The Souls Union with Christ, Treatise · Pages 1-99

The Souls Union with Christ · Treatise · Pages 1-99

p. 1THE Apoſtle taking care of the Church of Epheſus after his departure from it; writes this Epiſtle for the Eſtabliſhing their Hearts in the Riches of the Lords Free Grace in Chriſt, that the Lord had made their p. 2Souls Partakers of, that thereby he might excite and quicken them to all ſutable walking to ſuch Priviledges.

This being his Scope, in this firſt Chapter, the Apoſtle begins to reckon up all thoſe Glorious Priviledges by their ſeveral names, in their ſeveral Cauſes and orders; and therefore you ſhall ſee in ver. 3. He breaks out in the very beginning into a Holy Rapture of Praiſe and Admiration of God, to Bleſs his name for thoſe high Priviledges, as Election, Juſtification, Vocation, and Glorification. Now in ver, 8. is comprehended the great Priviledge of their Vocation, in thoſe words wherein he hath abounded towards us in all Wiſdom and Prudence, or Underſtanding; That is, in which Grace and Love before named, the Lord hath abounded towards us, through the Communicating that Grace of Wiſdom and Underſtanding to us; That is, that Grace that made us receive and reſt upon the Doctrine of the Wiſdom of God to Salvation. And having thus named the Priviledge it ſelf, ver. 9. He opens the manner of the Lords thus effecting this grace upon their Souls, in theſe words, having made known unto us the Myſtery of his Will, according to his good pleaſure which he had purpoſed in himſelf. The manner of the effecting of it is by the Lords manifeſting the Myſteries of his will to their Souls: And what he means by the Myſtery of his will he tells us ver. 13, it is the Word of Truth, the Goſpel of Salvation; He means indeed the Salvation Preached in and through the Lord Chriſt alone, which was the great Myſtery that the Angels deſired to pry into. Now by the Revelation of this Myſtery the Lord did Communicate that Grace and Underſtanding to p. 3them, whereby they did embrace that pretious doctrine that made them wiſe to ſalvation. Now in opening of it, he amplifies it firſt, by the original cauſe in the latter end of verſe 9. which is the Lords good pleaſure purely in himſelf: Then he opens the ends of the Lords effecting this in this manner; that is, of the Lords revealing the myſtery of his will to their ſouls, in theſe words, That in the diſpenſation of the fulneſs of time, he might gather together in one all things in Chriſt, both which are in heaven, and which are on earth, even in him: Thus you ſee the occaſion of the words: They contain the intended effect, or end the Lord aimed at, in the revelation of the Goſpel of Chriſt to their ſouls. In this intended effect, there are ſeveral things obſervable.

1. The act it ſelf in the producing the effect, that is union of Souls with Chriſt, [That he might gather together in one:] Indeed the union is twofold: Firſt of all with Chriſt. Secondly, one with another; they are made both one with Chriſt, and one body within themſelves.

2. Obſerve here the object upon which this effect is to be wrought, in theſe words [All things:] The object is laid down in general.

All things, that is, all perſons predeſtinated according to the counſel of the Lords own will, to be his own in Jeſus Chriſt, that he might gather them together in one. Secondly it is laid down more particularly, and that by a double diſtribution of the perſons into the ſeveral places where they remain, in thoſe words, [both which are in heaven, and which are on earth;] that is to ſay, that the Lord might unite to Jeſus Chriſt, all thoſe that are already fully p. 4joyned and compleatly united to him in heavenly glory, and all thoſe that are upon the earth, whom the Lord doth intend to bring into that glorious union.

3. Obſerve here the ſubject with whom this union is to be perfected, and that is Chriſt himſelf. He is the very punctum as it were, he is that one point in which all theſe are to be gathered together in one.

4. Here is the time of the accompliſhment of this effect. And that is in the firſt words [In the diſpenſation of the fulneſs of times.] Thoſe words, In the diſpenſation of the fulneſs of times, ſeem to have ſome difficulty in them. They are a Metonymy of the Adjunct as we uſe to ſpeak, where the diſpenſation of the fulneſs of times is put for the various ſucceſſive times, in their own orders variouſly diſpenced by the wiſdom of God. The meaning is this, In the various ſeaſons purpoſed by God himſelf ſucceſſively, according to the Lords wiſe diſpenſation of thoſe times in their orders, the Lord might thus gather together all to be one in Chriſt. Thus you ſee the words a little opened, and the meaning of them to be briefly this, That the Lord did reveal the myſtery of his own will, that is, the Goſpel of Jeſus Chriſt to their ſouls for this end; that in the ſucceſſive times that he hath purpoſed according to the counſel of his own will, as he is diſpenſing them in his own wiſdom, he might gather together all the ſouls of his own to be one in Jeſus Chriſt. There are divers things worthy our obſervation out of theſe words. Firſt, we may conſider them as they have dependance upon the former Verſe, and therein we muſt conſider the act it ſelf p. 5named in the effect, and conſider it as the end of the Lords revealing the myſteries of his will, it is to gather our ſouls to be one in Chriſt. From thence take notice of this concluſion.

Doct. That the purpoſe and intent of God, in diſcovering the truths of the Goſpel of Jeſus Chriſt unto the Souls of men, is, that he might gather together their Souls into union with Jeſus Chriſt, that by vertue of that union they might be one with the Father, as he and Chriſt are one.

By tranſgreſſion in the loyns of Adam, we are all eſtranged from God, and there was an high wall of ſeparation built up between him and our ſouls; Hence in Col. 1.21. We are ſaid to be alienated from God, and from the life of God, Eph. 4.18. But though we have dealt thus unworthily with God, in our breach of union, and deſpiſing communion; the Lords love doth condeſcend ſo low, and the bowels of his compaſſion have been ſo unconceiveably tender, towards poor worthleſs ſinners, that he hath again provided a new and living way, for ſuch ſouls as are ſo departed from him, to have acceſs to himſelf; He hath provided his Son a Mediator between himſelf and ſuch wretched ſouls, and in and through that one Mediator, through that one Days-man, he offers to make himſelf one again with the ſoul. And leaſt Souls ſhould be ignorant of this incomprehenſible kindneſs of his, he hath written a glorious Goſpel by the great Secretary of heaven, diſcovering the pretious workings of his own love, and ſends meſſengers on purpoſe, to proclaim it to every ſoul: And the intent of God in all, is only p. 6this, that he might gather ſouls into union with the Lord Chriſt, that ſo by that union, himſelf and thoſe ſouls may again be one.

For the opening of this propoſition, there are divers queſtions that ſouls would willingly have anſwered.

Queſt. 1. What is this union with Jeſus Christ? What is it to be one with Jeſus Chriſt!

Firſt, I muſt anſwer you negatively, what it is not. Secondly, affirmatively ſhew you what the union is.

Anſw. Firſt negatively, what it is not.

1. It is not a perſonal union with Jeſus Chriſt, that men are called to by the Goſpel. That we call the hypoſtatical union, which is the union of the humane nature with the divine: Now it is the nature of man in general that Chriſt took upon him, and not the perſon of man, for then there ſhould have been a fourth perſon taken into the Trinity.

2. It is not an union of dependance. The Lord being the primary being, the firſt being of beings in the world; every thing that hath a being proceeds from God the firſt being, and is preſerved in that being by influences from God: Now ſhould the union of dependance upon God be broken, then the creatures ſhould be broken and fall into nothing: Now in that reſpect all the creatures may be ſaid to have union with God: ſo the pooreſt herb and weed hath an union of dependence.

3. It is not the union of preſence, that is, of the Eſſential preſence of God. The Lord being an infinite being, fills heaven and earth, and is not circumſcribed in both; that is, he is not contained in both, but is infinitely in heaven and earth; And the p. 7Lord, according to his own being, is as preſent in Hell as in Heaven, in this place as in that place. Now the Lord is in the creatures, and ſo it is called an union of preſence: Every creature ſenſible and unſenſible hath ſuch an union, there is the preſence of God in them: God hath his way in the pooreſt weed that hath a being, and it is impoſſible this ſhould be broken, unleſs the nature of God can be taken away, and the infinite nature of God become finite.

Anſw. 2. I ſhall anſwer affirmatively: The union that the Lord intends by the revelation of the Goſpel, to bring your ſouls to in Chriſt, is according as the ſcriptures name it, five-fold.

1. There is an union of agreement, or an union of peace made up between Chriſt and the Soul. This is called in Scripture the reconciliation of the ſoul unto God, and unto Jeſus Chriſt. Then perſons are ſaid to be divided, when there are jars and quarrels taken up by one perſon againſt another: but the removing of theſe quarrels and controverſies between thoſe perſons, is the making thoſe perſons one again. Now this is the caſe between God and the ſoul; there was ſuch a bleſſed harmony and agreement between the Soul and God in Adam, as there was not the leaſt jar imaginable in Gods boſom againſt us, nor in our boſom againſt God; but through our curſed tranſgreſſion in the loyns of Adam, we gave God ſuch offence, as he hath a quarrel againſt all the Sons of Adam, and our hearts have a curſed quarrel againſt God; whence we are ſaid to be enemies in our minds. Now the union God intends to bring the ſoul to in Chriſt, is an union of agreement, that is, the removing all thoſe p. 8jars and differences between God and the Soul.

2. There is an union of Marriage, or a Matrimonial union. The Lord hath ſuch infinite bowels of mercy in his boſom toward ſouls, that when they had deſpiſed that bleſſed union with himſelf, that he had given them by creation, he will make them better again then they were firſt made, by another union: he brings them into a marriage union, to make the Soul a Spouſe to Chriſt, and Chriſt an Husband to the Soul; and that advanceth them in ſome meaſure above the Angels: They are but miniſtring ſpirits to Chriſt, and to the Spouſe of Chriſt: they never had ſuch an honour as to be the Spouſe of Chriſt. This union you find frequently in Scripture; In Eph. 5. ſpeaking of marriage between man and wife, ſaith he, I ſpeak concerning Chriſt and the Church. So Rev. 19.7. and Chap. 21.9.

3. There is an union of ſpirit. He will communicate of his own ſpirit to the ſoul, and make his wife partake of the ſame ſpirit with himſelf, that the Saints and he ſhall be one ſpirit, 1 Cor. 6.17.

4. There is the union of likeneſs or ſimilitude, between Chriſt and the Soul. That is, the Lord by the communication of himſelf unto the Soul, makes it to be a lively patern of himſelf. Thence it is that in Rom. 8.29, he tells us, he had predestinated us to be conformable to the Image of his Son. Hence he ſaith, 2 Pet. 1.3. We are partakers of the divine nature; That is, of the ſame nature that Jeſus Chriſt is partaker of, that there ſhould be an union of nature between Chriſt and the Soul; that is, an union of holineſs; That as he did partake of the p. 9humane nature, he will make his Spouſe partake of the divine nature. Nay we are ſaid to partake of the life of God, Eph. 4 18, that is, to live the ſame life of God.

5. There is the union of headſhip. That is to ſay, to have Jeſus Chriſt as his head, and to be of the ſame body with Jeſus Chriſt: This is commonly called by men, the myſtical union, becauſe it is an hidden union, that Chriſt and the Soul ſhould be but one Body. This union is thus, that the ſoul ſhould be of the number of thoſe Elect, that the Lord according to the counſel of his will, choſe to be veſſels, to which he would communicate of himſelf to all eternity.

Queſt. 2. How can the revelation of the Goſpel of Jeſus Chriſt, bring the Soul thus into union with Jeſus Chriſt? How can the manifeſtation of the myſteries of Gods will effect ſuch a gracious work as this, to unite the Soul to Chriſt in all thoſe ways?

I anſwer, Firſt, negatively. Secondly, affirmatively.

Anſ. 1. We muſt not conceive that the revelation of Goſpel truths, are the original, principal, efficient cauſe, of this union of Souls with Chriſt, as though this union of Souls with Chriſt did depend onelyonly upon the working of thoſe truths of the Goſpel of Chriſt revealed. It is the will of God that is the principal efficient cauſe of union: The Lord hath not left the ſtate of ſouls to be determined by themſelves, either by reſiſting or embracing the Goſpel of Jeſus Chriſt: and therefore you ſhall ſee in the Verſe before the Text, that the revealing of thoſe truths of the Goſpel, are ſaid to be according to the purpoſe of the Lords own will.

2. Neither muſt you conceive, that thoſe diſcoveries p. 10of the Goſpel do by their own effectual vertue produce this union between the Soul and Chriſt. Faith it ſelf, which is the uniting grace, by which the union is made up, does not produce this union by any vertue, or efficacy, and proper quality in it ſelf, but as God hath determined the revelation of the Goſpel, and ſaith wrought by thoſe revelations, to bring the ſoul into union.

3. Neither do thoſe revelations of the Goſpel to the outward ear work this effect of the Souls union with Chriſt. Thence it is ſaid, John 6.45. Every one that hath learned of the Father cometh unto me: It is not hearing and learning thoſe truths from the mouth of man, that immediately produce thoſe effects, but hearing from the Father, that is, by Gods giving inward beams of light to the underſtanding, whereby he doth diſcover the myſteries of his will to the ſoul.

Anſ. 2. I anſwer affirmatively, The revelation of the truth of the Goſpel doth produce this union three ways.

1. By diſcovering the union with Chriſt to be attained in the Soul-alluring properties of it. It is inſtrumentally that the Lord uſeth the revelation of the truths of the Goſpel to manifeſt to the ſoul that an union is to be obtained, and to manifeſt the excellency, beauty, neceſſity, and ſutableneſs of that union to the ſouls preſent condition, whereby the ſoul is drawn to accept of that union. Now in regard union cannot be effected between Chriſt and the Soul, without a diſcovery that there is ſuch an union to be obtained, therefore it is ſaid, the Lord by revealing the truths of the Goſpel to the Soul, does gather the ſoul into union, becauſe this is the p. 11onelyonly glaſs as it were, whereby the ſoul may diſcover the way of attaining an union between Chriſt and the Soul.

2. By conveying ſight to the blinded ſoul, to apprehend that union. Though the moſt Orient bright gliſtering colours, be preſented to the eyes of a man covered with darkneſs, they could not take up a mans meditations about them, neither could he be affected with them. Now the eyes of all men naturally are covered with darkneſs, that though the Goſpel hold forth the union, yet we cannot be taken up with it, nor paſs judgment upon it till the eye be opened; Therefore the Goſpel preſents an union to be obtained, and gives eyes to ſee that union. Hence it is ſaid to be part of Chriſts office, Iſa. 42.6, 7. to open the eyes of the blind. And thence we are ſaid in 1 John 5.2. to receive an underſtanding to know the Lord, and this is done by the revelation of the truths of the Goſpel.

3. By infuſing a diſpoſition into the will to embrace that union propounded unto the ſoul in Chriſt. The Lord by thoſe inward revelations doth convey an holy inclination into the perverſe obſtinate will, whereby the will is drawn to conſent to the union propounded to the eye of the underſtanding. When once the ſoul hath received a ſpiritual eye, by thoſe revelations of Goſpel truths, to apprehend an union tendered to the ſoul in Chriſt, in the beauty, excellency, neceſſity, and ſutableneſs of it; that very viſion of that union with the properties of it, doth change the diſpoſition of the ſoul that wrought in oppoſition againſt God formerly, and cauſeth the will to deſire that union propounded in Chriſt: The reaſon is, becauſe then by the light communicated p. 12to the ſoul, by theſe truths revealed, the ſoul apprehends that union as the onelyonly chief good, and then the will cannot but cloſe with it and embrace it: Then by the conſent of the will to embrace that union, the union is made up between Chriſt and the ſoul, in the four reſpects mentioned, from whence do neceſſarily follow the union of likeneſs and ſimilitude; And that is made up from thoſe former unions two ways.

1. In regard of the neceſſary communion that is between Chriſt and the ſoul upon thoſe firſt unions made up. No ſooner does Chriſt become a head to the ſoul, and the ſoul a member of Chriſt by conſent of will, but ſome influences flow from the head to the members: now thoſe influences are part of his divine nature, part of his holineſs.

2. The union of likeneſs follows, by the conſtraining arguments of the underſtanding unto the ſouls likeneſs unto Chriſt. When once the will, through the diſpoſition infuſed into it, by beholding the truths of the Goſpel of Chriſt, conſents; the underſtanding preſently draws ſuch arguments from various particulars, or adjuncts, that always attend the union of the Soul with Chriſt, that thence the Soul is conſtrained to a likeneſs to Chriſt. (1.) Then the underſtanding begins to conſtrain the ſoul to a remembrance of the intent of Jeſus Chriſt in uniting the ſoul unto himſelf; Thence the underſtanding compels the ſoul to a full conformity to Chriſt, as you may ſee Rom. 6.5, 6. If we have been planted together in the likeneſs of his death, [that is, if we have partaken of the vertue of the death of Chriſt] we ſhall be alſo in the likeneſs of his reſurrection: If we be like Chriſt in his death, we ſhall be like him in p. 13his life: How? Knowing that our old man is crucified with him, that the body of death might be deſtroyed, that henceforth we ſhould not ſerve ſin: That is thus, Our underſtandings arguing and diſcuſſing thus; If Chriſt died for us, then we have a part in his death, then were our ſins crucified in his death: knowing this, [by this diſcuſſive power of the underſtanding] that our old man is crucified with him; That is thus, through the apprehenſion of the Lord Jeſus tendered to make ſatisfaction to divine juſtice, for all the injuries and indignities the ſoul hath offered to him, and the ſoul apprehending a willingneſs in the Lord to receive it into union with himſelf in Chriſt, whereby the will conſents to what the Lord propounds to it, then the underſtanding begins to argue thus; what art thou united to Jeſus Chriſt? then the intent of Chriſt is that thou ſhouldeſt be conformable to his Image: and canſt thou walk contrary to Chriſt? (2.) The underſtanding conſtrains from the remembrance of its engagement to be like to Chriſt. Firſt the underſtanding will urge the engagement of Gods honour; If thou beeſt one of Chriſts, then thou art engaged to hold up the name of Chriſt, to bear the Image of Chriſt, to hold forth the likeneſs of Chriſt in thy converſation: thou art to be a golden pillar whereupon the excellency of the Image of Chriſt ſhould be written in great characters. Secondly the union of likeneſs follows, by reaſon of the agreement and ſutableneſs of the likeneſs of Chriſt to the ſouls diſpoſition. Through the conſent of the will to embrace union propounded with Chriſt, there is ſuch a diſpoſition prevailing in the ſoul, as ſweetly cloſeth with the likeneſs of Chriſt; and it becomes an intolerable burden to the ſoul, that the heart is ſo unlike to him.

p. 14Queſt. 3. Why does the Lord intend by the revelation of the Goſpel to bring ſouls into union with Chriſt?

For the anſwering this queſtion, two things muſt firſt be premiſed in general.

1. That there is no one act of the Lords will that is the proper efficient cauſe of another act of his will. It is not becauſe Gods will hath determined to bring to paſs one thing, that therefore the Lord doth alſo determine to bring to paſs another thing, as though the firſt act were the cauſe of the ſecond act of Gods will; for Gods will is God himſelf, and ſo according to the ſimple act of Gods will, he wills all things together and at once.

