenant and bargain of grace as well as the Law who refuse to stir in his ways 3. The first giving of the spirit is like the growing of lillies and flowers wilde on the mountaines plough or spade can do nothing to cause them so to grow in the garden and the infield Pelagians must not get their will their common universal grace is not the spirit of Adoption and those who say men can pray who never received the spirit of Adoption happily they may complement with the Lord in word but They deny prevening grace and in effect say that nature prevenes grace and men prevene God and not grace prevenes nature For if there be such a thing as prevening nature this were to say the child is born before the mother and the apple growes before the tree and the bloom is before the herb Nay to pray for the spirit and not to pray in the spirit shall never be my Divinity that were to buy Rubies and Jasper-stones with clay and common flints and rocks nay nature cannot trade without grace And while the Lord creates the rose-tree the rose-tree cannot seed nor bring forth rose-trees Oh but it concernes us much Ministers and Professors to have the spirit and to have more of it Too many Ministers in the Land cast never fire on the people they never warm hearts but by hewing and striking and hammering upon the Letter the fire of the Lord falls not down upon the sacrifice Ah our fleece is dry and we are like the Land not rained upon And let men speak Can ye live without the Spirit and his influences more then ye can live without God and without Christ in the world And who cries Lord can my dry bones live misse ye the anointing The complaining of the suspending of influences of the ebbing of the free manifestations flowings and out-lettings of free grace speaks a spiritual disposition For 1. The Church complains to God of it Isa 63. 17. 2. Yielding to a temptation is a pain to the Saints Psal 73. 21 22. 3. The Saints pray for influences of grace for teaching leading quickening inclining of the heart to the way of God uniting of the heart to fear the name of God then must the withdrawing of these be evil 4. When we pray against temptations to sin and not to be led into temptation 5. When we pray for the spirit of grace to be poured on us from on high we pray not for the giving of the bare habit for that could not hinder David Lot Peter Asa Iehoshaphat Aaron Hezekiah and others of the Saints to fall into sad and hainous transgressions but we suit also from the Lord the sanctified use and exercise of grace and so must suit influences 6. When we pray that God would not take his spirit from us Psal 51. 12. nor forsake us nor take the word of truth utterly out of our mouth Psal 119. 43. we then also pray that he would not withdraw gracious influences 7. A gracious finding how sweet safe and comfortable it is to be acted led moved guided by the sweet influences of the spirit cannot but be grieved at the departure of such a guide and counsellour 8. It 's lawful to seek sense of Gods loving countenance in joy in the Holy Ghost Rom. 14. 17. 1 Pet. 1. 7 8. in delighting in God and in duties relating to him and our brethren and in the consolations of the Holy Ghost and in the spirits work of sanctifying us then we may and are to be grieved at the withdrawings of God that we see not his power and glory in the Sanctuary as we have sometimes done Psal 63. 5. The spirit that is of God goes along with the word if we 1. consider the spirits relation to the word My spirit and my words Isa 59. 21. For the Gospel is the chief chair and seat of the spirit Rom. 1. 16. Isa 53. 1. The word is as it were the work-house and shop and the spirit the worker the word the ship or chariot and the spirit drives and stirs the promises The spirit honours so the word the spirit moves and acts when the word moves and acts the spirit utters not a groan but according to the will of God in the word Rom. 8. 26 27. Acts 10. 44. While Peter yet spake these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Ghost fell upon those that heard the word When the ship or the chariot moves the Pilot or Steers-man and the Coach-man are moved with them The poor Minister often drives an empty coach and carries but sounds and letters but when the spirit strikes in with the word and is steers-man in the ship the vessel is afloat and sayls gallantly before the wind 2. The word preached is the breathing of the spirit and the spirit speaks and breaths through the word and it is the word of the spirit the holy Ghost prophesied well of you c. 3. The spirit is referred to the word as the soul to the body the body is but a lump of dead clay if the soul be removed and the word is so many sounds syllables and letters if the spirit act not this is a similitude and would be well exponed There is a two-fold power one subjective and material which comes from the Author the holy Ghost
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
forth opposing of the spirit 3. We are to acknowledge and adore the spirit in his actings and joyn hearty consent thereto 4. Self-denial 5. In a bewildered condition to desire to be led by the spirit 6. Spiritual facility in acting 7. To act much in publick works in the spirit 8. Much watching and praying 9. To converse with spiritual men 10. To be much in spiritual conference are all characters of a spiritual disposition THe third particular is what speaks a spiritual man and spiritual influences Ans He who puts himself under the guidance of the spirit is a spiritual man the will of the Guide should be master of the journey The Prophets Acts 13. Paul and Silas Acts 16. Philip Acts 8. accurately observe the command of the spirit as being as binding as the command of the Father and the Son The commands of God to the men of God were more legal in the Old Testament but the commands of the spirit now in the New Testament have more of free grace and perswasive leading Acts 10. 19. Acts 11. 12. Acts 18. 9 10 11. John 14. 16 26. John 16. 13. We shall speak hereafter of the lying under and obedient receiving of the breathings and influences of the spirit only here where there is a strong bensil of will and much freedom in obedience there is much of the spirit backdrawing in spiritual works proclaims much carnality but who had the anointing above measure was all will and all heart and all spirit to obey and suffer John 10. 17 18. Psal 40. 8 9. 2. The leading and drawing of the spirit when it bringeth forth running and is strongly closed with speaks a spiritual man Cant. 1. 4. Psal 119. 32. Cant. 3. 4. I held him and would not let him go Is not this violence sweet feelings and high commending of him follows when the spirits violence in drawing and the spouses violence in running meet there is a spiritual closing Cant. 1. 4. The King hath brought me into his chambers and what follows we will be glad and rejoyce in thee we will remember thy love more then wine See ver 12 13. Cant. 2. 3. I sate down under his shadow and his fruit was sweet in my mouth Delighting in him is followed with his delighting in the Spouse ver 6. His left hand is under mine head and his right hand doth embrace me 2. Here if in any it 's true to him that hath shall be given he that is willing to be led shall be led and keeping of the Commandments of Christ makes room for the Father and the Son to come hither and dwel fire makes more fire 3. A state of translation is to be gone about The man hath not the spirit till he be once over the water translated to the Kingdome of the dear Son of God Christ is not owner of the man that hath not the spirit If any have not the spirit he is none of Christ's Rom. 8. 9. Christ and the Spirit cannot be sever'd the spirit that is in the first heir is in all the rest and we should take it hard to be called or to be none of Christ's 3. Heed must be carefully taken that none of the Organs or parts of the new creation be broken A spiritual man cherisheth the spirit in all his operations he loves and honours his guide and leader The Scripture notes in four words the wrongs we doe to the spirit Isa 63. 10. They vexed his spirit of holiness the word is Psal 56. 6. they painfully wrested as they gave another figure or fashion to my words Ephes 4. 30. Grieve not the holy spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sadden rather then to anger Matth. 14. 9. Matth. 17. 23. Matth. 26. 