Influences of the Life of Grace, Part 3 · Chapter 1

Influences of the Life of Grace · Part 3 · Chapter 1

p. 189CHAP. 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. Its 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 p. 190in 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 only moral or tempting actings, or helliſh inſpirations inductive to ſin; and it's no ſmall mercy that the Prince and God of a loſt world, who by permiſſion acteth really on the air, earth, and waters, yet hath no power of immediate,How Satan knows the actings of the heart. real, or phyſical acting upon minde, will, affection, and conſcience, he having only a borrowed key, and at the ſecond hand power to ſuit the heart, by fancy, ſenſes, and outward objects, 1 Kings 22. 22. John 13. Acts 5. 3. Some one way or other the court-gate of Achabs heart, of Judas, of Ananias and Sapphira, lie open to Satans ſcout-watches. It were ſafer to watch and fear, then to diſpute how that ſubtle Spirit can blow up the lock and get in; for he knows not what is in a mans ſpirit. The ſpirit of a man is under God, the onelyonly keeper of this caſtle, and knows rooms, doors, and what is within, 1 Cor. 2. 11. But devils lying about the out-works, the ſenſes, the fancie, and the imagination, which is a material houſe, and hath doors, windows, and entries paſſible to devils; he can here blow the bellows, and kindle iron works.

There be two wayes to know the ſecrets that are done in a cabinet-camber. 1. Satan can ſend in poſts with letters, and write his foreign,Satan keeps correſpondence with the heart. his wiles to the heart. This is one way of putting it in the heart of Judas to betray Chriſt, by ſending his mind and will through the fancie to the heart, and the fancy being ſet on work by the will and underſtanding, can carry the miſſive letter; elſe how could the Lord rebuke the ſin of actual imaginations? as he doth Jer. 9. 4. Jer. 13. 10. Jer. 18. 11, 12. Nah. 2. 11.

2. The heart can write back an anſwer of the miſſive letters, and print it on the fancy. We know there is fire in the houſe by the ſmoke that comes out at the chimney. A man may ſpeak out at a window to another. Satan conveyed by the ſerpents tongue, and by Evahs eyes, the living thoughts of a Godhead growing on the tree, and can ſend in a word of a meſſage to the heart, All theſe will I p. 191give thee, if thou wilt fall down and worſhip me. And thou ſhalt have thirty pieces of ſilver, if thou wilt deliver up the Lord to us; and from the ſons of diſobedience he gets a return; he knew what Achab ſhould anſwer to the 400 Prophets, and heard that, Thou ſhalt goe, and alſo prevail. And reaſon would ſay ſince all Satans prevailings have theſe two; 1. A commiſſion ſought and obtained to tempt Job c. 1. and as particular as if written, as is clear v. 12. Or a ſentence of the great Judge to puniſh ſin, 1 Kings 22. 20, 21, 22, 23. 2 Sam. 24. 1. It may appear that the lictor and executioner, though he know not the heart and the thoughts of the Judge directly, yet he knows his own written commiſſion, and what ſentence he is to execute, and what miſchief he ſhall doe, 1 Kings 22. 22. as the executioner knows whether the ſentence bear heading or hanging.

2. Ananias is blamed for Satans lye that he put in his heart, Why hath Satan filled thy heart (it's like there were a good many ſeeming arguments moved by Satan to promote the work in Ananias) to lye to the holy Ghoſt? Then though Satans knocking and active tempting be not our ſin; for our Saviour was tempted by Satan, yet without ſin;It's lawful to diſpute with Satans inſtruments, not with Satan. yet he hath ſo acceſs to to the heart, as our yielding and being paſſively tempted with any degree of inclination to the tempation, is our ſin.

3. Neither may we diſpute or racket arguments with Satan.

Object. We may diſpute with Hereticks, and convince them, though they be Satans inſtruments, Tit. 1. 9. Tit. 3. 10. and the blind man John 9. hold up a diſpute in defence of Chriſt againſt the Phariſees; therefore we may diſpute with Satan himſelf.

Anſw. Men, to whoſe ears the Goſpel comes, are to be gained by the power of the truth, 2 Tim. 2. 24, 25. We are commanded to confeſs Chriſt before men, not before devils. This end is not attainable in the fallen Angels; therefore Chriſt rebukes Satans confeſſing of him, Luke 4. 34, 35.

Obj. Chriſt holds up diſpute with Satan, Matth. 4.

Anſw. We are to follow what is ordinary in Chriſts diſputing, that is, to reject Satans temptations, not brutiſhly p. 192and irrationally (that is not victory over Satan by the light of faith) but by evidence of Scripture, and muſt refuſe to yield to the temptation, and refuſe in faith.

2. There is ſomething extraordinary in this, which we cannot follow; for the ſecond Adam here as Mediator carries the perſon of all the tempted ones, as the firſt Adam did repreſent all his, and gives a proof that he is Michael, ſtronger then the Dragon; and that all the tempted ſeed are by faith to rely on the ſtrength of the tempted Saviour.

3. Nor did Chriſt hold up or entertain the diſpute with Satan; he only gave one ſimple anſwer to every temptation, It is written. Nor had the diſpute

1.Christ ſought not the tempter nor the temptation, but (in a ſort) a patient in being tempted. Its riſe from Chriſt. Chriſt is rather a patient for our inſtruction, then an agent as touching the riſe of the temptation; for Matthew ſaith, foreign, the tempter came unto him; then Chriſt fetched neither the tempter, nor the temptation, or diſpute.