2. That there is nothihg that the Lord determines, that moves inwardly the will of God to determine another thing as the conſequent of that. It is one of the abſolute perfections of the divine Eſſence, that all his operations are dependent in himſelf: yet as ſome things in the order of the creation are effected by others, ſo properly it may be ſaid, the Lord wills one thing for another, that is, the Lord wills one thing to produce ſuch an end: As the Lord wills the Sun, Moon, and Stars, to have an influence into all things below, to preſerve them in their being, and keep the natural vertues communicated to them: Though the influences of the Sun, Moon, and Stars be not the cauſe of Gods will, yet they are willed to that end. Theſe things being premiſed, there are divers ends, which may improperly be called cauſes, of the Lords intent, by the revelation of precious Goſpel truths, to bring Souls into union with Chriſt.

Reaſ. 1. Becauſe the union of God the Father with Souls, is effected by and through the union of the Soul with the Lord Chriſt. Col. 1.19, 20. It pleaſed p. 15the Father that in him ſhould all fulneſs dwel, and having made peace by the blood of his croſs, by him to reconcile all things unto himſelf. It was by the pleaſure of the Father that all things ſhould be reconciled to himſelf, that ſhould ever be brought to an union of agreement with God: ſo that the mediation of the Son, is that bond of connexion between God and any Soul; As in Job 9.33. where Job complains he could not come near God, he calls for a days-man: There is no days-man between us, that he might lay his hand upon us both, that is, there is no mediator, to mediate between God and me, to bring me near to him: till Jeſus Chriſt become a days-man between God and the Soul, that by vertue of his mediation there is an union made up, God and the Soul ſtand at enmity, there is an high wall of partition built up between God and the Soul. Now becauſe the Lord from eternity determined to bring ſome ſouls into union with himſelf, therefore for the accompliſhing his own will, he intends the Goſpel, inſtrumentally to draw ſouls into union with the Lord Jeſus, for the perfecting union with him: ſelf.

Reaſ. 2. The Lord doth it, That he might communicate of his own glorious excellencies into ſouls. Now without this union with the Lord Chriſt, there can be no communications of thoſe excellencies into ſouls; though there may be ſome influences into ſouls without this, yet not in that glorious way of communicating himſelf, whereby the Lord intends to make himſelf admired.

1. Without this union there can be no communication of the Lords life and image unto ſouls. That is, no communicating of the divine diſpoſitions of p. 16his own underſtanding and will, into the underſtanding and wills of his people, that they ſhould live a ſutable life to his life.

2. Without this union, there can be no communication of the love of God unto their ſouls. There may be influences of God into ſouls without union, but no influences of love without union, and that in two reſpects. (1.) In regard the diſpleaſure of Juſtice is only removed, through the union of Souls with Chriſt. And before offended Juſtice is appeaſed, there can be nothing but wrath in the boſom of God againſt ſouls. (2.) In regard the Adoption is onelyonly purchaſed by the Lord Chriſt. All the love that the Lord communicates unto any ſoul is fatherly love, the love of Adoption: Now adoption comes onelyonly by Chriſt, who purchaſed Adoption for us, I mean materially, though originally it comes from God.

3. Without this union there can be no communication of any mercy. Mercy is love, reſpecting an object as miſerable: Now man, as made miſerable by Sin, cannot expect the leaſt dram of mercy from God, but by a Mediator, ſuch a Mediator as ſhall ſatisfie Juſtice, Now without union with Chriſt there is no vertue of Mediation conveyed into the ſoul, and thence none of the mercy of God is conveyed into the ſoul.

4. Without this union, there could be no full communication of the Lord unto Souls. Though indeed the Lord might glorifie himſelf, in communicating ſome degrees of his excellency in ſome way, as making himſelf glorious in Juſtice, and though outward mercies be communicated by the influences of his power in protection, and of his wiſdom and providence in ordering things.

p. 175. There could be no everlaſting communication of God without union. Were it not for the union of Souls with Chriſt, the ſentence paſt upon ſouls in the loyns of Adam, would be a ſentence of death upon them. Now the Lord intends to have eternal glory, by the eternal communication of himſelf unto the ſouls of his Saints, and therefore he intends to draw them into union with Chriſt. This the Lord intends in two reſpects. (1.) In regard the communication of Gods excellencies are eſſential unto him. It is as natural unto God to be pouring out of his excellencies into ſouls, as it is natural for the Sun to infuſe beams of light upon the creatures. (2.) In regard it is the higheſt delight and contentment of God to be communicating of himſelf unto his creatures. The Lord takes greateſt pleaſure in pouring forth his own fulneſs into the boſoms of empty ſouls, in two reſpects. Firſt, in regard the communication of his excellencies unto ſouls, is the manifeſtation of his own glory. The excellency of God is made known by communicating of it to others: Then the excellency of his holineſs appears, when it is poured into ſouls; Then love and grace appear, when it is fixed upon the ſoul of a worthleſs worm. Secondly, this communicating of himſelf is the higheſt delight and contentment of God, in regard it is the pouring forth of himſelf into his own beloved objects. It is ſo Eſſential to God to communicate of himſelf, that he takes contentment in it, be it to what creature ſoever, be it to an enemy, the Lord delights in the act of it, in regard he attains his own higheſt end, that ever his eye of intention was fixed upon, which is the manifeſtation of his own glory: Much more the Lord takes delight in communicating p. 12duplicate page p. 13duplicate page p. 14duplicate page p. 15duplicate page p. 16duplicate page p. 17duplicate page p. 18himſelf to the ſouls of his Saints, in regard thoſe are choſen to that end. Now where there is an object beloved, there is always delight in doing good to ſuch an object: Therefore the Lord draws ſouls into union with Jeſus Chriſt, that they may be ſutable ſubjects to communicate himſelf to.

Reaſ. 3. The Lord intends to draw ſouls into union with the Lord Chriſt, by revealing the truths of the Goſpel, becauſe he hath purpoſed and determined, to make the myſtical body of Chriſt, the object of his own delight and contentment to all eternity. (1.) The Lord takes pleaſure in dwelling among them, and manifeſting himſelf to them. 2 Cor. 6.16. It is the priviledge of the Saints to have God dwell among them here, much more does the Lord intend to dwell among them to eternity. (2.) The Lord intends they ſhould be his delight, in having ſweet familiarity and precious converſe with them. That converſe properly conſiſts in two things. Firſt, in the Lords opening and revealing to their ſouls, all the ſecrets of his ways and works, that ever were manifeſted in the world, and that in their intended iſſue and effects. That manifeſtation of the beams of his own glory, that ſhined in all his ways, is a kind of familiar talk with the ſouls of his Saints. Secondly, it conſiſts in the Lords being among them familiarly, without terrifying or affrighting them. Then Job ſhall have his deſire, Chap. 9.34. Let not his face terrifie me, &c. (3.) That their ſouls might have perfect communion with him, conſtant communion, without interruption and intermiſſion. Now when there is a ſutableneſs of the object for the perfection of love, then there is p. 19a ſutableneſs for the perfection of delight, it being nothing but love in reſt, or love injoying the beloved object.

Reaſ. 4. The Lord intends this by the Goſpel, to bring ſouls into union, in regard he intends to manifeſt the glory of the incomprehenſible riches of his own love, in and through their ſouls. Iſa. 43.7. Bring forth my Sons and Daughters, that I have created for my glory. Now the Lord accounts the manifeſtation of the riches of his love and compaſſion to poor worthleſs man, to be one of the moſt precious, bright ſhining beams of his own glory: Therefore when Moſes deſired his glory to paſs before him, he proclaimed his name the Lord gracious, &c.

Ʋſe I. By way of information, Is it thus, that the Lords intent and purpoſe in revealing the precious truths of the Goſpel, is to draw ſouls into union with Chriſt?

1. Then hence we may ſee a diſcovery of the dolefull, dreadfull, and too too common abuſe of the Goſpel of Jeſus Chriſt: how is the Goſpel troden under foot by a multitude of ſouls? How far do they come ſhort when they come to attend upon Goſpel Ordinances? How few conſider that Chriſt hath appointed his Ordinances to draw their wretched, corrupt, obſtinate hearts into union with Chriſt.

1. Conſider, The neglect of deſiring a conformity to this intent of God in the Goſpel is a profanation of the precious Ordinance of God, it is a pollution of the great name of God in his Ordinances.

2. Conſider what a mockery and diſſimulation thy attendance upon the Goſpel hath been unto God. Every Ordinance of God is appointed for God to be worſhipped in, and thou by thy attending upon an p. 20Ordinance, profeſſeſt thou doſt worſhip God; Now it is impoſſible for a ſoul to worſhip God, whilſt he is ignorant, or regardleſs of the intent of God in an Ordinance.

3. Thy neglect of this great intent of God in his Ordinance, is a direct contrary walking unto God. In coming to an Ordinance, thou doſt come with ſome intent or other; It is inſeperable from a rational creature upon a deliberate act, to work for ſome end. Now if thou doſt always come with an intent, and haſt neglected the intent of God; it follows directly, it is a contrary walking to God.

II. Hence we may learn what a ſmall number of hearts have had the right effect of the Goſpel of Jeſus Chriſt upon them. How few hearts can be found who are drawn into union with the Lord Chriſt by the power of the Goſpel this day? How many are careleſs and regardleſs, whether they be one with Chriſt or no?

III. We may learn hence to behold the working of the heart of God towards us, in propounding of Goſpel truths; it is to bring your ſouls to be one with Chriſt.

IV. Hence learn, that every ſoul that refuſeth the Lord Chriſt tendered, upon what ground ſoever can be imagined, is a rejecter of the Goſpel of Jeſus Chriſt. Many poor ſouls, through the curſed deluſion of the old Serpent the Devil, conceive they do well to ſtand off from receiving the Lord Chriſt tendered in the Goſpel: Take notice of the ſad doleful miſcarriage of thy heart, thou neglecteſt the very principal command of God, remaineſt diſobedient, while thou thinkeſt thou goeſt on in a way of obedience.

p. 21V. Learn what is the general rule, by which we may judge perſons to be embracers, or refuſers of the Goſpel of Chriſt. The general rule is, whether they appear to be made one with Jeſus Chriſt or no. If fruits can manifeſt there is an union with Jeſus Chriſt, then we may judge ſuch to be embracers of Chriſt; But if fruits manifeſt there is no union with Chriſt, then can we not charitably judg that they are embracers of the Goſpel of Chriſt for the preſent.

VI. Hence learn, what the ſum, perfection, and higheſt end of all Scripture is. It is nothing but this, the Lord Chriſt and the ſoul made one. It's Chriſt alone that is the Alpha and Omega of the Scriptures. Therefore hence we may learn how to read, and hear the Scriptures: The way is to make Chriſt the punctum, the center of every line, that when we find nothing of Chriſt, we are far from reading the Scripture. Look upon the Types, Ceremonies, Genealogies, all lead to Chriſt.

VII. Hence learn, what was the end of all thoſe infinite wiſe counſels of God, from before the foundation of the world was laid. What was the end of all the myſteries of the Goſpel, that the Angels deſire to pry into? The end of all is to bring ſouls into union with Jeſus Chriſt.

VIII. Hence learn the reaſon of the near Sympathy of affection between the Lord Chriſt, and thoſe ſouls upon whom the Goſpel hath had its right effect. Why is Chriſts honour, the ſouls honour, and Chriſts advancement, the ſouls advancement? And on the contrary, the affliction of the ſoul is Chriſts affliction, the diſhonour of the ſoul is Chriſts diſhonour? The reaſon is, becauſe the ſoul is brought into union with the Lord Chriſt, and where there is ſuch a p. 22nearneſs of relation, there will be a nearneſs of affection.

IX. Hence learn the intrinſical, ſpecifical difference between the preaching of the Goſpel, and the adminiſtration of the Sacraments of the Goſpel. The preaching of the Goſpel is to draw ſouls into union with Chriſt, but the adminiſtration of the Sacraments of the Goſpel is to manifeſt communion between ſouls and Chriſt already united, 1 Cor. 10 16. Thence it is that there is a difference to be made between perſons that partake of the Sacraments of the Goſpel, though not of thoſe that partake of the preaching of the Goſpel: Every ſoul is a ſutable ſubject to have the Goſpel preached, becauſe every ſoul by nature is a ſeparated ſoul, and therefore hath need to be brought into union with Chriſt: but onelyonly ſome few ſouls that are ſutable ſubjects, may partake of the Sacraments of the Goſpel, becauſe they are thoſe that do manifeſt a ſoul to have communion, therefore they preſuppoſe union.

Ʋſe II. The ſecond Uſe is a word of admonition. Seeing the purpoſe of God in revealing Goſpel truths, is to gather ſouls into union with the Lord Chriſt, let this warn every ſoul from heaven, to take heed how he hears the Goſpel of Jeſus Chriſt. It is a good caution the holy Ghoſt gives, Eccl. 5.1. Keep thy foot, when thou goeſt to the houſe of God: He means, take heed and watch over the affections, intents, and purpoſes of your ſouls, when you approach near to God in any duty of his worſhip; Then beware your affections ſwerve not from God. There are three great miſcarriages in coming to Goſpel Ordinances.

1. A careleſneſs, and mindleſneſs, of the nature, p. 23end, and effect of the ordinances of God in approaching to them. It may be ſaid of moſt ſouls in a Congregation, as of thoſe Acts 19.32. In that great aſſembly, the moſt part knew not wherefore they were come together. Conſider of two things in this wretched miſcarriage of heart in attending upon the Goſpel. Firſt, this heedleſs frame of ſpirit is a contempt of God himſelf. When the great God of heaven and earth, ſends a precious Embaſſage to thy poor loveleſs ſoul, and cries to thee, come and be one with me in a Mediator, and thou ſit careleſly, neither minding nor regarding the nature of the Embaſſage, how is it poſſible for thee to caſt higher contempt upon God? Secondly, it is the higheſt indignity and affront, that can be offered in that kind to the glorious Majeſty of heaven and earth.

2. The ſecond great miſcarriage of heart, is the taking ſatisfaction to the ſoul in attaining other ends by Goſpel Ordinances, beneath or without union with the Lord Chriſt. As when the ſoul aims at no higher ends then ſorrow for ſin, or ſome reformation of life, or drawing the heart to the performance of ſome duties of worſhip, as private prayer, reading, or the like; then the heart walks contrary to God in Goſpel Ordinances. Here are two things to be conſidered. Firſt, while thy ſoul ſatisfies it ſelf in any of theſe, thou doſt remain a diſobedient one to the Goſpel of Chriſt. Let thy ſorrow for ſin be what it will, let thy reformation be outward, and inward as thou conceiveſt, the prayers thou performeſt be what they will, ſo long as thou takeſt contentment, without beholding the union compleated between Chriſt and thy ſoul, thou art ſtill a diſobedient one to the Goſpel of Chriſt: There is not the leaſt dram p. 24of ſpiritual obedience in all thoſe duties, but the great command being neglected, thou art a rebel ſtill to the Crown of heaven. Secondly, Thou art a ſtranger to all true Goſpel worſhip, Without me ye can do nothing, John 15.5. Without me, That is, while your ſouls are disjoyned from me; It is not only meant, without my aid, but without an union with me. Thou art as far from right praying, and hearing in a manner as ever, while thou art void of this union.

3. The third miſcarriage is in the order of the workings of the affections towards God in Goſpel Ordinances. That is, the fixing the intentions of the ſoul upon obtaining any other ends through Goſpel Ordinances, before obtaining union with the Lord Chriſt. The ſoul once ſenſible of the want of union with Chriſt, beholding his State a divided eſtate between Chriſt and his Soul, many times longs after an union, but propounds to himſelf a diſorderly way of obtaining it; he propounds the gaining of holineſs, and holy qualifications, as the means to attain this union with Jeſus Chriſt. Saith the Soul, while I remain thus, it is impoſſible to gain union; Is it poſſible ſuch a filthy heart, while it remains thus, ſhould be united to the Lord Chriſt? Now here I meet with a queſtion that will be propounded by the ſoul.

Queſt. Is union with Chriſt, the firſt intent of God in revealing Goſpel truths? Does not the Lord require, there ſhould firſt be a mortifying of corruption, a drawing the heart from Sin, that there ſhould be a cutting off from the old ſtock, that it might be ingrafted into the new vine, Jeſus Chriſt?

Anſw. In anſwering this, there are two things firſt to be premiſed.

p. 25Premiſe 1. Firſt I muſt premiſe this, That the revealed will of God, is the onelyonly proper object of the ſouls faith. So that we are not to enquire whether the Lord may have any ſecret intent in his own boſom ſometimes to lay a ſoul exceeding low, and rent and tear the heart with ſorrow firſt, as intending to uſe theſe terrours in the ſoul, inſtrumentally to draw it into union.

Premiſe 2. Secondly, I muſt premiſe, That I ſpeak only of the proper union of the Soul with Chriſt, when we ask whether it be the firſt effect the Lord intends the Goſpel ſhould have upon the heart. Now theſe two things premiſed, I ſhall anſwer the queſtion affirmatively, That the firſt effect that God intends the Goſpel ſhould have upon the heart, is the union of the Soul with Jeſus Chriſt. The Lord intends that, before he intends the drawing of the ſoul from any ſin, before he intends the drawing it to any holineſs, before he intends ſo much as to draw it to prayer. There is nothing to be imagined, that the Lord intends to be wrought in the heart by the Goſpel of Chriſt, before the union of the Soul with Chriſt; and that will appear in four particulars.

1. The Lord propounds the Lord Chriſt to the ſoul lying dead in ſin, immediately to be received. The voice of the Lord is, Thou poor loſt ſoul, that art now dead in ſin, that art utterly loſt, do thou hear, and receive the Son of my boſom the Lord Chriſt, to mediate between thee and me, and to be a days man to lay his hand upon us both: and whereas there is now, a diviſion between thee and me, I will be reconciled to thee, and will be thine, and thou ſhalt be mine, We have a notable place in Ezek. 16.6, 8. Saith God, Thy father was an Amorite, and p. 26thy mother was an Hittite, and when I paſſed by thee, and ſaw thee polluted in thine own blood, I ſaid unto thee, when thou waſt in thy blood, live; And when I paſſed by thee, and looked upon thee, behold thy time was the time of love, [not only wherein he propounded his love, but ſet his love] then I entred into a Covenant with thee, ſaith the Lord God, and thou becameſt mine. If the Lord enter into Covenant with the ſoul, while it lies in its bloud, and as it is in its blood, the Lord receives it into Covenant, then the Covenant of marriage muſt needs be propounded to the ſoul, while it lies thus dead in ſin. I might add Rom. 4.4, 5, 6. & Rom. 5.10. Even when we were enemies he did reconcile us to himſelf; There is the union of agreement held forth: There is no middle ſtate, that God calls the ſoul unto, between enmity and amity, but there is an immediate paſſage from enmity into union, into a ſtate of agreement. Therefore ſaith the Apoſtle, Eph. 2.1. You hath he quickned who were dead in treſpaſſes and ſins. If Jeſus Chriſt conveyed life into them, when they were dead; then he was propounded to them as life alſo, even while they were dead.