22. Can a friend lodge in a house where he is every hour sadned is not this to chase him away and especially to sadden the King in the act of sealing your Writs and Evidences of Heaven is not this dreadful Ye shall know the spirit to be sadned when he acts deadly and lently as the man who rides on a lame and halting horse advances little in the way the fault is not in the Rider So when the man is straitned in praying and he knocks faintly life and liberty and godly boldnesse is away the tools of the worker being broken how unhandsome is the work 2. There should be an eike made to the working of the spirit there is needful a sort of helping of the spirit by widening opening and enlarging the heart the extending of love desires faith fear to their outmost borders there is an opening of the mouth wide commanded Psal 8. 10. Psal 24. 7. Lift up your heads and be ye lift up ye everlasting doors Cant. 5. 2. Open to me my sister my love my dove c. And this is needful under the actings of the spirit that we stretch the soul beyond it self and make an eike to the spirit of his own Hence that charge 1 Thes 5. 19. Quench not the spirit The word is Matth. 12. 20. Matth. 25. 8. Our lamps are out or quenched Mark 9. 44 46. Some cast water upon the fire and holy flamings of the spirit this makes a cold hearth-stone and mightily obstructs the working of God whereas we should adde new fewel to his fire and blow away the ashes and wrestle against deadnesse dulnesse faintnesse and stir up the grace of God 2 Tim. 1. 6. as smiths with the bellows blow up and quicken the flame do not quench it in your self by unbelief and uncheerful walking and break not one another know that so doe the enemies of Christ He trusted in the Lord that he would deliver him Let him deliver him since he delighted in him Psal 22. 8. That is to act Satans office when men cast water on the flamings of the spirit and crush the spirit and his actings in others 3. Acknowledge and adore the holy spirit as God and follow not Ananias to play the divel to the Holy Ghost to try if the holy Spirit shall find out hypocrisie Acts 5. Satan is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 4. 3. who tempted the Son And a man may ride so neer the rotten margin on the bank of a mighty River as he will try the highest of free grace why but I may doe this and be pardoned Nay the holy Spirit never said Sin at will with greediness thou wast once a believer It 's dreadful to put a tryal upon the worth of an infinite ransome 2. Upon the most noble and transcendent actings of the spirit this God hath done in me therefore I have liberty to sin Tempted free grace is a transgression with so loud a cry it s heard all Heaven over 4. Joyn hearty consent to all the actings and influences moral or physical of the Holy Ghost and be not beaten from that There is an anger outed in the Father as the offended Law-giver
pursuing all that are out of Christ Ah who can drink unmixt wrath as Christ did and live and who may stand when he is angry then resisting is terrible 2. There is vengeance in readinesse and grinding of men to powder and everlasting burning for such as so far resist the Son as they say This man shall not reign over us 3. But there is a vengeance beyond a vengeance and fiery indignation and more then an ordinary hell to such as resist the spirit in the Prophets and doe despight to the Spirit of grace Heb. 10. 28 29 30. Matth. 12. 31 32. Killing of the Prophets and slaying of them is a sort of killing of the spirit in men as the Jews killed the Lord of glory in the man Christ wished there were neither in the world God nor the Spirit nor God incarnate and this is just as if men would put hands in so much of God and of the Spirit as they find acting any thing of God in others or themselves this hateful persecuting of godlinesse is the dreadful national sin of this age Find ye not the actings of the spirit sweet and heaven-like if so it speaks a spiritual disposition 4. Much of self-denial speaks much of the spirit he who will be least his own is most God's and partakes most of the divine nature The spirit loves the room of self I live not but Christ by his Spirit lives in me Gal. 2. and the spirit to speak so is the full predominant element in the acting not that nature sinless is wholly dead and passive as Familists and others teaâ—h and self appears to be sunk into nothing and is denyed as Matth. 10. 20. It 's not ye that speak but the spirit of your Father that speaks in you Though they be living persons in their nature and being Peter and John speaks and yet the spirit so discourses and lays aside the creature called self and sets up God that as if self were annihilated and not there at al I mind no Libertine annihilation the spirit as the predominant speaks in the man and acts in him rather then the man And the Spirit of the Father prayeth preacheth reigneth actech disputeth confesseth in the believer 1 Cor. 15. 10. But I laboured more abundantly then they all then must I in Paul be preferred and exalted above John the beloved Disciple and all the eminent Apostles O not I laboured more abundantly yet not I but the grace of God which was with me Acts 6. 10. And they were not able to resist the wisedom and the spirit by which Steven spake He saith not they were not able to resist and dispute against the sinful man Steven Acts 4. 8. Then Peter filled with the Holy Ghost said unto them made answer to the persecuting Rulers this is a far other thing then if he had said then answered Peter the Apostle for Peter was before this filled with the Holy Ghost but now the Holy Ghost in a new fulnesse and flowing of heavenly influences in the man Peter is Master-speaker In the Prophets this is cleer from 2 Pet. 1. 21. Prophecie came not of old by the will of man though the Prophet was not compelled to prophecie nor his will Physically sunken down to nothing but holy men of God spake as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted by the Holy Ghost 1 Pet. 1. 11. The Spirit of Christ spake in the Prophets before hand of the sufferings of Christ and the glory that should follow Though there be a difference betwixt the speaking of a Prophet and the acting of a believer there is much of self in the Prophets who bite with the teeth and cry peace Micah sets himself against such cap. 3. 8. But truly saith he I am full of power by the spirit of the Lord and of might and of judgement to declare unto Jacob his transgressions and to Israel his sin 3. There is little of self in children the children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word given to sucking children of two years old Matth 2. 18. Acts 21. 21. are like such as are learning to walk there is little self-wisedom or of self-designes in the motions of young children So doth the spirit act with facility and without resistence in the sons of God Who may not see the colour of self and feel some savour of the creature of self in men O if we could savour in looking speaking acting of the spirit The rivers loths and fountains issue themselves in the Sea and be mixed therewith it s the salt Sea and not the rivers which ebb and flow the under-acting of sinlesse nature in spiritual actings hindereth not the work to be denied of the man and affirmed of the spirit So as we say not the man but rather God in the man acts and speaks Indeed things are not denominate from their externals a vessel of copper washed over with silver or a cup of brasse over-gilded and lustered with gold is not nor is named a vessel of silver or a cup of gold Though we name things by their skin and out-side yet when the hypocrite prays the Lord says the man prays Psal 18. 41. but the Spirit of God prays not in him Nor doth the Lord name Magus a true believer from his profession only the Holy Ghost saith he believed It 's good when the conversation speaks heaven and the spirit is visibly seen acting in the behaviour and walk of men It 's true there is much of renewed self as 1 Cor. 15 9 10. Gal. 2. 20. Rom. 7. 17 22. 1 Cor. 9. 20 21. in spiritual actings and this heightens the excellency of the actions corrupt self renders the act of praying and preaching wider and bigger but not better and excellenter especially in publick renewed self rendereth it excellenter And 5. Not unlike unto that touched before is a character of a spiritual man when the man is spiritually bewildered and doubts of all ways he walks in except the way he is sure to be of God Psal 143. 10. Teach me to doe thy will thy spirit is good lead me into the land of uprightness Hence these three follow 1. The spiritual man doubts of all ways and knows that he is a bewildered and ignorant traveller of himself and knows not by his own light 1. The way 2. The home and lodging Or 3. The guide It saith the spiritual man judgeth the spirit of God a good leader and guide it 's no sophisme à divisis thy spirit is good thou art a leader therefore the spirit is a good leader and guide it 's much to have the faith fixed upon influences of dayly guiding by God 3. It says I am willing to commit my goings to thee Take the guiding of me be father guide leader tutor king to me All these speak spiritual bewilderednesse And those two are well joyned 1. Sense of bewilderednesse and 2. Praying to the one onely guide in heaven and earth Psal 119. 19. I am
