The Souls Union with Christ, Treatise · Pages 202-305

The Souls Union with Christ · Treatise · Pages 202-305

p. 202Two ways the ſpirit of God uſually heals this.

1. The ſpirit preſſeth with all urgency upon the ſoul, the preſent immediate neceſſity of his yielding obedience to the command of God, without any pretence whatever of any delay and deferring. Commonly upon theſe diſtempers of Jealouſie prevailing, the ſoul denies not the Lord Jeſus tendered, only conceiveth himſelf to have ſufficient ground to delay and defer a while, till he ſee clearly a more ſutable uprightneſs in his heart to cloſe. Now the ſpirit comes upon the ſoul, and preſſes it upon his heart to be his duty immediately without the leaſt delay; Hereby the ſoul begins to be drawn to adventure to believe, though it be with trembling, leſt his wretched heart ſhould deceive him.

2. The ſpirit diſcovers to the ſoul, the independency of his own intereſt in the promiſe, upon any act of his own conſidered in himſelf. The ſpirit clears to the ſoul the Lords engagement of himſelf, as well to make the heart faithful, and true and upright, in receiving the Lord Jeſus tendered, as to give the p. 203Lord Jeſus to the ſoul that would receive him. The ſpirit it may be brings ſuch a promiſe as that Jer. 31.33. I will put my law in their inward parts, and write it in their hearts, and I will be their God and they ſhall be my people; and reveals to the ſoul from thence, the Lords engagement of himſelf to put in faithfulneſs into the deceitful hypocritical heart, whereby the cloſe ſhall be in truth and ſincerity, notwithſtanding all the wretched wickedneſs of his own heart ſtriving to deceive him.

The Fifth Dark Diſtemper is, The ſouls meaſuring and judging its ſelf, too too much by other Chriſtians,Dark Diſtemper. by the graces and excellencies that ſhine forth in other ſouls.

We ſhall open it to you, how far it is lawful for a ſoul thus to meaſure himſelf by other Chriſtians, and by the rule of their graces: And then how this diſtemper comes to prevail, and how it works. It muſt be concluded, that there is a lawfulneſs in a ſouls meaſuring himſelf by the rule and line of the graces of other Chriſtians, to try his own heart and way, by comparing his own heart & way by the heart & way of other Chriſtians as far as he can diſcern. There are ſeven or eight particular acts that are not only lawful for a ſoul in this caſe, but the ſoul is bound to them.

1. Every ſoul allured towards the Lord Jeſus, ought with the greateſt diligence and circumſpection that is poſſible, to have a full proſpect, a full view, into the hearts and lives of other Chriſtians. The Lord hath intended from eternity, to propoſe the whole number of Saints, like ſo many glorious heavenly Stars, ſet in the lower region of the earth, from whence the beams of his own excellency may p. 204ſhine forth: They are ſet like ſo many Suns in the Firmament, for all the World to gaze upon; according to Prov. 4.18. The righteous is like the Sun, that ſhineth more and more untill the perfect day: Yea further, The precious beams of the Lords own glory, are appointed to ſhine forth through their light; So that every ſoul neglects the beholding of the glory of God himſelf, in the precious glaſſes that he hath appointed for his people, to ſee the reflection of his glory in, when they neglect to make a diligent ſearch into the hearts of all Chriſtians within view.

2. Every ſoul ought, in the view that he takes of the hearts and lives of Saints and their graces, to have a reflection upon his heart and life, and his own grace. Every ſoul ought to look upon theſe Saints, as we look upon glaſſes, that we may diſcern our own faces.