2. There lies an injunction upon the ſoul at the preſent, to receive the Lord Chriſt into union, while he lies dead in his ſins. This is the command of God, that ye believe, that is, that you receive the Lord Jeſus whom he hath ſent, and take him into union with your ſouls; and ſaith he, this is the work of God. Now none deny but the command of receiving Chriſt into union, lies upon ſouls dead in ſins for the preſent: And none dare affirm, that God commands the ſoul to walk in diſobedience to his great and higheſt command, while he ſhould walk in obedience to an inferiour p. 27command. Now every moment the ſoul receives not Chriſt into union, it continues in diſobedience: Now who can be ſo blockiſh as to conceive, the Lord allow the ſoul to ſtay one moment in diſobedience to any command? And if ſo, then the Lord requires that the ſoul ſhould receive Jeſus Chriſt into union, that moment that he is propounded.

3. It appears, becauſe there can no ſpiritual act proceed from the ſoul, without union compleated. Saith Chriſt John 15.5. Without me, [the word is foreign] that is, ſeparate from me ye can do nothing. The leaſt holy ſpiritual motion that can be imagined, cannot be put forth by the ſoul while it remains without union. The dead branches cannot bring forth fruit: ſaith Chriſt, Every branch that is not in me, withereth. A dead man cannot walk nor move; neither can a dead ſoul, without union with Jeſus Chriſt, either walk or move in the leaſt meaſure. So that there cannot be the leaſt ſtep ſet from one corruption, while the ſoul remains without union. I deny not but the Lord may cauſe the branches of ſin to be cut off, and the acts of ſin to be ſuſpended, through the terrours and horrours of the law, and fear of the wrath of God; but the habit of ſin remains the ſame ſtill, and the enmity works as ſtrongly in the boſom againſt Jeſus Chriſt as before, though it doth not appear ſo much: Therefore it is impoſſible there ſhould be a departing from ſin, till the ſoul be brought into union with Jeſus Chriſt, much leſs that it ſhould be acting any holineſs, or performing any ſpiritual duty whatſoever. Now in regard the Lord requires the ſoul, at the ſame moment that he receives the Goſpel, to depart from all p. 28iniquity, and requires all ſpiritual duties in their perfection, therefore the Lord requires the means to be performed by the ſoul, to yield obedience to the great command, that is, the receiving Jeſus Chriſt into union.

4. There are no degrees tending to the perfection of the union of the ſoul with Chriſt, nor nothing that can in its own nature tend in an orderly way to the procuring of that union of the ſoul with Chriſt. I deny not, but the Lord may according to his own pleaſure, uſe and imploy many things, as antecedents going before this union; but after the effecting of all theſe things in the heart, that thou conceiveſt tend in order to union with Jeſus Chriſt, the ſoul is no nearer union than it was before any of theſe things were effected in the heart. The reaſon is plain, there is no medium between union and ſeparation and diſjunction; The neareſt point the ſoul can ſtand at is enmity; Now all that can be effected in the heart, before compleating union, takes not away the enmity; The ſoul moralized, or civilized, humbled and brought to prayer, is ſtill an enemy: There is but terminus à quo, and ad quem, the term from which and the term to which, without any medium, or middle State: Nay there is no degree of the union, but a ſoul paſſeth from a State of enmity to perfect union in one inſtant, in one moment: That ſoul that this moment, was an enemy, at an infinite diſtance from God; the next moment, the Lord coming in by an inevitable light into the underſtanding, and irreſiſtable power into the will, is as compleatly united to Chriſt as any ſoul in heaven.

p. 29Ʋſe III. The third uſe is by way of examination, to ſee if the precious Goſpel truths have had their effects upon our hearts: And to this end ſearch into your hearts to ſee whether you be united to Jeſus Chriſt. Either you are united to Chriſt, or you are not united; Either you are ſinking in the depths of ſin, or you are upon the rock Chriſt, and all depends upon the knowing of this. Conſider theſe three of four things.

I. What a curſed ſtupidity and blockiſhneſs 'tis, not to know whether Jeſus Chriſt be united to thee, or at a diſtance from thee. Would we not think that man a block, that knows not whether he be alive or dead?

II. Conſider how curſedly thou doſt deſpiſe the Lord Chriſt. Wilt thou ride an hundred miles to make ſure of an earthly eſtate, and ſhall the great treaſure of heaven ſtand open to thee, and either 'tis thine, or 'tis not thine, and thou knoweſt not?

III. Conſider how wretchedly thy ſoul deſtroys the vertue of all Goſpel Ordinances, by diſregarding this ſearch. While thy ſoul perſeveres careleſly, not regarding nor examining whether Jeſus Chriſt be one with thee; impoſſible it is that any of the moſt powerful Goſpel Ordinances, ſhould ever convey the leaſt benefit into thy Soul; And that in two reſpects.

1. In that thou makeſt thy ſelf an unſutable ſubject for every Goſpel Ordinance. Ordinances have but two ends, either to allure thy ſoul into union, or elſe to ſeal that union, and let thy ſoul enjoy that bleſſed fruit thereof. Now whilſt thou never mindeſt whether Chriſt be one with thee or no, thou art unſutable for every Ordinance of that kind.

p. 302. Thou preventeſt the efficacy of every Goſpel Ordinance upon thy ſoul. What concernment is it of to thy ſoul, when the moſt precious arguments of love are ſet forth, by the mouth of a meſſenger of God, when thou mindeſt it not? Firſt, it prevents the efficacy of all Goſpel Ordinances, in regard there can be no ſenſe of the want of union, while thy ſoul neglects the ſearch. Till the prodigal came to conſider he was from his fathers houſe, where there was bread enough; he had no deſire to return, but was content to feed upon husks. Secondly, there can be no ſenſe of the Lords chooſing thy ſoul into union. Though the ſenſe of the want of union, be of abſolute neceſſity to every ſoul, before Goſpel Ordinances take effect, yet this is not ſufficient; ſome think there muſt be a ſenſe of the Lords chooſing of the ſoul, before the ſoul can cloſe in union with Chriſt, and till then there can never be a conſent of the will. Now how can there be a ſenſe of the Lords chooſing thee into union, when thou mindeſt not whether thou beeſt already united to Chriſt or no?

IV. Conſider how wrongfully thou uſurpeſt the name of a Chriſtian to thy ſelf, when thou regardeſt not whether union between Chriſt and thy Soul be made up. The name of a Chriſtian at leaſt preſuppoſeth an union of peace, then it preſuppoſeth a time when it was made up; and if ſuch an union be not made up, thou doſt wrongfully uſurp that holy name to thy ſelf.

But here may be a Queſtion propounded by the Soul.

p. 31Queſt. How ſhall I know, whether I be united to Chriſt or no? Or what is it that may evidence the ſouls union?

I ſhall firſt premiſe two or three things, and then give an anſwer to the queſtion.

Premiſe 1. Firſt I ſhall premiſe, That the union between the Lord Chriſt and the Soul, may be inviſible to the Soul it ſelf. Though the marriage knot may be knit, yet the ſoul may not be able to diſcern it. The rational ſoul is united to the body of a poor infant in the womb, while it is a poor Embrio, yet the rational ſoul knows it not, through the weakneſs of the organs by which it ſhould work: Thus it may be with the ſoul: It may be begotten to the Lord Chriſt by his ſpirit, and yet the ſoul being but a babe in Chriſt, through the imperfection of knowledge, may not be able to diſcern himſelf united to Chriſt.

Premiſe 2. Secondly I muſt premiſe, That there may be a true and real union, between Chriſt and the ſoul, and yet the ſoul may diſcern many diſorders, and ſad miſcarriages in it ſelf, when the union was effected or produced in that ſoul. The Apoſtles themſelves, at their firſt embracing of Chriſt, had ſtrange conceits of a temporal kingdom of Chriſt, and yet no queſtion the union between Chriſt and their ſouls was real, only through want of clearneſs of light, many diſorderly affections were in them, which were ſet in order afterwards.

Premiſe 3. Thirdly I muſt premiſe alſo, That there is a vaſt difference to be obſerved between arguments, or confirming ſigns of union with Chriſt, and evidences of union with Chriſt. Thoſe properly p. 32are called evidences, that do in their proper nature diſcover union whenever they are preſent; So that when ſuch things are preſent, the ſoul cannot queſtion his union with Chriſt. And thoſe cannot properly be called evidences, that are not able to clear up union with Chriſt, whenever they are preſent in the ſoul: Now of that nature are many holy diſpoſitions, and holy qualities in the ſoul, that may be preſent in the ſoul, and not able to clear up the ſouls union; yet theſe are evidences, that may and do clear unqueſtionably, whenever the Lord diſcovers them. The Queſtion you ask is a great queſtion; The queſtion is, how we ſhall know our union with Chriſt? That is, how we may attain evidences of union, our union either being dark or doubtful, or elſe never had clear evidences? You that have it, do not ask how you ſhall have it confirmed more and more, but how you ſhall have evidences of your union. Now I ſhall anſwer, Firſt, Negatively, how you may not. Secondly, Affirmatively, how you may.

Neg. Firſt, negatively, how you may not, in three or four things.

Anſ. 1. Firſt, the ſouls union with Chriſt cannot be evidenced from any work of the ſpirit of God, that is effected in, or upon the ſoul. That is neither by his Illumination, Humiliation, or Reformation. Neither by a reſtraining work from ſin, or preventing work of ſin, or alluring work from ſin, that the ſpirit of God hath effected upon the ſoul. All theſe works are too weak to clear up union to the ſoul, and that upon three grounds.

p. 331. In regard all the works of the Spirit upon the Soul that do go before Union, may be, and are wrought upon Souls that never obtain Union with the Lord Chriſt. As Humiliation, ſorrow for Sin, reſtraint from Sin, ſome kind of turning the Heart away from Sin, ſome kind of love to the Ordinances of God; All thoſe that go before the very inſtant wherein the Soul is United to Chriſt, may be effected in many Souls that never obtain Union. Nay they may be, and appear greater, in many Souls that never obtained Union, than in Souls that attain unto Union with Chriſt. And in regard thoſe works of the Spirit upon Souls, are common to Souls that are not United, as well as to Souls United, thence they are no Evidences of a Souls Union. Whatever muſt evidence Union to a Soul, muſt be proper and peculiar to Souls United, that it may be properly ſaid, that no Souls that are not compleatly United to Chriſt, can have ſuch a work upon their Hearts. Now no ſuch work goes before immediate union, but may be common to a Soul never United to Chriſt. For Conviction of Sin, and Sorrow for Sin, I might inſtance in Judas. In reformation and deſire to Ordinances, we need go no further than a Wretched Herod, Mark 6.20. He heard John Baptiſt gladly, and reformed many things. For a Souls Mourning after God apparently, we may ſee it in Eſau: A Soul out of the ſenſe of want of Union may Mourn moſt bitterly: Now in regard of rhe Commonality of the works to Souls not United, as well as unto Souls United, they can be no Evidences of Union.

2. In regard theſe works of the Spirit upon the Soul, can yield no Divine Witneſs, or Teſtimony unto the poor doubting Soul. Indeed all the works of p. 34God Originally are Divine Works, and Works of Divine Power, yet they have no Power to yield a Divine Teſtimony: Now nothing can be a ſufficient ground for the Soul to believe its Union with Chriſt, unleſs it be a Divine ground. The proper object of all Divine Faith muſt be a Divine ground: If it be a Fallible Ground, it is a Fallible Faith; if an uncertain Ground, it is an uncertain Faith; if a Humane Ground, it is a Humane Faith. Now in caſe upon thoſe grounds (as the ſight of ſuch works of the Spirit of God) the Soul ſhould believe its Union with Chriſt, it ſhould not believe it with a Divine Faith, becauſe there is no Divine ground to believe it upon.

3. In regard there is no promiſe of Union with Jeſus Chriſt, made by God unto Souls that have theſe works of the Spirit of God upon them: That is, no promiſe to the Soul that is Burdened with Sin or the like; I mean thus, the Lord doth not engage in any of theſe promiſes, to Souls that had ſuch and ſuch Works of the Spirit of God upon them, that thoſe he would bring into Union, and none but thoſe; That is, becauſe my Soul is burdened with Sin, or becauſe the Spirit of God hath now convinced my Soul, in this or that manner, that therefore I have right to ſuch and ſuch a promiſe. No, theſe Promiſes are made to Souls in reference to Union with Chriſt, that by Union with Jeſus Chriſt, I might have right to theſe Promiſes, and to the effecting thoſe Qualifications in the Soul too.

Anſ. 2. Secondly we cannot evidence our Union, by any thing inherent in the Soul: That is, not by any gracious Quality, Habit, Inclination, or Diſpoſition, that is infuſed from God into the Soul. The p. 35Graces of the Spirit Communicated to the Soul, and dwelling in it, are as inſufficient to manifeſt and evidence this intereſt in Chriſt, as the workings of the Spirit upon the Soul, I mean all holy Diſpoſitions, and Inclinations that are Communicated to any Soul. And that upon theſe grounds.

I. In regard of the neer ſimilitude and likeneſs of Counterfeit Qualities, and Graces, to all thoſe Holy Qualities, and Graces, and Habits that can be diſcovered in a Soul. The Devil hath his Artiſts at work, as well as the Spirit of God is at work; and there is no precious Jewel of Grace the Spirit frames in the Soul, but the Devils Artiſts can Counterſeit a Jewel of as neer Similitude as poſſible, only to delude poor Souls: Yea there is ſuch a neerneſs of likeneſs in thoſe falſe Diſpoſitions, to thoſe True Precious Holy Qualities, as the imperfect ſight of the Soul cannot poſſibly diſcern the difference, when the Union of the Soul is dark. As to inſtance in Poverty of Spirit, which is an emptineſs of the Soul of all Confidence in it ſelf, being nothing in its own eyes: Mark what a neer Counterfeit the Devils Artiſts can make curſed Pride of Spirit, ſo as it can ſcarce be diſcerned, nay ſo neer, as the Soul commonly miſtakes. A Soul is convinced of Sin, and moved to accept of the Lord Chriſt tendred: Now comes the Devil; What ſuch a Curſed Wretch as thou art receive the Lord Chriſt tendred? The Lord Chriſt is of Holy, Pure, Undefiled eyes, purer than to behold Iniquity; Canſt think the Lord will accept of ſuch a forlorn Soul as thine, that hath ſo curſedly Rebelled againſt him? O no, ſaith the Soul, I dare not conceive God will look upon me, who am ſuch a Curſed Wretch: Alas poor Soul, thou thinkeſt this to be Poverty of Spirit, when p. 36indeed it is Curſed Pride: Thou wouldeſt have ſome ground of Confidence in thy ſelf, that the Lord ſhould accept of thee, and thou thinkeſt it great Humility in thy ſelf, like another Peter, what Jeſus Chriſt Waſh my Feet? Now what neer likeneſs is here between this Pride of Spirit, and Poverty of Spirit? All the difference is here, that the Soul that is truly poor, deſires never to have any thing in himſelf to reſt upon; The Soul hath no hope of ever having any thing as it is in itſelf, and alas this difference is hardly diſcerned. Thus alſo if you go to Sincerity of Obedience: Saith the Soul, though I do fail in my purpoſes, yet I hope my Heart is ſincere towards God in all that I do, and that is given as another evidence of the Souls Union. I ſay it is true, but the queſtion is, how we ſhall diſcern it from the meer working of Ignorance? Sincerity is a ſingle eye to the Will of God, and to his Honour and Glory in what thou doſt; but according to the Souls Judgment, a Soul acted meerly by the principle of Ignorance, may have a ſingle eye at Gods Glory, Rom. 10.2, 3. The Jews had a Zeal for God, but not according to knowledge; and ſo they went about to eſtabliſh their own Righteouſneſs: Hence the Soul will ſay I think I have Sincerity of heart, but I do not certainly know, I may be deceived. Thus in theſe chief things there is ſuch a neerneſs, that we can ſcarce diſcern the Jewel from the Counterfeit.

II. In regard thoſe holy Diſpoſitions, Inclinations, and Habits of Grace, do properly proceed from ſome kind of evidence of a Souls Union, and according to the clearneſs of the Souls evidence of Union, ſo do theſe Graces increaſe, and according p. 37as the Souls. Union is eclipſed, ſo do they decreaſe. To begin with that, which moſt promiſes ſeem to be made to, that is to Mourners. Whence does true Mourning for Sin in the Soul proceed? Is it not from a ſight of the Lord Chriſt? Yea, from ſome ſight of the Souls propriety in Chriſt, at leaſt thus far, from ſome ſight of probable intereſt in Chriſt. Is it not from thence the Soul beholds firſt the curſed nature of Sin? Indeed the horridneſs of the nature of Sin never appears, but in the precious glaſs of the Lords Bowels of Mercy to poor Loveleſs Souls.

III. In regard the right nature and truth of thoſe Holy Qualities, or Habits of Grace in the Soul, cannot be diſcerned but from the ſight of the Union of the Soul with Chriſt. And that in theſe reſpects.

1. In regard there is not a full conformity in thoſe Holy Qualities inherent in thy Heart, to the rule of the Word that doth command thoſe Holy Qualities. Should I begin at the loweſt, which is Sincerity of heart in the Souls Obedience unto God: The Soul can ſeldom (I might ſay never) ſee a Conformity in his Obedience to the rule of the word; The rule is in Eph. 6.5, 6. (it is ſpoken concerning Servants, but it holdeth in every duty.) Servants be Obedient to them that are your Maſters according to the Fleſh, with fear and Trembling, in ſingleneſs of your Heart as unto Chriſt, not with eye-Service as men-pleaſers, but as the Servants of Chriſt, doing the Will of God from the Heart. True Sincerity in Obedience to any command, it is a ſingleneſs of Heart unto Jeſus Chriſt; a ſingle eye, that is, having reſpect to nothing but Chriſt alone; The ſpecies of all the viſion of that eye with which he reſpects the duty, being taken from Jeſus Chriſt alone. Now how far ſhort ſhall a Soul p. 38ſee it ſelf of a conformity to the rule? When can the ſoul ſay his heart was ſingle to Chriſt in prayer, or in any Ordinance? Now in regard the ſoul may behold at all times, ſo great a difference in the holy qualities inherent in his heart, to the rule that it ought to be brought to a full conformity to; thoſe holy qualities in the heart cannot evidence unto the ſoul the truth of its union with Chriſt. The truth of them cannot appear in themſelves without a ſight of the ſouls union, in regard of the imperfection of the ſouls ſight, to diſcern the depths of his own heart. Any knowing ſoul judgeth it ſelf to be far unable to ſearch the depths of his own heart, Jer. 17, 9. The heart is deceitful above all things, and deſperately wicked, who can know it? Thence it is, the ſoul hath never ſufficient evidence of the truth of any holy quality in himſelf, from the quality it ſelf, to anſwer all the objections of a carnal heart, becauſe that remains unanſwered, the heart is deceitful.