puts in his hand by the hole of the door if this follow my bowels were moved for him And it 's a spiritual condition when the soul fails and the spouse falls a swoon at these words Open to me my sister my love c. Cant. 5. 2 6. And these lesser feelings would be turned into consent and into fixed resolutions as the spouse I opened to my welbeloved I sought him but I found him not I called him but he answered me not And that came from the feeling of his hand put in by the hole of the door ver 4. compared with ver 6. For that word Quench not the spirit 1 Thes 5. 19. includes an affirmative that is cherish kindly and yield sweetly unto the flowings and sweet influences of the spirit 8. A watching condition is a spiritual condition The Spirit of God is much seen in keeping the soul watching Ephes 6. 18. Praying with all prayer and supplication in the spirit is joyned with watching For it 's added and watching thereunto with all perseverance and Jude conjoynes praying in the Holy Ghost with ver 21. looking for or watching after the mercy of our Lord Jesus Christ unto eternal life The spirit is willing Matth. 26. 4. forward watchful so is the â—enewed part but the flesh is weak sleepy and lazy And as much as the man hath of the spirit so much holy watchfulnesse hath he and Matth. 25. 26. the evil servant that digged his Masters talent in the earth is called wicked and slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sleepy in opposition to the watching and painful servant who ver 20. gained five talents to five talents Drowziness counter-works the knocking 's and gracious influences of the Spirit of Christ's calling Cant. 5. and answers Christ's piercing words Open to me my sister my love c. with a carnal excuse from drowzinesse it 's not time of night for Christ to seek lodging I have put off my coat how shall I put it on I have washed my feet how shall I defile them Cant. 5. 3. The flesh is a sleeping thing and a dead were we more diligent and painful we might be richer lesser motions closed with become the seed of larger motions The moving of the bowels at Christ's spiritual stirrings that he makes upon the heart grows to this I rose to open to my welbeloved Watching guards against sleeping and watchfulnesse puts the soul upon a resolution to watch sleeping guards no more against watching then then the privation fences off the habit or doth set a man to work against life We sit not watchfully upon the motions of the spirit to warm them and to draw life out of them as the Hen by careful sitting upon dead Eggs bringeth forth living birds Who would think a tree and a huge tree can come from a sorry plant or sixty or an hundred grains of wheat in harvest to be in one single grain cast in the earth in sowing time Can the flesh wait for the Lord is not hope an act of life Yea it 's lively hope opposite to a dead and rotten hope and waking is nearer to life and influences of life then sleeping which is the death of the man as touching the exercise of the sensitive life Then since the spirit is a spirit of life and a quickning and living spirit Rom. 8. 1 Cor. 15. the more watchfulnesse in any the more of the spirit For when the spirit enters in the dry bones they become an army of living men whereas before they were farther from life and spirit then sleeping bones Let us not sleep as do others but let us watch and be sober For they that sleep sleep in the night 2 Thes 5. 6 7. The night is far spent let us walk honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse nor in strife and in envying Rom. 13. 13. This is like the putting on of the Lord Jesus which is a work of the spirit for sleeping men put not on their garments Ministers especially are to watch yea to watch in all things then in sleeping they must watch 2 Tim. 4. 5. And hardly can fighting and enduring hardnesse as a good souldier of Jesus Christ commended to the Minister 1 Tim. 6. 12. 2 Tim. 2. 3. consist with sleeping if we know how near Satan the roaring Lion who sleeps not is to our quarters and camp 1 Pet. 5. 8. Who can sleep and be secure and resist Satan or stand against him stedfast and fixed in the faith ver 9. Christ is much upon this by Matthew Marke and Luke Watch Watch and pray and lest it slip them again I say to you Watch Matth. 26. 38 40 45. Matth. 24. 42. Matth. 25. 13. Mark 13. 23. Mark 14. 38. Luke 17. 26 27 c. Luke 21. 8 38. cap. 2. 2 46. How can sleeping men receive influences of grace doth the Lord cast influences upon sleeping mens bosomes So are we to act as our acting way be fathered on the spirit as the Spirit of the Lord came upon Gideon upon Sampson and they fight and the Spirit of the Lord upon Zechariah the son of Jehojadah and he prophecied 2 Chro. 24. 20. Luke 1. 64. the father of John Baptist was filled with the Holy Ghost and prophecied Simeon came by the spirit into the Temple This acting in the spirit is opposed to acting in the flesh and in the spirit of Satan as Bullinger of one brother who slew his brother and pretended the spirit and Pareus tels us the like As the Lord the Father and Son never spake to Abraham Moses to Patriarks or Prophets but he made them know it was the Lord so neither does the spirit act in any though the way seem violent as in Phineas and Samuel their executing of justice but the Spirit makes it known that it is the Spirit and that he is not in the mighty wind nor in the fire but in the calm voice So Samuel leisurely and advisedly convinceth Agag ere he kill him and gives a reason to his conscience from divine justice 1 Sam. 35. 32 33. though Samuel then had laid down the sword It 's an useful word Jude 20. Praying in the Holy Ghost and Ephes 6. 18. Praying always with all prayer and supplication in the spirit What is there a praying in the flesh yea if preaching may be from a principle of the flesh out of envy and strife Phil. 1. 15. so may praying be from some rotten principle of fleshly presumption Lord Lord open to us Which us to us workers of iniquity Matth. 25. 11. Luke 13. 25 26. And 2. some prayer flows from fleshly despair and not from the spirit Rev. 6. 16. Mountains and rocks fall on us and hide us from the face of him that sitteth on the throne And 3. The enemies of David cry to the Lord out of fleshly fear and unbelief not in the spirit Psal 18. 41. There is a praying out of deadness and from the flesh
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
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
and he rejoycingly triumphed over death In a moment there may come in a carnal disposition and drown and quench the smoaking and flaming of an heavenly kindling We might draw down rich influences and sweet actual breathings which are connatural and suitable to spiritual and supernatural influences the Lord though his liberty in breathing when and where he will be admirable yet should we more vigorously improve ordinances and specially promises for ordinarily the Lord would let out more of his breathings did we more improve the habits of grace and sure he that trades not at all with his stock may become poorer and we might make influences more near to us for the habit of grace is nearest of kindred of any thing else to the actual breathings of the Lord and the only culpable cause of our not growing in grace and augmenting of the habit of grace is our own sinful sluggishness CHAP. IV. Now the third particular we proposed to speak to was the connexion between the habits of grace and actual breathings and how we may by using habits fetch home the breathings of the Spirit The habit of grace is to be considered two ways 1. In order to God 2. In its own nature In order to God 1. The Father 2. The Son 3. The Spirit 1. IN order to God and his holy decree if the Lord ordain a certain number to glory and upon that account bestow the habit of grace upon these so chosen then God who doth nothing in vain when he creates powers and habits must intend to send influences to act upon these powers and habits as when God creates the Sun a heavenly body which is apt to move to send forth heat and light he must intend by constant law and decree to joyn his influences to the moving and shining of the Sun otherwise if he had created these heavenly bodies never to be acted upon for the sending forth of their vertues of light heat motion he had created Sun and Stars in vaiâ— â—o if the husbandman make a plough and never make use of it for tilling the ground and make a sickle and never put it in act for reaping he must have made the plougâ— and the sickle in vain If the Lord pour the habit of grace and supplication upon the house of David then have the inhabitants of Jerusalem who have received that gâ—ace ground of faith and hope that the Lord shall suitâ—bly to his intended end and begun work bestow saving influences on them to believe and repent to look on him by faith whom they have pierced and mourn over Christ whom they have slain by their sins as a man mournes and is in bitterness for his first-born Zech. 12. 