The Souls Union with Christ, Treatise · Pages 99-202
Anſw. 5. It is not the diſcovery of Grace in a poor doubting Soul, but the diſcovery of the Lords abſolute uncontroulable will, to receive a Soul into union with the Lord Chriſt, that is the ground from whence the Souls Faith is aſſured of his Union with Chriſt, that is the ground from whence the Soul is aſſured of his Union with him. Now this I ſhall deſire to clear from divers particulars.
1. In regard the immediate ground of the certainty of the promiſe, or of the Covenant of Grace unto the Soul, can be nothing elſe but the gift of God. Therefore ſaith the Apoſtle, Rom. 4.16. 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 the immediate ground of the certainty of the promiſe, muſt be gift alone, appears in two things.
Firſt, In regard the foundation of all muſt be Grace. Eph. 1.6, 7. That we might be to the glory of his Grace. Therefore in Ezek. 16.62, 63. I will eſtabliſh my Covenant with thee, and thou ſhalt know that I am the Lord; There's the abſolute promiſe: What is the end? That thou mayeſt remember and be confounded, and never open thy mouth any more becauſe of thy ſhame when I am pacified towards thee, for all that thou haſt done, ſaith the Lord. This is ſtrange one would think, that they ſhould be aſhamed and conſounded when God is pacified, and reveals himſelf to be pacified; But here is the myſtery of it, The Lord lays Grace as the foundation of all his ways towards them, purpoſely that the glory of all that God communicates to Souls might be to himſelf alone.
Secondly, In regard there can be nothing elſe the object of faith. There are but two things that can be grounds of certainty, It muſt be either Grace in God, or Grace in the Soul: Either the love of God, or the effects of the love of God in the Soul. Now the effects of the love of God in the Soul are things ſeen, ad therefore not the objects of Faith, Heb. 11.1.
2. The diſcovery of the abſolute will of God muſt be the only ground of aſſurance, in regard faith can diſcern no certainty of Gods differencing one ſoul from another, but what the Word of God reveals. Now the Word of God reveals no other ground of the Lords differencing one ſoul from another, but only his own will, Rom. 9.12.18.
3. In regard the ſight of the certainty of the ſouls right, of receiving Chriſt into union with himſelf, doth wholly depend upon a ſight of the certainty of the Lords will to recieve the ſoul into union with Chriſt. Though the Spirit of God hath ſecretly allured the heart, from thoſe dark Viſions of Chriſt, to embrace him truly, ſo as there is a real union between Chriſt and the ſoul, yet the ſoul cannot judg aright of his receiving the Lord Chriſt ſo tendred, to be given to his ſoul, till he ſees that he did receive the Lord Chriſt upon the right ground.
4. In that it is the ſouls duty to receive the gifts of God, in that order wherein the Lord manifeſts his giving of his gifts. Now the order wherein the Lord propounds his gifts, is firſt the gift of the Lord Chriſt, and then the gift of all graces, as the adjunct of the gift of the Lord Chriſt. And thence the Lord invites the ſoul, and commands the ſoul firſt in order to receive Chriſt, that ſo it might partake of all the graces of Chriſt, and all thoſe diſpoſitions of Holineſs the ſoul longs for.
5. In that the Lord judgeth it ſufficient for aſſuring the Wavering Trembling ſoul of a poor ſinner, fearing the indignation of God againſt him for his ſin. You ſhall read Gen. 3.15. That all the promiſe that God gave to Adam (when out of queſtion the poor man was in great diſtreſs) was only this, That the Seed of the Woman ſhould break the Serpents Head. A meer diſcovery of his abſolute free will, without reſpect to any thing in ſouls themſelves, that he would deliver ſolely by a way deviſed by his own Wiſdom, by a Mediatour, by taking upon him the humane nature, and conquering the powers of Hell, that did then hold poor ſouls captive. Could Adam have received no evidence, nor no aſſurance of the Lords accepting his ſoul into union with himſelf again in Chriſt from that promiſe, the ſoul of Adam had been left altogether comfortleſs, there being no deſcription given by God, of any graces that his own ſpirit did communicate, to the ſouls of ſuch that he had accepted into union with himſelf.
6. In regard the patterns holden forth in Scripture, of ſuch as have received their union with Chriſt, received the evidence of their union from the Lords abſolute promiſe, from the diſcovery of his will alone to do good unto their ſouls. In Gen. 15.6, 7, 8, compared with Rom. 4.18, 19. you ſhall ſee Abraham the Father of all believers, he received the evidence of the Lords bleſſing him in Chriſt, (which is all one with taking into union with Chriſt) only by the diſcovery of the Lords abſolute will towards him. Another pattern you ſee Iſa. 6.5, 6, 7; In the ſenſe of his own wretchedneſs, crying out, Wo is me, I am undone, &c. A Seraphim flew unto him having a live coal in his hand, which he took off the Altar, and laid it upon his mouth, [you muſt conceive it was done in a Viſion] and ſaid, loe this hath touched thy lips, and thine Iniquity is taken away, and thy Sin purged. Here is an abſolute promiſe of the Lords free love to Iſaiah; It gives him no Characters at all, but tells him his Iniquity is taken away, and this ſatisfied the ſoul of Iſaiah as you may ſee v. 8. by his readineſs to obey the command of God, here I am, ſend me: And the caſe is every, way parallel, only this particularizeth the perſon of Iſaiah, whereas other promiſes are holden forth generally, but yet every particular ſoul is as fully included, and the promiſe is as abſolutely ſpoken to every ſoul receiving it, as it was unto Iſaiah; And it is the light of the Spirit that ſhines forth in the promiſe, that doth put as much particularity, and doth as much particularize the promiſe to any one ſoul, as this promiſe was particularized to Iſaiah in a Viſion. So that it is from the Lords abſolute will alone, that the ſoul receives a full ground of his union with Chriſt. Thats the firſt branch of the 5th Concluſion.
The ſecond branch of the fifth Concluſion was, That it was not the diſcovery of the graces of the ſcrupulous ſoul, doubtful of his union, that did thus evidence unto the ſoul his union. Now the diſcovery of graces in the ſoul ſtill dark in his union, cannot be in order the firſt ground from whence the ſoul doth receive the evidence of his union. Though at the very ſame inſtant the ſoul may by the diſcovering of thoſe graces, ſee his union, and conclude his union from the ſight of thoſe graces, yet in order of nature this is not the immediate ground that gives the certainty to the ſoul. And that will appear,
I. In regard the gift of the Lord Chriſt, cannot be firſt received of a ſoul by Faith as a ſoul is gratious, or by the ſoul being conſidered under the notion of a ſoul that hath any Graces, or Holy Habits, or Qualities inherent in him. But the firſt ſight of the gift of the Lord Chriſt to the ſoul formerly dark about his union, muſt have reſpect and relation to the neceſſities of the ſoul, to whom the gift is manifeſted, elſe the gift cannot be cloſed with, as ſutable; Thence it muſt be manifeſted as a gift of a Mediatour, to a poor deſpicable, and deſperate Rebellious Wretch, againſt the higheſt Majeſty of Heaven, to mediate with the great Commander of Heaven, for pardon to ſuch a poor deſpicable Rebel. It muſt be received as a gift of a days man, that may lay his hand upon both partaies, upon God and the Soul as at difference, to make up an union. Whence it is that the Apoſtle in opening the work of receiving the Lord Chriſt by Faith, conſiders the ſoul under the notion of an Ungodly one in the receiving of it. Rom. 4, 5.
II. It cannot be that the diſcovery of graces ſhould be firſt in order to ſuch a ſoul, in regard, the firſt manifeſtation of the gift of God to the ſoul, that hath hitherto ſet in darkneſs, muſt be a manifeſtation unto his Faith of the gift of thoſe very graces: And the graces themſelves conſidered as given, are no proper objects of Faith, and therefore can give no aſſurance unto Faith: But it is only the promiſe wherein the Lord holds forth his free will, both to Chriſt and thoſe Graces, that muſt be the only ground from whence the ſoul can receive the evidence unto his Faith of his union with Chriſt. Thus you have the firſt queſtion opened, the ground from whence ſouls receive the evidence of their union.
The ſecond thing to be opened is the means by which. What means the Lord uſeth to make the promiſe efficacious for this end, to give the ſoul aſſurance of his union with Chriſt. But before we come to anſwer this queſtion, there is another queſtion to be opened, that ariſes from the former.
Queſt. But ſaith the Soul, can the Lords abſolute promiſe, be the ground from whence the Soul can have the firſt infallible evidence of his union, ſeeing there is no abſolute promiſe of God, wherein he diſcovers his own will to accept any one particular ſoul into union with the Lord Chriſt? All the abſolute promiſes, ſaith the Soul, are made to the Church and people of God; But the Lord in thoſe abſolute promiſes doth not reveal the particular Souls that are his own: Therefore, How can I, or any other know, that I am the particular ſoul in the promiſe, there being no particularizing of any ſoul?
Anſw. For Anſwer to this Queſtion, I ſhall firſt open what is generally granted by every ſoul, by way of premiſe, for the right underſtanding of things. And then lay down two Concluſions for the full anſwer of the queſtion.
Pre. 1. Firſt it is generally granted by all, that it is by vertue of the Lords abſolute promiſe of accepting ſouls into union with Chriſt, that ſouls are united unto Chriſt. The abſolute promiſe alone is like Jacobs Ladder, it is the Heavenly Ladder upon which the Lord Chriſt alone comes down into any ſoul. It is the abſolute promiſe that is the precious Golden Chain, that binds the Lord Chriſt to the ſoul, and the ſoul to Chriſt: That the precious Marriage knot of union is only knit by that Chain of the abſolute promiſe, This will appear in three things.
1. If it were not by vertue of the abſolute promiſe that the ſoul were united to Jeſus Chriſt, then the abſolute good will unto ſouls were not the primary, or firſt ground of union between Jeſus Chriſt and ſouls. For the promiſes are nothing elſe but the Revelations, or Diſcoveries, of the Lords good will concerning ſouls: Now thence it is, if it were not by vertue of the Lords abſolute promiſe that ſouls were united, then it were not primarily and in the firſt place, by vertue of the determination of the Lords will from eternity; And ſo union with Chriſt ſhould not be a mercy flowing down from the Fountain of the Lords elective love; but rather the firſt and primary cauſe of the ſouls union, ſhould be from ſomething in the ſoul it ſelf, and ſo quite contrary to the ſtream of Scripture truth; it ſhould be of him that willeth and runneth, and not of him that ſheweth mercy.
2. If it were not ſo, then there muſt be ſome grace acceptable to God, preſuppoſed to be in the ſoul before union with Chriſt, unto which the Lord hath made ſome promiſe of union with him. It muſt be either by vertue of a conditional promiſe, or an abſolute promiſe, that the ſoul is united: Now if by vertue of any condition, or holy quality in the ſoul, then ſuch a holy quality muſt be conceived to be in the ſoul, as is acceptable unto God: Now if it were poſſible there could be any holy quality conceived to be in the ſoul, acceptable to God before union, then either the ſoul muſt receive ſome holy quality, that flows not from Jeſus Chriſt, and ſo deny the fulneſs of Chriſt, which is contrary to that in Col. 1.9. and John 1.16: Or elſe we ſhould conclude that ſome graces, ſome holy qualities, ſhould be conveyed into the ſoul, that ſhould not be conveyed by vertue of the ſouls union, and ſo there ſhould be a Communication of the graces of Chriſt unto the ſoul, when the ſoul ſtill remains a ſtranger to God.
3. If there were the leaſt quality acceptable unto God before union, then the ſoul ſhould be a beloved one of God out of Jeſus Chriſt, and it ſhould not be by his dearly beloved Son alone in whom the Lord is well pleaſed.
Pre. 2. That the firſt proper actings of Faith in union, are ever by, or in the way of the application of thoſe abſolute promiſes unto their particular ſouls. That will appear in two things.
1. If the firſt actings of Faith in union, were not by particular application of thoſe abſolute promiſes; then the Devils Faith ſhould hold equal proportion to the Faith of ſouls united to Jeſus Chriſt. The Devils themſelves do as fully believe the truth of all thoſe pretious abſolute promiſes, as any united ſoul, and do as fully expect the certain accompliſhment of them unto the Church of God.
2. Then ſhould the ſouls dependance upon Jeſus Chriſt, be without the ſight of the ſutable ground for the dependance. The firſt act of Faith can have no ground but the abſolute promiſe of God, in regard all thoſe graces that are deſcribed in any word of God, that ſhould ſeem to be conditional promiſes, thoſe are not diſcovered at the firſt actings of Faith, and therefore unleſs the abſolute promiſes prove a particular ground to the ſouls apprehenſion, that the ſoul in that abſolute promiſe ſees the Lord particularly tendring himſelf to accept it into union with Jeſus Chriſt, there ſhould be no ground for that dependence.
Prem. 3. It is alſo granted, that this particular application of the abſolute promiſe unto Souls, doth go before the actings of any other holy quality in thoſe Souls. Faith being the firſt habit in order of nature (though not in time) that's infuſed into any Soul; It doth alſo in order of nature work and manifeſt it ſelf in acting, before any other habit whatſoever; And therefore the acting of Faith in that particular application of the abſolute promiſe, muſt be before there be a manifeſtation of any other holy quality to be in the Soul. And thence in regard this particular way in applying theſe abſolute promiſes, is without any holy quality in Souls, there can be no other word but only the Lords abſolute promiſe, to be the ground from whence this faith can ariſe. This is generally granted of all; And from thence take notice of theſe two things.
1. That the abſolute general promiſe of God, that is holden forth as made unto the people and Church of God alone, that is a particular ground of the Souls firſt confidence, or adherence unto Jeſus Chriſt.
2. That the general abſolute promiſe of God, doth ſpeak particularly to every Soul who attains any right or intereſt in it.
Secondly, I ſhall anſwer affirmatively, That it is a particular ground of Faith of aſſurance, or a particular evidence to aſſure a Souls Faith that he is united unto Jeſus Chriſt. And that I ſhall open in two Concluſions.
Conclu. 1. The abſolute promiſe is ſufficient to reveal to a Souls Faith a certainty of his Union, in regard there is an equivalency in the abſolute promiſe of God that runs to all Souls, to any particular promiſe that could be made: Paul manifeſted as full a certainty of his acceptance into Union with Chriſt, to be holden forth to him in the abſolute promiſe, as if he had had a particular word from heaven, ſaying, thou Paul ſhalt be accepted into union with Chriſt: In 1 Tim. 1.15. This is a faithfull ſaying, and worthy of all acceptation: What is that? That Jeſus Chriſt came into the World to ſave Sinners. Here is as far off a remote promiſe as can be, That Jeſus Chriſt came into the World to ſave Sinners; What then? Of whom I am chief: As if he ſhould have ſaid, The Lord Chriſt came to ſave me; where he makes Chriſt ſent into the world particularly to ſave his Soul: And certainly the ſame promiſe, were able to give the Soul that particular certainty that Paul did receive, did the ſame light appear from the promiſe as did to Paul. But that there is ſuch an equivalency in what the abſolute promiſe can give to teſtifie union, to what a particular promiſe gives, appear in two things.
1. In the latitude, or largeneſs, and extenſiveneſs of the promiſe it ſelf. The promiſes that are of abſolute mercies, and are declared to be the abſolute will of God concerning his peoples Souls, they are all propounded as indefinite propoſitions, that is, without any certain bounds: In that promiſe, Chriſt came into the World to ſave Sinners; there is no bounds ſet to it, neither this kind of Sinner, or that kind of Sinner, ſuch as are thus and thus rebellious, but Sinners. So Mark 16.15. Go Preach the Goſpel to every creature: Preach the Goſpel, What is that? Preach the glad tydings of Salvation. It is as much as if Jeſus Chriſt ſhould have ſaid, Go and tell every Soul, my Father is willing to accept their rebellious ſouls into union with my ſelf: And unleſs this be receive tendered, the Goſpel is not Preached; Exclude the declaring of Gods will to every particular Soul, to receive him into Union with the Lord Chriſt, and you exclude the Preaching of the Goſpel: And that's the reaſon the Angel, Luke 2.10. when he brings the glad tidings of Jeſus Chriſt, ſaith, I bring glad tidings; To whom, To ſuch a Nation or People? No, I bring glad tidings to all people: There is no other bounds ſet but the World it ſelf. If a man comes under the notion of a creature, he comes under the notion of the promiſe, he cannot ſay but it is the will of God to receive his Soul into Union, if he will embrace the Lord Chriſt.
2. It appears in regard of the expreſneſs of the command to every Soul particularly to apply the promiſe, 1 John 3.23. This is the command of God, that ye believe in the name of his Son Jeſus Chriſt: And again, this is the Word of God, that ye believe in the name of Jeſus Chriſt. Now believing can contain but two things: Either a giving credit to the truth of what the promiſe holds forth; And ſurely this cannot be meant, for the Devils themſelves believe as much: Or elſe a receiving unto their particular Souls, what the Lord there tenders in Chriſt Jeſus; and if you obſerve it, the Scripture phraſe generally holds forth believing in this ſence. Thence it is that believing and receiving in Scripture are put both for one, 1 John 1.12. Now that the extent of this command of believing reaches thus far, to a particular application of thoſe abſolute promiſes to themſelves, will be cleared by two particulars.
1. In regard all unbelief and the fruits of it, is vertually and eminently forbidden in this command of believing. When any poſitive duty is enjoyned by God, the contrary muſt needs be forbidden by the ſame law vertually, and all the evil conſequences of whatever is contrary to the duty enjoyned. Now believing being enjoyned, virtually unbelief and all the fruits of unbelief are forbidden. The fruits of unbelief is doubting, and ſo all doubting of the Lords will to fulfill his promiſe, of accepting the ſoul into union with the Lord Jeſus, that's content and willing to receive Chriſt into Union with him, all this doubting of the will of God is there forbidden vertually, in regard it is contrary to the duty commanded, becauſe it proceeds from the root, unbelief, which is directly contrary unto faith.
2. In regard the ſtrength of Faith muſt needs be the extent of the command. The Soul is to give credit to the Lord, as a thing unqueſtionably certain, that the Lord is willing to receive his poor loveleſs Soul into Union with the Lord Chriſt. So that in effect the Lord doth in that command to the Soul to believe, enjoyn the Soul to receive fulneſs of aſſurance from the very promiſe, that the Lord is willing to receive his Soul into union with the Lord Chriſt. Yet do not miſtake me, I do not ſay the command is of ſuch an extent, that it doth expreſly command every one to believe that he is one in Chriſt, for then the promiſe ſhould command him to believe a lye, in regard the greateſt number are at enmity: But the extent of the command is to aſſure the Soul, of the Lords willingneſs to receive him into union with Jeſus Chriſt, if he be willing to receive him: And this the Lord enjoyns the moſt rebellious wretches wherever the Goſpel comes; the firſt command to ſuch rebellious Souls is to believe that God is willing to receive their rebellious Souls into union with himſelf.
Conclu. 2. There is as great a fulneſs of ſufficiency in the abſolute promiſe, to aſſure the ſoul of his union with Chriſt, as there is to give the ſoul a ground of particular dependence upon God in Chriſt for union. This will appear in two particulars.
1. In regard confidence of the particularity of the promiſe, is of the Eſſence and Being, both of faith of dependance, and faith of aſſurance. Take away particular confidence of the Lords particular will, towards ſuch a particular ſoul, to receive his ſoul into union with Chriſt, and you deſtroy the faith of adherence: Take away the particular confidence, and there remains nothing but a bare general belief of the truth of the promiſe of God as it is tendered.
2. Both the confidence in the ſaith of dependance, and faith of aſſurance, are of one and the ſame kind. Though indeed that the confidence that the ſoul hath, when he once acts faith by way of aſſurance differs gradually, that is, in many degrees from the faith of dependance and adherence, yet they are both of one and the ſame kind, they are both ſubſtantially the ſame; They are but a confidence of the Lords willingneſs to take his ſoul into union with Chriſt, he receiving of him: Only this differs in a circumſtance of time; That faith of aſſurance acts that confidence by way of the time paſt, that the Lord out of his good will alone hath received his ſoul into union with Chriſt; whereas that confidence that is in the act of dependance or adherence, may work thus, that it is the Lords will now at this preſent to receive my ſoul into union with Jeſus Chriſt. Now all men grant that the abſolute promiſe is ſufficient to build ſaith of adherence, or dependance upon; otherwiſe you muſt take away all grounds upon which a ſoul muſt believe, and you muſt leave a ſoul under a command to believe, having no bottom upon which to ſet his faith.