2. In regard the truth of thoſe holy qualities appear only as they do proceed from faith. Therefore unleſs the ſoul diſcerns, and knows them to be fruits of faith, it cannot conclude them to be holy qualities, Hebr. 11.6. Without faith it is impoſſible to pleaſe God; Now he that diſcerns faith, diſcerns union with Chriſt, therefore it muſt needs be, that there is a ſight of union, before a ſight of the truth of thoſe holy qualities.

Anſw. 3. The third negative anſwer is this, That the union of the ſoul with Chriſt, cannot be evidenced by any thing done, or effected by the ſoul, or that can be effected and done. Whether we look upon works internal, or works external; whether we look upon the inward moving of the affections to p. 39to God, or whether we look upon the expreſſions of thoſe affections, that is, the breaking out of thoſe affections into prayer, and conſtant interceſſions with God, into reading, and hearing, and attending upon ordinances, into holineſs expreſſed in the converſation, by none of theſe can the union with Jeſus Chriſt be cleared and evidenced. Yet for the right underſtanding of this, theſe three things are to be conſidered.

1. I do not mean, that no work of the ſoul, either inward or outward, done by the ſoul, is an evidence of the ſouls union with Chriſt. Though no work of the ſoul be able to clear the union, and evidence it, yet the work may be an evidence in it ſelf. The inward act of Faith is an infallible evidence of the ſouls union, where the ſoul is able to underſtand that act of Faith, to be of the right nature the word of God requires Faith to be in the Soul.

2. I do not mean neither in this concluſion, that the union of the ſoul with Chriſt may be evidenced, without the ſouls beholding any work, either inward or outward in it ſelf. For infallibly, and neceſſarily, in the ſouls beholding its union with the Lord Chriſt, it does behold ſome workings in its ſpirit alſo, ſome holy act in, and upon Jeſus Chriſt; At the ſame time the ſoul beholds its union with Jeſus Chriſt, it beholds its receiving Jeſus Chriſt, which is an act of Faith.

3. The meaning of the concluſion is this, That no works, either inward, or outward, performed by the ſoul, have ſufficient light in themſelves, to manifeſt themſelves unto the ſoul; nor from themſelves and their own nature, to manifeſt the union of the ſoul with Chriſt. Though there is an inward act of p. 40ſoul, that is an inſeparable evidence of the ſouls union, which is the act of Faith; yet that act of Faith in it ſelf conſidered, as is is the meer act and work of the ſoul, hath not ſufficient light in it ſelf, to diſcover it ſelf to the ſoul, that it is the inſeparable act of the ſouls union: Likewiſe is every work of the ſoul, inward, or outward, of the ſame nature. The works of the ſoul may be works of light, and yet the beams of light ſhine ſo dimly forth, as they cannot diſcover their own nature to the ſoul; they cannot diſcover themſelves to be thoſe works that the Scripture holds forth to be the infallible conſequence of the ſouls union with Chriſt. And that the works of the ſoul have not ſufficient light in themſelves to diſcover union, will appear in divers reſpects.

1. Becauſe all the works of the ſoul united to Chriſt, may be preſent in the ſoul, when the union of the ſoul with Chriſt is obſcure and dark. The act of Faith, that is the moſt eminent effect of the ſouls union with Chriſt, may be very ſtrong in the ſoul, when the ſoul may be yet dark. A clear inſtance will be given in Mat. 27.46. by the Captain of our Salvation, who believed when he hung upon the Croſs, and exerciſed Faith in God, as appears in thoſe words, My God; yet the union between Jeſus Chriſt and God the Father, as Mediator, was dark, that made him cry out, My God, My God, why haſt thou forſaken me? The hypoſtatical union was firm, and as firm as now it is in heaven, but the manifeſtation of that union was obſcure, when the Lord Chriſt did bear the greateſt burden of the conſequence of ſin, that was poſſible, in bearing the ſenſe of the abſence of God from him for a ſeaſon.

2. It appears in regard the union between Chriſt p. 41and the ſoul is only paſſive. The union is compleat between Jeſus Chriſt and the ſoul, before any one act goes forth from the ſoul unto Chriſt. It is impoſſible there ſhould be the leaſt motion of the ſoul towards the perfecting, or compleating of the union between Chriſt and the ſoul, unleſs we could conceive there may be motions in dead perſons, that there may be action where there is no life. Now the union being paſſive, there may be a manifeſtation of the union, between Jeſus Chriſt and the ſoul at the ſame time, at the ſame moment that the union between Chriſt and the ſoul is compleated: I do not ſay it is ordinary, but I ſay there may be a ſight of the Lord Chriſt, coming down into the heart, in that inſtant, and moment, wherein Jeſus Chriſt does take actual poſſeſſion of the heart, and unite it unto himſelf: Now in caſe the union of the ſoul ſhould be ſo evidenced with Chriſt, then ſhould all works, either inward or outward in the ſoul, be excluded from having any intereſt in the manifeſtation of that union.

3. In regard the ſame kind of works that do ariſe properly from the union of the ſoul with Chriſt, (though not peculiarly) may ariſe from other principles where there is no union. There are three falſe originals of ſuch outward works.

(1.) God himſelf may be the Original of ſuch works in ſome ſouls, though not by vertue of union, nor in relation unto union. That is, though the Lord convey not any influences, that are the proper influences peculiar unto union, nor though the Lord does not convey thoſe influences into the ſoul, from whence thoſe outward works proceed to bring the ſoul into union with Jeſus Chriſt. Prayer and revealing p. 42the truths of God, and reading of them, and all outward works of a ſoul, may be produced by God in the ſoul, only in relation to other ſouls that are already united to himſelf.

The Lord may convey large ſtreams of gifts, and inward affections unto ſome ſouls, and excite them to the imploying of all thoſe gifts, in all outward works of his own worſhip, only in reſpect to the good of his own peoples ſouls, when the Lord intends not any benefit to the ſoul that partakes of thoſe gifts. Thus the Lord dealt with Cyrus, Iſa. 45.1. and Chap. 44.28. Thus ſaith the Lord to Cyrus, he is my ſhepherd, and ſhall perform all my pleaſure, even ſaying to Jeruſalem, thou ſhalt be built, and to the Temple, thy foundation ſhall he laid. The Lord did convey ſtrength to Cyrus, to carry him on in a glorious work of reforming his worſhip, and to build the Temple, when the Lord intended no good to Cyrus, I mean ſo as to bring his ſoul into union with Chriſt. Thus God furniſhed John with Zeal againſt Idolatry, for the good of his peoples ſouls, and it redounded little to the good of his ſoul. For ought we know, Judas was furniſhed with as good gifts as the reſt of the Apoſtles, and ſeemed to pray with as much earneſtneſs, and publiſh the truths of Chriſt with as much Zeal as any of the Apoſtles; whereas none of thoſe gifts that Judas had, were conveyed by vertue of the union of his ſoul with Chriſt, nor were given with an intent to bring his ſoul into union.

(2.) A ſecond falſe original of ſuch works is the ſouls own principle of ſelf. Self ends, ſelf luſts, ſelf intendments, may be like the ſpring that may ſet all the wheels of the affections on work, and produce all thoſe outward expreſſions in the work of p. 43God. Certainly it was one of the chief intendments in the Phariſees, in all their works of holineſs, and ſtrictneſs in their converſation, that they might advance themſelves outwardly, and to eternity, and thought to tie God to give them heaven for it.

(3.) The third falſe original of works that properly flow from union, is from the Devil himſelf. The workings of prayer, of hearing, of meditating, or forſaking ſin in the converſation, may come from the Devil himſelf, he taking his opportunity to ſail with the wind, and row with the tide; He ſeeing the Affections work towards duties of holineſs, he preſſes with all his might to the performance of them, that he might weary out the ſoul with them, or elſe cauſe the confidence of the ſoul to be placed in them, and the ſoul to promiſe it ſelf happineſs by them. Certainly the Zeal of Paul that he had for God, and the law of God, was acted by the Devil himſelf. And Saul that was ſo Zealous to offer ſacrifice before he went to battle, it was from the Devil. Thoſe ſouls that are preſſed ſo violently unto prayer, as they will neglect their callings to multiply duties of prayer; I queſtion not, though ſuch excitations come from conſcience to urge them, yet they are originally from the Devil himſelf; And certainly many a ſoul hath found the ſad effect of the Devil in it, in cauſing the ſoul to be weary of all duties, and to caſt them off. Now in regard the original of the ſouls works that it performs, is thus queſtionable, whether they have their original from the ſouls union with Chriſt, or from one of theſe falſe principles; Thence theſe works are not ſufficient in themſelves, to manifeſt the ſouls union with Chriſt. The queſtion muſt firſt be anſwered, whether p. 44theſe duties flow from union with Chriſt or no? before the other queſtion can be anſwered, whether thoſe works be the proper effects of union? And till that queſtion be anſwered, the ſoul can never conclude from his works, that he is united to Jeſus Chriſt.

4. Nothing that is done by the ſoul can manifeſt the ſouls union, in regard the union of the ſoul with Chriſt cannot be concluded from works, as a neceſſary truth, grounded upon an unchangeable, and infallible reaſon. That is the great diſtinction between opinion and knowledge; That knowledg is the apprehenſion of a truth, flowing neceſſarily from an unchangable ground, whereas opinion flowes onelyonly from a probable ground. Now the works of the ſoul can never be an unchangeable ground, from whence the ſoul can conclude himſelf to be united to Chriſt in three regards.

(1.) In regard no work ſimply conſidered in it ſelf, without reſpect to its original, can be concluded to be a fruit or conſequence of the ſouls union. The ſame kind of work may be performed from a falſe original, as well by vertue of influences from the Devil into our hearts, as from God; Therefore till it diſcern that the original is from Chriſt, that it was by the very motion, and ſtirring of Chriſt in the heart, that the work was done, the ſoul cannot conclude it to be a conſequence of his union; Now ſo long as the work cannot appear to be a conſequence of the ſouls union, there can be no infallible ground to conclude that he is united to Jeſus Chriſt.

(2.) In regard no works can manifeſt union, but ſuch as are the peculiar and inſeperable effects of the ſouls union with Chriſt. Now no ſoul can diſcern his p. 45works to be the peculiar inſeperable effect of union, unleſs he can diſcern and conclude his ſoul ſhall continue and perſevere to the end in thoſe works: But now no Soul can diſcern, or conclude from any thing, but from a promiſe of the God of truth which is only unchangable, that he ſhall perſevere in any Holy work whatever; and no Soul can lay claim to any promiſe, till he can claim right to Union with Jeſus Chriſt, therefore no Soul can ſee his perſeverance in any ſuch work, till he ſee his Union with Chriſt.

3. In regard the Judgment that the Soul paſſeth upon thoſe works, is a deceivable Judgment. The heart being a bottomleſs depth that is unſearchable, the nature of all his works cannot be diſcerned by the weak capacity of the Soul; thence the Soul cannot draw that concluſion from them, as a certain conſequence of his Union with Chriſt.

Anſ. 4. Neither can the Union of the Soul with Chriſt be thus evidenced, from the outward Revelation of the nature and manner, of the Union of the Soul with Chriſt. I do not mean, that the Union of the Soul with Chriſt, may not be evidenced by the revelation of the nature and manner of the Union of the Soul with Chriſt: The Lord Chriſt doth ordinarily through thoſe Revelations of his truth, cauſe the impreſſion of truth to remain upon Spirits; The Lord by revealing to Souls, a Union to be attained by Chriſt, ordinarily draws Souls into Union, and by declaring the nature and manner of the Union, doth ordinarily diſcover to Souls thus their Union with Chriſt: Yet the nature and manner of the revelation of the Union, conſidered in themſelves, is not enough barely conſidered in themſelves to manifeſt the Union. And that will appear in three things.

p. 46I. Becauſe thoſe outward Revelations reach no higher than Reaſons eye. Now while the light of Truth pierce no farther than the eye of Reaſon, the right Conſequences of it, are never effected in the Soul. That's the reaſon that the revelation of the ſweeteſt perſwaſions of God to allure Souls into Union, take no effect upon the Heart of knowing perſons, becauſe thoſe outward Revelations reach but to Reaſons eye; and therefore they muſt hear and learn of the Father before they come to Chriſt. John 6.45. In the ſame manner is the Revelation of the Union to Souls United, as inſufficient to ſatisfy the Soul concerning his Union, as thoſe other Revelations of the Lords will to draw Souls into Union.

1. In regard the truth to be apprehended, which is the Souls particular Union with Chriſt, is far beyond Reaſons Comprehenſion. Now while the light reacheth no higher than to Reaſons eye, Reaſon not being able to comprehend the truth, needs muſt the truth be inefficacious.

2. All the Wranglings and Objections of the Soul againſt his Union, remain in full Power, notwithſtanding thoſe Revelations to the eye of Reaſon. Till a higher light be ſet up in the Soul, to be Lord Controler as it were of Reaſon, the Soul is never able to believe, that is, to receive Chriſt into Union.

II. In regard thoſe communicate no light to the eye, to which thoſe truths are propounded. As it is at firſt in the Lords Conviction of a Soul by the truth, the outward revealing of it is inſufficient, in regard there is no light by thoſe revealings to convey it to the Souls eye; for though the truth be made clear and apparent, the eye is ſtill blind, therefore the Soul is not Convinced: So it is in revealing to the p. 47Soul its Union, the Revelation is inſufficient, in regard there is no beam of light comes to the Souls eye: And though the eye of the Soul have received light from Heaven, yet the light to diſcern the Souls Union, muſt be a new light.

III. In regard United Souls that fully underſtand both the nature and manner of Union, may be, and are frequently yet unſatisfied about their Union. Queſtionleſs poor Heman (in Pſal. 88.) knew well what it was to be accepted of God in Chriſt, and to be one with him, and yet was far from apprehending himſelf to be United, but gave up himſelf for a dead man. David when he made that 22 Pſalm, typically ſpeaking of Chriſt (though applying it to his own condition) knew well enough what it was to have the Lord to be his, and did hang upon him; yet he cried out, fearing God had forſaken him. Now if the outward Revelation of the nature, and manner of the Souls Union with Chriſt, were enough to make the Soul underſtand its Union; then there were no united Soul, that did hear the relation of it, and did carefully reflect upon his own heart, but muſt be ſatisfied about his union; but our experience tells us this, that the moſt underſtanding Souls about union, are hardeſt to be ſatisfied about their union. Thus you have the negative part of the anſwer opened. Now before I proceed to the affirmative, there is another queſtion will be caſt in upon the neck of this.

Que. 1. But may the Soul ſay, If none of theſe can evidence to the Soul his Ʋnion with Chriſt, are all thoſe Souls evidences of Ʋnion that they have received, from ſomething thus inherent in themſelves, and done upon them by the Spirit of God, rotten and unſound, and no evidences? Muſt we now caſt away all our thoughts p. 48of union with Jeſus Chriſt, that were formerly gathered from the ſight of ſuch qualifications inherent in our ſouls?

Before I come to anſwer this queſtion, I muſt firſt premiſe two or three things.

1. That the ſoul hath not conceived either qualities inherent in his ſoul, or works done by his ſoul, as the cauſe of his union with God in Chriſt. That theſe ſhould be the uniting means between Chriſt and thy ſoul, that have drawn the Lord Chriſt to come into thy heart, and to dwel in thee, and ſo to cauſe thee to dwell in him. This were no leſs than groſs Popery, to make any thing in our ſelves the cauſe of union.

2. I alſo premiſe, That thou haſt not taken qualities inherent in thy ſelf, or works done by thy ſelf, as the ground upon which thou didſt believe thy union with Chriſt. This were a very dangerous ſandy foundation for a ſoul to build upon: This were to ground a divine faith upon an humane ground, to ground a certain concluſion upon a poor changeable ground; And this were to make thy faith of no longer laſting, than the conſtancy of thine heart in ſuch works, or the conſtancy of thy ſight in beholding ſuch diſpoſitions in thy heart; This is both unſafe, and exceeding dangerous.

3. I muſt premiſe, That thou miſtakeſt not the ground of thy evidence, conceiving thy ſelf to receive thy evidence from qualities inherent in thy ſelf, or works done by thy ſelf, when thou receiveſt it from a promiſe of free grace alone. It may be at the ſame time, when the Lord declared to thee his willingneſs to accept of thy ſoul into union with Chriſt, and let thee ſee thine heart cloſing with that gracious p. 49tender; he at the ſame time lets thee ſee ſuch holy diſpoſitions in thy ſoul as the conſequence of thy union, thence it may be thou didſt conclude thy evidence was from theſe, when it was from ſomething in the firſt place before works.

But if the queſtion be demanded, whether thy qualifications thus conſidered be evidences?

I anſwer negatively, and affirmatively.

Firſt, they are no right kind of evidences.

1. They are no evidences of Faith. That which is an evidence unto the eye of Faith, muſt be ſome truth of God revealed unto faith, with ſuch an authority, that for the authority of the ſpeaker, and revealer of that truth, the ſoul doth believe it, and cloſe with it. Now in that manner, the word alone is proper evidence unto faith. Aſſurance of faith muſt always have a divine ground, to build upon: Now there is no divine ground, but a divine word; and thine own diſpoſitions and graces are no divine, but a humane ground.

2. They are no evidence of knowledge. Knowledge is the aſſent of the underſtanding to a neceſſary truth, built upon an unchangeable ground or reaſon. Now the union of thy ſoul with Chriſt could never be rightly taken as a neceſſary truth, built upon thine own works, as the unchangable reaſon of it; For (as you have heard) no works done by the ſoul can be an unchangeable reaſon upon which a ſoul may build ſuch a truth as this, that he is united unto Chriſt, in regard thou wert never yet fully certain of the right nature of thoſe thy works, or of thoſe diſpoſitions in thy ſoul, from whence thou didſt gather thoſe thoughts of thy union with Chriſt.

p. 50Secondly, I anſwer affirmatively, they may be improperly called evidences, and they may have begotten an evidence of opinion in thy ſoul, though not an evidence of knowledge. Opinion is the aſſent of the underſtanding to ſome truth propounded, upon the ſight of probable grounds and reaſons of the truth of the thing propounded. Now the ſight of thy gracious diſpoſitions and qualifications may be an evidence of opinion to thy ſoul, that is, they may have afforded ſome probable arguments of thy union with Chriſt; And from thence may have flown theſe three effects of it.

1. Thence may have riſen a quiet and calm in the ſoul, a ceſſation from thoſe perturbations and tumults, the ſoul was diſquieted with formerly.

2. Hence might flow ſome refreſhments. A hope of poſſibility to the poor ſinking ſoul brings admirable refreſhment: Much like a man being ready to ſuffer Ship-wrack at Sea, ſeeing but a ſhip coming towards him, gives him hope of being taken in.

3. From hence may ariſe ſome flitting joy. Though Chriſt do but paſs by as it were, and the ſoul does but ſee his face through a crevis, it refreſheth his heart.