10. otherwise the Lord bestowes that habit of grace in vain which we are not to imagine of the only wise Lord Psal 89. 47. If the Lord pour water upon the thirsty ground and his Spirit upon the seed of Jacob the nature of husbandry which joyns end and meanes requireth that he joyn to the new heart and new spirit influences for the growing of the seed of Jacob as the willows by the water courses and that he lead the trembling hand at the pen and give influences of grace to swear and subscribe that they shall be the Lords maried land joyned to him in a perpetual covenant Isa 44. 3 4 5. 2. The graciousness of the Lords holy nature revealed Exod. 34. 6. The Lord God merciful and gracious long-suffering and abundant in goodness and truth to fallen man for he hath revealed no pardoning grace and mercy to fallen Angels nor is that the scope of Moses Exo. 34. or of the Scripture any where Now if so he as the Lord is under some necessity upon supposal that he created men and Angels to declare his pure immixed justice in the fallen Angels so by some necessity of decency suitable to his goodnesse and holy nature he must choose some to glory and give them inherent habits of grace that he may carry them to heaven in a way of voluntary obedience so that upon supposal he hath so declared himself to Angels and men there must be glorious emanations and out-goings of free grace both to ordain some to glory and beautifie them with the habit of faith to believe in him that justifies the sinner and habits of sanctification I say upon supposal he so reveal himself in his word otherwise absolutely and simply the the contrary order that he had placed fallen Angels in mans room and men in the place of fallen Angels had been as just and good as that which now is 3. The holy Lord gives some to Christ and his enduing them with grace to come and giving to them of his free grace the habit of faith it 's an engaging of the holy Lord to give influences suitable to the habit upon the very account that the Lord make over a man to Christ and create his own image in him he intends to make him an honourable vessel in his house and to adorn the man so gifted to Christ as when the Lord builds a house he minds that some shall dwell in it And 2. the great designe of free grace in Christ must in these two bring him under a holy necessity to bring his many children to glory for the decree of election is an act of the three persons John 10. 16. Other sheep I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they are not yet in his actual possession but he hath an actual right to them I have paid a ransome for them them also I must bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is under a necessity of driving them in then is Christ under a necessity of a decree common to him with the Father and the Spirit to breath upon and cherish the habit of grace that his great designe of free grace in the work of redemption may stand sure and attain its graciously designed end as also he is 2. Under an official and mediatory necessity to the chosen to bestow on them the freely given habit of grace and so I judge with reverence of the judgment of others that Christ hath an advocation and office of intercession for the elect even such as are not yet actually converted not that he extends the same acts of advocation to the chosen converted and to the chosen not yet converted 1. Because Christ as Mediator and high Priest prayes for them and so that habits of grace and influences may be bestowed on them John 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word Nor can it be said that Christ intends not they should reap any mediatory fruit of his prayer till they be born and actually believe for he prayes and intercedes for their conversion and faith they yet being in nature and unrenewed for that is true in some sense Christ prays for their faith actual when it is in being and shall actually
it 's clear of the habit of grace John 14. 16. I will pray the Father and he shall send you the Comforter Christ sends him the Father sends him in Christs name John 14. 26. he shall receive of mine and shew it to you Now the holy Spirit the Comforter dwells in the Children of God not personally though he be said to dwell in them and to speak in them 1. In the habit and divine power given to them to confess Christ before men Matth. 10. 19. Acts 4. 8. or in preaching working of miracles Acts 6. 8. or in praying Acts 6. 10 11. Acts 7. 55 56. 2. In actuating that power in giving grace actually to will and to do to confess prophesie Luke 1. 27 41 42. Luke 2. 27 28. to pray Acts 7. 55 56. as the Lord is said to thunder in the clouds to give rain not that he is personally united with the clouds but because he creats in the clouds the power of thunder and raining and doth actually determine the clouds to rain 5. Supernatural habits and supernatural dispositions are neer to other as the fire and the flaming of the fire the clouds and the rain the sea and the ebbing and flowing of the sea not that the disposition is the very operation and second act of the habit but because the diposition is a quality superadded to the habit or the neerer principle and power of spiritual acting Stephen and Peter and John were full of the holy Ghost habitu from the time that the holy Ghost was given them but when they are conveyed to answer before the rulers they are said to speak being full of the holy Ghost Acts 4. 8. Acts 7. 55 56. which is either an enlargement of the habit of grace or a new spring-tide of the same sea or a new infused disposition promised by our Saviour and given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12. 11 12. Matth. 10. 19. Mark 13. 11. in that same hour And 3. There is much nearness of heavenly habits dispositions and heavenly influences and they are like other as life and breathing fire and the flaming of the fire get heavenly dispositions and influences of grace to pray to praise to believe almost connaturally follow When the tide of the Spirit flows Steven and the Apostles must preaâ—â— and boldly confess their precious Master Christ Jesus and this is great condescension of love that the spirit and the sinful believer are fellow-workers for the Spirit to act in the man Christ or in the elect Angels is not so much a wonder for they never â—inned influences upon us who have but a sort of obediential power as we are sinners such as is the power of swimming in iron is lowliness of love What is it for the Spirit of grace and glory to beat upon such broken and mistuned harps and to bring forth such excellent actings as praying praising confessing believing rejoycing in God in such unhandy tools What holy trembling is required in us that we offend not such an honourable and glorious help and that we neglect not to joyn his own habit to his own influences when he renders the work sweet and easie O let us lend our heart and give organs and a work-house to the Spirit who comes down to sigh in sinners He mourns like a dove and weeps like a father who hath lost his first-born in heirs of glory Q. But is not the habit of grace and spiritual dispositions all one and the same Answ They are not one For 1. The habit is the seed of God that remaines alwayes in us 1 John 3. 9. and the anointing that dwels in us 1 John 2. 20 27. but a disposition comes and goes ebbs and flowes A child of God will be under deadness and witheredness the soul cleaving to the dust dropping away for heaviness like a bottle in the smokâ— when the man with the habit of grace will pray like one sweating and rowing with oars against the tide and stream Why doth David pray so often to be quickened if he was ever in a lively disposition 2. Doth not experience teach that there be times when David saith 2 Sam. 7. 27. Thy servant hath found his heart to pray this prayer Was not this so much as to say the heart and disposition to pray is lost sometimes and is away Psal 57. 