We ſhall now proceed to the opening of the ſecond queſtion, and that is,
Queſt. 2. By what means doth a ſoul receive the infallible evidences of his union? It hath been determined, that the abſolute promiſe of God, to give the Lord Jeſus to every poor deſpicable, loveleſs, forlorn ſoul that will receive him, is the only unchangable ground, from whence the ſoul doth firſt gather the certain infallible evidence of his union. But now ſaith the ſoul, By what means is the promiſe made efficacious for this end? How comes it to paſs that the bare abſolute promiſe of God doth manifeſt to the particular ſoul that he is united to Jeſus Chriſt?
For the anſwer of this queſtion, I muſt firſt premiſe divers things for the right underſtanding of it, and then lay down the anſwer in poſitive Concluſions.
Prem. 1. Firſt, I muſt premiſe, That the abſolute promiſe of God hath a fulneſs of ſufficiency in it ſelf, to diſcover at all times, to every particular ſoul, in what condition ſoever, under what Temptations, in what clouds and darkneſs ſoever, that the will of God is to receive his particular ſoul into union with Jeſus Chriſt; And that he ſhould accept the good will of God, and receive Jeſus Chriſt into union with himſelf. Though indeed the promiſe works this effect very rarely in ſouls, yet at all times the promiſe hath that ſufficiency in it ſelf, and there is no addition made by God to the promiſe, neither by word, nor light, neither by way of particularizing ſouls, nor by way of comprehenſiveneſs to make it conclude ſouls: Neither doth the ſoul build upon any thing added to the promiſe; But the promiſe it ſelf is the abſolute ground, that the ſoul always builds upon in receiving evidence from it. Now becauſe the promiſe it ſelf doth not at every time, and in every condition, manifeſt unto that ſoul thus his union with Chriſt, to whom it hath evidenced his union, therefore think ſome ſouls, it is ſomthing ſuperadded to the promiſe: And ſome again are ready on the other ſide, to conclude from the poſition it ſelf, that the abſolute promiſe ſhould give the ſoul aſſurance of Jeſus Chriſt, That it muſt be from ſome revelation of God that is added to the promiſe; A kind of revelation of the ſouls name to be written in the book of life; and ſo the ſoul ſhould not build upon the word of God, but upon ſome ſuperadded revelation. But neither of both theſe muſt be conceived; But the promiſe hath always a ſufficiency of light to diſcover to the ſoul the Lords willingneſs to receive him into union with himſelf. Only this promiſe of God, or diſcovery of the will of God, to be laid as the Tower of the ſouls aſſurance, muſt have a wiſe Maſter builder to lay it: It is with this foundation as with other foundations, when the timber is hewed and ſquared fit for a groundſel, it muſt have a wiſe Maſter builder to lay it for a foundation: So the ſoul muſt have inſtruction from the wiſdom of God to lay this foundation, ſo as he may ſee his aſſurance ſtand firm upon it.
Prem. 2. Secondly, I muſt premiſe, That whatſoever is imployed by God in a ſubordination to his will, for the effecting any end that is intended by God, that's the means of producing or effecting ſuch an end. This I premiſe that we may underſtand what is meant by means; when we ſay by what means is this promiſe made ſufficient to give the ſoul evidence of his union; God is to be conſidered as the primary efficient cauſe, upon which all things have their dependance: And all things imployed by God for effecting that, are inferiour cauſes, and in reſpect of God himſelf they are called means; though in reſpect of created cauſes, ſome ſuch inferiour cauſes may be called a principal cauſe. So that whatever is imployed by God, for effecting this end of aſſuring the ſoul of union with Chriſt, that's the means by which the promiſe is made effectual for that uſe.
Prem. 3. Thirdly, I muſt premiſe, That there are divers and various means that do commonly concur together, for effecting one and the ſame end, though they have divers relations unto the end, and work diverſly for the effecting of it. There may be divers kinds of influences, from divers things, to one and the ſame end; And whatever hath influence into the end, comes under the notion of a cauſe, and in reſpect of the principal cauſe, it comes under the notion of a means. So in this great matter of evidencing to a ſoul its union with Chriſt, there are many things that may and do concur, for effecting that bleſſed end in the ſoul, for enabling the ſoul to draw from the abſolute promiſe, the concluſion, that he is united to Jeſus Chriſt; though thoſe various things work in a various manner, and one have influence into the end, and another have another influence, and ſo be looked at as divers in relation to this great matter of aſſurance.
Prem. 4. Fourthly, I muſt premiſe, That there are four or five diſtinctions about cauſes or means, that are neceſſary to be underſtood for underſtanding this queſtion, By what means the promiſe is made ſufficient, to evidence to the ſoul his union with Chriſt?
1. The ſoul muſt underſtand the diſtinction between the Principal inſtrumental efficient cauſe, and the leſs principal inſtrumental efficient cauſe. Though there be properly unto every action but one principal cauſe, yet in reſpect of inſtrumental cauſes, there may be many things that may have the reſpect of efficient cauſes, for the producing one and the ſame thing; though there can be but one principal inſtrumental efficient neither, unleſs it be co-ordinate.
2. You muſt underſtand, That the means or inſtrumental efficient cauſes, are divided again into Natural inſtrumental efficient cauſes, and Artificial. The natural inſtrumental cauſe is that which works by its own natural in-bred vertue, that is, by a proper diſpoſition of its own, and by a power that it hath in it ſelf, without dependance upon any created cauſe, though nothing that is an inſtrumental cauſe can be ſaid to work by his own vertue, in reſpect of the principal efficient cauſe.
3. You muſt underſtand, That inſtrumental efficient cauſes are to be conſidered again, either as thoſe that are mediate cauſes, or immediate cauſes. The mediate efficient cauſe is that which contributes ſomething to the producing the effect; That is, that which hath ſome influence into the great effect of the ſouls aſſurance, either directly, or indirectly, though it be but a far off, there being many immediate things that come between, that make up the ſouls evidence. The immediate cauſe, that's the cauſe that works ſo immediately that nothing intervenes between the effect, which is the ſouls aſſurance and the cauſe. That which hath the laſt ſtroke as I may ſay, that's properly the immediate cauſe: That which being once effected in the ſoul, the ſoul doth immediately, and without intermiſſion of time, draw the concluſion that he is united to Jeſus Chriſt, that's the immediate efficient cauſe.
4. Inſtrumental cauſes are ſuch as either ſolitary efficient cauſes, or combined efficient cauſes. That is, ſuch cauſes as work by themſelves, without others to produce ſuch an effect; Or elſe ſuch as work by other cauſes not without reſpect: There is an efficient cauſe alone, and a concauſe with another, and both contribute aſſiſtance to the ſame thing.
5. Theſe efficient inſtrumental cauſes are divided again into ſubordinate cauſes, or co-ordinate cauſes. That is, ſuch inſtrumental cauſes, that though they work together, are in a ſubordination to one inſtrumental efficient cauſe. Or elſe ſuch as produce an equal power joyntly together for the effecting the ſame thing. Its then that efficient inſtrumental cauſes are ſubordinate, when one hath the ſupremacy, and all have dependance upon one, though many things have influence into the ſame thing. And they are co-ordinate when they have equal dependance one upon another, one not being able to work without another. Now all theſe diſtinctions of cauſes muſt be underſtood, for a right clear underſtanding of this queſtion, By what means a ſoul doth attain the evidence of his union? Now theſe things being premiſed, I ſhall lay down the anſwer in poſitive concluſions.
Anſw. 1. Firſt, I anſwer directly to the queſtion, That there are divers mediate and leſs principal cauſes, that do afar off help ſomething for the evidencing to the ſoul his union with Chriſt from the abſolute promiſe. There are divers ſuch cauſes, that are partly artificial, and partly natural: Of this nature I may reckon up divers; As the miniſtry of the word, in the opening and clearing the nature, the largeneſs of the extent, and the excellency of thoſe abſolute promiſes to a ſoul. Likewiſe the diſpenſation of the Sacraments, either of Baptiſm or the Lords Supper: The element of water in one, being appointed by Chriſt himſelf in the uſe of it, to diſcover the ſouls partaking of the death of Chriſt, by being buried in the water; And to ſignifie the ſouls partaking of the reſurrection of Chriſt by riſing out of the water, and ſo conſequently communion with Chriſt in all the effects of his death and life; Conſequently ſealing to the ſoul that Jeſus Chriſt died for him, and lived for him. So the other Sacrament, the elements of bread and wine, being appointed by Jeſus Chriſt to ſignifie to the ſoul the breaking of the body of Chriſt, and the effuſion of his bloud; And the application of thoſe elements to him, being elements by which his body ſhall be refreſhed and cleared, being appointed to ſhew the life and nouriſhment of his ſoul to be from Chriſt alone: Theſe Sacraments in their right inſtitution, may be inſtrumental immediate cauſes afar off, to contribute to a ſoul ſomething of his union. So Prayer, Meditation, and Chriſtian Conference, enquiring into the freeneſs of the promiſe, and the latitude of it; and every ſpiritual ordinance of God, wherein the promiſes of God are brought to any remembrance, may contribute ſomething to the Souls union with Chriſt, which are properly artificial cauſes, not natural, but of a mixt kind, partly artificial and partly natural. And all theſe being in this kind inſtrumental efficient cauſes, they may be ſaid to be means by which the Soul attains the infallible evidence of his union: And it is very ſeldom (if I may not ſay never) but God uſeth one of theſe means, to clear up to the Soul his union with Chriſt in the abſolute promiſe.
Anſw. 2. Secondly I anſwer, That it is commonly …eived that there are three more immediate joynt concurring cauſes, to make up to the ſoul the evidence of his union from the promiſe. Though thoſe forenamed means do work Inſtrumentally for that end, yet there are ſome that do work more inwardly, that are commonly received to be joynt cauſes, working for one and the ſame end, I mean for aſſuring the ſoul from the promiſe, of his union with Chriſt. As
I. The Irradiation, I mean the bright ſhining light of Faith. That is ſet up as a precious Heavenly Lamp, that ſhines ſo clearly into the dark ſoul, that it makes the ſoul ſee in a ſenſible way that he doth receive the promiſe, and embrace the Lord Jeſus given in that promiſe. Faith gives the ſoul ſuch a feeling experience, that it doth receive the promiſe of Jeſus Chriſt given even when it is receiving of it, his ſoul graſpeth Jeſus Chriſt ſo powerfully, as he feels his arms graſp Jeſus Chriſt in the promiſe.
II. There is the Concluſion renewed conſcience draws, by the ſtrength of ſpiritual and experimental reaſons, that the promiſe is unto his particular ſoul, and that he is united unto Jeſus Chriſt, as appears from the promiſe. The truth of it appears from Rom. 8.16. The Spirit of God beareth Witneſs with our Spirits, that we are Sons of God: There is a two fold Witneſs, the Witneſs of the Spirit, and our Spirits, which can be nothing but the renewed underſtanding or conſcience that gives the Teſtimony; and both of them Witneſs at one and the ſame time, and they are both but witneſſing one and the ſame thing, and helping the ſoul to draw one and the ſame Concluſion at the ſame time.
III. There is the manifeſtation of the true inſeparable effects of union with Jeſus Chriſt to be in the ſoul. That is, the ſouls beholding the very juice of Jeſus Chriſt the precious Vine, flowing down into his ſoul, as into one of his Branches. The ſoul finding the ſame graces that are in Jeſus Chriſt the head, drop down into his Boſom: So that the ſoul concludes he muſt needs be a Member to the Head, having influences from it.
Now there are three things to be opened about this, which are concauſes which may clear up to our underſtandings what may be ſafely holden forth in theſe.
1. That none of theſe, neither the ſhining of Faith, nor the Teſtimony of Conſcience, nor the inſeparable effects of union, are concauſes in evidencing unto the ſoul, the Will of God in taking the particular ſoul into union with Chriſt. The promiſe it ſelf affords this light to the ſoul, by the ſole aid of the Spirit of God, without reſpect to any Diſpoſitions, Inclinations, believing qualifications, whatever can be imagined.
2. Theſe three are only concauſes in producing to the ſoul the effects of that firſt evidence. That is, in producing in the ſoul the concluſion of his own union with Jeſus Chriſt, that doth ariſe from the firſt evidence of the Lords will, to take his ſoul into union with Chriſt.
3. That it is only the firſt of thoſe three things, which is the ſhining forth of the light of Faith, thats properly a coadjoyning cauſe, in the making up a ſouls evidence from the promiſe of his union with Chriſt. Thoſe two latter do follow after the firſt clear evidence in the ſoul of his union with Chriſt from the promiſe, and ſo cannot come in as joynt concauſes to make up the evidence.
Anſw. 3. Thirdly I anſwer, There are indeed three joynt concurring cauſes, for the making up this union to the ſouls Faith, of its union with Chriſt: And that is the Spirit of God, the light of Faith, and the Witneſs of Conſcience, taking the Witneſs of Conſcience only for an experimental knowledge, that ſoul doth receive, and hath received the Lord Jeſus, freely given by God to be one with the ſoul, ſo that Conſcience doth only anſwer as it were like a precious Eccho to the ſoul, the voice of the Spirit of God to the ſoul. The Spirit of God revealing the light of the promiſe, or applying the promiſe to the ſoul; The light of Faith ſhewing the ſouls receiving of the promiſe; And the voice of Conſcience conſenting to the voice of the Spirit of God, or giving the Echo to the voice of the Spirit of God in the ſoul.
Anſw. 4. Fourthly I anſwer, There be ſome that may be ſaid to be concauſes, or joyn concurring cauſes, in the evidencing to the ſoul his union in the promiſe: Yet they are all but ſubordinate cauſes, to one prime principal cauſe which is the Spirit of God. Should I take theſe three which ſome have conceived to be joynt concurring cauſes, which is the light of Faith, the Witneſs of Conſcience, and the manifeſtation of the inſeparable effects of union, yet all theſe come in a way of Subordination to the principal, Efficient, Inſtrumental cauſe, which is the Spirit of God; As you may ſee if you look upon the light of Faith, 1 Cor. 2.12. We have received, not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given us of God. You ſee the internal Viſion, or internal Light they have of any grace, of any gifts, is by the light of the Spirit of God put upon thoſe gifts, or put into the ſoul to diſcern thoſe gifts. So likewiſe of the ſecond, the Teſtimony of Conſcience, whatever Teſtimony Conſcience would give, be it either through practical, or experimental reaſon drawn from the Word of God; Or be it only to bear Witneſs to the ſouls own act, and ſo taken only for a ſenſe of the ſouls own beleiving; yet alſo this Witneſs of Conſcience hath its Subordination to that principal cauſe, the Spirit of God; As Rom. 9.1. When the Conſcience is ſaid to bear Witneſs of any good act in the ſoul, its ſaid to be through the Spirit: And indead the Conſcience being altogether corrupt naturally, the habit of Spiritual Light and diſcerning by which it Judge, being only from the Spirit of God; Thence it muſt neceſſarily follow alſo, that every acting of that renewed light that the Spirit of God hath infuſed into the Conſcience muſt be by the Spirit of God: For out of all queſtion, the acting of every habit of grace received, doth as well depend upon the Spirit of God, as the firſt infuſion of it into the ſoul did. And if you look upon the third alſo, which is the manifeſtation of all the effects of union that comes under that in 1 Cor. 2.12. All gifts: All gifts of grace through union, muſt be diſcerned through the Spirit of Wiſdom in the heart, inabling ſouls to diſcern the things freely given them of God; As the Apoſtle doth well Illuſtrate it, v. 11, comparing the light that the Spirit which they have received gives to them to diſcern the gift of God, to the light of Conſcience to diſcern what is in man: What man knoweth the things of a man, ſave the Spirit of man which is in him? Even ſo the things of God knoweth no man, but the Spirit of God: Whereby he makes it evident, that the uſe of the Spirit of God dwelling in the ſoul, is the ſame for the diſcovering of all the workings of the ſoul to it, as the uſe of the Spirit of a man is, to diſcover to him the heart of man as man.
Anſw. 5. Fifthly I anſwer, That the Spirit of God alone is the principal moſt immediate and natural Inſtrumental efficient cauſe, of the promiſes evidencing to the ſoul his union with Chriſt. Though you ſee there be divers cauſes that may afar off have ſome kind of influence, yet no Influences further then they have a dependance upon the Spirit of God, working in them and through them: And however the ſight of Faith, and the Teſtimony of Conſcience, may in ſome meaſure be ſaid to be concauſes, yet the Inſtrumental efficient cauſe, that hath the Alpha and Omega, that which ſtrikes the firſt and laſt ſtroke, that aſſures the ſouls Faith that he is united to Chriſt, thats the Spirit of God alone; Its that which ſet on work all other means for that end.
Now that the Spirit of God alone is this principal, efficient, inſtrumental cauſe, I ſhall clear to you by ſome demonſtrations.
I. It appears by the general office of the Spirit of God. The Spirit is deſigned to that office alone to reveal truths, or to guide ſouls into all truth, as appears John 16.43. When the Spirit of truth is come, he will guide you into all truth, [and obſerve why] for he ſhall not ſpeak of himſelf, but whatever he ſhall hear that ſhall he ſpeak: He ſhall have a Commiſſion from Heaven as it were, to lead them into all truth. Now in this guiding the ſoul into all truth, there are two offices that the Spirit of God is deſigned to: Firſt, the making known of truth to the ſoul. Secondly, the application of truth made known.
Firſt, The making known of truth to the ſoul. It is the office of the Spirit to caſt in the precious principles of Spiritual knowledge, whereby the ſoul ſhould be any ways apprehenſive of any truth.
This making known of truth to the ſoul conſiſts in three things.
1. In the communicating of Spiritual light to the ſoul, or in giving the ſoul a Spiritual eye of diſcerning. We are all like poor Bartimeus, born Blind; The Natural man receiveth not the things of the Spirit, for they are Fooliſhneſs to him, neither can he know them, becauſe they are Spiritually diſcerned; 1 Cor. 2.14; Now it is the office of the Spirit alone to make a precious Eye Salve, that may reſtore ſpiritual ſight to the ſoul, and make it capable of diſcerning truth; Therefore it is ſaid in 1 John 5.20. In Converſion we are ſaid to receive a mind to know him, that is a diſpoſition to know him, an underſtanding capable of knowing him.
2. The Spirit preſents truth to that Spiritual eye t…t that he hath communicated. Therefore in Eph. 1.17. The Apoſtle prays for a ſpirit of wiſdom and revelation: Not only a ſpirit of wiſdom, that is, an internal ſpiritual habit of ſpiritual light to diſcern truth; But a ſpirit of revelation alſo, that is, of manifeſting the truth unto the Soul.
3. In making known ſpiritual truths, the ſpirit of God removes all impediments that do prevent the diſcerning of truths preſented. Though the ſpirit gives eyes, and preſents truths, there may be ſuch impediments between the Souls eyes and the truth, that may prevent the Souls diſcerning, There may be ſome films, or ſome corrupt humours, ſome film of luſt or ſelfiſhneſs that may hinder the ſight of the truth.
Secondly, The Spirit makes application of the truth known. The firſt truth that God diſcovers to a Soul, which is his own ſin, his guilt, and danger of condemnation, muſt as well be applied to the Soul by the Spirit, as revealed to the Soul by the Spirit: Therefore John 16.8. The office of the Spirit is to reprove, or convince the world of ſin, of righteouſneſs, and of judgment; to make it clear to the conſcience of every particular man that there is a judgment for him, that he is one of thoſe ſinful wretches that believe not. That the Spirit alſo muſt make this application, will appear in two things.