2. Satan brought him to the holy city, Matth. 4. 5. foreign—foreign, Satan ſet him on a pinacle of the Temple, v. 8. foreign, The Devil took him unto an exceeding high mountain, and ſhewed him all the kingdomes of the world. Then did not the man Chriſt goe as from himſelf to the pinacle of the Temple, nor to the exceeding high mountain to fetch and bring on himſelf the temptation or the diſpute. See Luke 4. 5, 6, 7, 8. Yea Divines think he ſubmitted that his holy body ſhould be ſo far acted upon by Satan. So Mark 1. 12. the Spirit drives him foreign, caſteth him violently to the deſart. Evah entertains a dialogue with Satan. 1. Speaks by way of complaining of God. 2. And doubtingly of the Lords word of threatning, Gen. 3. Saul the 1 Sam. 28. ſeeketh after Satan, and makes a journey to him. Some influences of God are 1.Differences between Satans influences, and theſe of the Lord. upon the act, yet ſo as they are willingly received by us. 2. Though they be terminated upon the material act under trangreſſion, yet is there neither moral warrant nor perſwaſion to the ſinfulneſs from the Lord, but the contrary. But when the influence is to gracious acts, there are many ſtrong allurements from precept, promiſe, threatning, to move us to cloſe with the gracious p. 197act, and virtually with the real influence. 3. Satans influences are to ſhameful acts, to walking naked. 2. To bloody deluſions, to kill the children to Molech. 3. To unwarrantable deluſions, to lay aſide Scripture, and walk in the dark, attending on unwritten dreams.

2 Diviſ. Some influences of God are ordinis naturalis, natural; he commands the Sun to riſe; he ſends rain, and joynes his concurrence to the things of nature. Some are ordinis ſupernaturalis, ſupernatural; ſuch as are of the Father chooſing. 2. Of the Son. If Chriſt died without the camp, that he might ſanctifie the people with his blood, Heb. 13. 12. and if by his will we are ſanctified through the offering of the body of Jeſus Chriſt once for all, Chriſt under a neceſſity of giving ſanctifying influences.Heb. 10. 10. then ſure ſanctifying influences muſt be bought and purchaſed for his choſen people. The doubt is yet anſwered more fully; what a wiſe man hath deliberately bought, and with the price of blood, he muſt beſtow that for the end for which he hath bought it. Then Chriſt muſt beſtow ſaving influences for ſanctifying his people. We look too much to what we cannot doe, and too little in this buſineſs to what Chriſt muſt doe, upon the neceſſity of his offices, of his bargain of redemption that he hath cloſed; he muſt work in his own to will and to doe until the end.

3 Diviſion. Moral and phyſical influences.Some influences are moral, ſome phyſical and real. The moral influences are the perſwading actings of God from the word of precept, of promiſe, of threatning,Moral influences that are only moral, are weak. from the Law, from the Goſpel; ſuch are common to all within the viſible Church. Hence from theſe flow warnings, inſpirations, holy motions, ſtrong convictions, that Chriſt is to be followed, all are to be forgone and caſt over-board that we may gain him, in regard of theſe. Chriſt ſtands at the door and knocks, Revel. 3. 20. Thouſands refuſe to open to him; as howbeit the word carries along with it the high and glorious authority of the Law-giver, the promiſe of a Kingdome, the threatning of everlaſting chains; yet it works but morally, and the robber in the woods laughs at the paper-lawes, and at the far-off general juſtice that is in cities, which cannot reach the p. 198robbers that are in woods; ſo moral influences from the word bear in upon the thought afar off a letter-heaven, or a literal hell, with a ſuſpition of lying unbelief; theſe are but fables. But when the Lord in real influences lays hands on the ſinner, the man is then as if he were at the bar; the robber on whoſe legs and arms the law hath laid bolts and iron fetters, and is really wrought upon by more then literal influences, as Saul for three dayes ſpeaks ſupplications: And when the influences phyſical of God are upon the ſoul of the ſpouſe, then love it ſelf and love-ſickneſs ſpeak with ſenſe, His love is better then wine. O he is the chief among ten thouſand. Many thouſand profeſſors live and die under letter-influences, and a paper-New-Teſtament; they hear, read, know the word, are baptized, and deceive their own ſoules, and have but ſeen (as James ſaith) their image in the glaſs, and forget themſelves. Such never knew heart-ſickneſs, nor the terrours of God, nor any real work on the conſcience: then ſeek heart-drawing, and heart-divinity.

4.Ordinary and extraordinary influences. Some influences are moral and ordinary of ſome profeſſors; ſome are prophetical and extraordinary. Now as to theſe which are prophetical, it may be a queſtion whether they be real and phyſical, or only moral. It ſeems there are two things here, 1. The viſions. 2. The publiſhing of them. As to the firſt, Jeremiah ſees the rod of an Almond-tree, and a ſeething pot, and the face of it toward the North. Ezekiel ſees a whirlwind and a cloud out of the North, and fire infolding it ſelf, and the colour of amber out of the midſt of the fire, Prophetical influences.and the likeneſs of four living creatures, and every one of them had four faces, and four wings, &c. And Daniel ſaw a ram with two horns, one higher, another leſſer, puſhing northward, and weſtward, and ſouthward, &c. It's clear theſe were real viſions, and had real influences of God carrying them into their mind really, and they could not ſhun but they were in an extaſie, and God really made them ſee as to the publiſhing of them, juſt as they ſaw them. They ſeem to be moral agents, yet ſo as Caiaphas could not ſhun to prophecie; nor could Balaam, when his eyes were opened, and he falling in a trance, p. 199but ſee the viſions of the Almighty, and could not goe beyond the word of the Lord, but muſt prophetically bleſs (and no more thanks and praiſe can be due to them in ſo doing, then to Satan confeſſing Chriſt to be the Sonne of God, Luke 4.) So are many, who are convinced, and tremble at the word, and when the terrours of God, and a fever or ague of the preſſing indignation of God takes them,It's dangerous to reſiſt ſtrong light and the influences thereof. declare God to be righteous, and themſelves guilty, are but little praiſe-worthy: For the Law acting in a natural conſcience, is another party repreſenting God the Judge; and when ſuch turn again to their vomit, as there be many falſe births of this kind, how prodigiouſly profane are ſuch? for they carry about Satans light of a natural conſcience, and their own profane hearts: ſo dreadful it is to doe violence to light which ſpeaks from God. Saul at the beginning of his reign, and Demas, and ſome others, are helliſh examples of Apoſtacy to cauſe others fear.