7. My heart is fixed O Ood my heart is fixed or prepared 3. To say that spiritual dispositions are as permanent and constant as habits is to deny the going and coming of the Spirit in Christs love-visits Now certain it is the Spouse is not ever sick of love for Christ as Cant. 2. nor is there such a flaming of love dispositions as when the Spouse saith Cant. 1. 5. A bundle of myrrhe is my beloved to me he shall lodge all the night between my breasts When a sleepy drowsiness is on that she suffers the welbeloved to knock and stand and knock while his head is full of dew and his locks wet with the rain of the night and refuses to open yea positively gives a reason that she cannot lodge him in the house nor between her breasts I have put off my coat how shall I put it on Such a spiritual love-sicknesse is far off 4. When a contrary disposition to adultery is on and Davids hand at the pen writing a letter to contrive the killing of innocent Vriah and the unbelieving fear of losse of life is upon Peter so that he denieth his Lord there could not be an heavenly disposition to make spiritual songs to pray to praise to confess Christ before men on either the one or the other 5. If those heavenly disposition were ever in it it should speak much against the liberty of the blessed Spirit whose breathings and out-lettings are soveraignly free Now by this the work of grace should be like the work of nature we see the fountain alwayes casts out her streames the Sun ever gives light the work grace hath a day and a dark night and Sun-light and Moon-light that we are in a state of outlawry when he withdraws to be humbled to the dust for abused love-visits and may know what is Christs and what is ours the fire is ever alike disposed to cast heat a mill-stone if not hindered is alike disposed to fall to the earth or down the mounrain Q. Are not spiritual dispositions nothing else but the hearts affections Answ Dispositions heavenly are different from the affections much more then they are different from the habit of grace 1. The spiritual dispositions goe and come the heart and affections of love joy sorrow remain 2. The heart is one thing and the heavenly preparedness of the heart is another thing As the subject iron differs from the fierceness and heat in iron and the water differs from the cold and heat that goes and comes from and to the water so dispositions are spiritual qualities and the affections the subject the heart is
in that hour it shall be given you it is not ye that speake but the spirit of your Father speakes in you Enthusiasts spirit suggests night-works to be done in day light and many unseasonable actions contrary to godly prudence as to read godly Treatises when they should hear the Word preached the spirit that suggesteth this is not of God for the spirit of God cannot counter-work himself 11. The spirit of God acts the soul and the man within his own orb and sphere of grace Nature acts not upon the Moon to move it up to the sphere of the Sun nor could it be called a kindly and connatural motion for the Sun to move down in the orb of the Moon It 's not the spirit of the Lord which acts the plow-man to move out of his element in the throne or in another calling in which God hath not placed him for it is not from the motion of the spirit of sanctification for David to go out of his element of grace and move in Satans orb of uncleanness and blood-shed the spirit of holiness is a friend to the holy Law of God all influences and actings of the spirit are to be tried by the same rules by which the spirit is tried some influences to Scriptural duties are from God and his spirit other influences from the Scriptureless spirit of Satan or corrupt man himself every stirring and impulsion must not be fathered upon the spirit of grace The fourth particular is the subject or seat of burning and its the heart did not our hearts burn within us the heart is the only seat of heavenly burnings not simply as the heart of man which is evil and only evil by nature in all its out-goings Gen. 6. 6. Gen. 8. 21. and supplanted and wicked Jer. 17. 9. But the new heart of man Ezek. 36. 26 27. the heart in which the love of God as a flood is spread abroad by the holy Ghost Rom. 5. 5. the heart and soul that loves the beloved Christ Cant. 3. 1 2 3. as for the unrenewed heart it is no more a hearth-stone or a seat to kindle this fire upon nor will it burn in this heart then if you would kindle a fire of coals and fewel and dry timber upon the superfice of the ocean sea for the heart of the unrenewed man would eat up and quench all this fire and the spirit does no more give influences for the heavenly burnings in the heart of an unrenewed man then he gives influences to the water to burn and cast out flamings as a huge fire doth or to the midnight darkness to shine as the Moon or Sun and this is the sixt difference The renewed heart is only the seat of this fire that comes down from heaven the natural heart is not capable thereof Q. Is there not an heart warmness in the natural and unrenewed man Answ Such as is the heart such is the heat such as is the hearth-stone such is the fire and the fewel that but as on it But the differences be these 1. The heat of the unrenewed man is strong and cannot be commanded they hasten as mad men after their idols who run after other gods Psalm 16. 4. And Paul says of his heat in persecuting the Saints Acts 26. 11. I compelled them to blaspheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was abundantly and exceedingly mad and phrentick out of my wit in burning malice against them now the mad man can hardly command his madness yet upon other sinful and mad grounds Paul could have been perswaded on the contrary as the Pharisees were mad against Christ yet the fear of the people and of their own â—â—ns restrained them long from doing violence to him and in matters which neerly concern God the hear of â—n â—â—renewed man may be quenched as a man that counterfeitech himself to be mad can command his madness and 〈◊〉 who fains himself to be sick can command his sickness out one who is really possessed with a Divel and mad and one who is really sick of a raging fever cannot command either madness or sickness hypocrisie hath some dominion and empire over its own cursed heat and 〈…〉 â—ut say mountains on the love of Christ love breathes and lives under it devise torments lent burning quick 〈…〉 of 〈◊〉 or in a seeâ—â—ing Caldron to the Marâ—â—rs of Christ in ten days out off the ten singers one by one and so the rest of the members in diverâ— days or some 〈…〉 devise hellith 〈◊〉 the witnesse of Jesus 〈…〉 and bounded hand and fooâ— as the word 〈…〉 is made use of by the commanding 〈◊〉 sweetly 〈◊〉 love of Christ to die an hundred deaths 〈…〉 rather 〈◊〉 deny Christ for such as so love not 〈◊〉 lives to 〈◊〉 are not their own nor hath a believer 〈…〉 his 〈◊〉 not can the word if 〈◊〉 could 〈…〉 and an â—â—rth of the gold of 〈…〉 of Christ and the strong inâ—â—ence thereof So true is that Cant. 8. 7. Many waters cannot quench love That is a strong fire which all the waters in the Sea cannot quench Nor can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned Then drowning and burning death fair allurements and gifts cannot counter-work the love of Christ What and are loves coales so hot yea he spoke to that v. 6. Love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which have a most vehement flame the flame of God But natural men for all their heat in the matters of God can let out and let in and stretch out the truth for all their heart-burnings as if it were kid-leather and they may take and give and borrow and lend upon Christs matters whereas the Saints are awed with that Buy the truth and sell it not Let indifferent and cold men who never felt the influences of loves fiery coals know this Ah the interests of Christ have been looked on in Scotland too indifferently and coldly the coales of self-interest burn strongly 2. The bare letter of the Gospel wins not in upon the heart it warmes the skin and not the heart whereas Christs speaking and opening the Scriptures with his Spirit and the key of David casteth not fire upon the heart the heat is all upon the letter and externals and upon Sacrifices New Moons Solemn Assemblies formes without taste All Pauls heat is about Christ and the hope of the resurrection the Jewes his adversaries heat could be nothing of this heart-burning but for Moses Law in the letter circumcision and other ceremonies now wanting their life Christ For Christ had now 1. removed from the letter of the ceremonial law and there is no life there as touching the observance thereof But Christ hath 2. not departed from and gone out of the ceremonial law as touching the doctrinal teaching thereof to lead us to Christ and therefore that law should be read preached