1. In that there ſhould be an equal and proportionable ſenſe, of the effects of Sin and Wrath, according to the meaſure and degree of every ſinners underſtanding ſin and wrath. If it were not the Spirit alone, that did make application of the truth made known, it could not be then, but ſo far as every Soul did underſtand what Sin and Wrath was, the effect both of the knowledge of Sin and of Wrath would remain in ſuch a heart: But alas experience enough teacheth us, that many ſinners that have large knowledge of the nature of ſin, and of the conſequences and effects of ſin, which is Wrath and condemnation, yet have not the knowledge of this effect in the leaſt manner. The effects are two: Condemnation in the Souls Judgment; Horrour and anguiſh in the ſenſe of condemnation. He that underſtands ſin rightly in the leaſt degree, underſtand it to be damnable, therefore the effects of it muſt needs be condemnation in his own Soul: But nothing is more common than for men to confeſs every ſin to be damnable, and to confeſs themſelves to be ſinners, but far off from drawing a ſentence of condemnation; They will be ſure enough of the concluſion, though they conclude ſin to be damnable, yet they will not conclude themſelves to be in a damnable condition. So if you look upon the ſecond effect that follows the knowledge of Sin, and that's Horrour and Senſe of the dreadfulneſs of that Condemnation: Though it may be ſometimes a ſoul goes ſo far, as almoſt to conclude it ſelf to be in a Damned condition, yet far is it from letting it take effect upon his heart, ſo as to lie heavy upon his heart as an intolerable burthen. Therefore it is plain, not only the revealing of the truth, but the application of truth revealed, depends upon the Spirit of God: The Spirit muſt ſay, here is thy Sin, and yonder is the Pit of Miſery, before a man can apply thoſe truths to his own ſoul.
2. It muſt be the Spirit of God that makes the application…, in regard the Terrours and Horrours for Sin are appropriated by the Scripture to the Spirit, and to his work alone. Whence you ſhall ſee Rom. 8.16. Fear is ſaid to be the work of the Spirit of Bondage: You have not received the Spirit of Bondage again to fear, that is, the Spirit of Bondage again working Fear, and Anguiſh, and Vexation of ſoul in reſpect of the guilt of Sin.
2. The Spirit alone muſt be the principal efficient cauſe in evidencing to the ſoul from the promiſe his union with Chriſt, in regard of the Spirits particular and peculiar office that it is appointed unto by Jeſus Chriſt. The Spirit hath its office, and that is to Comfort and Refreſh the ſouls of the peculiar ones of Chriſt. Hence the name of the Spirit is, the Comforter, John 16.17. Now this being the peculiar office of the Spirit of Chriſt, to comfort thoſe that are the the Members of Jeſus Chriſt, it muſt needs be, that that muſt needs be the principal Inſtrumental efficient cauſe in revealing to the ſoul his union with Chriſt in the promiſe. And that will appear in two things.
1. In regard the Word of promiſe alone is the ground of all Conſolation unto the ſouls Faith. Now the Spirit ſhould give ſouls but ſmall comfort, could he not give them Comfort unto Faith; did not the Lord reveal the everlaſting Inheritance to be theirs, everlaſting Union and Communion with Chriſt to be theirs, and then let them ſee Holineſs in them to be a drop of the Inheritance, that the ſoul ſhall feed it ſelf with to Eternity; the Comfort were but ſmall.
2. In regard it muſt be by appropriating the thing promiſed, that the promiſe is able to afford any Conſolation. There muſt be two things for the ſoul to receive comfort from the promiſe: Propriety, and Security. The Soul muſt ſee propriety, or elſe no love, at leaſt no ſatisfaction to the heart, and while there is not the ſatiating of the ſoul there is no comfort. Comfort is the content the ſoul hath in beholding his deſired ſatisfaction: Now whatever the ſoul ſees, it ſatisfieth not till it hath a propriety in it. And till there be a ſecurity in that propriety, he is not ſatisfied, fears and doubts ariſe of loſing it again. Could the ſoul ſee union with Chriſt, unleſs the voice ſay thus, I am thine, and will never ſeparate from thee, it would give no true comfort: The ſoul would be more afraid of the loſs of that happineſs, then rejoyce in the preſent good injoyed.
3. It will appear in regard there is nothing ſufficient to evidence to the ſoul his union from the promiſe ſatisfyingly but the Spirit. There muſt be an equal authority in the revelation to the ſoul of his union with Chriſt, to that that was in the revelation to the ſoul of his Sin, Guilt, and Subjection to everlaſting Damnation, before the ſoul can receive any ſatisfaction, or any true freedom from thoſe dreadful Horrours that poſſeſs a ſoul, upon the true revelation of his dreadful eſtate of Sin, Wo, and Miſery. Now its apparent that it is the Spirit of God alone, that reveals with Power, the Condemnation of the ſoul through his own Sin: And therefore unleſs the Spirit of God ſhould come again with another voice, which hath as great a power to pronounce the abſolution of the ſoul from Condemnation through Chriſt, the ſoul could never receive any ſatisfaction, nor be free from receiving the ſentence of Condemnation in himſelf.
IIII. The Scripture it ſelf teſtifies that it is the proper, peculiar office of the Spirit: I need quote only that one place, Rom. 8.16. The Spirit it ſelf beareth Witneſs with our Spirit, that we are the Children of God. When he would riſe to the higheſt evidence, he riſes to that, the Spirit of God Witneſſeth with our Spirit. There are two or three things in the Text that will clear it, that it muſt be meant the ſpecial operation of the Spirit it ſelf, and that by a ſpecial peculiar application of the promiſe.
1. It is ſaid it is the Spirit it ſelf. Intimating it is not the gifts of the Spirit, nor the graces of the Spirit, as ſometimes the Spirit is taken in Scripture: But in a way of diſtinction from graces, he puts the Emphaſis upon it; the Spirit it ſelf; that Witneſſeth with our Spirits; Intimating that it is the perſon of the Spirit, whoſe office it is thus to Witneſs to the ſoul.
2. He puts it as a diſtinct Witneſs, it Witneſſeth with our Spirits.
3. It is by particular application: It Witneſſeth to our Spirits that we are the Sons of God. It Witneſſeth Adoption: Now we cannot believe our Adoption without the Witneſs of the Spirit, and that from a Word; and therefore that can be nothing but the application of the promiſe to the ſoul. Thus you have the ſecond queſtion opened, that is, by what means a ſoul doth receive the infallible evidence of his union. There is a third queſtion.
Queſt. 3. In what manner doth the ſoul receive the firſt infallible evidence of his union with Chriſt? It was concluded from the firſt Queſtion, That the abſolute promiſe of God receive any Poor, Deſpicable, Loveleſs, Forlorn Soul that would, into Ʋnion with the Lord Jeſus, was the firſt infallible ground of the Souls evividence of union: And it was eoncluded that there were various means that did concur together, to inable the ſoul to receive his union from this abſolute promiſe; Though there was one immediate means that works in the promiſe, aſſuring the Souls Faith in the promiſe that he is united to Jeſus Chriſt. The Queſtion now remains, how this means doth produce this end? Or how the Lord worketh in and through theſe means to make the abſolute promiſe efficacious and effectual to manifeſt to the poor doubting ſoul his Ʋnion with Chriſt?
For the opening of it I muſt premiſe ſomething for the right underſtanding of it, and then lay down the anſwer to it in poſitive concluſions.
Prem. 1. Firſt I muſt premiſe, That all the Influences that any means whatſoever do contribute unto the evidencing unto any doubtful ſoul, his union with the Lord Chriſt, only produce the ſame kind of effects, in that ſoul that doth receive the evidence of his union with Chriſt. As ſuppoſe it is through ſeeking the face of God in prayer, that the Lord doth at one time bring to mind the abſolute promiſe, in the clearneſs of light it holds forth, and makes application of that promiſe for the ſatisfying of the ſoul about his union with Chriſt. And ſuppoſe another time the Miniſtry of the Word is appointed by God for the effecting of this end; Still there is the ſame effect begotten by theſe various means, whereby the ſoul is inabled to receive the evidence of his union.
Prem. 2. Secondly I ſhall premiſe, That all the Influences that any means do contribute, for the evidencing from the promiſe the ſouls union with Chriſt, are comprehended under the Influences of the ſpirit of God alone. So that the efficacy of the word, or of prayer, or any ordinance towards the effecting of that bleſſed end in the ſoul, may properly be ſaid to be the efficacy of the ſpirit of God, in regard thoſe means contribute not the leaſt in themſelves (otherwiſe than the ſpirit of God imploys them as his own inſtruments) for aſſuring to the ſoul his faith in Chriſt from the promiſe.
Prem. 3. Thirdly, I muſt premiſe, That in regard of the manner of the working of the ſpirit of God, for aſſuring the ſouls faith of union in the promiſe, that the ſpirit of God hath not limited himſelf to any conſtant particular order, in aſſuring unto ſouls their union with Chriſt from the promiſe. The ſpirit of God is truly the ſpiritual wind, that blows where, and how it liſteth. There is no limitation propounded in the word, whereby it ſhould appear the ſpirit ſhould bind himſelf, to work in the ſame order in all ſouls, to evidence to them their union with Chriſt. And in like manner the ſpirit of God hath ſet no bounds to himſelf, of any degree of thoſe effects that it doth produce to ſouls, whereby the promiſe is made efficacious, to aſſure to the ſouls faith his union with Chriſt, but it works variouſly in the heart.
Prem. 4. Fourthly, I muſt premiſe, that the explication of the manner of the Spirits working in aſſuring to the Soul from the promiſe his union with Chriſt, to the full and life of it, is altogether unſpeakable and inexpreſſable. Surely that in 1 Cor. 2.9. is meant only of thoſe Goſpel joys that are the effects of this union, that eye never ſaw, nor ear never heard, neither did it ever enter into the heart of man (as man) to conceive the things that God hath laid up for thoſe that love him. And likewiſe well may that place be applied, that no man knows the mind of God but the Spirit of God, 1 Cor. 2.11, 12. Neither doth any man or Angel know thoſe ſecret diſcoveries of the Lords mind, and opening of his heart to the Souls Faith, whom he doth aſſure from the promiſe that he is united unto Chriſt.
Prem. 5. There is a fifth premiſe, Though the Spirit of God neither binds it ſelf in order nor degree, nor is expreſſed to the life of it in the ſoul, when he doth aſſure to the Souls faith his union with Chriſt, yet the Spirit keeps its conſtant order in reſpect of the effects it doth produce in the Soul, to whoſe faith it doth aſſure his union with Chriſt from the promiſe. The effects of the ſpirit are ſuch in every Soul in this work, that they have ſuch a near relation to the aſſurance it ſelf, that the ſoul receives from the promiſe, that thoſe effects are altogether unſpeakable from that evidence of aſſurance. If thoſe effects periſh or decay, the certainty and aſſurance the ſoul hath from the promiſe periſh and decay: And if thoſe effects do but live in the ſoul, the evidence the ſoul hath from the promiſe is maintained; they live together, and die together.
Now theſe effects that the Spirit of God doth produce in every ſoul, to whom it doth manifeſt his union with Chriſt from the promiſe, in ſome meaſure or degree, are theſe five, (in the opening of which you ſhall receive the poſitive anſwer to this great queſtion.)
Firſt, The Spirits Illumination.
Secondly, The Spirits Irradiation of the Goſpel to the Soul.
Thirdly, The Spirits conviction of the Conſcience in the Soul.
Fourthly, The Spirits excitation, or ſtirring up the habits of faith infuſed into the Soul.
Fifthly, The Spirits Atteſtation, or witneſs unto the Soul, the Spirits paſſing the determination finally upon the Souls whole eſtate. Theſe five kinds of effects are produced by the ſpirit from the promiſe, that the ſoul is united to the Lord Jeſus.
Firſt, The manner in which this Spirit works, is by the Illumination of the ſoul:The ſpirits Illumination. You ſhall read Eph. 1.18. That the Apoſtle praying that the Epheſians might underſtand the hope of their Calling [that is the great things hoped for, in their calling, and the glorious priviledges that they are called out to hope and wait for] his prayer is that they might have the ſpirit of wiſdom and revelation; To what end? That the eyes of their underſtanding being enlightned, they might know what is the hope of their calling. Obſerve it, The very firſt ſpiritual work of the ſpirit of God to this end, is for ſpiritual enlightning of the ſoul.
Now the work of the ſpirit in enlightning conſiſts in three things.
Firſt, In the infuſion of greater degree of divine light into the ſoul.
Secondly, In the removal of all impediments from the eye of the ſoul, or from the underſtanding of the ſoul, that ſhould prevent the ſouls ſeeing, or diſcerning the divine light infuſed.
Thirdly, In the quickening or ſtirring up, or puting into act and exerciſe, the habits of divine light, that the ſpirit of God hath infuſed.
Firſt, this Illumination is an infuſion of greater degrees of divine light into the ſoul.Infuſion of greater degrees of divine light. The ſoul ſits altogether in darkneſs, untill the light of the glory of God in the face of Jeſus Chriſt ſhines into it in ſome meaſure, Eph. 5.8. Now though there be ſome habitual divine light infuſed by the ſpirit of God, into the underſtanding of every ſoul that is united to Jeſus Chriſt, yet there is after union, a continual increaſe of that divine light: And therefore you ſhall ſee Eph. 1.18. The Apoſtle prays, that the eyes of their underſtanding might be enlightned: Now if you read the whole Chapter, you ſhall ſee, they were Saints, that were enlightned already. So that this work of the ſpirits enlightening, is the ſtrengthening of the poor weak feeble pur-blind eye of the ſoul; and as we partake of this divine light, ſo we grow up unto the perfect day, till we be like Jeſus Chriſt himſelf, in whom is light and no darkneſs at all.
The Second thing wherein this work conſiſts is the removal of all impediments, that do hinder the exerciſe of this divine light,Removal of impediments of ſpiritual ſight. that is infuſed into the ſoul. By this ſpiritual light infuſed, the ſight of the eye may be ſtrengthened, and yet through ſome diſtempered humours, a film may grow over the eyes, that it is able to diſcern no object; ſome wateriſh humour, or ſome mote or duſt may prevent the ſeeing of the eye; There may be ſome films of corruption, and of diſtempers, many malignant humours, (as I may ſay) and rheumes that may gather together in the ſoul, and prevent that ſight we ha… … from the ſpirit: And therefore it is the next work of the ſpirit, after the infuſion of greater degrees of divine light, to pluck out of the ſouls eye all the motes, to take off all the films that might hinder the ſouls ſpiritual ſight. Though at firſt we have received a faculty of ſeeing, we are like the blind man that Chriſt cured, he ſaw men walking like trees, we ſee the promiſe afar off.
There are two ſorts of theſe helliſh fogs, or miſts or beams, that the Devil chiefly labours to keep in the ſouls ſpiritual eye, to prevent the ſoul from a right uſe of the divine ſpiritual light received; And both theſe muſt be removed by the ſpirit of God, before there can be aſſurance in the ſoul by the promiſe, that he is united to Jeſus Chriſt.
There is firſt the helliſh miſt of the principles of darkneſs.
Secondly, the helliſh miſt of the darkneſs of corruption.
Firſt, There is the helliſh miſt of the principles of darkneſs. Theſe are like the rheumes that diſtill from the brain into the eyes, whereby the ſight is prevented.Miſt of the principles of darkneſs. And the helliſh miſts of darkneſs of corruption, are like the diſtemper of Melancholly or Choler, that have their original from the Liver, and ſo fume into the ſouls eyes and prevent his ſight. Or rather, the firſt is like to a falſe coloured glaſs, that makes all things look of the ſame colour. It were worth the while to conſider of theſe principles of darkneſs; I ſhall name but ſome of the chief of them.
The firſt principle of darkneſs is, That the Lord Chriſt is tendered to no ſouls, but ſuch as truly ſee,Principle of darkneſs. and are truly ſenſible of their want of Chriſt. Saith the ſoul, I ſee there is a fulneſs in the Lord Jeſus tendred, but ſaith the ſoul it is only to ſuch as have a ſight of their want of Chriſt, and groan heavily under that want, and I know not whether ever I had a ſenſe of my want of Chriſt; alas I have a blockiſh heart, I am an ignorant wretch, I have a blind underſtanding, I dare not truſt my deceitfull heart, I fear I never had a true fight of the want of Chriſt, and therefore I dare not believe, (leaſt I ſhould preſume) that Chriſt is tendered unto me. This is a main principle of darkneſs; and that it is ſo, I ſhall make appear briefly in two things.
1. Thy conceving the Lord Chriſt is tendred only to thoſe that ſee the want of Chriſt, muſt ſuppoſe either a true ſpiritual diſcerning to be communicated to the ſoul, that doth not come from Jeſus Chriſt; Or elſe, that there may be a light remaining in the ſoul from the relicks of nature, which might let the ſoul ſee his abſolute indiſpenſable neceſſity of Chriſt, or elſe he is undone for ever. Now obſerve what a principle of darkneſs this is; It takes away the peculiar office of Jeſus Chriſt, which is, to open the blind eyes and give them ſight, Iſa. 42.7. Rev. 3.18.
2. Thou muſt conceive, that the ſoul ſhould have received Jeſus Chriſt, before he is tendred to him. Now no man dare own there ſhould be a ſpiritual light in the ſoul, before the Lord Chriſt heals his blindneſs; And no man can conceive there ſhould be the diſcerning of a ſpiritual object without a ſpiritual light; The natural man receiveth not the things of the ſpirit, neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14. And for the ſecond, that a man ſhould receive Jeſus Chriſt before he be tendered to him, this every man abhors as a great abſurdity. So that it is clear that this is a principle of darkneſs, one of the motes the Devil would keep in the ſouls eyes. But it is to be obſerved, there are two truths about this thing, that the Devil miſſes in propounding it as a glaſs to the ſoul.
1. That there is no ſoul that receiveth Jeſus Chriſt, but hath a true ſight, and in ſome meaſure a true ſenſe of his want of Chriſt, and of the indiſpenſable neceſſity of him. Though no true ſpiritual diſcerning can go before the tender of Jeſus Chriſt, yet thus far it is true, that at the ſame inſtant the Lord allures the heart to accept of Jeſus Chriſt into union, he doth beget a true ſpiritual ſight of his abſolute neceſſity of Chriſt.
2. There is a ſecond truth that is narrowly miſſed here, and that is, That this ſpiritual ſight of the ſouls abſolute indiſpenſable want of Chriſt, is communicated to the ſoul by the ſpirit of God, working through the offer of Jeſus Chriſt to the ſoul. Though ſome conceive there are ſome things that may be called preparations, not begotten by the Goſpel, but as they diſtinguiſh, by the Law ſeparate from the Goſpel; yet they all grant, that no true grace, either of light, ſight, or ſenſe, is conveyed any way but through the Goſpel of Chriſt, and is inſtrumentally an effect of the Goſpel of Chriſt, Now that which is an effect of the Preaching of the Goſpel of Chriſt, muſt be an effect of the tender of Chriſt to the ſoul, for that is the effect of the Goſpel, to tender Jeſus Chriſt to the poor deſpicable loveleſs ſoul. Now that this is a principle of darkneſs, I ſhall prove from Scripture. All thoſe promiſes of Scripture that offer Chriſt freely muſt be expunged, if this be a principle of light, as Iſa. 55.1. Rev. 22.17. John 6.37. Where the invitation is free, whoever will let him come; If he have but a will, let him be what he will.
A Second principle of darkneſs is, That there muſt be a ſight of the actings of the good will of God to the Soul,Principle of darkneſs. before the Soul can believe any good will of God intended to the Soul in Chriſt. That is thus, ſaith the Soul, ſurely there muſt be a fight of ſome holy diſpoſition, there muſt be a beholding of ſome readineſs to depart from ſin, and ſome caſting off the principles of corruption, there muſt be a heart ſeeking after God, and praying, and ſupplicating God, before the Soul may conceive the Lord intends any good will to it in Chriſt. Now the darkneſs that is in this principle will appear in opening four conſequences flowing from it.
1. If any ſuch holy diſpoſition or inclination be to be diſcerned in a Soul before he is to believe the Lords intending good will to his Soul in Chriſt, then ſome particular effect of ſavour, or ſome acting of the Lords good will, ſhould be received by a Soul beſides the Lords promiſe, and ſo ſhould not be conveyed through the receiving of the promiſe unto the Soul: And ſo conſequently the Lord ſhould convey Grace into Souls out of and beyond the bounds of his own Covenant of Grace.