3. Every Chriſtian ought to compare his own graces, with the graces he diſcerns in all Chriſtians within his view. Firſt, they ought to meaſure the graces themſelves. Secondly, the expreſſions of thoſe graces in their duties. Firſt, they ought to meaſure the graces themſelves, even the inward habits of grace, ſo far as they can diſcern them in others. 1. They ought to compare the ſtrength of their own graces, with the ſtrength and vigor of thoſe graces they diſcern in other Chriſtians. 2. They ought to compare the ſtrength of their own graces with the graces of others, in the fruit and increaſe of it. When any Chriſtian flouriſheth, like a Tree planted by the waters ſide, that brings forth his fruit in due ſeaſon, every Chriſtian ought to compare the growth of his own grace, to the growth of the grace of ſuch a Chriſtian. 3. They ought to compare the time of growth of the grace of ſuch a Chriſtian, with the time that their grace hath p. 205had to grow. 4. To compare the means of growth of grace. A ſoul diſcerning any grace exerciſed in any Chriſtian, ought to conſider what means he hath had to grow to that eminency in ſuch a grace; whether have I had the ſame means? whether hath the means been as effectual upon my heart, as upon ſuch a Chriſtian? 5. To compare the livelineſs and activity of all thoſe graces conſtantly, with the livelineſs and activity of their own. Secondly, they ought to compare the expreſſions of their own graces in way of duty to God, with the expreſſions of the graces of others.

Firſt, in the quantity of the duties.

Secondly, in the quality of the duties.

Firſt, in the quantity of the duties, in the number and bulk of them, God ſometimes ſtands much upon quantity of duty to his people: Therefore upon a Souls diſcerning ſome Chriſtians to be much in duty, it may be to ſpend much time in prayer, they ought to compare themſelves and their own duties, with the duties of others. Only theſe two rules are to be obſerved in it. Firſt, to obſerve whether the duties of any ſuch Chriſtians be not extended too far, that they do not place the opinion of all good in duty, that they do not bound and ſtint God to ſuch a length in duty. Now duties may be extended too far, there may be exceſs in performing duties of prayer. 1. When ordinary duties are performed in exceſs by a ſoul without an extraordinary occaſion. 2. When duties are extended beyond the ſouls ability and opportunity. Ability and opportunity are conſtant limitations ſet to all the duties God requires. Secondly, this rule alſo muſt be obſerved. That a ſoul does keep a right proportion, in all his meaſuring of his own duties by others duties. 1. Every ſoul upon diſcerning any p. 206Chriſtian to excell in the quantity of duty, ought to compare his own ability with others ability. According as the Lord giveth ſo he requireth, to whom much is given from him he expects much. Luke 12.48. Though the duty of one Chriſtian ſhould not be ſo much in quantity, as the duty of another, yet it may be as much, conſidering the ſouls ability every way, for the duty that he performeth. 2. The ſoul muſt always look to proportion the occaſion. It muſt ſee upon what occaſion ſuch a Chriſtian is ſo much exerciſed in duties, and ſee whether the ſame occaſion be his ſouls. In time of temptation, or in time of violent corruption, or in time of much inward bitterneſs of ſoul, it ought to exerciſe the quantity of duties, more than at another time. If occaſions come in extraordinary, the Lord requires extraordinary duties. As in 2 Cor. 12.7, 8, when Paul was urged with an extraordinary temptation, a thorn prickt him in the fleſh, then Paul falls upon extraordinary duty, he prayed thrice, that is often. So in Act. 12, when Peter was in priſon, and likely to be brought to execution, the Church went to prayer without ceaſing. 2. The ſoul muſt always proportion his own opportunity, to the opportunity of thoſe he diſcerns to be much in duty. Opportunity is a talent as well as any thing elſe, and the Lord expects the improvement of that talent as well as other talents: where the Lord gives opportunity for duty, he requireth much duty. 4. The ſoul alſo is to proportion its neceſſity. Now the neceſſities of ſouls are various: One needs a great deal of food to maintain the life of his ſoul, and another may be maintained with leſs. 5. There muſt be a proportion held in the ſpiritual engagements and obligations, wherein a ſoul ſtands p. 207engaged to God. 1. The proportion muſt be obſerved, in the ſouls reception of the ſpirit of adoption from God. The more fully the ſpirit of adoption is come down into the heart, the more neerly is the heart engaged to duty, and to greater multiplication of duty, in regard by the receit of the holy ſpirit of adoption, there is greater ability conveyed into the ſoul for the duty. 2. The ſoul muſt hold proportion in his revelations of the truth of God to the ſoul. The more clear beams of divine light of truth, the Lord communicates to any ſoul, the more deeply is that ſoul engaged to God & unto duty. 3. The ſoul muſt proportion the engagement of the Lords making his perſon more conſpicuous to the world. The more conſpicuouſly the Lord ſets up any ſoul, to be gazed upon by the world, the more doth the Lord engage the ſoul to all kind of duty. 4. They muſt proportion the degree of communion, that God vouchſafeth to take the ſoul into with himſelf. Gradually according to the degree of communion the ſoul hath with God, ſo are the ſouls engagements to the multiplication of duty. That's the firſt branch of this way of meaſuring, The ſoul muſt meaſure the quantity of his duties.