5. There are ſome perſonal influences upon a ſingle man that are more private, which are very deſirable: But there be ſome more publick influences on the Church; ſo the Lord walks in the midſt of the golden candleſticks,Private and publick Church influences. and raines down Miniſterial bleſſings on his Church, holds the ſtars on his right hand, and waters his Church. So Iſa. 27. 2. A garden of red wine. 3. I the Lord doe keep it: I will water it every moment, leſt any hurt it, I will keep it night and day. Beſide protection that the Lord is the keeper of the Vineyard, and Chriſt anſwers for the vines, the myſtical body is like a parcel of ground ſubject to drought and withering, and Chriſt with ſhowres of influences muſt water our withering, and he leading captivity captive, and aſcending on his coronation-day, ſent down royal gifts, Apoſtles, Prophets, Paſtors on his body myſtical, which alſo is made viſible by him. The times of ſweet refreſhing ſhowres, and of the ſinging of the birds under the Meſſiah's Kingdome, require that we exerciſe our faith in looking toward theſe promiſes. When the heavens ſeem to be heavy, and (as it were) with child of Summer-rain, Ezek. 34. 26. I will make them and the places round my hill a bleſſing, p. 200and I will cauſe the ſhowers come down in his ſeaſon, there ſhall be ſhowres of bleſſings. It's not rain for graſs or corn, but of ſpiritual influences upon Emmanuels land, where floods and rivers run milk and wine, Iſa. 55. 1. as alſo Iſa. 32. 3. The eyes of them that ſee ſhall not be dim, and the ears of them that hear ſhall hearken. 4. The heart alſo of the raſh ſhall underſtand knowledge, and the tongue of the ſtammerer ſhall be ready to ſpeak plainly. Then is that true alſo Iſa. 35. 1. The deſart ſhall rejoyce and bloſſome as a roſe. 5. The eyes of the blind ſhall be opened, and the eares of the deaf ſhall be unſtopped. 6. Then ſhall the lame man leap as an hart, and the tongue of the dumb ſing; for in the wilderneſs ſhall waters break out, and ſtreams in the deſart. 7. And the parched ground ſhall become a pool, and the thirſty land ſprings of waters: in the habitation of dragons where each lay (ſhall be) graſs with reeds and ruſhes. And that all this is a prophecie of ſhowres of influences of grace upon the holy people under the New Teſtament, is clear v. 8. And an high-way ſhall be there, and a way, and it ſhall be called the way of holineſs, the unclean ſhall not paſs over it, but it ſhall be for thoſe; the way faring men, though fools, ſhall not erre (therein.) 9. No lion ſhall be there, nor any ravenous beaſt ſhall goe up thereupon, it ſhall not be found there: but the redeemed ſhall walk there. Were all the ſtones and rocks of a a Land turned into gold, it ſhould prove that the Sun had moſt ſtrong influences on that land. The ſtony hearts under the New Teſtament are changed into new hearts, Ezek. 36. 26. and a people of hard mettal of iron and ſtone, transformed into precious ſtones, Carbuncles, Agats, Saphires; and that made true, All thy children ſhall be taught of God, Iſa. 55. 11, 12. This doth evince that the influences of God ſhall be mighty in thoſe who believe under the New Teſtament,Strong influences under the Meſſiah in the New Teſtament. even the exceeding greatneſs of his power, which he wrought in Chriſt when he raiſed him from the dead, and ſet him at his own right hand in heavenly places. Such things ſay that ſuch as live under the Goſpel would ſay what a change is made in them. The Goſpel finds you ſtones and iron, and leaves you ſtones and iron; O but that is ſweet, Chriſt found me clay, and now I am p. 201gold, as the man John 9. 25. One thing I know, that where I was blind, now I ſee. 1 Tim. 1. 13. Once I was a blaſphemer, a perſecutor, an injurious perſon, but I obtained mercy. Ah it's a hard condition, born an heir of wrath, dying worſe then an heir of wrath; for ſin original, and the habit of wickedneſs was but a little brook when the reprobate man was born; but when he dies, it's a mighty river, and a great ſea. What hath the Goſpel done to you? It's more then the power of the Sun, it's a ſtrong influence of God the firſt cauſe, that makes clay gold, and common earth ſilver, and copper, and braſs. Many cannot tell where Chriſt found them, and where they are now.

2. If there be ſuch ſummer-ſhowres of heavenly influences under Chriſt, how is our fleece dry? And many are rained upon green, and the bones flouriſhing like an herb and a lilly, and thou art dry. This is not ſeen; prophaneneſs is exceeding prophane, and is twice, yea ſeven times prophaneneſs under Goſpel-influences.Goſpel-influences are ſtrong. The Goſpel-devil is fiercer, and more a devil (to ſpeak ſo) then the Indian devil. O but the Goſpel makes a ſad eik to wickedneſs, Goſpel-ſwearing, Goſpel-whoring, Goſpel-drunkenneſs, are worſe then Sodoms filthineſs, Matth. 10. 15. There is an unperceived vengeance that cleaves to every Judas; the man who is long in Chriſts company; and ſees and heares what Chriſt does, and what he ſayes, his traitory is twice, yea ſeven times traitory. Spilt and rotten wine is a worſe liquor then fountain-water; ſome water is better then ſome wine.

3. How bleſſed then is that, this man and this man was born in Sion! To be born and dwell in a Land where Chriſt dwells, ſpeaks mercy: To be a plant of a young Vine where the garden of red wine is, muſt be a mercy; to be a plot of ground that Chriſt plows; to be a branch that the Father of Chriſt purges that it may bring forth more fruit, is an incomparable mercy. You might have been born in China, in America, in Braſilia, where Satan dwels; but ye were born in a land of Vine-trees and Olive-trees. To be born in the Church (though men deſpiſe it) and in covenant with God, and to be baptized, is to be born in Paradiſe, p. 202in the borders of heaven; for there is the Goſpel and the Prince, who both can promiſe and give Heaven.