2. If any of theſe actings of Grace were to be ſeen in the Soul, before it believes the Lords good will, then ſhould ſpecial Grace be conveyed to the Soul, before engrafting into Chriſt. So that life ſhould come down from Jeſus Chriſt into the Soul, and it ſhould partake of the influences of Jeſus Chriſt, and of the Graces of Chriſt, before he receiveth Jeſus Chriſt himſelf: And upon this ground the Soul ſhould bring forth good fruit, before it be engrafted into Jeſus Chriſt, and become a good ſtock or good tree; and ſo expreſly contrary to the Scripture, an evil tree ſhould bring forth good fruit, a Soul in enmity to God ſhould bring forth holy diſpoſitions.
3. If the Soul ſhould behold the actings of the good will of God towards his Soul, before he believes the Lord intends good will to his Soul in Chriſt, then muſt the Soul conceive that he may ſee his own Soul beloved actually of God, (even for the preſent) before the receiving of the Lord Jeſus Chriſt, to make atonement or reconciliation to God for him. The Soul muſt then conceive that there ſhould be acts of friendſhip from God to the Soul, before the Lord Chriſt ſhould ſtep in to make up the union of peace and agreement, before there ſhould be reconciliation.
4 If the Soul ſhould of neceſſity ſee the actings of Grace in his Soul, before he ſee the Lord intends good will to his Soul in Chriſt, then a divine word ſhould not be the primary or principal ground of the Souls faith, but rather the Graces, or the actings of Gods good will diſcerned in the Soul, and conſequently all the foundation of ſuch a believing Soul, ſhould be meerly in the Soul it ſelf. Now nothing is more directly contrary to the whole tenor of Scripture, holding forth the ground of faith, than this. Abraham, who is ſet forth as a pattern of Believers, his faith was onelyonly built upon the word of God, giving authority to it, from the authority of the Speaker, Rom. 4.20, 21.
A third Principle of Darkneſs is this, That it is Preſumption for the ſoul to beleive, or to receive the promiſe of Jeſus Chriſt,Principle of darkneſs. ſo long as the ſoul ſeeth nothing but rebellion, and Diſobedience, and Enmity in his heart againſt God. This is another Hellbred principle of darkneſs, that ſmells much of the ſmoke that comes out of the bottomleſs pit, to darken the light of the Lord Jeſus. And that this is a principle of darkneſs, will appear by ſome few conſiderations.
1. In regard there can be no rebellion, nor no enmity healed but by vertue received from Jeſus Chriſt. Sin receiveth its deadly wound only upon the Croſs of Jeſus Chriſt, and it is by vertue of the application of the intendment of the death of Jeſus Chriſt, that any luſt cometh to be crucified in any Soul. He alone is the Spiritual Phyſician that heals all diſtempers: He alone is the ſpiritual Conqueror to ſubdue all the powers that lift up their heads againſt the glorious Crown of Heaven. Now there can be none of this vertue received from Jeſus Chriſt, but only by fleeing unto Chriſt, and there is no fleeing unto Chriſt but by believing. So that upon this conſideration, that muſt needs be a principle of darkneſs, that ſhould keep off from the only healer of all his rebellion, conceiving he may not receive him while he is rebellious, ſeeing he can never be otherwiſe but rebellious, nor can ever have the actings of his rebellion abated in a right way but by receiving of Jeſus Chriſt.
2. The neglect of receiving the Lord Jeſus revealed in the Goſpel to the ſoul, maketh the Rebellion to be of a more Scarlet Die. The more gloriouſly the Lord reveals his mind to a ſoul, the more dreadful is the Rebellion of that ſoul, that neglects Obedience to that mind of God revealed. Now before the tender of the Lord Jeſus, there was but a little Glory of the revelation of the mind of God in the Law, that which is accounted no Glory in reſpect of the revelation of the mind of God in the Goſpel, 2 Cor. 3.10. There is ſuch a tranſcendent glory in the revelation of the mind of God in the Goſpel, that every one that neglects that Glory ſo revealed, proves a tranſcendent Rebel, a Rebel of the higheſt kind, Hebr. 2, 3. How ſhall we eſcape, if we neglect ſo great Salvation?
3. In regard the Lord Chriſt muſt be received by every ſoul to take away all the Rebellion, and all the Degrees of Rebellion, that every ſoul hath contracted the guilt of to himſelf. Wo everlaſting to that ſoul, that commits but one act of Rebellion to caſt it upon Jeſus Chriſt; The weight of that one Rebellion will ſink the ſoul in hell for ever: And therefore in regard every act of Rebellion muſt be caſt upon the Lord Jeſus, the ſoul ought therefore upon the ſight of his Rebellion to come to the Lord Jeſus, and receive him, that he may free the ſoul by taking that Rebellion upon himſelf; For ſeeing it is impoſſible but all thoſe Rebellions muſt at laſt be caſt upon the neck of Chriſt, and Chriſt muſt bear them, the argument would keep off the ſoul for ever from receiving the Lord Chriſt, as well as keep off for a time, in regard the principle of Rebellion cannot but be acting, ſo long as the union is not made up between Chriſt and the ſoul. Yet there are two things to be obſerved about this, that are truths.
1. That it is Preſumption indeed for any ſoul to receive the Lord Jeſus, that he might have liberty to Rebel. This indeed were to Sin, that Grace might abound: This were to take the Devil by the right hand, and to make a League, a Covenant of Death with him; This were odious and abominable in the eye of the Lord Jeſus.
2. This is truth, that it is Preſumption for any ſoul to live or walk in any Wickedneſs, in reſpect the Lord Jeſus hath ſatisfied for his Rebellions. In theſe two caſes it were curſed deſperate Preſumption, for a ſoul to have a thought of the Lord Chriſt belonging to him: But to apply the Lord Chriſt to the poor Rebellious ſoul, that hath nothing but rebellion working in his heart to God, that there might be a Friendſhip between Chriſt and him, that the Wall of Enmity might be broken down, and that there might be a precious amity between God and him; to come thus is no Preſumption, but the command of God to every ſoul.
Fourthly, A fourth Principle of darkneſs is this,Principle of darkneſs. That the perſon of the Lord Chriſt conſidered as filled with all glorious excellency, Grace, Holineſs, and all compleat perfection, is to be the object of the ſouls Faith. That is thus, that the ſoul is to receive the Lord Chriſt his own perſon, and to receive him out of love to his perſon; and that the ſoul comes but Hypocritically, ſo long as he receives him by any other act of Faith, that doth not work towards the excellencies that are in the perſon of Jeſus Chriſt. Saith the ſoul, every one would be content to have Jeſus Chriſt as a Saviour, to ſave from Sin; but this is but an Hypocritical coming to Jeſus Chriſt. This is another woful principle of darkneſs; And this will appear by divers Conſiderations.
1. The Lord Chriſt as a Saviour is propounded to the ſoul, as the firſt proper object of his Faith. That is, as Jeſus Chriſt was made Sin, and made a Curſe through Sin, for poor deſpicable ſinful ſouls; that is to ſay, Jeſus Chriſt Crucified for Sin, to ſave poor ſinfull ſouls, that muſt otherwiſe have ſunk under the burden of Sin, into the pit of everlaſting Wo. This you ſhall ſee is the way in which Jeſus Chriſt was repreſented to believing ſouls, both in the time of the Law, and in the time of the Goſpel. In the time of the Law it is apprehended, the greateſt repreſentation of Jeſus Chriſt was thoſe typical Sacrifices, the ſhedding of the blood of Bulls and Goats for the Remiſſion of Sin, as you may ſee Hebr. 9.22. Without ſhedding of blood there was no Remiſſion: Now this was to ſignify Jeſus Chriſt Crucified, as the object of thoſe beleiving Jews Faith. Look alſo into the times of the Goſpel and you ſhall find Jeſus Chriſt as a Saviour, as Crucified for Sin, to be looked at as the firſt object of every Beleivers Faith, conſidering Faith as ſaving: You ſhall ſee it in 1 Cor. 2.2. That Paul comprehends all his Preaching under this, to manifeſt Jeſus Chriſt Crucified to be the object of their Faith, that is, Jeſus Chriſt as a Saviour, as dying for Sin. Therefore Faith is called Faith in the Blood of Chriſt, Rom. 3.24, 25. Alſo the Sacraments appointed for the Sealing of t… promiſe, do hold forth Chriſt as a Saviour: Look upon the Sacrament of the Lords Supper, It holds forth the rending and breaking of the Body of Chriſt, and the pouring out of his Blood, and therefore it is called the Remembrance of his death. Look upon the other Sacrament, the Burying under Water, and Riſing from under the Water, holds forth Jeſus Chriſt Dying, and Riſing; Thus primarily and properly they hold forth Jeſus Chriſt as a Saviour. And that the Lord Chriſt thus as he is a Saviour, is the firſt object of Faith properly as ſaving, will appear in two particulars.
1. In regard the formal reaſon or the ſpecial reſpect and conſideration of Jeſus Chriſt, as he is the object of Faith, conſidered as ſaving, muſt be ſomething that is in Jeſus Chriſt, that doth procure that Salvation. Jeſus Chriſt conſidered as the object of uniting Faith, muſt be conſidered under ſome notion whereby he doth procure this union, and merit or purchaſe the union; Between the act and the object there muſt be a Similarity, a kind of likeneſs, and neer Similitude and Relation.
2. Jeſus Chriſt conſidered in his perſonal excellency, in his precious Beauty and Glory, is rather the object of Love, than the object of Faith, that is, the object of Aſſiance and Dependance: Chriſt is not properly to be depended upon as he is Holy, but as he is appointed by God as a Rock to lay the hope of Salvation upon, that is, as a Mediator and Saviour.
II. It appears it is a Principle of Darkneſs, In regard the moſt ſpecial acceſs of Souls unto Chriſt is as he is a Saviour unto ſouls. The moſt preſſing arguments that are preſt upon ſouls to conſtrain them to come to Jeſus Chriſt, are, that they might come for Salvation: You ſhall ſee it in that Declaration of the Commiſſion of the Apoſtles themſelves, 2 Cor. 5.19, 20. Now we are Embaſſadours for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead, be ye Reconciled to God; As if he ſhould ſay thus, God hath appointed his Goſpel, that we ſhould go out to poor rebels to invite them to come and accept of propoſitions of peace: And you ſee the reaſon of this, v. 21, For he hath made him to be ſin for us, that knew no ſin, that we might be made the righteouſneſs of God in him: That is, that we might have the righteouſneſs that God doth convey through him. And in Heb. 7.25. you ſhall ſee what is held forth to be the office of Jeſus Chriſt now in heaven; He is able to ſave to the uttermoſt, all that come unto God by him, ſeeing he ever liveth to make interceſſion for them. I pray obſerve it, here is the loweſt act of faith expreſſed, coming to God by Chriſt, and you ſee the coming is for Salvation.
3. Chriſt conſidered as a Saviour is primarily ſutable unto ſouls. Chriſt in his perſonal excellency is ſutable unto Angels, and Angels will count it their glory to have him their Head, and be married to him as a Spouſe: But it is only as he is conſidered as a Saviour, that he is primarily ſutable unto Souls here below, in regard the firſt thing that is neceſſary for ſuch Souls is Salvation. And thence you ſhall ſee, it is the name that God puts upon him, his name ſhall be called Jeſus, (a Saviour) and the reaſon is, why? For he ſhall ſave his people from their ſins, Mat. 1.21. So that it appears this is another principle of darkneſs, to perſwade ſouls not to come to Jeſus Chriſt for Salvation. Yet there are two things to be obſerved here.
1. That many excellencies that are contained in the perſon of Jeſus Chriſt, by vertue of the hypoſtatical union of the humane nature with the ſecond perſon in the Trinity, may have efficacy upon a ſoul to allure him, to come. God may let the beams of his beauty ſo ſhine forth, as may raviſh the heart in his coming; and though primarily the Souls faith is eſtabliſhed upon him as a Saviour, yet his love may at the ſame time cloſe with all the excellencies of Jeſus Chriſt.
2. The love of the perſonal excellency of Jeſus Chriſt, is an infallible conſequence of the Souls coming to Chriſt, and flows and proceeds from the Souls receiving the Lord Chriſt as a Saviour, though there be no ſuch true love before coming to Jeſus Chriſt for Salvation.
The fifth Principle of Darkneſs is, That there muſt be a proportion between the Souls ſorrow for ſin,Principle of darkneſs. and ſin it ſelf, before it may apply the promiſe of Jeſus Chriſt. Saith the Soul, it is common among Divines to lay down this principle, That a Soul muſt drink ſo many buckets full of the tears of repentance, as he hath drank of the ſtoln waters of ſin: And to this purpoſe ſaith the ſoul, you ſhall ſee that great ſinners had always great ſorrow; Thoſe that were the murderers of Chriſt (Act. 2.36, 37.) were pricked at the heart, they were much wounded before they had a promiſe applyed to to them: So it is obſerved ſaith the Soul, that Paul that was formerly Saul, being a notorious ſinner, a blaſphemer, a murderer of the Saints, he was filled with abundance of ſorrow before God applyed comfort to him, Act. 9. compared with Rom. 7.11. Sin taking occaſion by the commandment, deceived me, and by it ſlew me. So Luke 7.36, 37, The woman that was a great ſinner, and called foreign, the ſinner, the woman that was a ſinner: (Say Divines, every one is a ſinner, but this woman is called a ſinner by way of eminency, paſſing the ordinary degree of ſin) now this woman had great ſorrow (v. 38.) before ſhe received any word of pardon from Chriſt, ſhe wept and waſhed his feet with her tears: As ſhe drank in buckets full of ſin, ſo ſhe wept buckets full of tears. Now that this is a principle of darkneſs, I ſhall make it clear thus.
1. That there is an impoſſibility that there ſhould be any proportion between a ſouls ſorrow for ſin, and a ſouls ſin. Every iniquity is a tranſgreſſion that hath a kind of infiniteneſs, in regard of the object againſt whom it is committed, which is againſt the infinite God: Now the ſorrow of the ſoul can never riſe thus high, becauſe it can never be ſo ſutable to the will of God, as the other was directly contrary to his will. So that you muſt underſtand the meaning of all Divines to be this (as ſome of them diſtinguiſh it) not that there ſhould be an Arithmetical proportion, but a Geometrical proportion between ſin and ſorrow; That is, not that there ſhould be a proportionable ſorrow to ſin, but the greater ſorrow where there have been the greateſt ſins.
2. It appears, In that the Lord hath left himſelf to his liberty, in the afflicting Conſciences for ſin, before, and in, and after Converſion. God is a free agent, and according to his own pleaſure he fills one ſoul with greater degrees of honour and terrour, and lets him lie longer under woe and anguiſh before he give him any quiet of ſpirit; He ſtrikes one ſoul to death with the keen arrow of compunction, ſhoots at the heart of him, whereas he lets another ſinner be ſet upon the rock higher than himſelf: ſome ſouls God doth prick their hearts with a needle, and others he puts a ſword to them, like a Chyrurgion that lanceth one ſore above another, and yet brings both to a perfect cure: You read of nothing in Lydia, but only the Lord opened her heart; And Paul was ſtruck with trembling and aſtoniſhment; You read of nothing in the Jaylor but crying out what to do to be ſaved, being in fear of periſhing, and preſently God gives him joy in believing, and calms his ſpirit.
3. In regard there is no command nor injunction from God, that a ſoul ſhould attain the leaſt degree of ſorrow for ſin, before he ſhould dare to apply the Lord Jeſus, and receive him tendered to his poor rebellious worthleſs ſoul. The firſt command that God lays upon every rebel is to accept of a Mediator: God in order of nature firſt enjoyns the ſoul to receive Jeſus Chriſt tendered, before the doing any thing whatſoever, before the ſending up one ſigh to God, or breathing out one petition; in regard the Lord commands all poor ſinners at enmity with him, to come near to him only through a Mediator, and no coming by a Mediator, till they apply the Mediator to be a Mediator: And therefore it is ſaid in 1 John 3.23. It is the command of God that ye believe in the Lord Jeſus, whom he hath ſent. And ſo again John 6.29. This is the work of God, that ye believe on whom he hath ſent: As if there were no other work of God but this; But the meaning is, that this is the prime principal work, without which all other are but works of darkneſs.
4. In regard the Lord takes no pleaſure nor delight in the perſon of any ſinner moſt dejected and plunged into the deepeſt gulf of ſorrow for his ſin, before he applys the Lord Jeſus tendered to his ſoul, more than he did in that ſoul before there was any of that ſorrow. Do not miſtake me, I do not ſay, that the Lord does as much abhor a ſinner that is now forbearing the acts of his enmity againſt God, and is faln to cry after God, as much as the acts of ſin before gradually; But yet I ſay, there is as true an abhorrence in the boſom of God, of all thoſe prayers, mournings and tears, as there was of thoſe acts of ſin, the difference is only in degree. Saith he Tit. 1.15. To the impure all things are impure, whilſt the mind and conſcience is defiled: And who can bring a clean thing out of an unclean? whileſt the ſoul is altogether unclean, it is impoſſible a clean deſire and motion, or a clean tear can come from thence: So that now the ſoul is looked upon as an enemy, as a Rebel, a Traitor to the Crown of the Lords glory, whilſt he remains a refuſer of the Lord Jeſus tendered, though he be brought to great degrees of mourning.
5. In regard the neareſt proportion of ſorrow that can be attained unto for ſin, muſt proceed from applying the Lord Jeſus tendered. The ſoul can never diſcern what the degree, or the heinouſneſs of his ſin was, till he beholds the Lord Jeſus accepting his poor deſpicable, rebellious, loveleſs ſoul. Therefore it is worthy your obſervation, that the ſame woman that is called the ſinner, by way of emphaſis and eminency, Luke 7.37. drank deeply of the cup of ſorrow, whoſe tears flowed forth in abundance, that ſhe could waſh the feet of Jeſus Chriſt; This womans ſorrow did not proceed from a ſight of her ſin, before her applying the Lord Jeſus tendered, but from a ſight of the Lord Jeſus accepting ſuch a deſpicable deſperate ſinner as ſhe was: The depths of ſorrow were never broken up in her heart, till ſhe ſaw the arm of the Lord Jeſus reached out to embrace her poor deſpicable ſoul. You ſhall ſee it plain if you compare v. 37, 38. with v. 47, 48. The whole diſcourſe between Jeſus Chriſt and the Phariſees concerning her, is worth our obſervation for the explaining of it; when Jeſus ſees this woman come and waſh his feet, he knew the Phariſees hearts roſe againſt her, becauſe ſhe was a ſinner: Now Jeſus put forth a parable or ſimilitude, Simon, ſaith he, there were two debtors; the one ought five hundred pence, and the other fifty, and when they had nothing to pay, the creditor fr…nkly forgave them both: Tell me therefore which of them will love him moſt? Simon anſwered and ſaid, I ſuppoſe he to whom he forgave moſt: ſaith he, thou haſt rightly judged. Now obſerve it, when Jeſus Chriſt had opened to the Phariſees this parable, it amounts to this, The cauſe of her mourning is from the ſenſe of the Lords forgiving her, for ſhe loved much; And he ſaid unto her, thy ſins are forgiven: This he opens to be the cauſe of her ſorrow, that ſhe ſaw Jeſus Chriſt had exerciſed compaſſion to her: She ſaw the love of Chriſt ſo infinite, ſo unſpeakable, his compaſſions ſo incomprehenſible, that though ſhe had been ſuch a deſperate wretch, that Satan had had his Throne in her heart, though ſhe had been the Ring-leader of ſinners in a City, yet he was ready to waſh her forlorn ſoul, and make her clean, and this made her ſhe knew not how to expreſs her love, but ſhe wept: So that the cauſe of her tears was not ſo much the ſenſe of her ſin, but the having ſo much forgiven her. So it is obſerved of Peter, when he could deny Chriſt thrice, and forſwear him, and not Weep, when Chriſt looks upon him, his Heart melts and he Weeps bitterly: What Peter? doſt deny me? what, me that left the Throne of my Glory, to ſtand here before the Judgment Seat, ſaith the look of Chriſt to the Conception of Peter? this melts his Heart.