Secondly, The ſoul muſt alſo meaſure and compare the quality of his own duties, with the quality of the duties he perceiveth to be performed by others. It is not the bulk only God accepts, but it is the manner, the ſpirituality, the exactneſs and exquiſitneſs of the performing thoſe duties, that the Lord eſpecially looks at. The Iſraelites ſeldom failed in the bulk of the duty the Lord required, they gave him his Oxen, and Lambs, and He Goats and Sheep, and the like; but they failed in the ſpirituality p. 208of thoſe duties of worſhip that the Lord required, and therefore the Lord called thoſe obblations, vain oblations. So that though the quantity of a ſouls duty ſhould hold proportion with the quantity of the duty of others, yet he muſt look whether the quality will hold proportion, whether the ſpirituality of the duty will proportion with their duty, whether there be as much inward adoration before God, as much inward ſelf abaſement of ſpirit, as much ſtrength in purſuing after Communion with God. Neither is it ſufficient for the quality of duties to hold proportion with the quality of the duties of ſome other Chriſtians, but all the former rules alſo muſt be obſerved as far as they can be applied to this. Where the Lord hath furniſhed with more inward ability, and inward ſtrength, there he looks for the duty to excell in quality as well as quantity. Thus you have the third act of the ſoul opened, which is the comparing of his own graces, with the graces it diſcerns in the hearts and lives of other Chriſtians.

Fourthly, The ſoul may from comparing himſelf with other Chriſtians, and his graces and his duties with theirs, endeavour to convict himſelf of all the evil that can be found out, either in his heart or life.

1. To convince him of all his voluntary defects. By diſcerning how the principles of other Chriſtians are improved to the honour of God, the ſoul may convince himſelf of his wilfull defects, that he that hath received the ſame principle, ſhould walk ſo far contrary to God.

p. 2092. The Soul may indeavour to convince it ſelf, of all his unſuitable walking to his Profeſſion, by gazing upon the brightneſs of that principle of Chriſtianity profeſſed by other Chriſtians, that ſhine forth in their Converſations.

3. The Soul may indeavour to convince it ſelf of his own unſutableneſs in his walking, to his engagements unto God.

4. And laſtly, of his unſuitableneſs to the reſt of the Members of the Body of Chriſt.

V. Every Soul ought to endeavour to break his own Heart, for any diſproportion he can diſcern between his own Life and the Lives of other Chriſtians; between his own Grace, and their Graces. There are many pretious Soul-melting arguments, that a Soul may help it ſelf to towards the breaking of his own heart, for any unſutable walking towards Jeſus Chriſt, by meaſuring his own Life and Graces, with the Graces of other Chriſtians.

1. The Soul may be helped to a clearer ſight of the tranſcendency of the riches of the Lords Grace in Chriſt to his Soul.

2. The Soul may have a diſcovery of the ſuperlative degree of the perverſeneſs of his Heart to God. Seeing the diſproportion between himſelf and other Chriſtians; he may ſay, Lord, what a curſed, crooked, helliſh, perverſe Heart have I!

3. The Soul may have a diſcovery of the height of diſhonour done to Jeſus Chriſt by him, when he ſhall ſee that thoſe that he profeſſes himſelf to be fellow members with, ſo bearing up the brightneſs of the Image of Jeſus Chriſt in their Converſations; and then reflect upon himſelf, and ſee ſcarce p. 210ſo much as any ſpark of that glorious Image of Chriſt to ſhine forth in him.

4. From thence the Soul may have an inward holy ſhame to ſeize upon it, to ſee the growth and increaſe of the Members of Chriſt, his Brethren, and ſee himſelf ſo barren, ſo empty and poor.

VI. Every Soul may and ought to paſs the ſentence of condemnation againſt his own Soul, from a diſcovery of any unſutableneſs in his Heart and Life, to the Hearts and Lives of other Chriſtians.