Thus far they may be evidences of opinion unto ſouls: But there are divers things that muſt be noted about this evidence of opinion leaſt we miſtake. For though I dare not ſay but theſe evidences of opinion in many ſouls, may prove ſuch, that in the utmoſt iſſue of them may hold to eternity, yet it is not without great danger, to the ſafety and comfort of ſuch ſouls. Therefore obſerve,

I. That theſe evidences of opinion in ſouls, do yet fall ſhort of raiſing thoſe ſouls, into a full conformity p. 51to the rules of Scripture, about and concerning evidences of union. And that will appear in three things.

1. In regard theſe evidences of opinion cannot riſe to that fulneſs of certainty, and that ſtrength of confidence, that the rules concerning evidences of a ſouls union, do require ſouls to be raiſed to. When this opinion is raiſed to the higheſt degree, there cannot be a full certainty: Now the Scripture requires ſouls to attain a full confidence about their union with Chriſt, Heb. 10.22.

2. In regard the foundation of the ſouls conſolation in theſe evidences, is laid upon a ground diſagreeing to the rule. The rule is onelyonly the will of God revealed; Now the will of God revealed is, that there ſhould be immutable grounds upon which the ſoul ſhould be built, Heb. 6.17, 18.

3. In regard the conſolation of the ſoul, is unſutable in meaſure and degree, to that which God intends for his peoples ſouls. He intends full conſolations to them, a plerophery of conſolation. But how weak are thoſe comforts, that flow from thoſe weak fluctuating inherent grounds of the ſouls qualities, or the working of thoſe qualities?

II. You muſt note about theſe evidences of opinion, That no ſoul may juſtly ſatisfie or content it ſelf, with only thoſe evidences of opinion. Perfection of conformity to Scripture rule, is the command and injunction that lies upon every ſoul: Now theſe evidences of opinion being attained, and yet the ſoul falls ſhort of Scripture rules; thence it neceſſarily follows, that no ſoul may, or ought, to content it ſelf with thoſe evidences.

III. You muſt note, That the ſeeking after, and p. 52walking by theſe evidences of opinion only, do expoſe the ſoul to the want of all props, ſupports, and comforts, in the greateſt neceſſities of the ſoul. Theſe evidences are like the little Brook the Prophet Eliſha ſat down by, when he went from Jezebel, that ran only in the beginning of the famin, and after was dry. Or rather they are like Jonah's Gourd, (Jonah 4.6.) of which the poor man was exceeding glad for a night and felt the ſhadow of it, but when the Sun aroſe, a worm ſtruck the Gourd, and Jonah was expoſed to the heat of the Sun. Thus may the evidences of the ſoul from inherent qualities, and the working of thoſe qualities, be like a precious Gourd for a ſeaſon, where the ſoul may have refreſhments, but if the Sun gets to the mid heavens, and there come any ſcorching heat, then do they vaniſh like Jonah's Gourd, and the ſoul is expoſed to a comfortleſs, hopeleſs condition for eternity.

There are four great neceſſities of the ſoul, when it hath the greateſt need of evidences, and in all theſe the evidence of opinion fails the ſoul.

1 When any Sin in the heinouſneſs of its guilt, and the dreadfulneſs of its merit and deſert, is charged upon the conſcience. When Sin comes once to be thus charged, it cauſeth all the evidences of opinion to vaniſh and periſh, and leaves the ſoul comfortleſs. As it was with David, Pſal. 51.3. he cries out, My ſin is ever before me: Or as it was with poor Job, Chap. 13.26, 27, Thou writeſt bitter things against me, and makeſt me poſſeſs the iniquities of my youth. Now when the ſoul is either in Jobs caſe, or Davids caſe, that any iniquity comes thus before the ſoul, then is a ſoul in great neceſſity of union with Chriſt: When a debt comes to be charged upon a p. 53perſon, and the Bayliff comes to arreſt him, then there is neceſſity of ſome bayl; now conſcience comes to arreſt the ſoul, and offers to carry it into hell, and now do thoſe evidences of opinion from the ſouls graces, leave the ſoul hopeleſs, and helpleſs: The thing is evident, when conſcience is thus charging an iniquity upon the ſoul, it becomes Witneſs, and Advocate, and Judg: It witneſſeth the fact to be done, it pleads the fact condemnation, and pronounceth the ſentence.

2. The ſecond great neceſſity is, when ſome ſtrong maſter corruption leads the ſoul captive; and even keeps the poor diſtreſſed ſoul in chains. You muſt know, though the reigning power of ſin be deſtroyed in ſouls united to Chriſt, (Rom. 6.14.) yet the tyranizing power of ſin is not deſtroyed: Though ſin cannot have the Throne of the will, to ſit there as Lord Commander, yet it will be always ſtriving for the Throne; then is the ſoul in great ſtraights, and knows not what to do without evidence of union with Chriſt, that he knows he ſhall be conqueror over ſuch a corruption: Now in this condition, the inherent qualities of the ſoul, and the works of ſanctification, leave the ſoul helpleſs and comfortleſs; now the eye of the ſoul is upon corruption, and it is hard for him at that time to diſcern grace.

3. Another great exigency of the ſoul for the evidence of his union, is when the influences of the quickning ſpirit are ſuſpended from the ſoul. When not only a ſtate of deadneſs is grown upon the heart, but as with thoſe Pſal. 80.4. God ſeems to be angry with their prayers, and comes not in; That the ſoul begins to complain, as in Lament. 3.44, that the Lord ſhuts out his prayers; or complain as p. 54Job, Chap. 23.8, 9. Behold I go forward, but he is not there, and backward, but I cannot perceive him, &c. Then is the ſoul in great extremity, that now unleſs there be ſome grounds of evidence of union, the ſoul begins to be hopeleſs, and altogether comfortleſs; And alas when the ſoul is brought to this exigency, then doth its evidence of opinion from its own grace fail, and the ſoul queſtions whether it ever drew a right concluſion.

4. The fourth extremity is, When the Lord delivers the ſoul to the buffetings of Satan for a ſeaſon. When Satan begins to uſe all his policy to ſhake the foundations of the ſoul, to make his hope and faith to ſhake; when the Devil chargeth his Cannons againſt the ſoul, and letteth looſe all temptations at once; blaſphemous thoughts come into the heart, queſtioning whether there be a God or no, and the ſoul can meddle with nothing, but one blaſphemous thought or other comes upon the ſoul, and it knows not from whence they come: And when Satan is thus buffeting the ſoul, then a mans inherent graces, and the workings of them that he ſaw before, do now fail the ſoul, in regard Satan in this caſe firſt ſtrikes at the ſtrongeſt hold, he ſtrikes at the foundation, he ſtrikes at union with Chriſt.

4. There is a fourth note about evidences of opinion; That the ſouls cleaving unto them, doth make the certainty of the truth of God increaſe and diminiſh, according to the increaſing and diminiſhing of the workings of his ſoul, and of the influence of the ſpirit of God upon his heart. Experience it ſelf teacheth us, that while our ſouls take our evidences from thoſe qualifications, ſo long as we find the ſpirit of God working lively in our hearts, our p. 55hopes are lively, and our confidence firm; and no ſooner theſe ceaſe again, but our confidence and our hope fail; then the Soul queſtions again whether Jeſus Chriſt be tendred to his Soul in particular? whereas before he had ſome confidence of it.

5. There is a fifth note about theſe evidences of opinion, and that is this, That the cleaving unto thoſe evidences of opinion, doth make the whole life and comfort of the ſoul depend only upon ſenſe. When the ſoul truſts to thoſe alone, he truſts only the eye of ſenſe, both in ſeeing his happineſs for the preſent, and for eternity. Now from thence,

Firſt, The fulneſs of the ſouls conſolation is prevented. The ſoul, as it were, ſhuts the great window, which is the evidence of grace in the promiſe unto the ſoul, and only opens the ſmall crevis of ſenſe and experience: Now needs muſt the fulneſs of light in the houſe be prevented, when the greateſt window is ſhut voluntarily; And much more is the comfort of the ſoul prevented, when the great window of comfort is ſhut.

Secondly, The conſtancy of conſolation is prevented. The ſoul may both ſee the Lords will to be unchangeable towards him, in taking him into union, and may ſee the command of God to his ſoul to believe that his union, and receive the promiſe of God to take his ſoul into union, when the ſoul can ſee nothing of thoſe precious workings of grace in his own heart: So that the conſtancy of the ſouls conſolation, depends not upon the evidence that he can receive, either from the inherent graces in him, or the working of thoſe graces, but upon that which is conſtant in it ſelf, when the heart is unconſtant.

p. 56Thirdly, Thence the ſoul walks contrary to the Scripture rule. The rule is, to walk by faith, 2 Cor. 5.7. and to live by faith rather than by ſight: But when the ſoul adheres only to, and ſeeks after the evidence of his union from the working of his own graces, the ſoul ſeeks to live and walk only by ſight, and not by faith.

Now there is a ſecond Queſtion that will ariſe, before I can paſs to the affirmative anſwer.

Queſt. 2. If thoſe inherent qualities and habits of grace in ſouls, and the workings of them, cannot thus evidence the ſouls union primarily, nor be no better grounds of evidence than this: Then why do the Scriptures propound the ſouls obedience unto God, and love unto God, as ſigns and evidences of the ſouls union with Chriſt?

Anſw. For the anſwer of this queſtion, there are divers things to be conſidered.

1. Many of the Scriptures, that the ſoul conceives to lay down ſuch graces, and workings of graces, as ſigns of the ſouls union, are onelyonly laid down as manifeſt ſigns of their union with Chriſt unto others, not themſelves. As Mat. 7.16, 20. By their fruit ye ſhall know them: The place, if you obſerve it, doth not ſay by your own fruits you ſhall evidence your own condition, but it propounds the converſations of men, to be the rule by which we ſhall judge of men, by which we may conceive their union with Chriſt, or ſeparation from Chriſt, yet this cannot yield an infallible evidence to us of their union.

2. All other places that ſpeak of the graces of the ſpirit, or of obedience to God to be as ſigns of the ſouls union with Chriſt, do only lay them down p. 57as Co-witneſſing ſigns, not as thoſe from whence the ſoul can firſt clear his union. Thus far indeed the word manifeſts, that there are ſuch graces in the hearts of believers, and that believers do ſee ſuch graces in their hearts; But it is then that believers do ſee them, when they ſee their union with Chriſt. No believer ever had a true evidence of his union with Chriſt, but he alſo ſaw ſome ſuch precious holy diſpoſitions begotten in his ſoul, and ſome workings of them alſo towards Chriſt. So that the Scripture lays them down as Co-witneſſes. So Rom. 8.16. The ſpirit it ſelf beareth witneſs with our ſpirits, that we are the Sons of God: That is, the light of our renewed underſtanding, beholding the graces of the ſpirit of God in our ſelves, doth draw concluſions that we are united unto Chriſt, as well as the ſpirit of God doth evidence and witneſs it, from the promiſe of Gods free grace and favour in Chriſt unto ſouls. Now thus are thoſe places to be taken in the firſt Epiſtle of John, where the ſpirit of God ſeems to ſpeak moſt of ſuch ſigns: He ſpeaks of them there as following ſigns of a ſouls union, and ſo are demonſtrations à poſteriori (as we ſpeak) from the effects, and witneſs the union as the effect witneſſes the cauſe. But the Scripture no where commands the ſoul, to ſeek out the manifeſtation of his union with Chriſt by thoſe, and from thoſe, though they are alſo able to afford ſome witneſs unto his union, in way of confirmation of the evidence of it; when once the ſoul doth behold his union, then beholding his graces, they come in as another window into the ſoul to let in light; Faith and Senſe come in together, and ſo make the ſouls conſolation full and ſtrong.

p. 58III. The Scripture lays down obedience to God, and love to God, as ſigns of a ſouls union with God in Chriſt, purpoſely to convince deluders of themſelves about their union. It is to convince them of their contrary walking unto ſouls that are united unto God in Chriſt: For though no degree of a ſouls Obebedience unto God, nor no degree of love in the heart unto God, be able of it ſelf, and from it ſelf, to clear the union of the ſoul with God in Chriſt when it is dark, and to prove that the ſoul is united; yet ſome kind of diſobedience, and of contrary walking unto God, may manifeſt that there is no union between God and the Soul. And therefore the Scripture when it hath laid down any ſuch ſign, always follows it with the contrary unto any ſuch ſign, proving that thoſe Souls that walk directly contrary, cannot be ſuch as are united to God in Chriſt. Therefore you ſhall ſee, no ſooner doth the Spirit of God ſay, hereby we ſhall know that we love God, if we keep his Commandments. 1. John 2.3. But he ſaith, he that ſaith he loves God and keepeth not his Commandments is a Lyar; Preſently he brings the point back for proof to convince Souls of want of union, by that which is an inſeparable effect of the Souls want of union. Yet there are two or three things to be noted about this.

1. The Scripture doth not lay down any defect, of any degree of Obedience, or of Love, or of any degree of perfection of thoſe ſigns laid down as being conſequences of union, as an argument of the Souls want of union. The Scripture doth not ſay that this degree, or that degree of Love, and this and that manner of Obedience doth follow the ſouls union with Chriſt.

p. 592. The Scripture doth not lay down, that an irregularity, or any diſorder in the Souls Obedience unto God, or in the Souls Love unto God and the like, do manifeſt the Souls want of union. Neither doth he require any perfection in thoſe ſigns laid down as conſequent ſigns of the ſouls union, to make the union of the ſoul evident by them.

3. The Scripture doth not ſay, that the ceſſation of thoſe Holy Operations, of thoſe Holy Qualities in the ſoul, nor the ceſſation of the acts of love unto God, doth manifeſt that a ſoul is not united unto Chriſt: For there may be a ceſſation of thoſe acts in the ſoul for a ſeaſon, that are the inſeparable conſequences of the ſouls union with Chriſt, but there cannot be a total want, or contrariety in the heart to ſuch things as are the proper effects of union. So that he doth place the evidence of the ſouls disjunction in a contrariety to theſe; as when he ſaith, by this we know we are paſſed from Death to Life, becauſe we love the brethren, but he that hateth his Brother abideth in Death; He that hateth his Brother muſt needs hate God. So in 1 John 4, 5. When he lays down Obedience to Chriſt to be the ground of the knowledge of Chriſt, then preſently he ſaith, he that ſaith he knows him, and keepeth not his Commandments is a Lyar.

There is a third queſtion to be opened, and that is this.

Que. 3. To what purpoſe are all the promiſes made to Qualities inherent in Souls, and to the workings of the Spirit of grace in hearts, ſeeing Ʋnion with Chriſt cannot be evidenced from them?

p. 60Anſw. 1. For anſwer, Firſt there is no promiſe the Lord makes to any quality inherent in a ſoul, as a condition upon which the promiſe ſhould be fulfilled to the ſoul. That is, there is no promiſe that the Lord hath made to any quality, ſo, or in ſuch a manner, as upon the Lords beholding that quality in the Soul, he ſhould repute himſelf bound to fulfil that promiſe, or to convey that mercy included in the promiſe to the Soul: Nor doth the being of the quality lay any ſuch engagement upon God to perform it. Every promiſe is a part of the Covenant of grace that the Lord holds forth in Chriſt; for the Covenant of grace is nothing elſe but a bundle of promiſes: All the promiſes of God in the word bound up in one, is the Covenant of grace, ſo that it is a thing conſiſting of ſo many Articles of agreement between God and the Soul. Now the Covenant of grace ſhould prove no Covenant of grace, if any of thoſe promiſes were made to a quality, as a condition upon which the Lord were bound to perform the promiſe.

Anſ. 2. Secondly the promiſes of God to qualities inherent in Souls, are not made to qualities as qualities. That is, not as they are good diſpoſitions, and good inclinations, not as they are works of the Spirit of grace begotten in ſuch Souls. All inherent qualities in ſouls are to be conſidred under a two-fold notion, either as they are qualities, that is, as they are affections and diſpoſitions in a ſoul: Or they are to be conſidered as they put a ſoul into ſuch a ſtate or condition, as they make a ſoul either in a good condition, or a bad condition. Now no ſoul may look upon any one promiſe that God hath made to any one quality, and look upon that quality in his heart as p. 61that good quality, that good diſpoſition to which the Lord hath bound himſelf by promiſe, to convey ſuch or ſuch mercies or benefits. As for example, ſhould I name moſt of the conditional promiſes in the word, you will find none of the promiſes made to qualities, are made to them as qualities, but as to a ſtate of Want, and Penury, and Miſery, out of which the Lord promiſeth Refreſhment, Eaſe, and Relief, out of the Bowels of his own mercy.

1. To begin with thirſting ones. That notable place in Iſa. 55.1.2. Ho every one that thirſteth, come ye to the Waters, and he that hath no Money, come ye buy and eat, yea come buy Wine and Milk without Money and without Price. Come, ſaith he, take all ſutable refreſhment for your poor thirſty ſouls: There is Chriſt holden forth to thirſty ones, in all the precious priviledges tendred to ſouls in Chriſt: Yet this is not made to thirſty ones, as thirſting is a quality, or grace, flowing from the Spirit of grace in their hearts. And that the promiſe is not made to thirſting Souls, as thirſting after Jeſus Chriſt, or as thirſting is a quality, will appear in three particulars: in that the perſons to whom thoſe glorious priviledges are tendred in Chriſt, are perſons void of any quality, or grace, proceeding from the Spirit of grace in their Hearts: They were ſo far from any Holy quality, as it doth appear from the Text, that they had not any one right deſire after receiving any Holineſs, For

1. They are ſaid to be ſuch as are thirſting after falſe refreſhments digging broken Ciſterns for their Souls to drink of, they ſpent their Money for that which was no bread, that is, their deſires and endeavours: p. 62They were the Jews that ſought for Juſtification by the Law, and Cerimonies.

2. They were ſuch as thirſted to ſupply their wants in a wrong way, and were neglecters of Jeſus Chriſt. They ſpent their labours and deſires after wrong objects, that which was not Bread, things that could not profit: And theſe were the perſons to whom the promiſe was made, and therefore it could not be made to any quality.

3. The ſame promiſe is holden forth to every Soul equally, whether thirſting or not thirſting. This you may ſee Rev. 22.17. Let him that is a thirſt come (there is the ſame promiſe) yea let whoſoever will come, and take of the Water of Life freely. Every one under Heaven is joyned under as equal a notion as the thirſty ones: Therefore the promiſe cannot be made unto thirſty ones, as having ſuch a quality of grace in them, but as poor and penurious Souls, in a ſad condition, not knowing how to get their Souls refreſhed, and their wants relieved. So again Mat. 5, 6. where the promiſe ſeems to have more colour to be made to a quality as a quality, Bleſſed are they that hunger and thirſt after Righteouſneſs, for they ſhall be filled. This promiſe is not made to Souls as hungering and thirſting after Righteouſneſs, as Holy Diſpoſitions in their Souls, but the promiſe is made to them only as being needy and penurious, as being in want and extremity; Therefore you ſhall obſerve in the promiſe, they ſhall be filled, what is promiſed? Nothing to the quality it ſelf, but to the ſupply of the wants of the poor Soul.