The ſixth Principle of Darkneſs is this,Principle of darkneſs. That it is very Dangerous for any ſoul to apply to himſelf the Lord Jeſus too ſoon. It is commonly illuſtrated by this Similitude: If a Chirurgeon applies ſome healing Salve to a dangerous ſore, before the Corroſives have had their proper effects, if he doth not by Corroſives firſt eat out all the dead Fleſh, and by Tents ranſack the Wound to the very bottom, though the Wound be skinned over, it will Feſter and Ranckle again, and that to the danger of the Patients Life. Likewiſe, faith the ſoul, it is thus in regard of the Wound of Sin: If any ſpiritual Phyſician ſhould apply the Lord Jeſus too ſoon to the ſoul, to heal the ſouls Wounds, before the Corroſive of Terrour, and Fear, and Horrour, have had their proper effects upon the ſoul, it may be dangerous to the Deſtruction of the ſoul. Or thus, ſaith the ſoul, there may be nutritive nouriſhment to ſeveral Patients, that may be deſtructive to ſome ſick Bodies, in regard there ought firſt to be ſome Purgations, before there be a ſutableneſs to the giving ſuch Cordial Potions: Likewiſe if the pretious Cordials of Comfort that are in the Boſom of Jeſus Chriſt, ſhould be applyed to the ſoul, before there hath been the bitter Pill of Terrour, of Sorrow and Anguiſh, and Horrour for his Sin given, they may be rather deſtructive to the ſoul; So that this is very dangerous, ſaith the ſoul, to apply the Lord Jeſus too ſoon. This Principle of Darkneſs hath commonly three Grounds, or three Foundations upon which it ſtands, and the ſoul conceives a three-fold Foundation is not eaſily ſhaken, and therefore conceiveth the Principle to be very firm.
I. It is built upon this ground, That all Divines generally have concluded that it is dangerous to apply Comfort to afflicted Conſciences too ſoon, and that it is deſtructive to give Comfort before the ſoul be fitted for it. And indeed if we look over all thoſe Famous men, as Calvin, Greenham, and that skilful Phyſician Mr. Rogers, &c. not one of a Thouſand Miniſters, but we may extract ſome ſuch Paſſages as theſe from them, as, Take heed you apply not Comfort too ſoon after you be Wounded; Take heed you take not away the Corroſive and apply healing to ſoon: If you take away the Tent, ſaith one of them, before the corrupt matter be healed, it will heal of it ſelf too ſoon, and break out moſt dangerouſly; Thus if the Tent of Fear and Horrour, and Soul-Affliction for Sin, be taken out of the Wound of the ſoul too ſoon, the ſoul take Comfort too ſoon, the Wound will be ready to heal too ſoon, and ſo will either break out more dangerouſly, or elſe it will be the everlaſting death of the ſoul. But obſerve how ſouls miſtake this ground, in conceiving theſe expreſſions, to be ſufficient ground upon which to build ſuch a Concluſion.
1. The meaning of theſe Divines in giving theſe cautions to take heed of applying Comfort too ſoon, is only this, that ſuch as deal with Afflicted Conſciences, muſt take heed they do not too readily aſſure them that the promiſe of Life in Jeſus Chriſt belongs to them, and that they are certainly accepted in the Covenant of Grace: Now indeed theſe Comforts may be applied to the ſoul too ſoon; for this is not, nor ought to be, the firſt application of Jeſus Chriſt to ſouls. The very firſt act in the ſoul, in its application of the Lord Jeſus to it ſelf, is not, that the Lord Chriſt is my Saviour, and that he hath Redeemed my ſoul, and Purchaſed Life and Eternal Salvation for me; Thus indeed a ſoul might apply Jeſus Chriſt too ſoon: But the firſt application of Jeſus Chriſt to the ſoul, is the applying the Lords Tender of the Lord Chriſt unto the particular ſoul; It is an aſſuring of the ſoul, from what it beholds in the Declaration of the Will of God from his Word, that it is his Will to receive his ſoul into union with Jeſus Chriſt, and that it is the Will of God concerning him, that he do embrace Chriſt to be one with him.
2. Obſerve, That it is upon different grounds, that a ſoul doth receive aſſurance unto his Faith that he is united to Jeſus Chriſt, and that other ſouls do manifeſt any Confidence that the ſoul is united to Jeſus Chriſt. There is one ground for the ſouls own apprehenſion that the promiſe belongs to himſelf, and it is upon another ground that any ſoul may apply a promiſe, by way of aſſuring the ſoul that he hath an intereſt in the promiſe. This will appear in two things.
1. The ground from whence the ſoul receiveth aſſurance to his own Faith of his union with Chriſt, is inviſible to all others when it is firſt viſible to the ſoul it ſelf. The Lord may and doth frequently by his own Spirit, ſo open the very ſecrets of his Heart and Mind unto a particular ſoul, and his willingneſs, his longing deſire to accept him in Chriſt, as he doth beget yernings in the ſoul to Chriſt, and beget a bleſſed cloſe between Chriſt and that ſoul; but alas! no other eye but his own ſeeth this bleſſed cloſe.
2. Thoſe grounds upon which any other may aſſure a ſoul, that he is united to Jeſus Chriſt, are but the Conſequence of the ſouls own Apprehenſion of Chriſts acceptance of it into union with him. So that obſerve, If the ſpiritual Phyſician ſhould apply Comfort in their ſence to the ſoul, that is, aſſure the ſoul of his preſent intereſt in the Covenant of Grace; he may do it indeed too ſoon, becauſe he can have no ground for ſuch a Confidence that he is united to Jeſus Chriſt, till he hath applied Jeſus Chriſt in particular to his own ſoul, and that application hath brought forth ſome preceious Fruit, that is, till it hath brought forth Contrition, and Godly Sorrow, Emptineſs, Nothingneſs, a ſight of the ſouls own Sinking, Periſhing condition, till it hath brought forth Gaſping, and Longing, and Panting after Jeſus Chriſt, no Spiritual Phyſician hath any ground to aſſure or tell the ſoul that he is Confident that he is united to Jeſus Chriſt, and this is that that theſe Divines call Comfort: And therefore they propound three or four things as neceſſary to be diſcerned by every Spiritual Phyſitian, before he apply Comfort to them.
Firſt, ſay they, it is neceſſary that the Spiritual Phyſician behold the ſoul Wounded in the ſenſe of his Sin: ſenſible of the Wrath and Indignation of God that is due unto his Sin, and ſenſible of the unavoidableneſs of Wrath and Indignation.
Secondly, ſay they, it is neceſſary the Spiritual Phyſician ſhould diſcern in the afflicted ſoul, a Sincere, Cordial, Upright, Single Purpoſe and Intention, an abſolute Reſolution to abandon all thoſe Sins, a purpoſe to Hate them, and Loath and Abhor them.
Thirdly, ſay they, that he muſt diſcern a ſincere purpoſe, to be conſtant in a Univerſal way of Obedience unto Jeſus Chriſt, to receive him as his only King, and Ruler, and Governour, to be obedient to his Will alone.
Fourthly, It is neceſſary that he diſcern earneſt Longings, and Pantings, and Breathings after Jeſus Chriſt, an unſatiable thirſt after him, ſuch a thirſt as none can quench but Jeſus Chriſt alone, ſuch a thirſt as makes him ſo priſe Jeſus Chriſt, that if all the World were turned into a Mountain of Gold, it were nothing to him in reſpect of Chriſt; and this thirſt, ſay they, muſt be diſcerned by the Spiritual Phyſician to be only after the imputed Righteouſneſs of Chriſt, that is, that he may be free from Sin, and have the Pardon paſs'd from Heaven to his ſoul, and have the Righteouſneſs of Chriſt to ſtand pure and clean, and Innocent before God, and then, ſay they, the Spiritual Phyſician may apply Comfort to the ſoul. So that it is apparent from their own Principles, what they mean by cautioning ſouls to take heed they do not apply Comfort to afflicted Conſciences to ſoon. And yet further theſe Divines in their application of Comfort alſo acknowledge, it can be but in a conditional way, that any one can lawfully aver to a ſoul, and aſſure it from the Word, that the promiſe of Life belongs to him, and that be is in the Covenant of Grace: For ſay they, it muſt be only upon this condition, that thoſe things I named before be Truly, and Really, and Sincerely to be found in the ſoul. So that in effect there is no Comfort that is applyed by them unto the afflicted Conſcience: And I muſt confeſs, I ſee not any ſafety that can be concluded from the Word of God, in application of Comfort in this way unto afflicted Conſciences, in regard it muſt rather eſtabliſh the ſoul upon a Humane Authority than a Divine.
II. A ſecond ground of this Principle is this, That the promiſe of Life and Salvation doth not ſtrait way belong to every ſoul that is Wounded, and Terrified and Afflicted in Conſcience, but it is only to ſuch as are truly afflicted, that is, ſuch whoſe Hearts are truly Broken, and truly Contrite, Iſa. 66.2. Now herein are two miſtakes to be obſerved.
1. That though it ſhould be true, that the promiſes of Life and Salvation, are made only to ſuch as were thus Broken and Contrite, (the contrary to which you have heard formerly opened) yet firſt the tender of the promiſe of the gift of Jeſus Chriſt, is made to ſouls that have not the leaſt degree of Contrition, nor the leaſt degree of Sorrow. That is to ſay, the Lords Declaration of his Will, to receive every ſoul that will, into union with Jeſus Chriſt, is as well propounded to ſouls not having the leaſt degree of Contrition in their Hearts, as it is to thoſe that are the moſt Contrite, and the moſt Broken.
2. If the promiſe of Life and Salvation were made only to thoſe that were Contrite, yet that Contrition could proceed from nothing elſe, but the particular application of the Lord Jeſus to himſelf. All fulneſs is appointed by the Father to dwell in Chriſt, and whatever grace the ſoul receives, muſt be an Influence that flows down from the grace of Jeſus Chriſt.
III. There is a third ground and that is this, That it is for the Glory and Honour of God, and for the advantage of the ſoul, that it ſhould lie under affliction of Conſcience, and under the Burden of his Sin ſome time, before he doth apply the Lord Jeſus. Here I muſt Premiſe one thing, and that is, That the Glory and Honour of God, is the reſult of all his ways to his people. The Lord being the Fountain of Wiſdom, cannot work without an end; And his own ſelf alone, that is, the manifeſtation of his own Glory, is the higheſt end; Therefore of neceſſity, in all the ways of God, that end muſt be attended. This Premiſed I anſwer,
That properly and by it ſelf, the ſouls lying under the Spirit of Bondage or affliction of Conſcience for Sin, is neither for the Glory of God, nor for the ſouls advantage. It is ordinarily concluded that the ſoul lying under the Spirit of Bondage, doth make for the manifeſtation of the Glory of God.
1. In the Glory of his Juſtice to the Soul. Saith the ſoul, it makes much for the magnifying the Juſtice of God, in the eye and Heart, that the ſoul hath deſerved according to juſtice, to be plunged into the everlaſting Pit of Wo, that he is liable to all the dreadful Torments, that the Wiſdom of God can invent againſt ſuch a curſed Rebel, for breaking ſuch a Righteous and Holy Law: And it magnifies juſtice alſo in the eyes of others, when others ſhall ſee that thoſe ſouls do acknowledge themſelves, that they did expect nothing according to the ſtrictneſs and of juſtice, but everlaſting Wrath and Indignation.
2. That it doth make for the magnifying of God in his mercy. Say they, it makes mercy more ſweet to the ſoul, and more highly to be prized by it, when the ſpirit of bondage hath lain upon the ſoul, and afflicted the conſcience for a time. Now though at firſt view it ſhould ſeem thus, yet properly the afflicting the ſoul for ſin; that is, the ſpirit of bondage working fear and terrour for ſin, doth not magnifie God neither in his juſtice nor mercy.
Firſt, It doth not magnifie God in his juſtice properly. And that will appear, becauſe the magnifying of the juſtice of God in the heart of any, is only by cauſing it clearly to apprehend his own infinite worthineſs to lie under the wrath and indignation of God to all eternity. Now the ſoul is thus made apprehenſive of his worthineſs, to have the utmoſt juſtice of God executed upon him, only through receiving the Lord Jeſus tendered. There are two things that muſt neceſſarily concur to make up this apprehenſion of his worthineſs to have juſtice executed, in his utmoſt indignation upon him, and ſo conſequently to make juſtice to be ſanctified in any ſoul.
1. A ſpiritual diſcerning to behold the nature of ſin. Now this muſt be received from Jeſus Chriſt, and that by infuſion of influences from Chriſt to the ſoul, by vertue of union between Chriſt and the ſoul. A ſpiritual object cannot be diſcerned in the ſpirituality of it but by a ſpiritual eye; Now both the juſtice of God and ſin when looked upon aright, it muſt be by a ſpiritual eye that is ſutable to apprehend ſuch an object.
2. There muſt be a diſcovery of the dimenſions of ſin, that is, the height, length, and breadth of it, before there can be a ſanctifying the juſtice of God in the heart. Now the dimenſions of ſin are only diſcovered to the ſoul, through the application of the Lord Jeſus tendered. Till the ſoul ſeeth the right object againſt whom ſin is committed, he never ſeeth ſin in the heinouſneſs and abominable wickedneſs of it: Now the ſoul never apprehends God aright till he beholds him in Jeſus Chriſt, as the object againſt whom he hath committed all his wickedneſs. So that the aggravations of a ſouls ſin appearing only from the right apprehenſion of Jeſus Chriſt, thence it appears it doth not make for the glory of the juſtice of God, that the ſoul ſhould lie a time under affliction of conſcience for ſin, in regard the Juſtice of God is more exalted and magnified in the heart, in one moment, in the right application of the Lord Jeſus, than it can be in twenty years, ſhould the ſoul lie under the affliction of conſcience all that time, not applying the Lord Jeſus to himſelf. Neither can the juſtice of God be more magnified in the eyes of others, in caſe the ſpirit of bondage lieth upon it for a ſeaſon before the tender of Jeſus Chriſt, more than it can by the application of that tender immediately as ſoon as he is tendered. The juſtice of God is magnified before others, only by diſcovering before them his thoughts of himſelf, of his own unworthineſs, and deſert according to juſtice, to be everlaſtingly tumbling up and down in the gulf of wo and miſery: Now the cleareſt apprehenſion of the unſpeakableneſs of his own unworthineſs, proceeds only from the tender of Jeſus Chriſt to his ſoul.
Secondly, Hence alſo it neceſſarily follows, That the name of God is not properly magnified in his mercy in the ſoul that partaketh of it, by the ſpirit of bondage working upon the heart for a ſeaſon, before the application of the Lord Jeſus to the ſoul. The more clearly the ſoul apprehends its own wretched rebellion, and curſed trechery againſt the Crown of the Lords glory, the more clear is the Lords mercy manifeſted to the ſoul; Now this is made more apparent by the application of the Lord Jeſus to himſelf, than it could be though the ſoul could diſcern the dreadfull everlaſting burnings: Nay, if he could diſcern by a ſenſe and feeling, the juſtice of God reaching of him; though he were in hell for a ſeaſon, and ſhould partake of the puniſhment of the Devils; that could only make him ſee the merit of ſin, but it could not make him ſee himſelf worſe than a Devil.
There is a Second branch of this ground, and that is for the ſouls advantage and benefit, that he does for a time lie under the heavineſs and weight of his own iniquity, and not dare to apply the Lord Jeſus. There are alſo two reaſons rendred of that.
1. Say they, it doth drive the ſoul more vehemently to the Lord Jeſus for juſtification, life, and ſalvation, and ſet the ſoul in a more hot perſuit af-Jeſus Chriſt, ſo as not to be ſatisfied without him.
2. Say they, it hath advantage for ſanctification, in regard fear makes him depart from iniquity, and purſue more vehemently after holineſs from Jeſus Chriſt.
For anſwer to this, Firſt, I muſt premiſe thus much, That the Lord can, and doth improve every providence whatever, for the fulfilling of his own will in a ſoul; So that the Lords will being effectually to draw a heart to the Lord Chriſt, to make him partake of holineſs, and of union with himſelf; the Lord can, and it may be doth improve, the affliction of the ſouls conſcience for ſin for that end, to put him upon a violent purſuit after Jeſus Chriſt: But I ſay this is only accidentally; But properly and by it ſelf, the ſouls reſting under affliction of conſcience for his ſin, before the applying the Lord Jeſus to himſelf, doth not in any meaſure make for the benefit of the ſoul, in preſſing the ſoul one ſtep towards Jeſus Chriſt, either for juſtification or ſanctification, either for life, union with God in Chriſt, or holineſs. And that will appear in two things.
1. In regard all apprehenſions of God out of Chriſt, do but drive away the ſoul from the preſence of God, and terrifie and amaze, and aſtoniſh and afright the poor ſoul. I mean thus, ſo long as the ſoul looks upon God, and doth not behold the Lord willing to accept his poor deſpicable ſoul, in that precious Mediator the Lord Jeſus; the more it beholds the juſtice of God, and the more it feels of the effects of his juſtice in the conſcience, the further the ſoul runs from God. No ſooner had Adam tranſgreſſed the will of God, and had his conſcience wounded, but he fled from the preſence of God when God called him: Thus when Judas was ſenſible of his ſin againſt God, preſently he went and hanged himſelf.
2. In regard it is only through the infuſion of the habit of grace into the ſoul, that the heart is any way drawn towards Jeſus Chriſt. Saith Chriſt, John 6.44. No man can come unto me except the father draw him: So the Spouſe, Cant. 1.4. Draw me, we will run after thee. The heart is altogether oppoſite to leave thoſe curſed ways of enmity againſt Jeſus Chriſt, after the longeſt time that ever any ſoul lay under the affliction of conſcience for ſin, till the Lord, by an infuſion of a precious habitual diſpoſition from Chriſt, inclines the ſoul to receive Jeſus Chriſt tendered.
Now that this is a principle of darkneſs, we ſhall make it appear divers ways.
1. The ſimilitude it ſelf by which the ſoul illuſtrates this principle of darkneſs, is meerly impertinent, and improperly applyed to the ſouls caſe. The ſimilitude you know was, that there muſt be corroſives applyed to the wound, to eat out the dead fleſh, before a healing medicine be applied. Now this is improperly applied to the ſouls caſe, in regard there is no medicine to be applied, neither corroſive, nor lenitive, but only the Lord Chriſt himſelf, for he is the only balm of Gilead. It is Jeſus Chriſt alone by the power of his own death in the fleſh that ſlew ſin, and it is he only that hath power againſt ſin and hell, Pſ. 68.18. he led captivity captive, That is, Sin, Death, and the Devil, that led poor ſouls captive. Now Jeſus Chriſt being the only Medicine to heal Souls, I ſhall retort the Souls own Similitude againſt it ſelf by way of contraries. You ſay there muſt be a corroſive applied to the Soul before a lenitive; that is, before there be a healing medicine there muſt be ſome gnawing thing, ſome tent to ranſake the wound: Now I ſay, Jeſus Chriſt being the only medicine, the danger will be far greater in not applying the Lord Jeſus preſently, in regard there is no ſalve either corroſive or lenitive, that is applied to the Soul wherein Jeſus Chriſt is neglected. If it be dangerous to the body to apply lenitives before corroſives, then how dangerous is it to leave the Soul without any medicine at all?
2. Jeſus Chriſt is the very powerfull corroſive. I is only he that muſt let the wound be ranſaked to the bottom: I mean, he only doth give in light to ſee into the bottom of the wound; It is only he that muſt eat out all the corrupt matter, unleſs you can think that ſin can be killed without the application of the power of the death of Jeſus Chriſt, and then indeed is Chriſt dead in vain.
3. It is impoſſible that any ſoul ſhould too ſoon anſwer the call of God. Now obſerve, the Lord calls thy ſoul, whatever thou art, at this moment to apply Jeſus Chriſt tendered. Saith God, Thou poor rebell and traytor to the Crown of Heaven, I command thee to receive the Lord Jeſus; It is my will thou ſhouldſt receive Jeſus Chriſt as a Mediator, to make up a union between thy ſelf and me. Now doſt think thou canſt anſwer too ſoon to this call? You read of the five fooliſh Virgins, Mat. 25. That for want of being ready preſently to hear and anſwer, when the Bridegroom ſhould come, they were ſhut out, and could never enter into the Bridegrooms Chamber, to have Communion with Jeſus Chriſt. You read alſo, Mat. 22.7. That when the King invited the people to the Marriage of his Son (that is the Lord Jeſus) becauſe they neglected that call, the King was exceeding wrath.