VII. A Soul may meaſure himſelf ſo far by the Graces of others, as to draw quickning arguments from thence, to awaken his Heart to more watchfulneſs, diligence and circumſpection.

1. From the ſight of the Graces of other Chriſtians excelling his own, a Soul may and ought to propound to himſelf the Lords ſeparation of his Soul as only peculiar to himſelf, as well as the Souls, of thoſe that ſo much excel him in Grace.

2. A Soul may from thence propound to himſelf, the Lords predeſtination of him, to as full a a participation of the fulneſs of Chriſt, as any of thoſe that he ſees excel him in Grace. From thence the Soul may argue with God, why ſhould others have ſuch a large ſpark of Grace from Chriſt, when I am ſo empty and poor, and have ſcarce any thing of Chriſt.

3. A Soul may from hence find out this argument, that the glory and honour of Jeſus Chriſt as much depends upon his Soul, as upon the Souls of other Chriſtians that ſo far excel him in Grace.

4. The Soul may from thence propound to himſelf a neceſſity of conformity between all the members p. 211of Jeſus Chriſt, and thereby awaken his Heart to ſtrive for the height of perfection, or Grace, that he diſcerns in any Chriſtian.

VIII. And laſtly, the Soul may and ought to keep a conſtant view of the Graces of all other Chriſtians within his ſight, with a conſtant reflection upon his own Heart, ſo as to provoke him to Jealouſie, to a kind of Emulation, leaſt other Chriſtians ſhould magnifie and exalt the name of Jeſus Chriſt, by a ſutable converſation, more than he. Thus you ſee how far it is lawful for any Chriſtian to meaſure himſelf by other Chriſtians, by their Hearts and Lives, their Graces and Duties.

The ſecond thing to be opened is, when a Soul meaſuring himſelf by other Chriſtians becomes a dark ſinful diſtemper; or when a Soul meaſures himſelf too too much by other Chriſtians; ſo that by meaſuring himſelf by others, he keeps himſelf from that bleſſed heavenly light that ſhould ſhine into his Heart, whereby he might receive ſatisfaction of his union with Chriſt. There are four ways, how this meaſuring a mans ſelf by other Chriſtians, becomes a dark diſtemper.

I. When a man makes his conformity to the Graces and Duties of other Chriſtians, to be the ground of his Faith; either in the firſt act of Faith, in conſenting to the bleſſed will of God revealed, or elſe in the renewed exerciſe of Faith again upon any occaſion. That is thus, when the Soul conceives himſelf to have good grounds to hope that the Lord is willing to accept his Soul into union with Chriſt, when he ſees the ſame holineſs and activity of Spirit for God, the ſame Heavenlineſs and Spirituality, the ſame pretious p. 212Diſpoſitions working in their ſtrength in his Soul to God, that he diſcerns to be in other Chriſtians: And on the contrary the Soul conceives himſelf to have no good ground to believe the Lords willingneſs to accept his loveleſs Soul in Chriſt; when he diſcerns a great diſproportion between his Heart and other Chriſtians, when he beholds his own Heart dead, and other Chriſtians lively; his own Heart ſhut up, and others inlarged in all their faculties towards God. This diſtemper is both exceeding ſinful, and exceeding dark, when it grows once to this.

1. It is a proportioning the love of God towards poor loveleſs Souls, according to the proportion of Grace and Holineſs in that Soul. Yea the Soul by this makes the Eternal unchangeable love of God to be alterable, various, and changeable, according to the alterations and variations of Mans Heart.

2. It is a vailing and eclipſing at leaſt, if not a nullifying, the freedom of the Lords love in Chriſt, to poor loveleſs deſpicable Souls. It is a making the Lords love to depend upon the Graces and Holineſs in Souls, and to be conveyed into Souls upon that ground.

3. It makes the Soul nullifie, undervalue, and wretchedly diſparage all the pretious promiſes in Gods bleſſed Book. The Soul makes thoſe unchangeable Words of God inſufficient to ſupport and uphold a poor ſinking, troubled, laden Soul, and to ſatisfie it concerning Gods will, to receive it into union with himſelf in the Lord Jeſus.