do Psalm 51. 5. Jer. 14. 4. Isa 64. 8 9. Dan. 9. 5 6 11. Psalm 116. 6 7. 3. Cain Pharaoh Saul Magus never complain of themselves Heathens complain of sin original not as mans sin but as Socinians and Pelagians complain of it as mans misery and the Lords fault and sin with reverence to his holiness in that God and the step-mother nature have dealt worse with man in bringing him into the world naked weeping weak sick dying then with bulls that are born with thick skins and have horns to defend them It s a shameful accusing of God to deny original sin to be a transgression of the Law such as deserveth death eternal Ah our pride who dare bark against God when we should weep over our own wolfish and beastly nature Assert 3. We do not so much in the use of means as our lameness doth permit The Lord hath drawn a bill in the conscience that the blind will not so much as open their eye-lids we may be a law to our selves Rom. 1. 14 15. we know God by nature and glorifie him not as God Rom. 1. 2. 15. we may go many miles farther toward God by Natures light but we sit still 2. Yea we blow out the candle and here the criple and lame man breaks his own legs and arms the second time and complains of the Physitian Christ that he will not heal him against his will he who adds to his sickness a poyson drink cannot father his death upon the Physitian Ah we stir not broken legs and arms upon and towards the Physitian Christ 3. The criple may move and creep toward the Physitian The motion of such as stepped in the pool immediately after the Angel troubled the water John 5. was not a motion of perfect nature nor a perfect motion but yet a means of health it was Christ rejects not criple and sickly motions in using means towards himself Assert 4. The motions of the Spirit to come to the renewed mans case serve as legs to bear the criple-man but not as eyes for Psalm 119. 105. Thy word is a lamp to my feet and light to my path Yea a doubt it is if the motions of the Spirit as the Spirit without the word lay an obligation on us to follow these motions except when the Spirit speaks to Paul and Barnabas to go to Macedonia not to Bythinia and then the word of the Spirit becomes formally the word of the Lord as the word of Christ from his mouth is the word of God but heed is to be taken in a special manner when the bastard spirit speaks to Becold to Hichol and such wizards for God speaks like God and his own know his voice and the children of the Divel know also their fathers voice learn to go as far as you can in the way to Christ 1. No violence but from your own heart stands in your way the birth helps it self in the womb to come out work with the tide or against it he who rowes with oars in a manner helps the wind they desire not to sail who will not stir a foot to the ship 2. Hearing in Lydia and the Gaoler reading in the Eunuch diligent taking heed to the word of the Gospel preached by Phillip in the Samaritans the woman of Samaria conferring with Christ have in them though they come not up to the nature of a perfect duty somewhat of the ordinance of Christ and Christ loves to be in his own ordinances pro tanto its true the unrenewed man cannot use the means formally as they are referred to Christ and for Christ until his will and intention be renewed yet he is in the way to Christ and materially he comes to Christ nor is walking to the ship on dry land an act of sailing nor the sick mans journeying to the Physitian or his simple receiving of medicine an act of healing its good to come to the work-house of the spirit the preached Gospel and to lie under the breathing of the Lord when the word is spoken lend the letter of the Gospel lodging in the outer house the ear and literal understanding go in to the Potters house and stand beside the furnace and behold what work the Lord hath 3. Upon the wheels towards others and how many he meets with in the way of his ordinances frames the new creature in them makes a real change in them that you wonder at them knowing thy were blind and now they see 2. As for renewed ones these cases are considerable 1. When the letter of the Law is granted there is something and a great something wanting Psal 119. 29. remove from me the way of lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be grace over thy Law to me which is first a suit that deeper and deeper spiritual impressions of God in the Law may be engraven on him till he be filled with all the fulness of God and influences may amount to a strong habit following of hearing reading conferring meditating with much praying for spiritual teaching from him as all along through Psal 119. would make us rich in influences 2. The natural man never misses life and quickning influences in the word the spiritual doth Psalm 119. 50. This is my comfort in mine affliction for thy word hath quickned me It s not a bad property of the earth to gape and thirst for rain there is no such gaping and thirsting in the rock the stone is never parched for want of rain but this parchedness is a neerest disposition for influences of sope and moisture from the clouds and though the thirsty man pray not yet thirst it self calls for watering influences as the Lord disappoints not nature so uses he not to frustrate gracious thirst of suitable influences of grace and these are put together and both are satisfied Psalm 145. 15 16 19. So his way Matth. 5. 6. Luke 1. 53. if thirsts for life and not for the bare condemning letter 3. There is something which we call fetching of the wind and casting of a board again to wind to the right harbour and it is a sort of courting the wind and that is the case of the soul that would live upon influences its fit to pant and gape and carefully wait on for the holy breathings of the Lord could we wait in the way that the Spirit uses to come and attend him in ordinances he must come that way as Zacheus cast himself in that way of Christ providence places two blind beggars in Christs way the Lord thereby bestows the Son of Davids mercy on them and providence placed the woman of Samaria at the well of Jacob and Christ must needs go thorow Samaria and her way she looked for water from Jacobs well and looked not for the Messiah yet she meets with him and feels his influences before she goes hence but we are with ordinances to lie at the tide and wait for and seek the flowings of
thy son make me as one of thy hired servants 3. Is not spiritual hunger humble David had a great room in the house and was a type of the chief cornerston and prepared in abundance for the building of the house and was a man according to Gods heart but when he was banished ah how happy was a door keeper in his house Psal 84. 3. The room of a sparrow or a swallownest beside his Altar is a Kings inheritance v. 4. Blessed are they that dwell in thy house they will be still praising thee saith David at such a time Qu. But are not love-dispositions now under desertion and the Lords withdrawing the stronger and more powerful in Christ 1. The very withdrawing of Christ as touching his end is mercy and requires strong missing Christs hard pulling to be away suites strong holding on our part I will not let thee goe for there is strength and bones in love to resist a contrary 2. Dispositions heavenly in the affections make a huge deal of noise and tumult as here there is pathetick charging to tell Christ her love-sickness under desertion and it 's good when desires for Christ under absence are strongest that faith humbly and submissively waiting on in hope is stronger also when it makes least noise and tumult as the deepest river without rumbling runs quietly down the banks But 1. Learn to husband well love-feasts of nearer and sweeter presence believe for the time to come pray for the time to come hear and observe for the time to come lay up love in store for times of spiritual scarcity Ah we waste dispensations of the love of Christ and swallow them over without humble believing and godly watching and fear and waste prodigally feasts of love we then learn to grow in experimental knowledge in solidity of believing sense is wanton and feeds it self and we neglect faith and the growth thereof 2. Be submissive when influences are withdrawn examine whether they have been abused and if you might not have made five ten and had a richer stock if you had been spiritually diligent and if so mourn for the abuse of these showres for Paul tells that the Lords working in us to will and to doe which is showring of influences of grace is the great teaching argument that lays bands on us to will and to doe and the Lords teaching David wisdome in the hidden part Psal 51. 