4. A ſoul can never too ſoon come into a capableneſs of doing any thing that may be acceptable to God. God calls for prayer at thy hand this night; doſt think it is too ſoon to be in a poſture wherein thy prayer may be heard? Is it too ſoon to come from under the hatred of God, to be in a ſtate of amity and love? It is more clear than the Sun at noon day, that it is a curſed principle of darkneſs, that the ſoul ſhould take heed that it doth not too ſoon apply to himſelf the Lord Jeſus tendered.
But though this be a principle of darkneſs, yet by ſome Hell-bred Deviliſh Policy, the Devil can improve it both ways; for though he caſt in this principle to hinder ſouls from coming to Chriſt; yet on the contrary he perſwades ſome in a confuſed, diſorderly way, to apply, in ſome kind, the Lord Jeſus too too ſoon. And therefore there are two or three things to be anexed to this principle of darkneſs.
1. Though the Lord Jeſus cannot be applyed to the ſoul too ſoon, yet it is dangerous and deſtructive to many ſouls, that they do believe their own ſalvation by Chriſt too ſoon. They do fancy to themſelves, that though they be vile Sinners, yet the Lord Jeſus is a Saviour, and they hope to be ſaved by Jeſus Chriſt. This indeed is the common principle that the Devil uſeth as his grand ſnare wherein he catcheth many ſouls. Now there are two ways whereby ſouls may conceive dangerouſly, and deſtructively, their own ſalvation by Chriſt too ſoon.
1. When they conceive they ſhall certainly attain heaven and glory by Jeſus Chriſt, without having an eye or reſpect to any other benefit by Chriſt. Now indeed doth the ſoul conceit his ſalvation by Chriſt too ſoon, when it neglects all the benefits that are propounded by Jeſus Chriſt, and neglects the beholding the manner how Jeſus Chriſt is propounded, and confuſedly looketh unto the end alone, which is heaven and glory, and fancies to himſelf that he ſhall attain theſe by him. Though indeed the eye of the ſouls faith may be fixed upon one particular benefit that is propounded in Jeſus Chriſt, in order of nature, before his eye is fixed upon another benefit, and thereupon it is truly ſaid, that Jeſus Chriſt as he is a Saviour, and as he ſaves, is the primary object of faith, that is, the very firſt object of the firſt acting of the ſouls Faith; yet this is ſtill but only in order of nature, and not in order of time. That is thus, the ſoul cannot rightly have his eye of faith upon one benefit to be attained by Jeſus Chriſt, but he muſt have his eye upon all other benefits alſo propounded in Jeſus Chriſt, that are ſutable to his poor needy ſoul.
2. A ſoul conceiteth his ſalvation by Chriſt too ſoon, when he conceives that he ſhall attain Heaven, by Chriſt, without looking for any thing to be effected by Chriſt upon the ſoul, That's the reaſon why nothing can daſh in ſunder their confidence and hope, though their conſciences tell them, their nature is the ſame, and their practice the ſame that ever it was. Yet you muſt conceive, it is only herein that this conceiting ſalvation by Chriſt is ſaid to be too ſoon.
1. In that it is prepoſterous. It is a drawing Concluſion without Premiſes, that is without any thing to draw the concluſion upon. Then a ſoul conceiveth rightly, when he conceiveth firſt it is Gods will that Jeſus Chriſt ſhould mediate between God and his ſoul, and take away all the cauſe of offence and diſpleaſure; and then the ſoul concludes, therefore I muſt needs be ſaved by Jeſus Chriſt.
2. If this conceit of the ſouls ſalvation by Chriſt, doth ariſe from the ſouls giving credit to any word of God, upon which he doth build this conceit, then it is only ſaid to be too ſoon in regard of order, that is, in regard of order of nature, for indeed as for order of time, this giving credit to ſuch a word of God, as holds forth ſalvation to him by Chriſt, might and ought to have been at the ſame time, at the giving credit to the other word of God in revealing his union to be effected by the father through Chriſt.
2. Obſerve, That this conceiting their Salvation by Chriſt, is no application of Chriſt to their own Souls, tendered or offered as a Saviour by God. A Soul may conceit Salvation by Chriſt, and yet never receive him as a Saviour: And that will appear in two things.
1. God offers the Lord Jeſus as a compleat Saviour. Heb. 7.25. He is able to ſave to the uttermoſt, all that come unto God by him. To the [uttermoſt] even unto perfection, that is, to ſave them exactly in all things, from all evils, and from all fears and dangers that can poſſibly accrue. Now he that conceiteth not that the Lord Jeſus ſhould ſave him from all kind of evils, guilt, and miſery that his Soul is caſt into; doth not conceit Jeſus Chriſt to be his compleat Saviour, and ſo applys Chriſt too ſoon.
2. The Salvation that God tenders by Jeſus Chriſt, when he tenders him as a Saviour, is two-fold.
Firſt, From the guilt of ſin. That is, the delivering and redeeming the Soul from his obligation unto puniſhment. Now this Salvation in Scripture is called reconciliation; which is the removing the diſpleaſure of God, that ſhould bind it over to everlaſting puniſhment, and bring the Soul into a ſtate of amity, and unity, and love to God. And this is the primary cauſe why Chriſt received his name, Mat. 1.21. His name ſhall be called Jeſus, for he ſhall ſave his people from their ſins.
Secondly, God tenders by Chriſt to ſave Souls from the pollution of ſin. So that the Soul that applies Chriſt rightly as a Saviour, applies him thus; He ſees the Lord tenders the Lord Chriſt as one that hath triumphed over ſin, and obtained a glorious conqueſt over Hell and Death; and then he ſeeth the Lord inviting his Soul to receive the Lord Jeſus, that he might be partaker of the conqueſt; and thereupon his heart cloſes with the tender, and gives credit to it.
There is a Seventh Principle of Darkneſs, and that is this, That the Lord Chriſt muſt not be applied to the Soul too much in a way of comfort.Principle of Darkneſs. It is commonly received by many, that comfort is more dangerous for the Soul to meddle with, than lying under horrour and terrour ſtill. They commonly illuſtrate it by this ſimilitude; ſay they, ſome drops of Aquavitae may be exceeding helpful to a poor fainting ſpirit, it may revive a man in a ſwoun; but pouring in of much may overcome a man, and choak the natural vital heat, and ſo indangers a mans life: juſt thus, ſay they, it is with the Soul, when the heart is ſinking and fainting, and preſt down through fears of the anger and diſpleaſure of God againſt him for ſin, it may be good for the Soul to have ſome drops of the precious water flowing down from the boſom of Jeſus Chriſt, but, ſay they, if you pour in too much, you may indanger the Souls life to eternity. This is another Hell-bred principle to prevent the Souls ſight of Union with Chriſt. There are two grounds of this principle.
Firſt, That the applying the Lord Jeſus too much for comforting the Soul, may make the ſoul preſumptuous. Thus they prove it. Say they, the applying the Law too much to the ſoul, and opening the terrible Wrath and Indignation of God too much, may make the ſoul deſpair: ſo on the contrary, the opening and applying the glorious Priviledges of Jeſus Chriſt for the comforting the ſoul too much, may put it upon a deſperate Rock of Preſumption.
Secondly, a ſecond ground is this, that the applying the Lord Jeſus for the comforting of the ſoul too much, will too ſoon dry up the Penitent Tears, it will ſoon ſeal up the Springs of Sorrow and Mourning that were broken up in the ſoul. Now for the clearing of this to be a Principle of Darkneſs, there is firſt ſomething to be premiſed.
Firſt, that the ſoul underſtand what is meant by comfort.
Secondly, What is meant by applying comfort to the ſoul. By comfort is meant only that ſtrength, and that Life and Refreſhment that a ſoul receiveth from the apprehenſion of the good of any object. And to apply the Lord Jeſus for comfort the ſoul, is to receive the Lord Jeſus with all his Glorious Priviledges that are ſutable for the Poor, Needy, Deſpicable, Loveleſs ſoul, according as God the Father tenders him to the ſoul. To ſpeak more plainly, to receive the Lord Jeſus as he is offered freely to be given by God to the Poor Deſpicable ſoul, to make up a League, and Amity and Love between the Father and the ſoul, to break in ſunder thoſe Chains wherewith the ſoul was clogged by Sin to everlaſting Deſtruction, and in a word, for the perfecting of the ſouls Happineſs, both here and for Eternity.
Now I ſhall anſwer directly to that firſt Foundation, upon which this firſt Principle of Darkneſs is built. And I ſay it is impoſſible that the applying of the Lord Jeſus for the comforting of the ſoul, ſhould make the ſoul in danger to miſcarry through Preſumption, but rather the contrary, it is the greateſt preſervative againſt Preſumption. And that will appear in three or four particulars.
I. In regard the more the comforts of the ſoul are enlarged through the application of Chriſt, the more clear is that curſed Root of Self-Confidence, rooted out of the Heart. The Comforts of Jeſus Chriſts, in their own nature, do empty the ſoul of it ſelf and all Self-Confidence, in regard it removes the ſoul from all imaginary dependance upon its ſelf, either for Comfort here, or for Mercy and Happineſs to Eternity. The ſouls perfect nothingneſs in it ſelf, is only by beholding the Lord Jeſus as the Father hath given him to the ſoul: Therefore it is ſaid in 1 John. 3.2, 3. We know not yet what we ſhall be, but then we ſhall be like him, for we ſhall know him as he is: And Eph. 3.19. The Apoſtle prays that they may comprehend with all Saints, what is the Height, and Bredth, and Length, and Depth of the Love of God, which paſſeth knowledge: That is, to know this to their own ſouls; And what is the end of all? That they may be filled with the fulneſs of God. This fulneſs of God can be wrought by nothing, but by the full comprehenſion of Jeſus Chriſt, and all his Comforts.
II. In regard it raiſeth the ſouls thoughts of Jeſus Chriſt in a tranſcendent manner, and fills the Heart with a high eſtimation of him. When the ſoul applies moſt incomprehenſively the Lord Jeſus in all his Priviledges, for the refreſhing of his ſoul, then doth the ſoul ſee moſt largly into the Incomprehenſive Gulf of the excellency of Jeſus Chriſt; and when the ſoul ſeeth Jeſus Chriſt moſt clearly, as altogether incomprehenſible, then is the Heart filled with the higheſt thoughts that can be of Jeſus Chriſt.
III. The application of the Lord Jeſus for the comforting of the ſoul in the largeſt manner that can be, doth beget a more precious fear in the heart, than all the Terrours, Sights, and Viſions of the Indignation of God againſt the ſoul for Sin can poſſibly beget. All the Reaſon that can be given, why it ſhould endanger the ſoul to Preſume, is only this, that the applying Chriſt in two large a meaſure in his comforts, ſhould make the ſoul without fear: Now the ſoul is never ſo filled with Holy Fear, as when it hath the largeſt comprehenſion of Jeſus Chriſt; The Reaſon is plain, The larger comprehenſion the ſoul hath of Jeſus Chriſt, the more natural is the love to Jeſus Chriſt: Now love is extended upon Jeſus Chriſt, when it reſts upon him, or fetcheth in Joy through beleiving: And according as love is extended, ſo is fear extended; Love and Fear go hand in hand, you cannot divide them; a man of large love is a man of large fear, The reaſon is plain, The more dear any object is to the ſoul, the more a man feareth to loſe it:
IIII. When the Lord Chriſt is applied moſt for Comfort, then doth a Holy Jealouſie riſe high in the heart. When Love riſes high, Jealouſie riſes high: Jealouſie is compounded of Love and Anger, or Love and Hatred. Where Love runs out largely in Zeal, there is a Zeal of Hatred againſt all that ſhould deprive us of it. Put a Fearful man and a Jealous man together, to Watch over a Beloved object, and you need not fear their Sleeping; Thus Fear and Jealoſie meeting together in the ſoul, will make it Watchful leaſt there ſhould be the leaſt outgoing of the Heart from Jeſus Chriſt.
Secondly, Neither can it dry up the Repenting or Penitent Tears too ſoon. It is as impoſſible that the Springs of Godly Sorrow ſhould be ſealed up, by the application of the Lord Jeſus in the largeſt meaſure for the comforting of the ſoul, as it is impoſſible it ſhould make the ſoul Preſume. The Foundation of this Principle of Darkneſs is laid upon a two-fold miſtake.
Firſt, that the diſcerning eye of the ſoul, whereby Sin ſhould be diſcerned, ſhould be cloſed up with the ſight of the apprehenſion of large comfort from Jeſus Chriſt.
Secondly, that the ſight or apprehenſion of a defect of comfort in the Lord Jeſus for his ſoul for the preſent, ſhould be the Original of true Godly Sorrow, and ſo that Godly Sorrow ſhould Periſh, when the comforts of the Lord Jeſus, ſutable to his needy ſoul, appear. Now it is apparent that the eye of the ſoul whereby he may ſee his own Wretchedneſs, Merit, and Deſert, is more clear by the ſight of enlarged comfort from Jeſus Chriſt.
I. The eye of the ſoul receiveth more Divine light to diſcover Sin in the nature of it, by how much in a greater degree the ſoul apprehends enlarged comforts, through the application of the Lord Jeſus. This is that precious eye-ſalve ſpoken of, Rev. 3. that Chriſt inviteth ſouls to come and buy of him. That's the reaſon Mary wept ſo much, and waſhed the feet of Jeſus Chriſt with her tears; Chriſt tells you, it was becauſe ſhe loved much; And what was the cauſe of that love, but only the apprehenſion of the glorious priviledges to her in Jeſus Chriſt?
2. The apprehenſion of a defect of comfort in the Lord Chriſt, ſutable to the Soul for the preſent, cannot be a ſpring or head from whence the ſtream of Godly ſorrow flows. Godly ſorrow muſt ariſe from the cleareſt, moſt ſpiritual, ſin: Now you ſee, the cleareſt diſcerning of ſin in a Spiritual manner, doth ariſe from the clear diſcerning of thoſe enlarged comforts, through the application of the Lord Jeſus; And indeed as thoſe increaſe, ſo doth Godly ſorrow increaſe; The greateſt comforted Soul, is the greateſt mourning Soul. Now you ſee the foundation is too weak to bear up this principle, and alſo that it will appear to be a principle of darkneſs. There can be but two ſenſes in which this propoſition can be taken.
Firſt, It muſt either be meant thus, That the Lord Chriſt muſt not be applyed for comforting of Souls too much, that is, not applyed to comfort the Soul in his neceſſity with two great a confidence. Now there it croſſes the precious heavenly light that ſhines from the Sun of righteouſneſs, the Lord Chriſt, in regard it is the great command that the Soul ought to receive him whole, with all his priviledges propounded to the Soul, with a full aſſurance of faith: And ſo Abrahams faith is commended, that he did not doubt at all, Rom. 4.18, 19, 20.
Or, Secondly, the application of the Lord Chriſt for comforting the Soul too much, muſt be meant thus, That he may be applyed too confidently to the Soul, with too large a comprehenſion of the infinite riches of all excellencies that are treaſured up for the Soul in the Lord Jeſus. Now to apply the Lord Jeſus for comfort too much this way, doth alſo directly oppoſe the Scripture.
1. It is commonly the frequent prayer of the Apoſtle for the Saints, that they might have the fulleſt comprehenſion of Jeſus Chriſt to their Souls, Eph. 1.17, 18. He prays that their underſtandings may be enlightned, that they may know what is the hope of his calling: that is, that they might know the glorious things that they are called to, in Jeſus Chriſt. So Eph. 3.18. He would have them know the exceeding riches of his grace to them that believe. He would have them comprehend the dimenſions of the love of Chriſt to them.
2. It is the deſire of Jeſus Chriſt, that all his people might have fulneſs of joy, John 15.11. Theſe things have I ſpoken unto you, that your joy might be full. That's alſo the Apoſtles prayer, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghoſt.
3. It is according to the degree wherein the Soul comprehends the excellency treaſured up in Jeſus Chriſt for his Soul, that it partaketh of the excellency of Chriſt, and is changed into the the likeneſs of Chriſt, 1 John 3.2. So that it is a principle of darkneſs, that clearly contradicts the word of truth, to ſay, the Soul muſt not apply the Lord Jeſus too much, that is, with too large a comprehenſion of the priviledges of Jeſus Chriſt to his Soul.
But there are two things to be opened about this, for the clearing of it.
1. Though Jeſus Chriſt cannot be applyed for comforting the Soul too much, be the Soul in what condition it can be, yet the Lord Chriſt may be looked into for comforting a Soul too much: That is, when Souls look upon Jeſus Chriſt for comfort without receiving him as he is tendered by God to the Soul. Though Chriſt be the object of all true comfort to the Soul, yet it is Chriſt as he is in Union with the Soul; for it is not the goodneſs of an object, ſimply and abſolutely conſidered, that doth ſend down ſtrength and life into the heart in beholding of it, but it is the goodneſs of an object appropriated to its ſelf.
2. Jeſus Chriſt may be applyed by others, for comforting their Souls too much. I mean, to affirm to any particular Soul, that the Lord Jeſus with his glorious priviledges is his; this is applying Jeſus Chriſt for comforting them too much; the reaſon is plain, in regard it is out of Gods way. Though theſe two Cautions are to be obſerved, yet it is a principle of darkneſs that is neceſſary to be removed, before there can be a certain evidence of the Souls Union with Chriſt.
There is one Principle of darkneſs more, and that is this, That a Soul muſt diſcern his peculiar right to,Principle of Darkneſs. and intereſt in the particular promiſe, before he believe it is the will of God to receive his particular Soul into Union with Chriſt. The meaning of the Soul is this, that he muſt behold ſome promiſe paſs'd over to him by Jeſus Chriſt, before he can believe it is the will of God to receive him into Union with Chriſt. This principle being ſo cunningly forged in Hell, that it is ſcarce diſcerned from a principle of light, we ſhall endeavour to help you to diſcern it to be a principle of darkneſs. I find three foundations upon which this principle is built.
1. That it cannot poſſibly be lawfull for every Soul to believe, that it is the will of God to take him into union with Chriſt. For ſaith the Soul, then the greateſt part of the world ſhould be put upon it to believe a lie.
2. That it muſt be through a Souls right to ſome promiſe, that he cometh to have a right to Jeſus Chriſt. Now this is a falſe foundation, becauſe there can be no intereſt, nor right the Soul can have to one promiſe of God, before the Soul is bound to believe that the Lord will receive his ſoul into Union with Chriſt.
1. In regard the firſt promiſe is Jeſus Chriſt himſelf, and the very primary object of faith is Jeſus Chriſt himſelf. This you ſhall obſerve, Gen. 3.15. The firſt promiſe that was given to Adam was, that the ſeed of the woman ſhould break the ſerpents head, which is nothing but a promiſe of Jeſus Chriſt.
2. When the promiſe was firſt renewed to Abraham, it was in theſe words; In thy ſeed ſhall all the nations of the earth be bleſſed: What is that ſeed? It is Jeſus Chriſt, Gal. 3.16. So the Apoſtles in their preaching laid Jeſus Chriſt as the firſt object of faith, Believe in the Lord Jeſus.
3. A third foundation of this principle is this, That only thoſe promiſes that are made unto holy qualiqualities in ſanctified Souls, are aſſuring promiſes, or promiſes that can aſſure unto a Souls faith, that the Lord will receive him into union with Chriſt. Saith the Soul, there are inviting promiſes and aſſuring promiſes; now inviting promiſes ſpeak ſo general, as none can diſcern his union from thence; but the promiſes to the graces they in a manner particularize Souls: Now hence the Soul concludeth thus, it muſt of neceſſity be a neceſſary precedent before a Souls aſſurance that God will take him into union with Chriſt, that he ſee ſome holy quality in his own ſpirit, to which the Lord hath made ſome ſuch promiſe, Now obſerve the groſs darkneſs and blindneſs, in conceiving inviting promiſes not to be able to give aſſurance to a Souls faith, of union with Chriſt. It will appear in two or three things.
1. Then the Soul muſt conceive, that thoſe promiſes that the Lord propounds, in the inviting of the Soul to Chriſt, may not be believed with a fulneſs of confidence and aſſurance. Now
1. Thence the Soul muſt conceive, that ſome portions of the word of God, have not ſufficient authority to be believed undoubtedly by the Soul. Now what an high indignity is offered to God, in entertaining ſuch a thought, that any one Iota or Tittle from the great God ſhould not be able to command a fulneſs of belief from every ſoul?