4. It is a departing from the pretious Springs of Conſolation, digged by the Omnipotent God for thirſty Souls, and a chooſing a poor empty dry brook.

p. 213II. When a Soul in making a juſt parallel between himſelf and others, makes every defect that he beholds in the proportion of his own Graces and Duties, to the Graces and Duties of other Chriſtians, to be a ſufficient ground whence to draw a concluſion of his contrary ſtate, to the ſtate of other Chriſtians, that he beholds to excel him in ſo a high a meaſure. When it riſeth to this, it becomes a ſinful dark diſtemper, and that will appear in divers things,

1. This may prove a meaſuring of Gods love, by the acts of his love.

2. It may be an arguing meerly from a Souls want of light to diſcern Gods good will to him in Chriſt.

3. It makes the Soul draw a concluſion of the total want of the being of Grace; while a Soul thus concludes, becauſe he ſeeth no Graces ſhining forth in himſelf, as he doth in others, that therefore he is not beloved of God in Chriſt; it may come to argue in this manner, becauſe I ſee my Soul is not ſuch a burning and ſhining light, as ſuch a Chriſtian, therefore I am not ſo much as ſmoaking flax.

4. This argument from the defect of Grace, may be an argument from the Souls infirmity. It may be but an argument from the Tyranny that ſome luſt hath exerciſed over the Heart, to the concluding it is under the voluntary ſervice of his luſt.

5. It may be a reaſoning from the want of fruitfulneſs in Chriſtianity, to the want of Chriſtianity it ſelf, and the want of all fritfulneſs whatſoever. Now when the Soul is about to draw ſuch p. 214concluſions as theſe, from its meaſuring it ſelf by other Chriſtians, let theſe things be obſerved;

1. He muſt firſt aſſure himſelf, that the defect he beholds in his own Soul is a ſinful defect. Four things the Soul muſt be aſſured the defect comes not from, before he can be aſſured the defect is Sin.

Firſt, That it is not barely through the ſuſpenſion of the influence of the comforting Spirit of Chriſt.

Secondly, It muſt be aſſured that the defects he beholds in his own Soul, of the Graces of others, be not through the Lords ſuſpending the arbitrary influences of the quickning Spirit of Chriſt. You muſt conceive there are influences that are for the Souls Being, and influences that are for the Souls well Being. Theſe influences of the quickning Spirit of Chriſt that are for the Souls Being, are never withdrawn, But the influences that are for the Souls well Being, are communicated in various degrees, to various Souls, which therefore I call arbitrary influances of the Spirit of Chriſt, that is, ſuch as God diſpoſes of according to his meer pleaſure to the Soul, in divers degrees, at divers times, and to divers Souls in divers times.

Thirdly, The Soul muſt be aſſured, that the defect he beholds in his own Soul, in reſpect of the Graces of other Chriſtians, proceeds not only from the defects of gifts, thar others furniſhed with the ſame Graces injoy above him. Gifts are like a pretious cundit-pipes, that the Lord hath appointed to let out the ſtreams of the Spirit of Jeſus Chriſt through: Now if another Soul hath more abundance of thoſe kind of gifts, more readineſs p. 215of Capacity, quickneſs of Underſtanding, greater depths in the apprehenſion of the things of Chriſt; clearneſs of light, more readineſs of expreſſion; Then thy Soul may be deceived, in judging a greater degree of Grace in ſuch a Soul than in thy Soul; in regard he hath a greater opportunity of expreſſion of Grace, and a greater aptneſs to hold forth Grace received, than thou haſt.

Fourthly, The Soul muſt be aſſured that it is not from the defect of the means and opportunity only, without any negligence of any means by the Soul, that his defect of Grace proceeds from.

2. The Soul muſt be aſſured, that thoſe defects that he beholds in himſelf, are ſuch defects as are altogether inconſiſtent with the ſtate of the union of the Soul with Chriſt. Whatever gives a true and ſufficient demonſtration of its cauſe, muſt be an effect that proceeds properly from ſuch a cauſe only, that cannot proceed from another cauſe.

3. The Soul muſt be alſo ſure that Spiritual Raſhneſs, and Wilfulneſs, or Ignorance, or Temptation, do not overcloud his Judgment, in his ſearching out and trying the defects in the Soul. Therein I ſhall adviſe to three things.