2. If you obſerve the promiſes made to humbled Souls, groaning under the burden of Sin, they are not made to any Souls as groaning under the burden p. 63of Sin, or as groaning under the burden of Sin is a quality, or grace in the Soul. As for example, look that promiſe. Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you reſt. Now ſaith the Soul I am burdened, and therefore I ſhall have reſt: And here I am perſwaded many a Soul ſits down in his being burdened, and not in his coming to Chriſt, and ſo ſits down ſhort of Chriſt. Now that this promiſe is not made to Souls burdened as burdened, but as being in a ſad condition, ready to ſink under grievous preſſures, appears in two things.

1. In regard there is nothing promiſed by God, to the Soul remaining in his preſent eſtate. The promiſe holds forth reſt, and eaſe, to the poor burdened Soul, but how? Not as the Soul remains in his preſent eſtate, but through his coming unto Jeſus Chriſt; Come unto me and ye ſhall have reſt, that is, receive me as the only refuge of your Souls, and by receiving me by Faith, your Souls ſhall have reſt.

2. In regard there is nothing promiſed in this promiſe, to be given to the Soul for the future, more then to other Souls that are not for the preſent burdened under Sin. Whatever is holden forth in this promiſe to Souls groaning under their burden, is held forth in other Texts to Souls not groaning under their burdens, in as equal a manner. There can but two things be held forth;

Firſt, An invitation to believe. But there is no more ſutableneſs held forth in this promiſe for an invitation for poor burdened Souls to believe in Chriſt, than there is in other promiſes held forth in Scripture to Souls for preſent not groaning under the burden of Sin. There lies as great an invitation upon every Soul p. 64under Heaven as the burdened, there lies a command upon every Soul, the invitation runs as equally to the dead in Sin, under the greateſt captivity to Satan, as to Souls groaning under the burden of Sin.

Secondly, The ſecond thing that can be held forth in the promiſe, is Reſt and Refreſhment. Now you ſee that the reſt is held forth to them, to be received for the future only through believing, and ſo it is held forth to every Soul under Heaven: Therefore this promiſe cannot be made to burdened Souls under Sin, as they are ſo burdened, or as they are qualified with any ſuch quality of grace. You will ſay then, what is the meaning of the promiſe? The meaning is this, God diſcovers to poor neceſſitous Souls, where they ſhall have refreſhment. The voice of God from Heaven is, Thou poor neceſſitous Soul, wouldeſt have refreſhment; and thou poor burdened Soul, wouldſt have eaſe? Come to me, caſt thy burden upon me by faith, and take my word ſaith Jeſus Chriſt, thou ſhalt have reſt.

III. If you look into promiſes made to mourning Souls; As in Mat. 5.5. Bleſſed are they that mourn, for they ſhall be comforted. So Iſa. 61.1, 2. ſpeaking of Chriſt, he ſhall come to comfort thoſe that Mourn in Sion. But now thoſe promiſes are not made to Mourners as having the quality of ſorrow in their Hearts, as being afflicted for their Sins, and grieving for them; no, not as grieving for the diſhonour done to God by their Sins, as if the Lord ſhould have reſpect to that in the promiſe. And that will appear in two things.

1. If the promiſe were to ſorrow as a quality in the Soul, then it muſt needs be as it is a good quality. Now were the promiſe made to the Soul as a p. 65good quality, it were the happineſs of the ſoul to have the good quality increaſe, and continue in his ſoul: Whereas the promiſe made to the mourning ſoul, is to remove the quality by comfort; comfort and mourning being two contraries. So that if the promiſe were made to ſouls having a good quality in them, it were rather a miſery to have the promiſe than a happineſs.

2. If the promiſe were made to ſorrow as inherent, then the ſoul might claim comfort by his mourning, or becauſe of his mourning. And ſo the original of the ſouls comfort ſhould be in the quality inherent in the ſoul.

4. If you go on to poverty of Spirit; Bleſſed are they that are poor in Spirit, for theirs is the Kingdom of Heaven. The promiſe here is not made to a ſoul poor in ſpirit, as having that quality in him: For then were the promiſe of giving the Kingdom of Heaven, to be held forth to no ſouls but to thoſe that were thus poor and empty; and ſo the Kingdom of Heaven ſhould be held forth particularly, as the Lords not being willing to give it to any ſouls but to ſuch as are thus poor in ſpirit, that had a true ſence of their own nothingneſs: And ſo the firſt promiſe were to be received by a ſoul as having true holineſs, and grace in his ſoul, and ſo conſequently the receiving of the promiſe by Faith, ſhould not be the firſt act of grace in the ſoul, but the ſight of grace ſhould be neceſſary in the ſoul to make him receive a promiſe.

There is a fourth queſtion to be anſwered, before we can paſs to the affirmative anſwer.

p. 66Queſt. 4. Are not the promiſes made to faith, and believing as believing, that through faith a man can only claim right to the promiſe? Saith the ſoul, ſurely faith is a quality in the ſoul, and if the promiſes be made to faith, they are made to qualities as qualities.

Anſw. 1. Firſt I anſwer, That it is apparent that many promiſes are made to ſouls actually void of faith. Though I dare not ſay without reſpect unto believing for the future, yet I ſay without any preſent believing. The moſt primary, principal, fundamental promiſes are made to ſouls void of faith actually, they are made only to ſinners, and that in their very eſtate of ſinfulneſs, though not properly as they are ſinners; that is, not becauſe they are ſinners, as if ſinners were the qualification of the promiſe: But heinous ſinners, in that doleful condition, the Lord makes the promiſe to: As in 1 Tim. 1.15, that precious promiſe, This is a faithful ſaying, and worthy of all acceptation, That Jeſus Chriſt came into the world to ſave ſinners, of whom I am chief. He looks upon himſelf only as a ſinner, in the application of that promiſe, that Jeſus Chriſt came to ſave him. Thus the promiſes of reconciliation are made to ſuch actually without faith, calling them as they are enemies, to cloſe with Jeſus Chriſt as a Mediator between God and them, to make up reconciliation. Thus alſo that of Luk. 19.20. That Chriſt came to ſeek and to ſave that which was loſt; another precious promiſe, yet made to ſouls only loſt, without reſpect to any preſent being of faith in their hearts.

Anſw. 2. Secondly, I anſwer, that ſome promiſes are made for the begetting of faith in ſouls, and therefore not made to faith as being a quality in the ſoul, to which thoſe promiſes ſhould be made. As p. 67that promiſe Ezek. 36.26. A new heart will I give you, and a new ſpirit will I put within you: The promiſe is made for the begetting of the habit of faith in the ſoul, whereby the heart ſhould be changed, whereby the whole work of redemption ſhould be wrought in the ſoul.

Anſw. 3. Thirdly, I anſwer, That no one promiſe in the whole Covenant of grace, is made unto faith as a quality pre-exiſtent in a ſoul. That is, as a quality to be remaining in a ſoul before he claim right to the promiſe. So that no promiſe is made unto a believer becauſe he doth believe: The ground of the promiſe is not the ſouls believing; nor the ground of the ſouls particular intereſt in the promiſe is not the ſouls believing, though the ground of the knowledge of that his intereſt is his believing. For if faith ſhould be in a ſoul as a quality, to receive the promiſe, then theſe three things would follow.

1. No promiſe could be fulfilled in, and to a ſoul, before it actually believe. And then either faith it ſelf muſt not be a gift from God unto the ſoul, or elſe the great fundamental gift ſhould be conveyed unto the ſoul, not by vertue of the Covenant of grace, nor by vertue of a promiſe.

2. Then no ſoul might receive a promiſe, nor believe a promiſe, before he ſaw his own faith. That is, a ſoul, till he could ſay, the Lord hath infuſed the habit of faith into my ſoul, he might not receive any promiſe: The reaſon is plain, whatever the promiſe ſhould be made unto, that muſt neceſſarily be ſeen in the ſoul, before the promiſe can be believed. But now what a prepoſterous courſe were this, and what an impoſſible thing, that I ſhould ſee my faith before I do believe, that I ſhould ſee the habit of p. 68faith, before there be an act of faith in my ſoul? Nay, rather that I ſhould ſee an act of faith, before ever faith did put forth an act?

3. Then the Covenant of Grace were no abſolute Covenant, neither were it a Covenant void of all conditions. For ſhould the Lord make a promiſe to a quality, as a quality, that quality ſhould be brought in as a condition, to which the Lord ſhould bind himſelf by his own promiſe. Then the foundation of any particular ſouls intereſt in the Covenant, ſhould not be in the will of God but in the ſoul it ſelf, through the being of the quality in the ſoul to whom the Covenant is made: But you read in Ezek. 36. and Jer. 33. The Covenant is holden forth abſolutely, the Lord undertaking every article of the Covenant: The Lord alſo makes the foundation of the Covenant to be his own will alone, Rom. 9.11, to 15.

Anſw. 4. Fourthly, I anſwer, That the promiſes that are made unto qualities, do not promiſe any mercy, or grace, or favour unto ſouls, in thoſe qualities to which the promiſe ſeems to be made. As look over all the promiſes, Mat. 11.28. Come unto me all ye that labour, and are heavy laden, and I will give you reſt. The Lord doth not ſpeak peace here to the burdened ſoul, nor yet comfort, as inviting and exhorting them to take comfort, becauſe they are burdened, or in their being burdened and groaning under ſin, but doth direct them unto Jeſus Chriſt for their refreſhment; Come to me and then you ſhall have reſt. So that promiſe to thirſty ones, John 7.37. If any man thirſt, let him come unto me and drink: The Lord ſpeaks no peace to them in their thirſting, but ſends them to Jeſus Chriſt to receive comfort abſolutely, as though there were no thirſting p. 69in their ſouls. So likewiſe it is of every ſuch promiſe.

Now from this will follow a direct anſwer to that queſtion,The uſe of conditional promiſes. of what purpoſe and uſe theſe promiſes are of then?

Firſt, they are of a directive uſe,Of directive uſe to lead the ſoul to Chriſt. That the ſoul finding himſelf poor and penurious, finding himſelf thirſty, and longing after this refreſhment, or that refreſhment, after pardon of ſin, or ſanctification, or receiving more grace, theſe promiſes are of uſe to lead the ſoul to Jeſus Chriſt, to carry the ſoul beyond broken ciſterns, that he is apt to run to for refreſhment, and to open to him the everlaſting fountain, where only he can have refreſhment.

2. The promiſes that ſeem to be made to ſuch qualities, they are of uſe by way of Support,Support. to underprop the poor ſinking ſoul. The promiſe to poor burdened ſouls, though it doth not preſently evidence to the ſoul, becauſe he is burdened he hath reſt, yet it opens a poſſibility, or probability of reſt, and that doth ſweetly underprop the poor ſinking ſoul, when he is ſinking under his burden. As it was when the poor blind man was come after Jeſus Chriſt, and the Diſciples cryed to him to hold his peace, yet when they told him that Jeſus Chriſt called for him, though he had not his ſight from thence, yet it could not but be ſome refreſhment to him, there was a ground of hope for his ſoul to reſt upon, whereas he ſaw no foo…f hope to ſtand upon before.

p. 703. They are of uſe for the begetting of thoſe very qualities in the ſoul,To beget the qualities. to which the promiſe ſeems to be made. By hearing the Lord inviting poor thirſty, empty ſouls, the eyes of the ſoul are opened to behold his own emptineſs; And by diſcovering of the precious workings of love in the boſom of God to poor ſouls, being ready to communicate himſelf to poor neceſſitous ſouls, without any condidition required of them, the hearts of poor ſouls are ſo allured, and ſweetly drawn out after God, that all thoſe holy diſpoſitions and qualities are begotten in them; yea faith it ſelf, to which ſo many promiſes are made. Therefore it is obſervable, Iſa. 52.20. That what is there promiſed to them that turn from tranſgreſſion, that the holy Ghoſt, Rom. 11.26. applies unto Jeſus Chriſt, as fulfilling that very quality, to which the promiſe ſeems to be made, in ſouls, even making them to turn from their iniquity and ungodlineſs; Chriſt ſhall perform the condition; As though it were all one to make a promiſe to a quality in ſouls, or to make an abſolute promiſe, for the promiſe begets the condition.

4. They are of uſe for the revealing unto a ſoul his union with Chriſt,To reveal to the ſoul its union. when the Spirit of God opens and diſcovers thoſe promiſes unto the ſoul. For though the Spirit of God reveals not unto a ſoul the evidence of his union, from any promiſe made to a quality in this manner, that is, by ſhewing the ſoul the quality in himſelf to which God hath made a promiſe, and therefore makes the ſoul to draw this concluſion, that God is bound to communicate ſuch Grace or Mercy to me; yet the Spirit of God may p. 71reveal to the ſoul his union with Chriſt, in ſuch a promiſe made unto the qualitie by manifeſting the Lords loving kindneſs, and free grace to a ſoul in that promiſe abſolutely, as well to beget the quality to which the promiſe is made, as to fulfill the promiſe. And thus the Spirit of God may make the promiſe made to a quality, all one with an abſolute promiſe. Alſo further, The Spirit of God may alſo, through revealing the ſouls union by ſuch a promiſe, beget that very quality in the heart, and cauſe the ſoul to apprehend the quality to be begotten in himſelf, though it doth not make the ſoul claim right to the promiſe by vertue of the quality.

Now that which remains, is the affirmative part of the anſwer,How a ſoul may know his union with Chriſt. to anſwer didirectly, How a ſoul may know his union with the Lord Jeſus? In the giving this affirmative anſwer, there are divers things alſo muſt be premiſed further.

Premiſe 1. Firſt I muſt premiſe this, That in our ordinary phraſe of ſpeech we do make no difference between certainty, and aſſurance of our union with Chriſt, but we call every aſſurance of our union a knowledg of our union, and whatever can make a man infallibly certain he is united unto Chriſt, that we ſay in our ordinary phraſe can give a ſoul a knowledg of his union. And indeed the Scripture doth ſeem to countenance this our phraſe of ſpeaking, as in Job 19.25. I know that my Redeemer liveth, which could not properly be called knowledg of his union with Chriſt, but only the knowledg of faith, building upon the certainty of the Lords word.

p. 72Pre. 2. We muſt know that the Scripture doth make a diſtinction between aſſurances of ſouls union with Chriſt. As in 1 John 4.16. Saith he, We know and believe the love of God the father to us: He makes a twofold aſſurance, an aſſurance of knowledg, and an aſſurance of faith. Now indeed both the aſſurance of knowledg, and the aſſurance of faith, may in a large ſence be called the aſſurance of a ſouls union with Chriſt, in regard they have both the properties of knowledg. Knowledg is the gathering of a neceſſary truth, from ſome unchangable ground: Now in both theſe aſſurances, of knowledg and faith, the knowledg of the ſouls union with Chriſt ariſeth as a neceſſary truth from an unchangable ground. The word of God is the unchangable ground from which the ſoul by the aſſurance of faith, gathers the concluſion to himſelf, that he is united unto Jeſus Chriſt: And the beholding the peculiar inſeperable effects of a ſouls union with Chriſt, is that unchangable ground from whence the ſoul gathers the aſſurance of knowledg.

Pre. 3. Thirdly, that both the aſſurance of faith and knowledg are for the moſt part aſſociates, or companions in the ſame ſoul at one time. They are for the moſt part cotemporary, that is, accompanying one another, that when one is in the ſoul, the other is in the ſoul, that when a ſoul hath aſſurance of faith, he hath alſo the aſſurance of knowledg. And that for a three-fold reaſon.

1. In regard thoſe graces that are the ground of a ſouls aſſurance of knowledge, are witneſſed, or declared by the Spirit of God to be given to the ſoul. Whenever the Lord reveals from his own word unto a ſoul, his willingneſs to take his particular p. 73ſoul into union with the Lord Chriſt, the Lord doth at the ſame time witneſs to the ſoul, his willingneſs to confer and beſtow upon him all the grace his ſoul wants, all the holineſs the hungry or empty ſoul is breathing after: He doth at the ſame time aſſure the ſoul he ſhall have love and delight in God, he ſhall have poverty of ſpirit, and ſtrength over corruption.

2. Through the aſſurance of faith, thoſe graces that are the grounds of the ſouls aſſurance of knowledg are begotten immediately. Now in regard theſe are thus neceſſarily begotten, thence it is the ſight of them cometh to be apparent in the ſoul, at the ſame time that the ſight of a ground for aſſurance of faith is apparent in the ſoul.

3. The lively workings and motions of all kind of graces, are excited and ſtirred up in every ſoul, by or through the Lords revealing unto the ſoul, a ground for aſſurance of his faith, of his union with Chriſt. It is then the ſoul mourns for ſin more ſweetly, and melts more preciouſly in the boſom of God than ever before, though it may be there have been ſome heart-breakings under the ſenſe of his wretchedneſs formerly. It is then the ſoul is truly poor in himſelf, and loaths and abhors himſelf more than ever before.

Pre. 4. Fourthly, though they be at the ſame time, for the moſt part in ſouls, yet the aſſurance of of faith is the firſt according to order of nature in the ſoul. For it is impoſſible there ſhould be infallible evidences of the ſouls union with Chriſt, drawn from his own graces, when there is not ſome unchangable ground manifeſted from God unto the ſoul, for the aſſurance of faith. So that the aſſurance of faith in a right orderly way, never flows p. 74from the aſſurance of knowledg, but the aſſurance of knowledg flows from the aſſurance of faith. And that ariſes upon theſe two grounds.

1. In regard it muſt be the manifeſtation of the ground of aſſurance of faith unto the ſoul by God, that doth procure a ground of the aſſurance of knowledg in the ſoul. That appears thus; The grace, or love, or favour of God, is the ground of the aſſurance of faith: Then the Lord doth draw the the ſoul to aſſurance of faith, when he doth reveal to the ſoul his own particular grace and favour, to take it into union with Chriſt, out of the meer diſpoſition of his own will alone, for no other reſpect whatever but for his own ſake: Now the grounds of the aſſurance of knowledg, are the effects of the grace of God revealed, or the fruit of it; Now thoſe are begotten in the ſoul, not by grace, but by the manifeſtation of grace in particular unto the ſoul: It is through grace revealed, that grace hath its right proper effect in a ſoul; and according to the meaſure of the grace of God revealed to a ſoul, it hath the meaſure and degree of effect. According to that in 1 John 3.2. We know that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is: That is, when we behold him, through that ſight, we ſhall be transformed into the Image of God. For the clearing of this, you may conſult with divers places, as John 15.16. Saith Chriſt, You have not choſen me, but I have choſen you: He doth not mean, that they had not choſen Jeſus Chriſt now at preſent as their portion, but they did not chooſe Chriſt firſt: But the manifeſtation of Jeſus Chriſt chooſing their ſouls firſt, is the ground of the ſouls chooſing Jeſus Chriſt. And according to the light revealing to a ſoul Jeſus p. 75Chriſts choice of him, ſo is the degree of ſtrength wherewith the will cloſeth with Jeſus Chriſt in the choice again. Now the choice of Jeſus Chriſt, is the firſt act of any habit of grace, that ever any ſoul brings forth.