2. The Soul maketh all theſe inviting promiſes to be meerly in vain. For if theſe inviting promiſes do not ſufficiently reveal the Lords will, to receive a poor loveleſs Soul, that hath been at enmity, to union with the Lord Jeſus, ſo as to make the Soul believe it with firmneſs of confidence, then they are altogether uſeleſs, they can be no incentive and motive to invite the Soul to Jeſus Chriſt.
2. The Soul muſt ſay thus, That thoſe inviting promiſes may not lawfully be applyed particularly unto particular Souls with that fulneſs of confidence. Now herein is great injury done to the truth, as will appear in two things.
1. The Soul muſt deny thoſe portions of the word to be believed by any one Soul under heaven. Now herein the Soul ſhews much impudence and boldneſs, to ſet limits to the will of God, where he is pleaſed to ſet no limits.
2. Then thoſe inviting promiſes ſhould not be the object of juſtifying faith, according as it doth juſtifie. For queſtionleſs that which is called juſtifying faith, (according as it doth juſtifie, or in the exerciſe of it in that juſtifying way) that doth particularly apply thoſe promiſes to the particular Soul.
3. There is one imagination more of the Soul upon which it grounds this conceit, that the inviting promiſes of God, are no grounds of aſſuring the Soul of union with Chriſt, and that is this, That a Soul may with a fulneſs of aſſurance, believe the Lords will to be, to receive his particular Soul into Union with Jeſus Chriſt, and yet the Soul at the ſame time be doubtfull and queſtioning of his Union. All that is poſſible for the Soul to ſay in this, is only thus much, that a Soul may believe with all fulneſs of aſſurance, the Lords will to take the Soul into Union with Chriſt habitually, though not actually, and ſo be queſtioning his Union with Chriſt, though he do believe it habitually. But alas this comes nothing to the purpoſe, for indeed though it may be ſaid truly, that a Soul hath the habit of faith, to believe it is the will of God to take Souls into union with Chriſt, yet a Soul cannot be ſaid properly habitually to believe this, for indeed the weakeſt believers, that have the loweſt degree of faith, have the act of faith from whence this habit of faith proceeds, and ſo he doth in ſome degree believe the Lords will to receive his Soul into union with Jeſus Chriſt in the promiſes. Thus I have done with the firſt kind of beams the Devil forges to caſt into the Souls eye.
There is a ſecond kind of Beams of Darkneſs, and thoſe are Dark Diſtempers. Though the Devils grand policy be to keep falſe principles in the ſouls judgment, whereby the ſoul may diſcern all in a falſe way that God propounds to him, yet he hath another policy to flee to, and that is Diſtempers in the Heart. Now theſe are alſo dangerous, and keep the ſoul from aſſurance of union with Chriſt, while thoſe remain in the ſoul. Therefore that is a ſecond work of the ſpirit to pluck out thoſe dark diſtempers; And theſe are alſo divers.
The firſt Dark Diſtemper is Spiritual Pride. It is Natural Pride working Spiritually, though ſometimes it is Spiritual Pride:Dark Diſtemper. And that is a kind of humor, or ſwelling in the Spirit; Or it is a kind of lifting up the ſpirit in a croſſneſs, and averſneſs to the will of God. This the Devil cauſeth to grow like a wen upon the ſouls ſpiritual eye, whereby he prevents the ſouls ſeeing what the promiſe holds forth to him. There are two ſpecial workings of this diſtemper, whereby the ſoul is prevented from diſcerning what the promiſe holds ſorth.
1. It inclineth the ſoul to have his thoughts taken up chiefly in looking after, and ſeeking out ſome excellency and goodneſs in the ſoul it ſelf, whereupon it might ſtay its ſoul, and uphold its ſinking ſpirit. And hence you ſhall obſerve (though the heart little mind it, and think it ſelf far enough off from pride) the ſouls eye is always upon his own prayers, and duties of worſhip, upon his own tears, mourning and groaning, upon the deſires of his own heart, and its workings toward God, upon his own hungering and thirſting after God; And all the ſoul complains of under this diſtemper is commonly (that which a ſoul would little think proceeds from pride) that he cannot find any goodneſs in himſelf: Whereas if the truth be found out, and the heart ſearched to the bottom, he thinketh he hath much goodneſs.
2. It maketh the heart averſe to the thoughts of receiving all that ever he ſhall have, only through meer gift alone. The proud heart will not be beholding to God in Chriſt for all, but would have all in his own way. Hence ariſeth a three-ſold diſtemper.
1. The ſoul inſnarles it ſelf in the interpretation of the promiſes, and interprets all the promiſes againſt it ſelf. Thence the ſouls thinks concerning every promiſe, it is but given to aggravate my condemnation.
2. Hence ariſeth a concluſion in the ſoul that it muſt not, nay ſometimes that it will not receive the Lord Jeſus, till it find ſuch and ſuch diſpoſitions, as the ſoul conceives neceſſary to be in it ſelf. Saith the ſoul, if I could find my heart enlarged towards God, and my deadneſs and coldneſs removed, if I could find a mighty fervency of the ſpirit of prayer in my heart, I could think indeed that the promiſe of the Lord Jeſus might belong to me: So that here the ſoul ſits waiting for, and purſuing after ſomething that he might bring with him to the Lord Chriſt, that he might come with his peny, to take his penyworth of that which God propounds in Jeſus Chriſt.
3. From this averſneſs to receive all from free grace, ariſeth a neglect and diſregard, of ſearching into the promiſes what they hold forth. Propound the promiſes to the ſoul, alas, ſaith the ſoul, what is this to me, none of theſe promiſes belong to me? Now thence the ſoul is kept in his dolefull blindneſs and darkneſs, through want of gazing upon the promiſe, and looking upon the beam of light it holds forth.
A ſecond Diſtemper is the raſhneſs and unadviſedneſs of the ſoul. This raſhneſs is an unadviſed ſudden drawing up determinations concerning the ſouls condition,Dark Diſtemper. without a due examination of the ground from whence the ſoul draws that determination, and without a due weighing of thoſe concluſions drawn from thence in the ballance of the Sanctuary. Queſtionleſs this is none of the leaſt diſtempers, nor none of the leaſt beams that the Devil keeps in the ſouls eye: It is one of the moſt ſecret dangerous ſnares, that the Devil catches the feet of ſouls in, to put them upon looking on the things of God out of a rational way. I know no greater difference between true faith, and the hypocrites temporary faith, the one believes in a rational way by his judgment, when the other have confuſed motions towards God without judgment. Now for the further clearing of this diſtemper of ſpirit,
1. Saith the ſoul (through this raſh diſtemper prevailing in his heart) thoſe to whom the promiſes of God are intended to be made good, God draws them to embrace them, but I do not find that God draws me, or giveth me power, therefore I am none to whom this promiſe is made. The principle is true, but the concluſion is drawn raſhly from it.
1. The ſoul commonly draws this concluſion without weighing what the drawings of God are, and what the ſecret power infuſed into the ſoul, to receive thoſe promiſes tendered to it, is. I have heard a ſoul draw this concluſion from this principle, but when asked what are the drawings of God in the ſoul, to inable it to embrace Jeſus Chriſt tendered in the promiſe, the ſoul knows not: Ask it, didſt ever find the Lord making thy heart willing to receive the Lord Jeſus to be one with thy ſoul, and to make up an union with the father for thee? O yes, ſaith the ſoul, I confeſs my ſoul longs for that, I cannot but ſay I am willing: And yet in the mean time, through the diſtemper of raſhneſs, draws this concluſion that he is none of the number of thoſe to whom the promiſe is made, becauſe God does not draw him.
2. Suppoſe there was not this willingneſs, yet the concluſion is raſhly drawn from the principle, in regard there is no time that God hath limited, or preſcribed to himſelf, wherein he will draw the hearts of thoſe that he intends the promiſes for.
3. The ſouls ground is falſe, in regard the Scripture determines not, that the Lord always acts thoſe inward habitual drawings of his, when he hath once actually drawn.
2. Say ſome ſouls, through this raſh diſtemper, that thoſe God intends good to, he will not ſuffer them to grow worſe and worſe under the means, and to decay in their affections and grow more corrupt: But ſaith the ſoul, I grow worſe and worſe under the means, more corrupt, and my affections decay, and therefore I am afraid the Lord never intends to do good to me. Now I pray obſerve but thine own raſhneſs, in not weighing and trying and ſearching all things, to ſearch whether indeed thou beeſt grown worſe and worſe under the means or no; and to ſee in what degree thou art grown more corrupt, and whether it be ſuch a degree as the Scripture evidenceth, God lets not thoſe that he intends good to in Chriſt to fall into ſin or no. Here ſhould have been a great many things weighed, before thou hadſt drawn that concluſion.
I. Thou ſhouldeſt have weighed, whether thine heart be grown more corrupt or no. Divers things things are conſiderable there.
1. Though thou judgeſt thy ſelf more corrupt, yet thou mayſt not truly have more corruption than thou hadſt: A ſoul is to diſtinguiſh between corruptions that are effectively ſo, and thoſe that are formally ſo: It may be thou mayſt ſee corruptions formally in thy ſoul more than before, whereas thou mayſt not be more corrupt effectively: I mean thus, thou mayſt find more motions unto ſin and wickedneſs than before, and yet not thoſe motions prevail to ſin effectively, that is, to deprave and corrupt thy ſoul. Though indeed interpretatively, and according to the ſtrict law of God, thoſe ſtirrings of corruption may be called ſin, yet they cannot properly be called corruption, and thou canſt not be ſaid to be more and more corrupt; for then they grow corruptions, when the heart is inclined to them.
2. Thou mayſt judge thy ſelf to have more corruption, and yet there may not be more corruption neither.
Firſt, God may have caſt more light into thy ſoul than before, when thou didſt judge thy ſelf not to be ſo full of corruption. Now through light every iniquity hath a greater weight upon the ſpirit than it had formerly: Now the more weight it hath upon the ſpirit, the more it is taken notice of. And through more light there is a clearer diſcovery of the duty that the Lord requireth of the ſoul, and of the nature and ſpirituality of the duty: Now the more exquiſitly the ſoul diſcerns the duty God requireth at his hand, the more abominable he ſeeth his own heart.
Secondly, if there be not more light, it may be there is a greater tenderneſs of ſpirit infuſed into thee than formerly. So that thou feeleſt corruptions more, becauſe the burden of them is more ſpiritually upon thy heart than before, and ſo they appear to be the greater to thee.
3. Corruptions may appear more, when they are not more, in regard there may be many occaſions offered to draw forth inherent corruption into exerciſe. There might be as many legions of iniquity in thy heart formerly, though they did not appear, becauſe they had not the ſame occaſion.
4. Satan may be ſuffered by God to endeavour to draw out corruption, for the diſcovery of corruption, and the mortifying of it. The Lord may ſuffer Satan (contrary to his intentions) to war againſt his own kingdom in thy heart, in drawing out all his power to ſtir thy corruptions, that thou mayſt go to heaven for power to ſlay them. So that if all theſe things were well conſidered, it may be, the heart would not be found to be more corrupt.
II. Suppoſe the heart ſhould be grown more corrupt under means for a ſeaſon. Suppoſe the root of ſin ſhould get ſome ſap, and bud and ſprout again, and ſend forth its branches more plentifully, and bring forth more fruit; yet it were to be weighed before a ſoul draws ſuch a concluſion, whether ſin may not revive again, and grow more lively for a time even in thoſe who are near to the heart of God, to whom God intends all the good in the promiſes tendered by Chriſt.
III. It would be alſo conſidered, whether the Scripture warrants the drawing ſuch a concluſion, from a real ſenſe of growing worſe and worſe. It would be conſidered, whether the Lord be not tendered to at that time, that thou mighteſt receive ſuch influences of grace from him, as might prevent thy ſoul from ſtill growing worſe and worſe.
IV. It would be conſidered, whether the ſoul can find that ſuch a degree of declenſion, as it is now fallen into, be ſuch a one as the Lord Chriſt hath excluded all that fall into it, from receiving himſelf in the Covenant of Free Grace, If I ſhould follow up this raſhneſs of the ſoul further, I might open that the ſouls real declenſion in affections that were formerly, may not be a ſufficient ground to conclude that the ſoul is grown worſe and worſe.
1. It would be conſidered, whether affections did work in the Lords own orderly way, through the following of the judgment, in cloſing with the truth propounded in Chriſt. It may be the novelty of the truths affected thy heart, as being new things, and it was not from the dictate of thy judgment, declaring the excellency of Jeſus Chriſt tendered, that thy affections did work ſo powerfully.
2. It would be conſidered, whether the Lord may not, and doth not more frequently, ſtir up higher affections in ſouls in the firſt holding forth of the Goſpel to them, than he always intends afterwards to them. Do you think that the Prodigal (Luke 15.44.) had always thoſe expreſſions of his fathers delight in his return, that he had when he firſt returned? Then there muſt be the beſt robe put upon him, and a feaſt, and muſick: But it is a queſtion, whether his father put him on ſuch apparel every day, and make him a feaſt every day? So the Lord may, and I believe doth, at the firſt revealing of his truth, give more affections than he intends to continue, and more ſtirrings of grace infuſed than he intends afterwards conſtantly to continue: yet though there remain not the ſame activity, vivacity, livelineſs of affection, yet there may be the ſame affection remain; nay, it may be the affection may be grown in its fixedneſs, and ſteadineſs, and in its orderly way of working towards Jeſus Chriſt, though it appear not working ſo powerfully and mightily as it did before. You ſee plainly the concluſion is raſhly drawn, though from a true principle conſidered in ſome ſenſe.
A third Diſtemper is fearfulneſs, the timerous diſpoſition of the ſoul.Dark Diſtemper. Now you muſt rightly underſtand this diſtemper, for though the Devil caſt in the diſtemper of fearfulneſs into ſome ſouls to keep them from union with Chriſt, yet he caſts in the diſtemper of preſumption into more ſouls, to prevent them from ſeeing the face of God in the glaſs of the Goſpel, and ſo leads their ſouls into the pit of darkneſs. We ſhall clear it in two or three concluſions.
1. There cannot be too much holy fear poſſeſſing any heart. That is, there cannot be too much awfull reverence of the holy Majeſty of God, nor too much awfull reſpect of God, as he preſents himſelf cloathed with the precious robe of mercy & loving kindneſs & goodneſs. This fear God requires, Pſ. 130.4. There is forgiveneſs with thee, that thou mayſt be feared.
2. There is a fear which is a terrour and dread and horrour of the avenging juſtice of the Almighty God. There is a fear of diſpleaſing this God appearing in this manner, leaſt his anger ſhould be ſo kindled, that flames of indignation ſhould proceed from him, to the conſuming of ſoul and body for ever. And it is this fear that is too much in the ſouls of Gods dear ones. This kind of fear is but a Judas his fear, and a Cain's fear, and a Saul's fear.
3. There is a natural affection of fear that poſſeſſeth the hearts of men and women, as men and women. That's this, a perturbation, or a troubling, or perplexing, or cauſing the heart to ſuffer, through the motions of the blood and animal ſpirits to and fro, upon the ſouls apprehending ſome evil that he is in danger to ſuffer. This kind of fear is not an evil fear abſolutely conſidered: But this fear becomes a ſinfull diſtemper through the inordinateneſs of it. As,
1. When it exceeds the bounds of reaſon. That is, when the heart is perplexed with ſome evil he ſhall ſuffer, and can give no ground of this fear: The ſoul is afraid of the loſs of heaven, and the glorious priviledges tendered in Chriſt, and can render no good account according to reaſon, why his ſoul is thus afraid.
2. When it exceeds the bounds of Grace. That is, when it exceeds the bounds God hath appointed in his word, when it proves a diſtracting fear, and unfits the ſoul for the duty God requires at his hand. And this diſtemper ariſes from three principles, and accordingly produces three effects, whereby the ſoul is prevented from diſcerning the light the promiſe holds forth.
1. Commonly it ariſes from the ſenſe of the ſouls own guiltineſs. The ſenſe of a ſoul to be a guilty perſon, naturally ſtirs up fear of puniſhment, according to the diſpoſition of men as men; and working with natural conſcience it ſtirs up fear of divine vengeance hereafter, and ſo by this means that ſinful fear prevails and clouds the ſoul.
2. It ariſeth from the ſouls apprehenſion of the height of the conſequence, of the ſouls right eſtabliſhment. Fear is begotten by looking upon the danger: It is like a man ſtanding upon a high Tower, and looking upon the downfall, though he ſtands firm, it pales the man, and makes him afraid: So they ſtanding upon the Tower of Eternity come to be ſenſible of the great danger, and thence ariſes this fear of heart.
3. This fear ariſeth from the darkneſs and ignorance wherein the ſoul remains. I mean his ignorance of the way of the right eſtabliſhment of the ſoul, his ignorance of the nature and large extent of thoſe promiſes that God vouchſafes to his ſoul: Like a blind man that is in continual fear leſt he meet with danger, and ſtumble and fall. Walking in darkneſs ſtrikes a fear naturally in any perſon, much more doth this ſpiritual darkneſs produce fear in the ſoul. Now this darkneſs thus riſen hath three effects to prevent the ſoul from the ſight of the promiſe held forth.
1. It cauſeth the ſoul to create ſtrange unheard of dangers to himſelf, through the ſtrength of imagination working by fear. The very ſtrength of fancy, when this diſtemper of fear prevails, cauſeth the ſoul to make new dangers to it ſelf every moment, and to fear where no fear is: And thence he multiplies one objection upon another, and the anſwering of one objection is but the bringing in of another objection.
2. This diſtemper of fearfulneſs, doth prevent the ſouls right uſe of the appointed means for the Prevention of real danger diſcovered. The ſoul thinking to eſcape preſumption, by receiving Jeſus Chriſt, leſt it have no right to him, prevents it ſelf of the uſe of the right means to come to Chriſt, it makes the ſoul mindleſs of what the promiſe holds forth.
3. This diſtemper darkens the reaſon of the ſoul, and clouds the precious divine light that God hath infuſed into it. It looks upon God in Chriſt through the dark glaſs of fear, and ſo is driven from God in Chriſt, rather then drawn to a cloſe with fuller confidence. Now there are two things the ſpirit of God is to do for the removing of this diſtemper.
1. The Spirit of God preſents the Lord in his love, compaſſions, and tender nature, cloathed with the nature of loving-kindneſs, and thereupon begins to allay that paſſion of fear, to prevent the rage and dominion of it. The ſpirit preſents the Lord as it were, coming down with a ſtill gentle voice, ſpeaking to the ſoul in a precious alluring, ſoul-conquering, heart-inamouring way, and thereby the heart begins to have diſpoſitions begotten in it to cloſe with God, to draw near to God, whereas it ſtood before afar off afrighted and aſtoniſhed.
2. The ſpirit uſeth to expoſtulate with the poor trembling ſoul, about the cauſe of his fear and diſtemper of heart. The ſpirit cometh and expoſtulateth with the ſoul, why art thou ſo afraid thou trembling ſoul? why doſt ſtand ſhaking like a leaf in the foreſt ſhaken with the wind? why is thy heart ſo perplexed? Saith the ſpirit, Chriſt will receive thee if thou beeſt willing to receive Then it may be, the paſſion of fear is allayed, and the ſoul brought to cloſe with the tender of love in Jeſus Chriſt, and the ſoul is brought to a holy fear and trembling, laying his mouth in the duſt before God, thinking himſelf worthy to go into the pit of wo for ever, yet yielding to receive what the Lord propounds in Chriſt.
A fourth Diſtemper is Over much Jealouſie, Jealouſie of God, and Jealouſie of his own heart.Dark Diſtemper. The ſoul is exceeding prone out of meaſure, to a ſtrange unheard of Jealouſie of God, to have evil ſurmiſings of God. Look to ſome prophane ones,
1. They have ſuch evil ſurmiſings, as they ſuſpect God in his being, Pſal. 14.1. The fool hath ſaid in his heart, there is no God.
2. A Second ſort ſurmiſe that God regards not the commiſſion of ſin ſo as others would perſwade them. Like thoſe Pſal. 50, 21. that think the Lord to be ſuch a one as themſelves, they think there need be no ſuch ſtrictneſs to go to heaven as others would make toem believe: That's the meaning of that, thou thoughteſt I was ſuch a one as thy ſelf: thou thoughteſt I would admit thee into heaven, notwithſtanding all the tranſgreſſions thou liveſt in.