6.Some influences are for the habit, ſome for the actings of grace, ſome for both. Diviſ. Some are influences for the habit, others for the act of grace. Influences for the habit, as Iſa. 44. 3. I will pour water on him that is thirſty, and floods upon the dry ground. I will pour my ſpirit upon thy ſeed, and my bleſſing upon thy off-ſpring. A land that raines ſhowres of rain and milk, and raines down ſhowres of glory and grace, muſt be the glory of all lands, and it muſt needs be an excellent and a glorious Sun that ſhines upon that land. 2. There are influences for heavenly diſpoſitions. Chriſt ſpeaks and opens the Scriptures to them, and their hearts burn within them, Luke 24. 32. Every word of Chriſt caſts in a fiery coal of love: Every fitting down under the Apple-tree brings ſweetneſs; he hath influences by which he brings on love-ſickneſs, Cant. 5. 7, 8. Chriſt caſteth in a praying diſpoſition on Saul, Behold he prayes, Acts 8. and caſts in a mourning diſpoſition on the woman that waſhed his feet with teares; and a diſpoſition of love, ſhe loved much, ſo ſhe weeped over Chriſts feet, and kiſſed them, and wiped them with the hair of her head. He caſt in a hearing diſpoſition in Mary, Luke 10. A love-ſickneſs after Chriſt in the Spouſe, Cant. 2. a mourning diſpoſition on Peter, he weeps bitterly. 3. There are influences by which Chriſt acts in us, and the ſpirit acts in us to will and to doe, Phil. 2. 13. and the ſpirit groanes and prayes in the Saints, Rom. 8. 26. Chriſt by his influences makes ſome one new work or other what he hath done in you. Are ye a dry Eunuch, and the heath in the wilderneſs? and are ye the dried up fig-tree, and withered up by the root, neither leaves nor fruit? God will blaſt brambles, and caſt them over the hedge, and deny Sun and rain to them. Some there be on whom Chriſt never acted as Chriſt; they are in the ſhadow all their life, and never ſaw nor felt the Sun.

7.Influences proper to the head Chriſt, and influences on the members. Diviſ. There be ſome influences proper to the head Chriſt, ſome peculiar to the members. O what rare actings upon the Son, Pſal. 45. 2. Grace is poured in thy lips. v. 7. God thy God hath anointed thee with the oyl of gladneſs. Iſa. p. 20361. 1. The ſpirit of the Lord God is upon me, becauſe the Lord hath anointed me to preach good tidings to the meek; he hath ſent me to bind up the broken-hearted, to proclame liberty to the captives, and the opening of the priſon to them that are bound. 2. To proclame the acceptable year of the Lord. In which words are holden forth the influences of the Lord in their fulneſs, the anointing of the ſpirit of the Lord upon the head upon the head Chriſt, and the influence of that anointing upon the members, to wit, on the meek, on the broken-hearted, on the captives, on thoſe that are bound and ſold. Then ſaith the man Chriſt, the Spirit of the Lord hath ſent the ſtrong and fountain-influences of the abounding anointing on me, and I may ſend the fruits of theſe holy influences upon the meek to preach to them glad tidings, that they may believe, and influences upon the broken hearts, that they may be bound up, and influences on the captives and priſoners,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. and the ſold and oppreſſed with debt, that they may be made free for binding up of hearts; and freeing of captives and priſoners are impoſſible without the healing influences of Chriſt. Then (ſaith he) God lets out to me and to the members; … the head receive anointing, and a full fountain, and I iſſue out ſtreames and life to the members; look then as the dry earth hath a ſort of connatural right of meanes and end to the full clouds and bottles of heaven, and the rain in the clouds, and the cold and dead earth hath a ſort of connatural right, by the Lords holy appointment, to the influences of the Sun; ſo by a decree of free grace, the broken-hearted, the meek, the captives, the priſoners have a right of meanes in order to the end, to the influences of compaſſion and tenderneſs, and of real grace, that in its fulneſs is in the ſoul and heart of the Mediator Chriſt, toward their brokenneſs bondage and miſery who are his. Then may the captive and priſoner claime influences from Chriſt, as the dry earth in its kind ſuites and …egges that raine that is in the boſome and womb of the clouds for its refreſhments: and ſo much the more that fulneſs of Chriſts anointing is not only ordered by a free and gracious decree as the meanes for this end, to ſupply the emptineſs of the meek and the poor p. 204captives, but 2. alſo which is more, the influences of the fulneſs of Chriſts anointing is due by way of merit, and of buying and ſelling to thoſe captives, as when there is a large price of blood given for to redeem the man in his vain converſation, as 1 Pet. 1. 18. from the preſent evil world, Gal. 1. 15. from the living to ſin and in ſin, 1 Pet. 2. 24. from all iniquity and the bondage and filthineſs thereof, Tit. 2. 14. There is a due right in law, by way of bargain and payment, made to Juſtice upon Chriſts part, that ſuch ought not to be detained ſlaves, captives, and priſoners. Now the earth hath no ſuch right by buying, nor any Jus emptionis, to have rain and influences from the clouds and the ſun; for the Lord may without violation of any bargain turn the earth into iron, and the heavens into braſs; and ſo may the Lord ſimply and abſolutely deny the fruits Chriſts anointing, binding up of wounds, and freedome to the broken-hearted, and to the captives and ſlaves of ſin, for any deſerving in them; yet as touching the bargain and engagement of redemption from ſins, and the dominion, maſterdome, and law impriſonment thereof, the meek and the captives have a more noble right in the ſurety Chriſt, by way of buying and ſelling, to the healing influences of Chriſts holy anointing, then the world can expreſs. See alſo how the ſpirit in its fulneſs is given to Chriſt, 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. Iſa. 42. 1. I will put my ſpirit on him, he ſhall bring forth judgment to the Gentiles. Theſe be mighty influences on him, to whom (ſaid John the Baptiſt) God gave not the ſpirit by meaſure, John 3. 34. 3. There is a right of promiſe to influences, Rev. 2. 7, 17, 26. Rev. 3. 12, 20, 21. John 14. 18, 21. John 15. 1, 2. In Chriſt promiſſio facit legale jus, Chriſt, as it were, oweth me ſhowers of grace; for he promiſed to water me. This promiſe is a draught of the river of life to the deadned ſpirit. 4. There is a myſtical dueneſs and connatural love-right: The head by natures law is a ſort of debtor for influences of life to the members.