There is no gracious act, truly graciouſly acted by any ſoul, till the will of the ſoul be drawn in, upon the ſight of the Lords chooſing him to union with himſelf, upon which the will alſo chooſeth Jeſus Chriſt into union with him. And again you may conſult with that known place in 1 John 4.19. Saith he, we love him, becauſe he firſt loved us: Not that from the eſſence of Gods love their love did proceed, (though that be true) but from the manifeſtation of Gods love: Now as the Apoſtle tells us, Gala. 5, 6. Faith worketh by Love: The very firſt operation of the habit of Faith towards Chriſt is by love. The ſoul at the ſame time it reacheth out a hand of Faith, to graſp hold of Chriſt, it reacheth out alſo an hand of Love unto Chriſt. Now then obſerve, the Graces, and workings of Graces, being the only ground for a ſoul to gather aſſurance of knowledge from; and thoſe Graces not being begotten in a ſoul, but according to the degree of the Lords manifeſtation unto ſouls, a ground of aſſurance of their union with Chriſt; Thence it is, that aſſurance of Faith muſt needs in order of nature go before the aſſurance of knowledge.

2. The effects of grace, which are always the grounds of the ſouls aſſurance of knowledge, remain dark and hidden, and obſcure to the ſoul, when the grace of God, that is the favour of God to the ſoul, remains obſcure and doubtful. The truth of graces appears moſt clearly from their Original, from p. 76whence they ſpring, from the root upon which they grow, in regard other Fruits may have ſo near a reſemblance to them, as they cannot be diſcerned by the eye of the ſoul, that hath ſo much darkneſs in it, whilſt it remains here below: But when the original of grace appears, when the ſoul ſees his love flowing meerly from the love of God to his ſoul, that even becauſe of Gods love to the ſoul, therefore the ſoul loves God again, it is then that love appears in the ſoul to be of the right ſtamp, and indeed never till then. So that till the love or poverty of ſpirit, or mourning for Sin, appear to the ſoul it ſelf to be that which is the proper effect, the proper conſequence of the ſouls union with Chriſt, the ſoul cannot be ſatisfied that his graces are of the right ſtamp. Now in regard the effects of grace are doubtful, when the grace of God himſelf to the ſoul is obſcure and hidden; Thence it is, that the aſſurance of Faith muſt go before in order of nature the aſſurance of knowledge, though for the moſt part not in order of time.

Now theſe things conſidered; when you ask, how the ſoul may know his Union with Jeſus Chriſt? The queſtion muſt be concerning this aſſurance of Faith, and not of the aſſurance of knowledge, for you preſuppoſe your ſelves not to have any union. Therefore obſerve what queſtion you ask; you ask how you may gain an aſſurance of Faith, that your particular ſouls are united unto Jeſus Chriſt? Now this queſtion will divide it ſelf into two queſtions. Firſt how ſouls do attain the firſt, certain, infallible evidence of their union with Chriſt? Secondly, How ſouls that do conceive, and judge, and eſtimate themſelves to have attained their union with p. 77Chriſt, may know whether their union be true, whether their evidences be right evidences, or whether they be deluſions? The firſt queſtion muſt reſolve every poor, doubting, ſcrupulous ſoul about his Union. But now obſerve, ſuch ſouls cannot expect ſatisfaction from me about the union of their ſouls, nor from any thing that man, or the Wiſdom of man can reveal unto their ſouls.

And that will appear in theſe four reſpects.

1. In regard the producing Faith in the ſoul is an act of Almighty Power. As you may ſee Ephe. 1.19. When he prays that they might underſtand the hope of their calling, he prays alſo that they might underſtand and know, the exceeding greatneſs of his Power to thoſe that believe, according to the working of his Mighty Power, which he wrought in Chriſt, when he raiſed him from the dead. It is called a work of the Lords Power, and a Mighty Power, that is, a Power of God, as God, as an incomprehenſible eſſence: For it was no other Power than the Power of God as God, that raiſed Jeſus Chriſt from the dead, and the Holy Ghoſt parallels that Power that draws the ſoul to believe, with the Power of the Godhead.

2. The producing the conſequence of Faith of aſſurance in the ſoul, is alſo another mighty work of the Power of God. The conſequence is the peace and Harmony in the ſouls boſom, the ſetling of the poor toſſed ſoul in his own wiſhed for Heaven: Now the begetting ſuch Peace in the ſoul is aſcribed to the Power of God, Iſa. 57.18, 19. He creates Peace. Creation is a work that is proper to God alone as he is God, as he is the infinite Divine eſſence. Creation is to make ſomething of nothing, and therefore p. 78beyond the Power of all Creatures whatever.

3. It muſt be a ſupernatural Divine light, that can reveal to the ſoul the ground of the aſſurance of Faith. Therefore you ſhall ſee Ephe. 1.17, 18. how the Apoſtle deſiring that thoſe Epheſians might be brought to underſtand the depth of the Covenant of grace in their ſouls, he prays to God that he would ſend into their Hearts the Spirit of Wiſdom and Revelation, that they might know what is the hope of his calling, and what the riches of the Glory of his Inheritance in the Saints. What is the hope of his calling;] That is, what are the things hoped for, and propounded as the objects of hope, in the Lords calling ſouls: You ſee there is a neceſſity both of the Spirit of Wiſdom and Revelation; Not only of a Spirit of Wiſdom, that is, of an habit of Spiritual Life and underſtanding infuſed into the ſoul, but of a Spirit of Revelation, that there might be a light of Revelation from the ſpirit, to diſcover thoſe deep hidden things, unto the ſpirit of underſtanding that the Lord hath infuſed into the ſoul. Now all the Revelations of man unto your ſouls ſcrupulous about your union, can reveal no more than an external and outward light, to the outward eye of your underſtanding: And thence it is, your ſcrupulous ſouls can receive no ſatisfaction about your union, from any thing that can be revealed by man unto your ſouls. But I pray, miſtake not, I do not ſay, the ſoul may not receive any ſatisfaction through that as a means, but rather I affirm, that through thoſe Revelations of truths, unto the eye of the natural underſtanding, the Lord doth communicate true light into the ſpiritual underſtanding: The Lord ſtrikes in with the revelation of truths, and puts light upon truths, and puts light into the ſoul to receive thoſe truths.

p. 794. In regard the Lord hath appointed a peculiar Officer for that end, and hath deſigned that work of ſatisfying ſouls about their union, for that Officer as peculiar to him alone. Thence you ſhall ſee, the Lord hath given the Officer a name ſutable for that end, which is the Comforter, John 14.26, and commonly he is called as well by that name alone, as the Spirit of God: Now the office of the ſpirit is to lead into all truth, John 16.13, and it muſt be truth, that is ſome revelation of the mind of God, that muſt give ſuch ſouls ſatisfaction about their union. Now in regard of all this, it is evident, that ſouls ſcrupulous about their union cannot expect ſatisfaction, from any thing revealed by any man to their Souls, but only ſo far as the reſolution of this queſtion will give them ſatisfaction, and that's in two things. Firſt, in revealing to their Souls the inſufficiency of their commonly ſuppoſed grounds from whence they ſeek for evidence of their union. Secondly in raiſing their eyes of expectation, to the right original of evidences of union. We ſhall now proceed to the anſwer of this great queſtion, How ſouls attain the evidence of their union with Chriſt? And yet before this queſtion can be anſwered, it will divide it ſelf into theee Branches. Firſt, from whence, or from what ground, ſouls do attain the infallible evidences of their union with Chriſt? Secondly, by what means do ſouls attain the evidences of their union? Thirdly, in what manner thoſe means produce the evidence of the ſouls union with Chriſt?

p. 80Queſt. 1. The firſt queſtion is, from whence Souls attain infallible Evidences of their Ʋnion with Chriſt?

Anſw. I anſwer, That there is but one only peculiar ground ſubſtantially, from whence ſouls can expect to receive infallible evidences of their union; and that's the Lords own free promiſe, paſt out of the riches of his own grace alone, to poor deſpiſable ſouls, wherein the Lord reveals his willingneſs to confer or beſtow the Lord Chriſt upon their ſouls. Now that this free promiſe alone, is the infallible ground, from whence ſouls can receive the infallible evidence of their union, will appear in theſe three particulars.

I. In regard a Divine word muſt be the proper adequate object of a Divine Faith: And every particular act of Divine Faith, muſt have a Divine word. Thence it is that in Rom. 10.17. The whole Goſpel, conſidered as the Goſpel, is ſaid to be the word from which Faith cometh, that is, the word which is the foundation of Faith: Not that it is the bare hearing of it that produceth Faith, but through the hearing of the word, the Lord reveals that word unto ſouls to be a true infallible foundation for ſouls to build upon. And thence it is that the Word of God, paſt out from God as a promiſe unto ſouls, is made a ground of true hope unto ſouls: Saith David. Pſal. 119.49. Remember thy word, [that is thy promiſe] unto thy Servant, upon which thou haſt cauſed me to hope. Now the word of promiſe thus conſidered, being the only proper object of Divine Faith; thence it is, that it can only be from a divine promiſe, that a ſoul can receive the infallible evidence of his union with Chriſt.

p. 81II. In regard there muſt be a revelation from God, of his free donation, and giving Chriſt unto a ſoul, that muſt be the ground of the act of every aſſuring faith. It muſt be through ſome light and apprehenſions the ſoul hath of the Lords free will concerning his ſoul, that Chriſt and his ſoul ſhall be one, that any act of aſſuring faith can go out of the ſoul. And that may appear in two things.

1. In regard faith reſpects things only as they are revealed by Speech from ſome perſon or other, and reſpects the authority of the perſon ſpeaking, as the ground and foundation upon which it acts, that is, upon which faith does believe. Thus the authority of the Lords ſpeaking was the ground of Sarahs faith, Heb. 11.11. So the ground of Paul's faith is expreſſed thus, I know whom I have believed, and that he is able. Now the Lord reveals his mind concerning the eternal condition of ſuch ſouls, only in his promiſe: Thence it follows neceſſarily, there muſt be ſome revelation of the mind of God, in the word of promiſe, or the Lords donation or giving Chriſt to the ſoul, before there can follow any act of aſſuring faith.

2. It appears, in regard faiths proper exerciſe conſiſts only in receiving. Whence you may obſerve in Scripture, that believing and receiving are both put for one ordinarily, John 1.12. and Chap. 3.33. So that of neceſſity for every right exerciſe of any act of faith, there muſt be an apprehenſion of ſomething given, that may be received by a ſoul. And thence it is of indiſpenſable neceſſity, that there be an apprehenſion of the Lords giving Chriſt to the ſoul to be one with it, before there can be an act of aſſuring faith in the ſoul.

p. 82III. It muſt be from the promiſe from whence the ſoul receives the evidence of his union, in regard there muſt be a particular infallible certainty to faiths eye, in the ground from whence faith of aſſurance, or faith of evidence doth act. Faith working only as a receiver, can receive no fuller certainty, or have any fuller confidence in it ſelf, of any thing to be effected or done, than it ſees manifeſt from the grounds, from whence it takes that confidence or aſſurance: Now the promiſes alone are the infallible certainty to the eye of faith; Yea, the Lord according to his own unchangable counſel, hath determined that there ſhould be no other certainty, but to the eye of faith, Rom. 4.16. Therefore it is of faith, that it might be by grace, to the end that the promiſe might be ſure to all the ſeed. And that's the anſwer to the firſt Queſtion, from whence ſouls do receive the infallible evidence of their union with Chriſt, which you ſee is only from the divine promiſe. But yet here is another Queſtion ſouls will caſt in, before we anſwer the ſecond, By what means?

Queſt. But may the ſoul ſay, Is it not from the ſight of a condition to which the Lord hath made ſome promiſe of Chriſt, that a ſoul doth receive the infallible evidence of his union? It is true it muſt be from a promiſe, but the promiſe is not the neareſt ground, the proximate ground, but the remote ground, the furtheſt off ground; And the condition of the promiſe fulfilled in the heart is the neareſt ground, and the immediate ground from whence the ſoul receives the evidence of its union.

For anſwer to it, there are divers things to be premiſed, and then to come to the direct anſwer of the queſtion.

p. 83Prem. 1. Firſt, I muſt premiſe, That it is a general received diviſion of the promiſes, that they are either abſolute, or conditional. Abſolute, made and founded upon the will of God alone, and ſo to be accompliſhed only according to his own will, and becauſe he will. Or elſe promiſes are made to ſome particular condition to be performed in ſouls, upon which the Lord doth alſo fulfill the promiſe to the ſoul. Now this diviſion divides the promiſes into a Covenant of grace, and a Covenant of works; ſo it is all one with that known diviſion promiſes legal, and promiſes evangelical, promiſes according to the Law, and promiſes according to the Goſpel.

Prem. 2. Secondly, I ſhall premiſe, That there can be no promiſes of the Covenant of Grace properly called conditional promiſes, there being not one condition included in the whole Covenant of Grace to which any one promiſe is made. So that the diviſion of the promiſes, into promiſes abſolute, and promiſes conditional, cannot hold rightly in the Covenant of Grace, but every promiſe conſidered in the Covenant of Grace, are all abſolute promiſes: That is, the revelation of Gods will to ſouls, that the Lord hath ſimply and fully determined to accompliſh, according to the manner, and order, and latitude wherein he doth propound them unto ſouls, and that without any impediment or interruption, ſo that whatever can poſſibly intervene, yet the Lords will ſhall prevail in performing the promiſe. Thence you ſhall obſerve Jer. 31.32. that the new Covenant, called the Covenant of Grace and Love, is diſtinguiſhed from the old Covenant God made with the Jews as a Nation, in that it was a Covenant wholly abſolute, containing nothing but promiſes which the Lord intended p. 84to fulfill, whatever can intervene: Therefore I will not make ſuch a Covenant as I made with your fathers, which my Covenant they brake, (obſerve that) but I will make ſuch a Covenant as they ſhall not be able to break, For, ſaith God, I will write my law in their hearts, and put my fear in them; As if he ſhould ſay, I will do all things for them: So that there is not one promiſe that can properly be called a conditional promiſe: Indeed improperly I grant, the promiſes of the Covenant of Grace may be divided into conditional and abſolute promiſes. Some promiſes of the Covenant of Grace, may be called conditional in this reſpect, that there are ſome limits and bounds ſet to the promiſes; as theſe two great bounds, his own glory, and his peoples good. And only in three ſorts of promiſes thoſe limitations hold. As,

1. In all temporal promiſes, of temporal bleſſings and favours to his own. The Lord hath not abſolutely promiſed riches, and honour, and proſperity to all the Subjects of the Covenant of Grace, though godlineſs hath the promiſe of this life, and that which is to come; And though he hath tyed his own ſufficiency to ſupply them, yet not ſo as it admits of no limitation; but theſe two come in, the Lords glory, and his peoples own good. And likewiſe in diſpenſing all bleſſings privatively, that is, the freeing the ſoul from all temporal evils, from afflictions, diſtreſs, and burdens, this freedom is promiſed in the Covenant of Grace, yet it admits of this limitation, ſo far as it may concern the Lords glory: So that ſo far as the glory of God is advanced, in his peoples groaning under burdens and ſufferings for a time, the Covenant is nevertheleſs fulfilled.

2. The promiſe of Gods giving the common gifts p. 85of the ſpirit, God is not bound to them in the Covenant, without limitation. Therefore in 1 Cor. 12. Thoſe common gifts of the ſpirit God diſpenſeth them variouſly; one he fills with them, and leaves another poor and weak, void almoſt of any of thoſe gifts of the ſpirit, that the glory of God may be advanced in that diſpenſation; and certainly every ſoul is not ſutable to manage ſuch a treaſury of common gifts, therefore the other limitation comes in alſo, the ſouls own good.

3. Thoſe conditions or limitations hold only in the promiſes concerning the meaſure, and manner, and order of Gods diſpencing himſelf to ſouls in privative, or poſitive things. All ſpiritual mercies, privative as well as poſitive, that is, the preſervation of the ſoul from all temptations, and buffettings of Satan, the preſervation of the ſoul from all deſertions, this is alſo included in the Covenant of Grace; But it is in this ſence but a conditional promiſe, a limited promiſe, ſo far as may be for the Lords own honour, the ſoul ſhall be free from temptations: Yet now, though in this ſence, under all theſe three heads there be continual promiſes, yet that which is abſolutely neceſſary, for the ſoul cannot be ſaid to come under any of theſe limitations; Life and Salvation, and everlaſting Communion with the glorious Trinity, and with the glorious Saints and Angels, are ſo abſolutely promiſed, as they come not under theſe limitations, but that which is abſolutely neceſſary for the ſoul, the Lord hath bound himſelf abſolutely to convey to the ſoul. Yet theſe limited promiſes cannot properly be called conditional, but are abſolute in themſelves, as will appear in three particulars.

p. 861. Theſe limited promiſes, thus bounded, are not left in the limitations of them unto the perſons to whom they are made. So that they are improperly called conditional promiſes, in regard conditional promiſes do imply ſome condition to be performed by the parties to whom the promiſes are made: Now theſe limitations of ſuch promiſes, are not in the power of perſons to whom they are made, that they ſhould judg and determine, when for their own good, and for the Lords glory they ſhould have ſuch and ſuch promiſes made good to them, but they depend upon the ſole wiſdom of God.

2. Theſe promiſes bounded with theſe extents, are ſimply and abſolutely determined by God to be fulfilled, according as they are propounded. Now then is a promiſe abſolute, when without reſpect to any thing whatever that can poſſibly intervene, or be interpoſed, it is undertaken to be fulfilled to the perſon to whom it is made, according to the full extent wherein it is propounded. Now in the full extent of the propounding of thoſe promiſes, wherein God may have glory, and the ſoul advantage, the Lord hath as abſolutely engaged to give all common gifts of the ſpirit, all outward bleſſings, (whatever poſſibly can intervene) as he hath alſo any part of the Covenant of Grace.

3. Theſe promiſes pertaining to the Covenant of grace, bounded with limitations, are by the infinite wiſdom of God, bounded with ſuch limitations only, as make them to be abſolute love and Grace from God to the ſoul. For indeed thoſe limitations are no other than preventions of what might make ſuch promiſes to have evil interwoven with them as well as good, and then ſhould they not be abſolutely p. 87love: For obſerve all Gods promiſes of temporal mercy to the ſoul, therein come to be love to the ſoul, becauſe God hath bounded with that limitation, ſo far as ſhall be for the ſouls own good and advantage. So that from theſe conſiderations, even thoſe limited promiſes prove as abſolute, as all the other promiſes of the Covenant of Grace: So that you ſee there are no promiſes belonging to the Covenant of Grace, but what are meerly Grace; No condition may come in to challenge any thing in the Covenant of Grace.

Prem. 3. Thirdly, I muſt premiſe, That all thoſe promiſes that ſeem to be made to conditions in ſouls, they are included under one of theſe five heads.

1. They are made to perſons having ſuch conditions in them as put them into a caſe of want and poverty, and ſo the Lord propounds refreſhment to them, ſutable to their wants and poverty. Of this nature are the promiſes made to thirſty and burdened ſouls.