1. The Soul ought to be ſure that he truſt not his own light alone.

2. The Soul ought to bring all things, both in their ſubſtance, and in their circumſtances, that are worthy to be weighed, to the rule of the Word alone.

3. A Soul muſt endeavour that his Judgment be ſettled by God. Thats thus; The Soul that hath his Judgment paſt upon his own defects, and the p. 216nature of them to be ſuch, as is inconſiſtent with the ſtate of union with Chriſt, muſt endeavour to draw near to God; to bring himſelf into the preſence of the Heart ſearching God, with a ſerious apprehenſion, and meditation, that all the ſecrets of his Spirit are open before God; and then, and there in this frame to view over again, and meditate upon, that Judgment that he finds himſelf ready to paſs againſt his own Soul, and then obſerve whether his Spirit then dare paſs this concluſion againſt himſelf.

III. When a Soul in meaſuring himſelf by others, makes the defect of Grace in himſelf, to be the matter of diſcouragement of his Soul, and matter of impediment to the exerciſe of his Faith in Chriſt. That is, when the Soul by looking upon ſome other Chriſtians, and beholding many pretious, gratious, holy diſpoſitions ſhine forth, like ſo many Stars in the lower orb, when he ſees much holy fire drop down from Heaven into their Hearts, that drop forth in their Converſations; and looks upon himſelf and ſees a defect in all: Sees his own Heart overgrown with dulneſs, ſtupidneſs, blockiſhneſs, careleſneſs, forgetfulneſs of God, regardleſneſs of Communion with God in Chriſt, and the Soul makes theſe defects of Grace apprehended in himſelf, matter of diſcouragement to his Soul, to beat it off, and to keep it back from the exerciſe of Faith. Then this diſtemper of Judging themſelves by others prevails too far.

1. It is a joyning with the wretched, corrupt, oppoſit Heart againſt Chriſt, and the furniſhing the Soul with matter of cavil and ſcruple, againſt the bleſſed tenders of receiving the love of Jeſus Chriſt.

p. 2172. By this the Soul maketh that part of his duty that he ſeems to perform, to be nothing but diſobedience. The Soul by looking upon the Graces that ſhine forth in any Chriſtian, ſeems to do a part of his duty, becauſe it is one thing commanded; and in reflecting upon his own Heart in the ſight of thoſe Graces, ſeems to do another part of his duty; but both theſe are made diſobedience, when the Soul makes the defect of Grace, he finds in himſelf, when he looks upon the Graces of others, diſcouragements to himſelf in exerciſing Faith.

3. The Soul croſſes God in his higheſt end, which is to make the excellencies of Jeſus Chriſt ſhine forth in the Souls of his People.

IV. The fourth caſe wherein a Soul doth meaſure himſelf too much by others, ſo as it becomes a ſinful diſtemper, is, when the diſproportion a Soul finds out between himſelf and other Chriſtians; his Graces and their Graces, his Duties and their Duties, are made a ſufficient ground for the Soul, to draw a final concluſion of his own eſtate from. As thus, when a Soul argueth in this manner, I ſee there are none of thoſe pretious workings of the Spirit of God in my Spirit, that I behold, and ſee apparent, are in the Spirits of ſuch and ſuch Chriſtians; they have their Hearts ſo powerfully drawn by Jeſus Chriſt to cloſe with him in a way of union, that they are inabled by a mighty power from God to believe; but, ſaith the Soul, I do not find that God draws my Heart, and comes with a mighty power to conſtrain my Soul to cloſe with the Lord Jeſus tendred, and therefore ſurely God never intended good to my Soul. That this is a dark and ſinful diſtemper, will p. 218appear in divers things, for there may be many diſproportions between one Chriſtian and another, that are not ſinful diſproportions.

1. There may be a diſproportion without a mans ſin, in the manner, and order, and degree, yea in the very Being of all the workings of God in the Soul, before the actual union of the Soul with Chriſt, by any act of believing.

Firſt, There may be a diſproportion in the fear of Conſcience, that other Chriſtians have had upon them, before their actual conſent to the Lord Chriſt tendred, and the fear of Conſcience that thou haſt hitherto had.