Here are ſweet grounds for the ſtreams to beg from the p. 205fountain, the members dry and withering from the living head.

2. It was fit there ſhould be another higher providence about the head, then about the members, and ſo more admirable and tranſcendent influences extended toward Chriſt, then toward any of the ſons of men, as that a new ſtar ſhould be created at his birth.

That 2. God ſhould give teſtimony of him from heaven immediately, This is my beloved Son, &c.

3. That Angels, immediate meſſengers from heaven, ſhould preach his birth-day and place, Luke 2. ſhould miniſter to him in his agony in the garden; ſhould watch the corps of this King ſleeping in the grave; ſhould witneſs his aſcenſion;Strong and mighty influences in Chriſt. and what mighty influences above nature muſt be in his raiſing the dead, commanding devils, &c. In his coming down from heaven to be man, in whom all the fulneſs of the Godhead dwells bodily; and that the holy body ſhould aſcend viſibly through the air, and through the heavens, cleaving, yielding, and giving way to him; what influences in that the clouds are his chariots, and that the man Chriſt intercedes at the right hand of God, and ſends influences of life all the world over to his members, rules all Empires and Kingdomes, the languiſhing and fainting believer is comforted? O how ſuitable is Chriſts fulneſs and life to my death and emptineſs!

3. Theſe muſt be ſtrong influences, that with the anointing, Iſa. 61. 1, 2. is given a power to preach the year of vengeance, to judge and trample upon the necks of all his enemies; that the man Chriſt ſhall come viſibly and locally from the higheſt heavens, and the heavens bow and yield to his bleſſed manhood, when he comes with his mighty Angels to judge all.

And he ſends 4. influences of judgments through the ſtars which fight againſt his enemies, Judg. 5. 20. through winds, ſeas and rivers, fire and ſword, and evil Angels that are armed againſt his enemies, Exod. 14. 21, 22, 23, 24, 25, 26, 27, 28. Exod. 15. 10, 11, 12. Judg. 5. 21. Gen. 19. 23, 24, 25. Numb. 16. 31, 32, 33. Pſal. 78. 43, 44, 45, 46, 47, 48, 49, 50, 51, &c. All which teach us not to murmure at providence, p. 206government of the world. Why ſay we, this is ſad, and yet fallen out? God might otherwiſe have diſpoſed of all, and we reflect upon his providence, while as we offend at ſecond cauſes, but be comforted in a new world, and in a more glorious providence of influences in ruling heaven and earth, and in carrying the choſen of God to glory, then if all were ruled to our will.

1.Goſpel-providence how far above the law-providence of Adam. None ſhall wither or be blaſted that are planted in Chriſt, and committed to his husbandry.

2. We could not in the other firſt providence, which was before ſin entred into the world, have claimed to influences of glory from the fulneſs of the anointing that is in Chriſt; for Chriſt then was not the publick good, and communicable treaſure of his redeemed, he was not our God, nor our Emmanuel, nor our Goel or Kinſman-redeemer, but a reſerved and eſtranged God to be made our God by our own earning and law-merit.

3. The Lord Jeſus was infinite God, and the fountain as large as now; but he was not our own fountain, nor the influences and waterings due to in our witherings as now.

4. Chriſt is made the new great Lord, Factor, and publick Agent for his Church, to rule all for their good and ſalvation; and heaven, and earth, and the world, and life, and death, and things preſent, and things to come, are put over in Chriſts hands; the morrow, the next years deliverance, the believers outgoing in death, are all made over to Chriſt, and then in Chriſt all things are ours, 1 Cor. 3. 21. and the watering of my witheredneſs, and the quickning of my deadneſs hic & nunc, in this ſame moment of time is firſt Chriſts, and I got it ſeaſonably from him in a better time and way then according to my time and way.

Object. Many things fall out which may be well otherwiſe.

Anſw. Not ſo; one godly husbandman prayers for rain to his ground, another godly husbandman prayes for drought, as more uſeful for his field, for he hath rain enough. Now is it not good that there is a wiſe providence p. 207in Chriſt, which fits both their prayers, and does the buſineſs well? A number of believers are to fail to ſuch a land, they pray for a North-eaſt-wind; another number of believers are to ſail to another land, they ſuit from the Lord a South-weſt-wind; is it not beſt that Chriſt in his new ſpiritual providence take a courſe to hear both their prayers, to deny both the winds they ſuit, and to bring both in his own way to their deſired harbours.

Object. 2. It were better God ſhould hear the prayers of his people in their ſtraits.

Anſw. The Lord neither caſteth off his foreknown people nor their prayers, though viſible Iſrael externally called be rejected.

2. God heares wicked mens prayers, and grants them not in a way of promiſe, but in his wrath, 1 Sam. 8. 22. 1 Sam. 12. 13. Hoſ. 13. 11. Pſal. 78. 20, 24, 27, 28, 29, 30.

3. God heares the prayers of his people in way of promiſe which is better then ſimple hearing.Mr Gee treats of prayer, Sect. p. 187, 188, & 195. See the judicious Treatiſe of the ſervant of God Mr. Gee.

Obj 3. Many wicked men are green and flouriſhing, that they may ſwallow Jacob.