2. Thoſe may be no promiſes, but revelations of the glorious priviledges that God doth freely beſtow upon his own people. As to inſtance in thoſe promiſes that ſeem to be made to love to God and Chriſt, John 14.21. He that loveth me ſhall be loved of my father, and I will love him, and will manifeſt my ſelf to him: Here ſeems to be a promiſe made to love, whereas it is only a revelation of the precious priviledg that belongs to the people of God, and a diſcovery of the precious purpoſe of God concerning his own, out of the meer diſpoſition of his goodneſs towards them. If any promiſe ſhould be made to that precious grace of love, methinks this ſhould, it runs every way in the nature of a promiſe: But yet p. 88hence it appears it is no promiſe, made to loving Chriſt, as a condition upon which the promiſe ſhould be fulfilled, in regard that diſpoſition, or precious habit of love to Jeſus Chriſt in the ſoul, is an effect of the Covenant of Grace it ſelf: Now that the Covenant ſhould be made to that which is the proper effect of the Covenant of Grace it ſelf, no man can conceive. And that demonſtration is ſufficient to clear all other promiſes of this nature. So if you examine the promiſe made to fear, Pſal. 34.7, 8. The Angels of the Lord pitch their tents about them that fear him: It is taken for a promiſe, but it is only the priviledge of the Saints. So likewiſe look to all the promiſes of obedience, Deut. 5.10. The Lord reſerves mercy for a thouſand generations, of them that love him and keep his commandments. There is a large promiſe that ſeems to be made to obedience: But no ſoul underſtanding the abſolute decree of God from eternity, can conceive the obedience of any ſoul ſhould be the motive that ſhould move God to ſhew mercy to the ſoul or body; or that God ſhould bind himſelf to his own people, yielding obedience to him, to become a debtor to their poſterity in reſpect of their obedience; for then the mercies their poſterity ſhould enjoy, ſhould owe their immediate being, and the glory of their being to their immediate anceſtors, and not to God as the immediate cauſe of the being of their mercies: Therefore theſe are only declarations of the priviledges of the people of God, and all theſe promiſes are only manifeſtations of his goodneſs to them, for the manifeſtation of the riches of his Grace, for refreſhing their ſpirits, and for the cauſing them to be precious in the eſteem of others.

p. 893. If thoſe promiſes that ſeeem to be made to qualities in the ſoul as unto conditions, be not thus, then they are only deſcriptions of the perſons of thoſe that God doth intereſt in the glorious priviledges of Chriſt, by the ſpecial peculiar Graces that God communicates to them.

Or elſe 4. They are diſcoveries of the means through which God doth convey thoſe priviledges of Chriſt and of the Covenant of Grace unto perſons. Of this nature is that promiſe which ſeems to be made to a condition, Iſa. 57.17. Thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy, I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit. This that ſeems to be a promiſe made to a ſoul, indued by the Spirit of God with the Grace of Humility, it is but either a deſcription of thoſe perſons whom the Lord doth intereſt in his own ſpecial favour, out of the riches of his own Grace alone; Or elſe it is a precious Cordial given to a poor drooping Spirit, as conſidered in an eſtate of penury and poverty, as one contrite and ready to give up himſelf. Of this nature are all thoſe promiſes made to believing, and repenting: He that believeth and repenteth ſhall be ſaved: The promiſe of ſalvation is not made unto faith, as a ſpecial grace of God in the ſoul, nor to the perſon indued with that grace: But the thing it ſelf properly is no promiſe, but rather a deſcription of the means through which the Lord makes his people partakers of the ſpecial priviledg he conveys through Chriſt, and of the perſons he communicates them to by their qualities.

p. 905. Thoſe words of God that ſeem to be promiſes made unto conditions (if none of the four former things contain them, then) they are deſcriptions given by the Holy Ghoſt, of the way the Lord requires, and inables his people to walk in, while he communicates of his own free mercy to them. Of this nature is that place, ſo miſtaken, Ezek 36.27, 28, 29, 30, (which is the greateſt place conceived to be of weight to prove promiſes to be made to conditions) ſaith the Lord, I will do theſe and theſe things for you, I will bring you into your Land, and make you dwell quietly and ſafely in your Land, and I will ſave you from your Ʋncleanneſs, &c. But v. 37. Thus ſaith the Lord God, I will yet for this be enquired of by the Houſe of Iſrael to do it for them. Generally the ſoul conceives, here is the promiſe, and the condition of the promiſe: The promiſe to be the multitude of Mercies; And the condition to be the ſeeking of the face of God. But the meaning of the Holy Ghoſt is nothing elſe but to deſcribe the way the Lord requires his people to walk in, whilſt they are in expectation to receive thoſe precious mercies, freely promiſed by God for them. Likewiſe that in 1 Kings 8 47 48. Solomon prays for his people, If they bethink themſelves in the Land, whither they were carried Captives, and repent and make Supplication, &c. Now ſaith the Soul, here is both the promiſe and the condition of the promiſe: The condition is ſeeking Gods face, humbling themſelves for their Sins, turning to God with all their hearts: And then there is the promiſe that God will deliver them; but they muſt obſerve theſe conditions, elſe God binds not himſelf to give deliverance. Now the true meaning of the Holy Ghoſt is only this: Solomon in praying p. 91here at the dedication of his Temple (the Typical Houſe of God) beſeecheth the Lord that the prayers of all his people made towards that Temple, (that is, towards Jeſus Chriſt typified by that Temple) and according to the will of God, that they might be all acceptable to God: Therefore obſerve, Solomon in praying doth only deſcribe the frame of ſpirit in Gods people when they come to pray, which is an humble frame, a turning frame from their Sins. Neither doth God make the promiſes in either of both thoſe places, to depend upon any of theſe duties named, not ſo much as prayer it ſelf.

Therefore for the clearing theſe Texts, I pray conſider theſe things, which may be uſeful for us for the right underſtanding the Covenant of grace, and the nature of it.

I. That the duties here required by God from his people, are the way wherein it is his will his people ſhould walk in receiving mercies. They are not precedent in order of time before the Lords intituling the ſoul to the whole Covenant of grace, and every promiſe contained in it; no nor ſo much as in order of nature: That is, that it muſt be preſuppoſed that the ſoul have performed ſuch and ſuch duties, before it can be preſuppoſed the Lord to have intereſted the ſoul in every promiſe of the Covenant of grace. And that will appear in theſe two things.

Firſt, that the act of the Lords will alone, before and without any act of the will of man concurring, doth fully intitle the ſoul to every promiſe of the Covenant of grace: Otherwiſe it ſhould be conceived, that there ſhould be ſome good will in man towards God, before there be any good will in God towards man; And ſo ſome act of good will from man to p. 92God, ſhould not flow from the acts of Gods good will to the ſoul.

Secondly, in regard the performing of that duty by a ſoul, that the Lord requires of it in communicating grace, mercies, and favours to it, is the Lords fulfilling his own Covenant of grace, in, and to the ſoul. Jer. 31.33. Ezek. 36.27. Now that which is a part of Gods fulfilling the Covenant, cannot go before the Covenant it ſelf. So that from thence are two things that you muſt conclude.

Firſt, that the performing thoſe duties that God requires, do give no ſoul any title or intereſt in any one promiſe of the Covenant of grace.

Secondly, that the Lords promiſe to the Soul, hath no dependance upon the ſouls performance of the duty, that God requires him to perform, in reference to Gods communicating mercy to the ſoul. Yet I pray here be cautelous: I do not ſay that God requires no duty from ſouls, whileſt he is thus communicating his free grace and mercy unto them; I do not exempt ſouls from duty, but I only exempt Gods promiſe from a dependence upon the duty, and eſtabliſh Gods own promiſe upon its right Baſis and Foundations, which is only his own will and abſolute determination.

II. The ſecond thing you are to obſerve for the clearing of theſe Scriptures is this; That thoſe duties required by God from ſouls in communicating mercies, muſt of neceſſity go before the Lords intituling the ſoul to many mercies. Though they cannot in order of nature, go before any promiſe of the Covenant of grace, yet in order of nature at leaſt, if not in order of time, they go before the Lords intituling the ſoul to very many mercies, mercies almoſt p. 93of all ſorts: That is, till ſouls have performed thoſe duties God requires, they can claim no right nor title, nor have any right nor title unto many mercies: And all the right their ſouls enjoy to many mercies, may, and muſt be conveyed to them through the performance of theſe duties. As for example, in 1. Kings 8.47, 48. God promiſeth deliverance to them out of captivity, and reſtauration of them into their own land, and many priviledges; yet thoſe duties there deſcribed by the Holy Ghoſt to be the way of his peoples approach to him, and ſeeking his face for their return out of captivity, could not but of neceſſity go before, at leaſt in order of nature, to the Lords intituling that people in the mercy of deliverance; ſo that while thoſe duties were not performed by the ſoul, there could be no right, nor title claimed of that deliverance by thoſe perſons.

But now there are four or five things to be obſerved for the clearing of this.

1. That the duties here required by God, though they do, and muſt go before the Lords intituling the ſoul to many mercies, yet they do not, nor cannot go before the Lords intituling the ſoul to any abſolute mercies. Thoſe abſolute mercies are conveyed to the ſoul through the Covenant of grace abſolutely, without any reſpect or reference to any duty whatever performed by the ſoul, ſo as the promiſe of them ſhould have dependence upon the duty in the leaſt degree: But theſe relative mercies are only included in the Covenant of grace with limitation, ſo as they are mercies conſidered with ſuch circumſtances, conſidered as being communicated to ſuch perſons, in ſuch order, in ſuch manner, in ſuch degree. Now it is of theſe mercies only, that theſe duties required by p. 94God, may go before in order of nature, to the Lords intitling the ſoul to the mercy.

2. Obſerve, Though theſe duties may go before, and ordinarily muſt go before, the Lords intitling the ſoul to ſuch mercies, yet it is not the duty that gives the ſoul the right to thoſe mercies thus to be injoyed. Suppoſe thoſe relative mercies to be conveyed to any particular ſoul, at a ſutable time, in a ſutable manner, order, meaſure and degree, every way ſutable ſo as they are mercies, and then all theſe mercies are as abſolutely promiſed in the Covenant of grace, as thoſe abſolute eternal mercies, that cannot but be mercies, however they are communicated.

3. It is not the duty, nor the performance of it, that gives the ſoul the right and title to the promiſe. So that the duty is neither the immediate ground of the ſouls right to the mercy, nor the remote ground, that is, the furtheſt off ground. The furtheſt off ground is the promiſe; The immediate is that which gives them right to the promiſe: Now the ſoul muſt be in the Covenant of grace before the duty be performed, and being in the Covenant of grace, he hath right to the promiſe through which he partakes of ſuch relative mercies.

4. Though there be an ordinary neceſſity of theſe duties required by God, preceeding, or going before the ſouls injoying ſuch mercies; yet it is not the duty ſimply conſidered in its own nature as a duty, upon which this neceſſity lies, that it ſhould go before the ſouls injoyment of the mercies. I mean thus, it is not prayer, that God requires of thy ſoul, that waits for the communication of any mercy or grace, conſidered only as prayer, (which is to be conſidered as a duty) that this of neceſſity muſt go before p. 95the ſouls injoyment of the mercy; that is, as though the Lord would have this neceſſity to be upon the performing of the duty, becauſe he would have ſomething done by the ſoul, before he will make it partake of his mercies: Only the performance of the duty ſo diſpoſeth the heart, as a mercy ſhall be a mercy to the Soul.

5. Obſerve further, That the riſe and exerciſe of the duties thus required by God, ſometimes to go before the Lords vouchſafing ſuch mercies to ſouls, can be only from the vertue of ſome promiſe contained in the Covenant of grace, which the Lord fulfills in a ſoul. For without influences from the Covenant of grace, were there the moſt exquiſit prayers, the moſt continual ſtrong wraſtlings of a ſoul with God, the moſt powerful Mourning and Weepings, and Cryings after God, all could not diſpoſe a ſoul rightly for the injoyment of any of thoſe relative mercies, ſo as they ſhould be mercies unto them, when they are communicated.

3. There is a third thing alſo to be obſerved for the clearing of theſe Scriptures, and that is, That theſe duties that are ſometimes precedent in ſouls before their enjoyment of ſuch relative mercies, are abſolutely promiſed to thoſe that are in the Covenant of Grace, to be effected by God in their ſouls. This you may ſee apparent. Ezek. 36 comparing v. 27. with v. 37. In v. 37. he ſaith, I will be enquired of by the houſe of Iſrael to do it for them, but v. 27. he ſaith, I will put my Spirit in you and cauſe you to walk in my Statutes and my Judgments to do them. And Jer. 31.33. ſaith the Lord, I will write my Law in their hearts, and they ſhall not depart from me: The Lord doth even engage himſelf p. 96abſolutely to work that in their hearts, that he doth require to be done by their ſouls in his communicating mercies to them. Now theſe things being thus cleared, the queſtion that the ſoul propounds cannot ſtand. The queſtion was, whether it was not from the ſight of the condition, to which the promiſe was made and fulfilled in the ſoul, that the ſoul did conclude his right to the promiſe, and ſo had his evidence of union with Chriſt? There being no condition in the whole Covenant of Grace, to which God hath made any promiſe, it cannot be that it ſhould be from the ſight of any ſuch condition, that a ſoul ſhould have his evidence of his union with Chriſt. But then the queſtion will be reſolved into this queſtion.

Queſt. But ſaith the ſoul, Doth not the Lord firſt reveal thoſe graces that he deſcribes his own people by, to be in ſouls, and then through the ſight of them clear to ſouls that he hath given them the Lord Chriſt out of his own good will alone through the promiſe; And ſo it muſt be through the ſight of ſuch graces as God deſcribes to be in his people, that a ſoul muſt ſee himſelf to be one of Gods people?

Anſw. 1. Now to this, I anſwer, Firſt, That the Lord doth reſerve to himſelf his own liberty, concerning his own particular word, from whence he doth reveal to ſouls infallibly their union with Chriſt. The Lord doth not bind himſelf from a revealing unto ſouls their union with Chriſt, by ſome word deſcribing the Graces of the people united unto Chriſt, nor from ſome word only inviting ſouls unto Chriſt.

Anſw. 2. Secondly, I anſwer, That the Lord doth not evidence unto ſouls their union with Chriſt, p. 97without the ſight of thoſe graces, in ſome meaſure or degree that the holy Ghoſt deſcribes the Lords own people by. When the Lord reveals his own free gift of Chriſt to the ſoul, he doth reveal to the ſoul his willing accepting of Chriſt ſo given: And that's all one as if I ſhould ſay, the ſoul ſees his own faith, and ſo conſequently doth ſee ſuch graces to be in his ſoul.

Anſw. 3. Thirdly, I anſwer, That the Lord doth never reveal any Graces of the Spirit to any Soul, as the ground or cauſe of evidencing unto the ſoul his union with Chriſt. There are two things intended in this.

Firſt, That the Lord never reveals thoſe graces in ſouls, to be that which gives the ſoul right to the promiſe of the gift of Chriſt. The Lord never manifeſts unto any ſoul, that becauſe there are ſuch and ſuch holy diſpoſitions, or precious heavenly qualities, that he hath communicated to him, that therefore he is enclined towards him, and is willing to confer the Lord Jeſus upon him, or to accept him into union through Chriſt: But the Lord reveals himſelf willing to accept ſouls into union with himſelf in Chriſt, as they are conſidered under the notion of poor, deſpicable, worthleſs Souls, without the leaſt good diſpoſition or holy inclination that can poſſibly be imagined in their hearts.

Secondly, The Lord never reveals thoſe Graces in the Soul to be the foundation of the Souls aſſurance. That is, the Lord doth not manifeſt to the Soul, that becauſe there are ſuch Graces, or ſuch precious habits in his Soul, therefore upon the ſight of thoſe, the Soul ought to believe the Lords free ſender, and free gift of the Lord Chriſt to it. The p. 98Lord doth not make thoſe Graces to be the foundation of the Souls faith, So that the Souls hope and comfort ſhould reſt upon the ſight of thoſe Graces, that God ſhould diſcover to be communicated to the Soul. And that will appear in two things.

Firſt, If the Lord ſhould cauſe the Soul, by diſcovering Graces to be in him, to bottom its hope upon the ſight of thoſe Graces, then ſhould the Graces of the Spirit in the Soul be the object of Faith, and ſo Faith ſhould not be the evidence of things not ſeen, but rather the evidence of things ſeen. Now the Scripture never propounds any holy quality in the Soul to be the object of Faith, conſidering the quality as being inherent in the Soul: It is out of all queſtion, the Scripture propounds believing, without the ſight of any of thoſe qualities, as that which every ſoul ought to ſeek after with his greateſt ſtrength, John 20.29.

Secondly, Should the Lord manifeſt Graces to be in Souls firſt, ſo as to bottom the hopes of their union with Chriſt upon the ſight of thoſe Graces, then the Lord ſhould not ſettle the faith of ſuch Souls upon an immutable, unchangable ground. The Spirit it ſelf in all its workings, both in regard of the perſon in whom it works, in regard of the manner, and time of ſuch workings, is well compared by Chriſt to the wind, that bloweth where and when it liſteth: And ſo all the graces of the Spirit, and the workings of thoſe Graces, may be ſaid to be changable things: and ſhould the Lord ground, the Faith of a Soul upon a changable ground he ſhould walk contrary to his revealed will, Heb. 6.18. he hath given two immutable grounds, his word and oath — the Lords will is, there ſhould be everlaſting, conſtant, p. 99unchangable grounds upon which every act of Faith ſhould be built in relation to the Lord Chriſt, that there may be unmoveable and unchangable conſolation.

Anſw. 4. Fourthly, I anſwer, That the Lord may, and doth to ſome Souls, reveal Graces to be in them, before he doth evidence unto their Faith their Union with Chriſt. The Lord may manifeſt that there is ſome poverty of Spirit, ſome broken heartedneſs for Sin, ſome precious change, before he doth aſſure unto their Faith their Union with Chriſt. But then there are two things to be noted for the clearing of this concluſion.

Firſt, That the Lord doth not reveal the truth of ſuch Graces, to be in ſuch a Soul unqueſtionably, ſo as to enable the Soul to conclude from thence, the acceptance of his Soul into Union with Chriſt. The dreadfull ſtorm of fear and terrour, that may be riſen upon the ſoul, may be much alayed, but alas there will be many a wave go over the Soul ſtill.

Secondly, That the evidence of the truth of thoſe Graces in the Soul, holds equal proportion with that evidence the Lord gives to Faith of the Souls Union with Chriſt, or of the Lords free gift of Chriſt to him. The evidence of the truth of thoſe Graces, and the evidence unto Faith runs parallel together; They are dark and clear together, holding one equal proportion. And therefore untill God aſſure the Faith of the Soul, that he is willing to accept him into union with Chriſt, the Soul hath not an unqueſtionable aſſurance of the truth of thoſe Graces that are in his Soul.