6. which was holy breathings and inspirations of the spirit to make the letter of the word effectual is an argument of heightning his sin of adultery and murther and he layes bonds on his own heart to improve influences Psal 119. 33 Teach me O Lord the way of thy statutes and I shall keep it to the end Certainly the Lords sending the first and latter rain on his garden of red wine and watering it every moment must lay bands on his people to be plants of righteousness and his blowing with the North and South wind of his spirit upon his garden requires the duty of the flowing of the spices and their thriving and the spirit of the Fathers purging calls for bringing forth of more fruit and the spirits leading requires that we should willingly follow such a guide and the Spirits teaching requires that we be docile and spiritual and the Spirits convincing that we bow and yield to his conviction The Spouse then under the withdrawing of Christ v. 6. is here put to see her poverty and speak by others her case to Christ when she neglected to speak to Christ when he was nearer to her then now If you find him tell him There is then some spiritual capacity without which the daughters of Jerusalem cannot pray and that is if they find him not Christ cannot be prayed unto and if the faith meet not with him as Immanuel Paul saith well Rom. 10. 13. How shall they call on him in whom they have not believed 2. Can one call on God or cry to him Abba Father who never laid hold on him as a Father Know then that unbelief is an iron door betwixt Christ and many who pray or rather cry to him for many pray to an unknown Christ Could Jacob wrestle with an unfound and farre-off God Hos 12. 4. He wept and made supplication to him he found him in Bethel and there he spake with us Can any knock and neither find the right door nor 2. know the King and the Lord of the house within ye never went into the Kings chamber nor to his house of wine and how can ye speak to him Obj. 1. You lay much weight on the quality and worth of prayer when you say we must first find Christ before we can pray to him Answ Praying must have some spiritual quality in it since itâ—s a work of the Spirit for speaking of words is not praying The legion of devils in the possessed man Mat. 8. spake words and made a suit to Christ but they prayed not Davids enemies cry even to the Lord Psal 18. 41. but pray not The damned in hell speak words to God but they blaspheme and quarrel with holy justice but pray not 2. The lowest discernable breathing out of a sigh through the holy Ghost hath as well the nature of prayer as an eighth part of an ounce of gold partaketh of the nature of gold no less then a mountain of gold 3. The groaning of the Spirit of the Lord is in every praying and therefore let none be beguiled who are destitute of the Spirit for no man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12. 3. It 's not want of charity nor unnecessary discouraging of any to say a thistle is a thistle and not a rose a thorn is a thorn and not a vine-tree Where the spirit of grace joynes no influences of saving grace can you call that speaking to God a work of saving grace It were good men were not permitted to treasure up pieces of brass and copper and suffered to dream they have a treasure of gold 4. Sense of deadness in prayer oftner speaks the life of prayer and a godly sense of blindness is a large measure of seeing John 9. 41. Obj. 2. Then must we not pray till me first find Christ Answ Not so neither for praying fitteth for praying Stirring of the birth brings and increaseth lively heat better mar praying especially if you dare not dissemble then restrain or omit praying Obj. 3. I cry and I am not heard Answ The godly man may move the same doubt Job 19. 7. Psal 22. 2. 2. There are degrees of discerning an answer and degrees of the Lords opening to the knocking of faith it were sit yet Magus prayed more Acts 8. 22. and that he went about means with more sense of deadness If you find my beloved The Spouses withdrawing beloved v. 6. is her beloved Christ is a seeking yet sayes she he is my beloved The interest in Christ is moral or in
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
peace between God and you ye are all of you old and young bought with a price ransomed by the blood of God ye are not your own Christ hath taken away your sins and does now begin upon a new score God hath exprest the greatest love imaginable he hath redeemed you his enemies this in the Old or New Testament is never told them for then the Ministers of the Gospel should find all the Pagans a Church bought with the blood of Christ and the reality of a Church should be in all societies of the earth But such glad news are preached to the chosen in the visible Church only never to Brasilians Paul preaches at Athens Acts 17. Creation not one word of Redemption as also Aristotle Plato and others should beget over again to God Creator all their disciples whom they find rude and ignorant and infuse by moral swasion and teaching a new life of learning and all rude and ignorant men before they be taught Methaphysick Mathematicks should be dead in ignorance enemies in their heart to knowledge and Philosophy and the same ground should make Ministers suppose there were no learning and teaching of the Father in drawing of men to Christ by that Omnipotency which raised Christ from the dead and created the world John 6. 44 45. Ephes 1. 17 18. 19. 2 Cor. 4. 4. as true real Fathers of the new-birth by only the letter of the Gospel as Aristotle and Plato are fathers to beget Philosophy in men Now for any remedying Gospel-promise that is made to Brasilians to purchase by way of merit we shall believe it when Mr. Baxter shall prove that to Indians and Brasilians who lived and dyed without the sound of the least notice or rumour of the Gospel Christ hath purchased and merited grace to believe the Gospel 2. That Christ by the blood of his Crosse hath made peace betwixt God and the Brasilians who so lived and dyed without the Gospel that Christ hath satisfied upon the Crosse for their sins against the Law and born their fins in his own body on the tree that Brasilians being dead to sins should live unto righteousness by whose stripes Brasilians are healed 1 Pet. 2. 24. that Christ suffered for Brasilians to bring them to God 1 Pet. 3. 18. that Christ bought Brasilians from their vain conversation with his blood 1 Pet. 1. 18. that Christ gave himself for wild Indians that he might redeem them from all iniquity and purifie to himself a peculiar people zealous of good works Tit. 2. 14. And who so tell us of a general dubious and conditional intention in the Father giving his Son to death and of the Son's giving himself to death for all these poor savages to whom he would never send the air of a rumour that he so loved them and of a special intention going along with the free decree of Election to glory that so many only should live unto righteousnesse be redeemed from all iniquity are holden to prove two such redemptions two such loves of Christ dying two such intentions and decrees two such providences one special redemption one special greatest love one special intention one fatherly providence indeed toward the elect we find John 10. 10 11. John 3. 16. John 11. 51 52. 2 Cor. 5. 14 15. Rev. 1. 5 6. Rev. 5. 9 10. 1 Pet. 2. 24. 1 Pet. 3. 18. 1 Pet. 1. 18. Tit. 1. 14. Gal. 1. 4. John 15. 13. Rom. 8. 32 33. Isa 53. 4 5 6. Rev. 14. 