3. Others ſurmiſe, that God is a hard maſter, one that puts heavy yokes upon the neck of his people that they cannot be able to bear. They think it a heavy yoke that they can take none of their curſed pleaſures and delights, and therefore they had as good be out of the world, ſhould they come to that near cloſing and joyning with God in Chriſt; to be one with him.
4. A Fourth ſort ſurmiſe that God will accept of them, though they go on in the way of iniquity, if they repent at laſt.
5. A Fifth ſort are the formal civil ones, who think God will be ſatisfied if they pay every man his own, and do none any wrong, and perform the duties of Gods worſhip he requireth at their hands.
6. A Sixth ſort are thoſe that are detained from God by a diſtemper of unbelief. Unbelief cannot think that the love of God ſhould be extended to the worſt of ſinners: Nay ſaith the ſoul, the word of God hath declared the contrary; All ſhall not be the objects of the loving-kindneſs of God in Chriſt, therefore thoſe expreſions of his love belongs not to me, ſaith the Soul. Now there are two ways how this diſtemper comes thus to prevail, and there are two or three ſad effects it hath in the heart.
1. This diſtemper proceeds from another diſtemper even as bad, and that is from a ſenſual Judgment maintained in the Soul. The glorious things of the Goſpel being inevident unto the eye of ſenſe, yea to the eye of reaſon, being things the eye of man, as man, never ſaw; nor the ear of man, as man, never heard; nor the heart of man, as man, never conceived: a man muſt needs paſs a falſe Judgment upon them, when he Judgeth by a ſenſual Judgment, and ſay with Nicodemus, how can theſe things be? what to have ſuch iniquities and rebellions caſt by into the bottom of the Sea, and never remembred any more; To have my polluted Soul looked upon as righteous as an Angel it ſelf, by the imputed righteouſneſs of Jeſus Chriſt, how can it be? Now by judging the glorious Myſteries of the Goſpel thus, by a ſenſual judgment, the ſoul cometh to be jealous and ſupicious of God, that it cannot be, that God intends ſuch love towards his ſoul, as he manifeſts in his expreſſions.
2. This Jealouſie ariſeth from the ſouls meaſuring Gods way by its own way. According to this principle, the ſoul thinks, if any man ſhould offer ſuch injury to me, as I have done to God, I might profeſs love, but I could never forget him; Therefore he concludes, the Lord can never forget thoſe injuries his ſoul hath offered to him. But God tells us, Iſa. 55.7 His ways are above our ways, and his thoughts above our thoughts: As if he ſhould ſay, do not conceive, becauſe it is impoſſible for man to pardon ſo abundantly, that therefore I will not. Now in judging Gods ways according to our ways, this jealouſie prevails, and doth produce theſe ſad effects in the heart, that prevent the ſouls diſcerning its union with Chriſt in the promiſe.
1. By this Diſtemper there are groundleſs concluſions drawn up by the ſoul againſt it ſelf. The ſoul once entertaining jealous thoughts of God, ſeldom ſtays there, but jealouſie like a Canker eats off more and more the good thoughts it ſhould have of God, till at laſt it draws full concluſions, that the Lord hath no good thoughts at all towards it. The ſoul commonly proceeds from care to fear, from fear to jealouſie, and from jealous ſuſpitions to hard concluſions.
2. This diſtemper cauſeth an evil eye in the ſoul. I mean this, he draws an evil concluſion from all Gods works: Let God vouchſafe precious revelations of the myſtery of his will, through the Goſpel of Jeſus Chriſt to him, while the heart remains under this diſtemper, What ſays the heart? I am afraid it is, but to harden me, I am afraid it is to increaſe my condemnation. Let God take away his ordinances again, and there is as ill a conſtruction made of that; the ſoul under the jealouſie preſently concludeth, i… if the Lord intended any good to his ſoul, he would let him uſe the means, but ſaith the ſoul, I have abuſed the means, and now am deprived of it, and therefore now I fear there is no hope. Again, if you look upon the Lords dealing with the ſoul outwardly, if the Lord lay affliction upon him, now I may ſee indeed, ſaith he, that the Lord is angry, the Lords indignation is kindled againſt me for my ſin, and I know not but it may be a beginning of my everlaſting torments, and the ſoul never ſearcheth whether it may out of faithfulneſs, that the Lord comes thus to chaſtiſe outwardly, according to that in Pſ. 119.95. Or let the Lord vouchſafe proſperity outwardly to ſuch a ſoul, ten to one as ſad conſtructions are made of ſuch dealings of God too.
3. It cauſeth the ſoul to rely upon ſight and ſenſe alone, in its ſearching and ſeeking for the manifeſtation of his union with Jeſus Chriſt. The jealous heart will truſt God no further than he ſees him: So that hereby the ſoul remaineth under an impoſſibility of attaining any aſſurance to his faith of his union with Chriſt, in regard by this the ſoul doth even renounce the uſe of faith. Now the ſpirit ſeeks to remove this diſtemper, and to bring the heart into a ſweet confidence of God, and to crediting what God propounds, by theſe means.
1. The ſpirits repreſents the expreſſions of the Lords love to the ſoul, in the latitude and fulneſs of them. It makes it appear to be ſo full, ſo compleat and perfect a love, as there is not the leaſt imaginable cauſe of jealouſie: And ſurely this is the very intention of the Spirit of God, in ſo often heaping up expreſſions upon expreſſions, in ſetting out the love of God in Chriſt: the Spirit of God doth even riſe to the higheſt kind of expreſſions that is poſſible in this way for this end, ſeldom names the grace of God, (that is to ſay the love of God) but he calls it riches of grace, nay abundant riches, and the exceeding riches of his grace.
2. The Spirit in this caſe reveals the Lords ſtrong confirmation of all thoſe expreſſions of his love. The Spirit reveals how the Lord hath bound himſelf to the performance of all thoſe expreſſions of love, in the latitude and fulneſs of them, to every Iota and point, to the leaſt tittle.
1. The Spirit reveals the Lords promiſe of faithfulneſs, in the expreſſion of his love. Then in Hoſ. 2.19. God tells the Church, I will betroth thee unto my ſelf, in righteouſneſs and judgment, and in loving kindneſs and in mercies.
2. The Spirit reveals the Lords confirmation of it by his own hand writing. All the Scriptures are given as the hand writing of himſelf, only for the manifeſtation of the ſincerity, and integrity of the heart of God in the love he intends to Souls: The very end of writing all the Scriptures is primarily to draw Souls to believe, and ſecondarily, to believe gradually more and more to perfection, till they come to this full aſſurance of Faith. The whole Scriptures of the Lord and New Teſtament, are but one bleſſed letter of love, ſent from heaven by God, written by the bleſſed Secretary of heaven, the bleſſed Spirit of God; The Inſcription is nothing elſe but this, My love to poor loveleſs rebellious ſouls through my dearly beloved Son the Lord Jeſus: The whole matter is nothing elſe but this, Come in and embrace my love.
3. The Spirit reaveals that the Lord hath added his oath to it, Heb. 6.17. And this he doth that the ſoul may receive the ſtrongeſt conſolation from the Lords intentions in the reality of his love.
4. The Spirit reveals the Lord hath confirmed it by Witneſſes, 1 John 5.7, 8, 9. The glorious Trinity, the three perſons in one Eſſence, they are Witneſſes to it. Jeſus Chriſt and the Holy Ghoſt are Witneſſes in Heaven, and the Water and Blood are Witneſſes on Earth.
5. The Spirit reveals, that the Lord hath confirmed it by Seals. The common broad Seals, I mean the Sacraments, that are outward Witneſſing ſigns, or Confirming ſigns of the Lords intentions of love to Souls in the Lord Jeſus. What is the Lords Supper but a meer confirming ſign, to confirm the Soul in believing the Faithfulneſs of God, and his loving Souls in Jeſus Chriſt; To witneſs to the Soul thus much, that as ſurely as he ſeeth the Bread broken, as he ſeeth the Wine poured out, ſo ſurely did the glorious God of Heaven and Earth, ſend the Dearly Beloved of his own Soul cloathed with an humane nature, to have his Body broken, and his Blood poured out, that thereby there might be an union with himſelf, for ſuch a rebellious Soul. Nay the Lord hath given his privy Signet, which is the Seal of his own Spirit, that his Spirit ſhould aſſuredly Witneſs and Seal up unto Souls, his love in receiving them into Union with the Lord Jeſus.
3. The Spirit reveals the nature of God himſelf to the ſoul. It is not the knowledge of what God hath ſaid, but the knowledge of what God is in himſelf, that cauſeth the ſoul to truſt in him, Pſal. 9.10. They that know thy name will truſt in thee; That is, they that know the Lord indeed: while the nature of God is unknown, unbelief of neceſſity bares rule in every Soul.
4. The Spirit of God reveals the Lords removal of all cauſes of ſuſpition or Jealouſie whatever, concerning the Lords faithfulneſs and love. There are but two general grounds of Jealouſie.
Firſt, Some experience of the unfaithfulneſs of God. Now the Spirit hath prevented the leaſt imaginary ground this way; in regard the Lord hath never failed in performing to the uttermoſt, all the love he expreſſed hitherto,
Secondly, The ſecond ground of Jealouſie muſt be ſome fear of the Lords taking diſlike of the Soul, becauſe of the Souls unfaithfulneſs to God. Now the Spirit of God reveals to the Soul, the Lords removal of all grounds of ſuſpition, by ſhewing the Lord intends not to take any miſlike from loving of ſouls, whatever imaginary wickedneſs the Soul ſhould commit againſt him. That is, the Spirit reveals the Lords declaration of paſſing by the treachery and filthineſs of the Soul, or remembring its iniquity no more; That is, the Spirit reveals the Lords conſtant acceptance of Souls after treachery, without reſpect to the treachery, to diminiſh his love for it, Jer. 3.1.
5. And laſtly, The Spirit of God reveals the Lords preſſing urgent perſwaſions, invitations, and commands, to a fulneſs of confidence of all the love to poor Souls that he hath expreſſed to them. Thereupon the Spirit comes to argue thus, Wilt thou not truſt the Lord, that knows his own love and compaſſions beſt of all? He alone knows himſelf, and thou art not able to comprehend him; The light that thou haſt is but a ſmall ſpark, ſaith the Spirit of God, to that great light that dwels in him, and wilt thou truſt to thine own ſpark of light, rather then to the fountain of light? Hereby in all theſe ways the Spirit of God removes this Jealous Diſtemper, plucks out this Beam from the Souls Eyes, and brings the Soul into a precious believing frame. This is the Firſt part of the Fourth Diſtemper that the Spirit of God muſt remove, and that is the Jealouſie of God.
There is a ſecond Branch of this Jealouſie, or a ſecond way, how this Diſtemper of Jealouſie works; and that is as it works towards the Souls own heart. The Devil endeavours to make the Soul Jealous of his own heart, and would have him ſuſpect that his own wicked heart cannot receive the will of God rightly, and to make it fear it ſhould cloſe falſly, if it ſhould think of receiving the bleſſed will of God. This Diſtemper of Jealouſie is hardly healed, becauſe it hath ſo ſtrong a hold, it comes under the ſhape of Godlineſs, It hath a pretence of the greateſt ſincerity and integrity that is poſſible, it tells the Soul it is a ſign of ſincerity to be jealous of its own deceitfulneſs, it tells the Soul it were a ſign of preſumption if it were not jealous.
This Diſtemper we ſhall endeavour to diſcover, and for the clearing of it you muſt conceive, that I do not condemn all jealouſie in a Soul. There are divers kindes of Jealouſie that the Scripture ſpeaks of.
1. There is a Jealouſie over others, leaſt they ſhould miſcarry. Which is a holy ſupition mingled with a holy fear of their departing from God, and alſo joyned with a ſtrength of deſire of their keeping cloſe unto God. This kind of jealouſie was in the heart of Paul, 2 Cor. 11.2. I am Jealous over you with a Godly Jealouſie, that I may preſent you as a chaſt Virgin unto Chriſt.
2. There may be a jealouſie in the heart that is occaſioned upon the ſight of good in others, and the excellency they have attained to. That's a kind of emulation; That you ſhall read of Rom. 11.11. Paul tells the Jows, that God had not caſt them off altogether out of a purpurpoſe that they might fall, but that through their fall the Gentiles might be called, that the Jews might be provoked to Jealouſie; that is, that they might be provoked to a kind of emulation, to envy to go beyond the Gentiles: Thus a Chriſtians heart may be Jealous, leaſt another go before him, and attain to a greater degree of holineſs then his Soul attainneth to: This is a Godly Jealouſie.
3. There is a Jealouſie over the deceitfulneſs of the heart, leaſt the curſed heart ſhould delude it, and prove treacherous, and joyn hand in hand with the Devil in ſome curſed Plot againſt the Soul. This is a Godly Jealouſie if it be kept within bounds: This Jealouſie over the heart, if it be right, is a compounded affection, made up of two ſimple affections, of the zeal of love, and the zeal of hatred: Or rather, it is a kind of third thing that ariſeth from both theſe, that is a zeal of love to God, and the ways of God, and a zeal of hatred againſt whatever is contrary to the will of the bleſſed God, ſo that there ariſes a kind of ſuſpition of every thing that may poſſibly ſtep in to diſhonour God. This Jeaiouſie hath but two objects to which it can work.
1. All things that may ſtep in to be corrival with God. That is, whatever might ſtrive to inſinuate into the heart, to ſteal away the heart from God, or to be co-ſharer with God, to be a fellow beloved one with God himſelf: Thus the world and all the world afords, comes in to be the object concerning which the Soul exerciſeth this Jealouſie, the luſt of the fleſh, the luſt of the eye, and the pride of life, theſe ſtrive with all their ſtrength to be corrivals with God in the heart, to have as equal a ſhare in the heart as God, and to be as highly loved and honoured as God. Now over theſe things the heart may be exceeding Jealous, and ought to maintain a conſtant Jealouſie.
2. The ſecond object of Jealouſie is the Souls own act towards God. That is, whatever working there may be towards God, there may be a diſpoſition in the heart to deal fainedly and hypocritically. Now in that regard becauſe the heart is treacherous againſt it ſelf, a heart falſe to God, filled with enmity againſt God, therefore all the actions and motions of the heart, are the objects upon which this Jealouſie may be exerciſed in a right holy godly way. There may be five acts of Jealouſie in every Soul lawfull, nay that ought to be.
1. The Soul may be ſo Jealous of it ſelf, as to call his heart to a ſtrict account, concerning all the motions of it, throughout all the whole courſe of his converſation. He may be ſo ſuſpitious, as never to give credit to his heart in any thing, any further than it can give a good account to him, in all the motions of it.
Firſt, It may call its heart to account, in what degree it hath wrought towards any of thoſe objects. To call the heart to account, whether the affections did not run out too much after the world.
Secondly, It may call its heart to account, concerning the occaſions it hath had to deal with any object whatever.
2. The Soul may diſcover the danger, and ſpread forth all the evil before the treacherous heart. The Spirit of Jealouſie may work ſo far, that it may ſtrive to put a bit and bridle into the wanton heart to reſtrain it; It may ſtrive to propound principles that may prevent its treachery.
3. A ſoul may cry mightily to God with all his ſtrength, to prevent the wretched deceitfulneſs of his own heart: To diſcover all the hidden by-paths that his own heart hath to walk in, to give him light from heaven to ſee every ſtep that his heart ſets.
4. The Soul may ſummons his own deceitful heart to appear before the Lord, to act as in the ſight of the heart-ſearching God, in its cloſing with the Lord Chriſt tendered.
5. It may ſo work as to cauſe the ſoul to renounce all confidence in it ſelf, of an uprightneſs in his own heart, in its cloſing with the Lord Chriſt tendered. So that thus far you ſee, there is a Holy Jealouſie of Spirit, over the curſed deceitful heart, that may poſſeſs, yea ought to poſſeſs any Godly Soul. But there is a diſtempered Jealouſie too, that darkens the Soul, and prevents the Souls receiving aſſurance to his faith from the promiſe of his union with Chriſt; and that is when this Spirit of Jealouſie works in theſe four or five ways.
1. When the Spirit of Jealouſie prevails ſo far, as to obtain the ſole command of the heart. Now this Jealouſie cometh to be the rage of a man, ſo as it becomes a diſtempered paſſion, in ſtead of a holy affection; So as inſtead of putting the ſoul into a precious way of ſearching out the deceit of his own heart, it rather draws concluſions againſt it ſelf, without weighing and examining, what the deceits of the heart are that are ſuſpected.
2. When this Jealouſie makes the Soul negligent or careleſs of the uſe of the means, to find out the truth of what it ſuſpects. So that in ſtead of this, the heart ſits down under thoſe fears and ſuſpicions, crying out, my wretched heart will deceive me, I dare not think of receiving the Lord Jeſus tendered.
3. When the Soul is ſo overcome with Jealouſie, that it takes no account of it ſelf, of the ground of the working of the Jealouſie. It is the ordinary diſtemper of Souls that are overcome with this Jealouſie, that they never look out to the precious promiſes, wherein the Lord engages himſelf to prevent the deceitfulneſs of the heart, and its departing from God.
4. When this Jealouſie ſo prevails, as it is taken up by the Soul as a ſufficient Plea againſt the Souls preſent believing and receiving the Lord Jeſus tendered. When the Soul ſets this Jealouſie over his own deceitfull heart like a bulwark, againſt all that can be propounded to him, to make him give credit to the will of God, and to yield obedience to the Lord Chriſt tendered: when the heart thinks it is enough that he is able to ſay, truly the very deſire of my Soul is to yield obedience to the command of God in believing, ſain would I receive the Lord Jeſus tendered, but alas I have ſuch a curſed deceitfull heart that I dare not, leaſt my heart delude me.
5. When the Jealouſie over the heart prevails ſo much, as the Soul ſpends all his thoughts in finding out the uprightneſs of his heart in cloſing, before the ſoul venture upon an actual cloſing with the Lord Jeſus as tendered. When a Soul through this Jealouſie ſets porcing and gazing upon the many windings and turnings of his own ſpirit, and calling to remembrance how wretchedly his heart deluded him formerly, and hereupon concludes with himſelf, that he may not cloſe till he can ſee the uprightneſs of his heart, in cloſing with the Lord Jeſus; And ſo thereupon afterwards ſpends all his prayers, and pours out all his deſires to God for uprightneſs, for integrity of heart in cloſing, and in the mean time forbearing that actual cloſing that the Lord requires without the leaſt delay from every Soul. Thus you ſee alſo how this Jealouſie comes to work in a ſinfull way, and becomes a ſinfull Diſtemper; And indeed when … cometh thus work, it exceedingly darkens the Soul, and prevents its diſcerning what the promiſe holds forth.
1. In regard Jealouſie prevents the ſouls gazing upon the abſolute promiſe that is tendered to the ſoul. Now the ſoul muſt needs be kept from diſcerning what the promiſe holds forth, when it is kept from ſo much as looking into the promiſe; for though there be habitual divine light in the promiſe, yet thats not uſefull till it be drawn out into exerciſe. Habitual divine light in the underſtanding, is like the eye when it is aſleep, or like the eye when it is ſhut, It is the exerciſe of that, that makes the ſoul diſcern any thing that the Lord diſcovers in the promiſes; And then it is the very gazing upon the promiſe, that draws out that divine light formerly received in exerciſe alſo.
2. This Diſtemper of Jealouſie maintains perpetual fear in the ſoul, of its falſe applying of the promiſe of the Lord Jeſus. Fear is always the companion of Jealouſie, the more fearful the ſoul is, the more jealous, and the more jealous the ſoul is, the more fearful; and thoſe fears are like a thick fog or miſt, that darkens the divine light received: So that by this means the ſoul is kept from diſcerning any of thoſe beams of divine light in any clearneſs, that the promiſe of God holds forth, and thereby the ſoul is kept from diſcerning his union with the Lord Jeſus, that might be diſcerned from the promiſes, Now this jealouſie over the heart it ſelf muſt be healed, before the ſoul can receive clear ſatisfaction to it ſelf of its union with Chriſt.