Anſw. Nor is it evil that the Lords fire in Sion be hot and fierce, that he may remove the droſs, though the coals that melt the gold be digged out of hell, and their flaming againſt his people ſinful and cruel; it is not only in relation to him, who is above his laws, binding Angels and men; not evil, but equally done in wiſedome and righteouſneſs; for as much may be ſaid by carnal reaſon in the Lords efficacious permiſſion of ſin, which he may hinder in the reprobate, as well as ſome way he hindered it in the elect Angels, and in choſen heirs of glory. 1. Againſt the wiſedome. 2. goodneſs. 3. ſoveraignty. 4. righteouſneſs. 5. and love of God, as Jeſuits, Arminians, Socinians, and others ſay againſt the holineſs of God. No earthly Father but he ſhould fail both againſt natural love, goodneſs, and wiſedome, ſhould he permit, if he could hinder, his children to commit ſins, which ſhall procure their eternal miſery and woe. Let all fleſh be ſilent, here is holy dominion.

p. 2088.Influences of Chriſt fundamental, and not fundamental. Diviſ. Some influences of Chriſt are fundamental, and ſimply neceſſar…, and principally promiſed; ſome not fundamental, and leſs neceſſary. As

1. The influences by which the Lord gives a circumciſed, Deut. 30. 6. an one and ſingle, Ezek. 11. 19, 20. a ſoft and a new heart and ſpirit, Ezek. 36. 26. Zech. 12. 10. Iſa. 54. 13. John 6. 45. Iſa. 44. 1, 2, 3. Theſe are ſimply neceſſary.

2. Theſe in…uences are alſo fundamental, in which the Lord promiſeth and doth put in act the habit of grace for the perſevering of believers, Ezek. 36. 27. Iſa. 54. 10. Iſa. 59. 21. Pſal. 1. 3, 4. Pſal. 89. 28, 29, 30, 31, 32, 33, 34, 35. John 10. 27, 28, 29. John 15. 1, 2. If Chriſt plant, his planting layes on him ſome neceſſity, ſo far to give watering-influences, as not to ſuffer his planted trees to dry up by the roots,The comfortable neceſſity which lies on Chriſt to confer influences of grace. and to wither root and branch; and Chriſt ſo builds on a rock his people and believers, never to be prevailed againſt by the ports of hell; as he muſt watch the city that it be not ſurpriſed, nor the living ſtones hammered to nothing, and removed off the rock and the foundation Chriſt. Chriſt ſo buyes with a price his own, that he carries them on to the purchaſed glory, and bringeth them actually to the fruition of life eternal; for Chriſt is an eſtabliſhed high Prieſt to intercede for his own, and the interceſſion of Chriſt is nothing but a continual ſhowring down upon the redeemed ones new vigorous influences as the head, ſo long as it lives, night and day, ſleeping and waking, ſends down influences of life to the members: ever-living and ever-interceding Chriſt is the fountain, running along through the roots of the Lords planting, ſo that they are ever green, ever blooming and budding, and in old age bring forth fruit, John 14. 19. Iſa. 27. 3. Chriſt interceding is that live fire on the Altar, Iſa. 6. ever ſending forth live flamings, and heat of life through his live coals to all his, John 14. 19. Becauſe I live, ye ſhall live alſo. Now there is no interruption of Chriſts living by ſickneſs, ſleeping, or death, and ſo he lives alwayes. Juſt as the Sunbeams and rayes of light and heat are kept in their being by the preſence of the body of the Sun, caſting out theſe influences, and the darting out of heat, and warmneſs, and p. 209light, and the flamings are kept in being by the preſence of the fire, which by new fuel is continued ſtill in the act of flaming; ſo are the Saints kept ſtill in a ſpiritual living, being by Chriſt iſſuing out his influences upon them. So ſweet is the union of dependency daily and momently upon Chriſt that bleſſed root of Jeſſe. Ah, if we knew what it were to live in Chriſt, to breath in Chriſt, pray in him, love in him, rejoyce in him, ſuffer and triumph in him, praiſe in him, wait in him for the Lord; but our actings, ſeparated from Chriſt and his influences of life, not known to be ſuch, through our unwatchfulneſs are dreadful. Now there be ſome ſingle influences hic & nunc, Influences not fundamental, not ſimply neceſſary.that the Saints may want and be ſaved; as the influence neceſſary for Peters confeſſing of Chriſt when he denied him; the influence by which David ſhould have been guarded againſt the tempration to adultery and murder, the Lord may withdraw ſuch influences, that the fallen Saints may know that they ſtand by grace; and therefore from the Lords withdrawings hic & nunc, let us not conclude we are out of Chriſt, yet we are not to be ſlack, but in trembling and godly fear to keep near to Chriſt, and cenſure not the Lord for withdrawing of his influences, ſince he ſtands obliged by his holy covenant not to deny the ſubſtantial and fundamental influences by which we ſhall be ſaved, and perſevere to the end.

9.Influences of grace for the habit of ſaving grace, and influences for a gift. Diviſ. There be ſome influences in which the Lord concurrs with the actings of ſaving grace; as of faith, love, hope, and other influences, in which the Lord concurres with the actings of a meer gift, or other principles, poſſibly the fleſh, cuſtome, &c. and it were good to know the difference betwixt the one and the other.

Pſal. 57. 8. Awake my glory, awake pſaltery and harp; and ſo he ſpeaks to the gift of muſick to awake and be concurrent in the praiſing of God, and ſtirs up the grace of God in himſelf to praiſe, when he ſayes I my ſelf will awake early, he teacheth that gift and grace ſhould concur and be ſtirred up in ſpiritual duties of praying and praiſing: hence how we may know when we act from a gift, and when we act from ſaving grace theſe Aſſertions following.

p. 210Aſſert. How we may know when we act, pray, or hear, &c. from a gift, and when we act from a grace.1. Some ſinful ſleepineſs of the fleſh may concur in both the acting of the gift and of the grace; for David bidding both his harp, and ſo the gift of muſick awake, and himſelf awake, teacheth ſome ſinful dulneſs was upon both one and the other. So when David excites his ſoul and all that is within him to bleſs the Lord, Pſal. 103. 1. he inſinuates that in praiſing of God fleſhly dulneſs may come upon all that is within him, both the powers of the ſoul, and the habit of grace and gift, and the skill of ſinging: it's much to get the fountain made clean in our actings.