4. all which places make the redeemed to be loved with the greatest love sanctified bought from their vain conversation redeemed from among men made Kings and Priests to God delivered from this present evil world redeemed from all iniquity c. we leave the other General dubious love intention and reconciliation of Brasilians to our Adversaries to be made out by Scripture And Q. What is the grace of Christ's meritorious blood if it be shed for all and every one if it put the nature and free will of all and every one in a better condition and if his merit restore not the image of God into a more firm and excellent condition then we had in the first Adam and what healing of nature and the restoring of the image of God is made to the savages who eat men as we do beevs kill their aged fathers use wives promiscuously and never heard one word of the Gospel CHAP. XIIII The Law discovereth the disease but heals it not 2. How nature begins and the spirit acts 3. We not God in withdrawing his grace must be the culpable cause of non conversion 4. Some truth we must first physically hear and consider before we believe KNowledge or the commanding Law strengthens the wicked desire by forbidding it A strong stream runs with more strength that a dike of stone and clay stands in its way I know not saith Augustine epist contra Hilarium 89 c. de spir lit 4. how that which is desired becomes more pleasant because it is forbidden Nescio quo enim modo hoc ipsum quod concupiscitur fit jucundius dum vetatur the letter of the Law or bare knowledge meets with unrenewed nature and then a severe master and a froward servant make no work betwixt them the Law came in that sin might abound Rom. 5. Jubet Lex magis quam juvat docet morbum esse non sanat imo ab eo quod non sanatur augetur ut attentius sollicitius gratiae medicina quaeratur The Law commands but it helps not it teacheth the disease to be there but heals it not There are two extremities here we love on the one hand the barbarous opus operatum the literal deed done in praying the charm of the external work is by hand if God sell not the blessing yet I have blown words of praying up to Heaven and told down the price It 's heavenly wisedom to go about praying and other means not as acts of trading for our nighest ends but as acts of serving and glorifying of God though no thing should redound to us but we use praying and hearing as a man doth his horse or his ship all for self-use and self-ends Ah can the man charm the blessing of the Holy Ghost with bare words when scarce the literal attention goes along and here our Idolatrry saith I buy and God will not sell I plow and God binds up the clouds the Lord pays not the reward of a rich harvest to the merit of plowing on the other hand let ordinances reading praying and hearing of the Bible sleep until the spirit blow and we forget it is not the Spirit of the Father which works without the word and the testimonies the tools of the Father is this God's Spirit or a delusion plow not sow not until it be first harvest blow not at the fire until it first flame boldly pray not until the Spirit breath strongly but first give words I pray you to be a
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
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
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
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
himself in person but by a Deputy who represents his person and Princes being far distant the sea intervening transact matters of peace and warre with other Princes and States by their Ambassadors and Legates whom they send For God is said to be with Moses mouth not onely giving him eloquence and a tongue but the Lord spoke in him to Pharaoh Exod. 4. 15. I will be with thy mouth and with Aarons mouth and teach you what to doe Gen. 46. 4. Fear not Jacob to goe down to Egypt I will go down with thee into Egypt And I will surely bring thee up again my power shall be with thee to protect thee my wisedome to lead thee this had been much but he meets with Jacobs fear ah I goedown to Egypt God is not in that Idolatrous Land Fear not saith he I the Lord in person shall go with thee to bless thee to act in thee Jer. 1. 19. They shall fight against thee but they shall not prevail against thee Why For I am with thee to deliver thee Immediatione suppositi God was Jeremiah's immediate deliverer for v. 18. he had promised before to be with Jeremiah by the immediation of his power and grace For behold I have made thee this day a defenced city an iron pillar and brazen walls against the whole Land c. The Lord is present by the gracious mettal of zeal faith invincible courage he put in his Prophet So Christ Luke 24. 49. Behold I send the promise of my Father unto you What will he be away himself then No for he saith Matth. 28. 29. to the same disciples Loe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am with you alway even unto the end of the world 2. The Spirit acts in his own John 14. 17. He dwels with you and shall be in you v. 26. He shall teach you all things John 16. 13. He will guide you in all truth 3. Psal 73. 24. Thou wilt guide me with thy counsel He may doe that though absent by infusing into the Prophet the habit of wisedome nay he is nearer hand v. 2. Nevertheless I am continually with thee thou hast holden me by my right hand That is more then power 4. The action of leading that is ascribed to God is his only action Deut. 32. 12. So the Lord alone led Jacob and there was no strange God with him Now the eyes legs wisedome and will of the guide and leader are the travellers It 's true he led them by right hand of Moses but who then shall lead Moses for Moses needed a guide as they Isa 63. 12. Yea but he was leader in person himself He led them through the deep as an horse in the wilderness that they should not â—â—umble Now a horse is not led by giving him power to guide himself but the leader holds the bridle and directs the way to the horse So the Lords Christ's gentle driving of the ewes with lamb and Christ's carrying the lambs in his bosome Isa 40. 11. is an action immediate of Christ and his Spirit The warmness of life that comes from Christ's own bosom and from the Spirit spreading warm love abroad in the heart speaks the personal acting of the Son and Spirit So drawing John 6. 44. Cant. 1. 4. speaks the nearness of the Father of Christ and of Christ in his acting 5. This is to be considered There are two sorts of causes on in fieri another in facto esse The Creator in a manner is but half a cause the father begets a son the carpenter builds a ship the Mason raises up the frame of a goodly house But the son lives when the father is dead the ship sailes thousands of miles and the house stands hundreds of years when the carpenter and the mason are far from them for they are causes in fieri onely the making of houses and ships But there are some causes doe more The soul is a cause of the living man and when the soul is removed the man dies the face looking on the glass is the cause of the image both in its production and conservation remove the face and the image vanisheth away the Sunne is the cause of day-light which is transfused through the aire from the East to the West When the Sun goes down to another Horizon day-light vanisheth away because the Sun not by a deputy and by vertue communicated to another is the cause of the aires enlightning but is the cause of day-light both as touching the creating of it in fieri and as touching the preserving of it or in conservari facto esse So is God the cause of all creatures both as touching being and continuation being the Lord made all things and when they are made the house of heaven and earth should return to nothing if the Lord should withdraw his causative influence But in a special manner the Lord is every waâ— the cause of grace of our spiritual life and of all our actings of grace The new life should turn to nothing if Christ withdraw his gracious influence and it is that our poor little image and spiritual breaths are in his hand both touching production and conservation by his graces breathing Hence if the Angel of his presence goe with us his hand in our right hand Psal 73. 23. let us say 1. As Moses after the Lord had promised Exod. 33. 15. If thy presence goe not with me carry me not hence Ah who refuse a journey except God goe with him and be at his right hand and fixes the mind on this I will not goe to the pulpit as a Minister nor to the bench as a Judge nor to the field as a souldier except the Lord lead me and hold me by his right hand Doe ye misse influences of grace and the leading of the Spirit in a spiritual way of eating sleeping waking buying journeying It is good Obj. I cannot stir without God and his influences that I know Answ The sparrow and the raven the lyon and the wolf cannot stir without Gods influences of nature Ah that is poor and hungry Many have no more help of God to be lead in eating and drinking for God then the raven and the lyon Obj. I cannot pray nor hear without the influences of God Answ Ah you miss influences of God as concurring with a gift but ye miss not his gracious and saving influence to pray and hear in faith and feeling to concur with the Spirit of grace 2. Judas the traitor cannot preach and cast out devils without a common influence of a God with his gift and that is all your missing The renewed man misses that which in a manner is his due as a renewed man and that is the presence of the spirit of grace in his acting If a horse want a leg he shall soon miss it when he comes to running for four legs are due to him by nature but the horse in running misseth not the wings of an eagle for wings are not
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
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.