2. How condeſcending is his mercy, who denies not his influences of grace to us, though the fleſh be acting often, and retarding the ſpirit in our actings?

Aſſert. 2. We are to take heed that we knock not at the wrong door: we may pray and preach from a gift of praying and humane eloquence, and a civilized and well-skilled fancy, and a literal mind verſed in the letter of the Scripture, when we think that we are praying from the ſpirit of adoption,Some pray from a meer gift, when they miſtakingly imagine they pray from the ſaving habit of grace: the miſtake is habitual in hypocrites, only actual hic & nunc in ſound Believers. and the gracious habit of praying. So the like may be ſaid of Preaching, and ſinging praiſes; how many prophecied and caſt out Devils from a meer gift, and die in that deluded condition, and are poſſeſſed with that habitual miſtake (which is never tried) that they prophecied and caſt out Devils from a ſanctified principle? read Matth. 7. 22, 23, 24. Luke 13. 25. Matth. 25. 11, 12.

If any ſay, May not ſound believers alſo blow at the wrong harthſtone and think the like?

Anſw. There may be a particular miſtake in this or that act, but not an habitual deluded condition all their life; as ſometimes the believer may pray from meer cuſtome, when there is little ſtirring of the ſpirit.

Aſſert. 3. It's not enough to doe the ſame that heathens doe; for if ye love them that love you, what reward have ye? and if ye ſalute your brethren only (not your enemies alſo) what do ye more then others? So Chriſt Matth. 5. to the multitude, and to the diſciples, Matth. 5. 1, 46. Believers then ſhould not ſtint themſelves to only publicans and heathens duties. Samuel ſpeaks as a man, as Samuel when he p. 211calls Eliah the Lords anointed, 1 Sam. 16. and ſuppoſeth that he ſpeaks as a Prophet; ſo doth Nathan, 1 Sam. 16. 6, 7. 2 Sam. 7. 3. There is a vaſt difference betwixt (thus ſaith the Prophet by the Lord) and (thus ſaith the man) and therefore where are we when our righteouſneſs does not exceed the righteouſneſs of the Scribes and Phariſees? The devils believe there is one God, and they doe well, James 2. 19. and we fooles ſay in our hearts there is no God, Pſal. 14. 1. and do we well in ſo ſaying? The devils do tremble when they believe there is one God: ah, Satan believes in ſad earneſt when he believes! We ſport, yea doe not we laugh and mock at a Godhead, or at the word of a hell? The faith conveyed with godly trembling were good: Ah, that we know not the influences of God conjoyned with the out-lettings of a gift, and of a temporary faith, and the influences that goe along with the out-letting of ſaving grace, as touching the matter!

Aſſert. 4. Hardly can the uſe of a gift aſcend above it ſelf to intend God and his glory; for the glory of God is graces end, not gifts end. Zech. 7. 5. When ye faſted, did ye at all faſt unto me? 6. And when ye did eat, and when ye did drink, did ye not eat for your ſelves? and did not ye drink for your ſelves? Heb. did not ye your ſelves eat as carnal men? did ye not eat, and drink, and feaſt, and faſt? He meanes the ſpirit of grace in them did not keep theſe religious faſts and feaſts, but their own ſpirit, and cuſtome, and ſelf; and did ye faſt for me at all? and he doubles the word, that ſo he may the more convince them, even for me? So the Lord might ſay to the Phariſees who prayed in the ſtreets, Did ye at all pray to me, even to me? or did the gift and vain-glory in you, or the ſpirit in you? So he may ſay to us, Doe ye preach, hear, ſwear a covenant for me at all?Grace ſanctifies the gift uſed in all due and ſpiritual circumſtances, but the gift can never fanctifie grace. Saving grace muſt ſanctifie the gift in its uſe and end, that it be for God; but a gift can never ſanctifie ſaving grace in its uſe and end. As grace which is above nature ſanctifies nature, and heightens nature in its actings, principles, and end; but nature, that is below grace, can never ſanctisie and heighten grace in its actings, principles, and ends.

p. 212Aſſert. 5. The ſame ſun, the ſame air and heaven, ſend the ſame influences on the true and natural olive, and on the wild olive; the ſame clouds and rain act upon the vine-tree and the thorn-tree, upon the roſe, and the briar, and the nettle; and ſo the ſame word comes to the ears of both elect and reprobate, but not the ſame quickning influences of grace upon both.The ſame word, but not the ſame influences act upon all within the viſible Church. Saul governes, and leads the Armies of the Lord by a gift; and David governes, feeds, and leads the Armies of the Lord by the grace of God, and the ſame word of command layes an obligation upon both; falſe Apoſtles preach Chriſt from a gift, and labour by a gift, but Paul labours not as Paul, but the grace of God in him.We are not to rest upon the actings from a gift, but watchfully to try when we act from a gift, and when we act from a grace. The virgins are drawn and run, Cant. 1. and John is drawn and runneth; but the ſame lively influences act not upon the one and other: it is a deluding concluſion, we have eaten and drunken where Chriſt was preſent, and his Saints preſent, therefore the Lord ſhould open to us; and Chriſt hath preached and his faithful Prophets in our hearing, in our ſtreets, therefore ſhould we be admitted into the Bridegroomes chamber, Luke 13. 25. What can then be builded on this? I was at the Lords Supper, where undoubtedly Chriſt was in his influences of life; I did ſwear a covenant to God, I preached the Goſpel, I heard ordinarily ſuch a Preacher in whom undeniably the Spirit of God ſpoke, and was intimately acquainted with him, and loved him dearly, and ſhall that man be ſaved, and I thruſt in hell? The great errour is, men try not their wayes, principles, motives, and ends.

Now as touching influences of grace, it is not as when the ſame hand ſmites upon the ſtring of the harp well tuned, and on another ſtring of the harp that is miſtuned; it's the ſame word that ſounds in the ears of theſe in the viſible Church, but not the ſame ſpirit of grace in the ſame ſaving influences that act upon the heart; yea the ſpirit leaves the heart of ſome to its own deadneſs, and acts upon others to bring them to wonder, to be amazed and aſtoniſhed, and leaves them there; and acts upon a third ſort, to leave a ſtrong conviction and a work of humiliation upon p. 213them; 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 onelyonly that our praying is not with that p. 214deepneſs 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 we…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, Calvin. praelect. in Jerem. 15. 18. diſtinguendum inter ipſam doctrinam quae pura fuit, & inter ipſos (homines, prophetas) nunc autem dum in ſeipſum deſcendit (propheta) fatetur ſe agitari multis cogitationibus, quae carnis infirmitatem redoleant, nec careant omni vitio.Jer 15:18which 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 p. 251fire 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 his actings from a gift to be actings from grace; but

1. An habitual deluſion, ſuch as was in the five fooliſh virgins, all their life, and until the market of buying oyle was ſpent and over, cannot fall into a regenerate man; for the Lord reveals his ſtate to him.

2. A child of God may all his life not put a diſtinct difference between the gift of preaching in Judas and the grace of preaching; for there is no certainty of faith, of the ſaving grace of others as touching particular men.

3. There is in the Saints a ſpiritual ſenſe of diſcerning Chriſts voice; and here two things are to be diſtinguiſhed.

1. The actings of ſenſe.

2. The objects of ſenſe, and ſpiritual diſcerning the acts of ſenſe in order to others, are not infallible either in the habit or the act; the eleven may all their life miſtake Judas. But as touching the object, the ſaving influences and actings of God have them in ſome ſingular and peculiar thing by which actu primo, and in themſelves they may be diſcerned. As Chriſts preaching had ſuch grace in it, never man ſpake like him. Pauls preaching in the evidence, and demonſtration, and power of the Spirit, 1 Cor. 2. had ſomething that a ſpiritual diſcerning might take up: the garden flower and the wild flower that grows in the mountains are like other, yet the ſenſes of ſeeing and ſmelling find a difference. p. 216It's dreadful when Chriſts preaching, and the Apoſtles ſpeaking and praying in the holy Ghoſt, brings forth mocking and perſecution, and the miracles of Chriſt that were done by the power of God are fathered upon the Prince of devils; it's hard to perſwade men of the naughtineſs of their own heart. What comes from ſelf, comes from grace: the heart, becauſe it is the mans own, is good to God; the prayers are the mans own and good; the lamps they are our own, and they ſhine, and therefore the ſhining is from the oyl of grace within, and yet the lamp is empty.

2. As to others, hardly ſee we what condition they are in; and becauſe the ſmell of dead bones comes not through marble-ſtones in the Tomb, therefore the paintry of a profeſſion ſatisfies us; yet it was not want of charity that made Micah 7. 2. ſay, The good man is periſhed out of the earth, and there is none upright among men; they lie in wait for blood. As now it's called moroſity, raſh judgment, to ſay that the generality of Miniſters, and too many time-covenanters know little of any work of the Spirit on their hearts.

10 Diviſ. There are influences proper to the way to the Country, and influences proper to the end and to the Country; or influences of grace, and influences of glory. Influences for the way, though they come from Chriſt our life, yet for the moſt part they come by ſome meanes, the word,Differences betwixt the influences of grace, and theſe of glory. the ſeals, prayer, faith in the promiſes: what influences they have who never heard the Goſpel, but have the law of nature within, and book of creation and of providence without, by which they may read and ſpell a Godhead, and duties they owe to God Creator, is harder to determine: But they ſhall be witneſſes to judge us, and ſhall juſtifie Sodom, Matth. 10. 15. But did we read more, meditate more the covenant of grace, we ſhould have more of the influences of grace: the influences of glory are the immediate and eternal out-lettings of God without word, or faith, or praying. The tree of life hath growing on it apples of life all the moments of the year; that is, a long ſummer, and a long year; the tree is ever green, ever bloſſoming, p. 217eternally bearing fruit, and the inhabitants eternally feaſting on the fruit. The river of life runnes for ever and ever, flowes eternally and never ebbs: they eternally drink in life and joy from him which ſits upon the Throne, and the Lamb. So many millions of glorified ones as there are, ſo many eternal and immediate dependencies and living beames of glory united to the Son of righteouſneſs: becauſe Chriſt is our life, Col. 3. 4. therefore muſt heaven be a life of immediate influences of grace in the firſt glorious conſerving power of God in preſerving bodies of clay in a being of 1. Incorruption and immortality, beyond ſickneſs, cold, pain, old age, and death. 2. In a ſtate of glory, free of ſhame. 3. In a ſtate of bodily ſtrength, power, and activity free of weakneſs. 4. In a ſtate of ſpirituality, free of a neceſſity of earthly helps, eating, drinking, ſleeping, 1 Cor. 15. 42, 43, 44.

2. It muſt be an immediate out-letting of God in the fourth life of eternal bleſſedneſs and glory above the life of nature.

2. The life intellectual of reaſon.

3. The life of grace, in the viſion of the face of God, 1 John 3. 2. Rev. 22. 4. Job 19. 26. knowing him.

4. In the influences of fulneſs of joy and delights, or pleaſures, and that ſo long as Chriſt-God ſhall live for evermore.

Now theſe three. 1. Fruition of God, as the laſt end and ſatisfaction in him onelyonly, ſeeking no other lover but God in Chriſt.

2. Loving and adhering to God, there being no room for faith and hope, 1 Cor. 13. 13. (whence comes filling of the concupiſcible part, deſire, delight.)

3. Praiſing him eternally and the Lamb.

Theſe three (I ſay) have both the conſideration of duties, and of a reward; in both conſiderations the Lord lets out his immediate influences on that bleſſed company in all theſe. 1. We are ſick of love after our priſon here, rather then for our choiſeſt life. 2. We ſeek not the earneſt and firſt fruits of this life.