Secondly, A diſproportion may be in the grief of mind for ſin, that other Chriſtians have had upon them for ſin, before their union with Chriſt, and the grief of mind thy Soul hath hitherto had upon th….

Thirdly, There may be a diſproportion in the effects that fear of Conſcience and grief of mind do naturally produce in Souls: As doubtfulneſs, and multitude of ſcruples and objections againſt thine own Soul. Theſe indeed are the common effects that grief of mind and the fear of conſcience produce: And there may be a great diſproportion between thy doubtings, and the doubtings of other Chriſtians, and yet no ſin neither, as appears in this; becauſe neither fear of Conſcience, nor doubt of mind, nor ſcruples and objections againſt the Soul, do in the leaſt commend any Soul to God: As all things are ſin before union with Chriſt, ſo is the fear of Conſcience, and grief of mind, ſin, and all thoſe doubts and objections, ſin, and therefore have not the leaſt p. 219vertue in them to commend a Soul to God.

2. There may be a diſproportion in the degrees of Grace without ſin.

Firſt, There may have been a difference in the time of the growth of his Grace, and the Graces of others by which he meaſures himſelf. It may be he yet remains but a green tender plant in the Houſe of the Lord, and meaſures himſelf by an old flouriſhing green Olive in Gods houſe.

Secondly, There may be a difference in the helps and means of growth. The field is not blamed becauſe it is not ſo fruitful as the garden, when the garden is daily watred and dreſſed.

3. There may be a diſproportion in the actings of Grace and yet no ſin.

Firſt, In regard there may not be the ſame neceſſity to occaſion to act Grace in thee, that is in others. The occaſions are like the Wind to the Ship, that ſet the Ship a going: They are but the heavenly Winds as it were, that blow upon Grace, that ſet Graces a working; and various Graces muſt and ought to work according to the variety of occaſions; Now according to the neceſſity of the Soul, ſo God binds himſelf in Covenant to provide for the Soul.

Secondly, The Graces of other Chriſtians, may be acted by an extraordinary influence of the quickning Spirit of Chriſt. I call it extraordinary, in regard it is that which is not common at all times, to all Chriſtians, that have ſome of the influences of the quickning Spirit of Chriſt; ſo that by ſome extraordinary gale from Heaven his Graces may be acted, and through thy want of thoſe quicknings of the Spirit of Chriſt, thy Graces p. 220may not be ſo acted, and yet not ſin.

Thirdly, There may be a difference in the outward excitation, and quickning unto the actings of Grace. A Soul ſtands not only in neceſſity of the inward breathings of the Spirit of Chriſt, but of the outward excitation too, in regard it is through the outward excitation, that the Lord hath appointed thoſe inward breathings of his quickning Spirit: Now if other Chriſtians by whom thy Soul do meaſure it ſelf, ſhould injoy more excitations, that is, that they have more Bellows blowing upon Grace in their Hearts than thine, though there may be difference in the acting, the bare diſproportion may not be thy ſin.

Secondly, There may be many ſinful diſproportions, that yet deſtroy not the Being of the Souls union with Chriſt.

1. There may be a diſproportion in Faith it ſelf.

Firſt, There may be a want of moſt of the higheſt and excellent operations of Faith, and yet not the Being of union deſtroyed.

Secondly, Faith may be oppreſſed with doubting and diſtruſt, and yet not be ſuppreſſed.

Thirdly, There may be the want of almoſt all ſtedfaſtneſs, ſtability and conſtancy in the acting of Faith; ſo that a Soul can ſeldom keep his Heart in a believing frame one moment, and yet that ſinful defect may not nullifie the union with Chriſt.

2. There may be a ſinful diſproportion in all the Spiritual life of the Soul, and yet the union with Chriſt hold. That is, all the principles of Spiritual motion towards God, may be unactive, p. 221when thou ſeeſt others full of life and activity, and yet this ſinfull diſproportion doth not deſtroy the union. Now it appears to be a ſad diſtemper thus to meaſure the Soul by others.

1. In regard there is ſuch a diſproportion between the one and other Chriſtians that can poſſibly be found out, diſcovers nothing but the heinouſneſs of the Souls ſin, in its neglect of union with Chriſt. Now from hence to conclude God intends no good to the Soul, is contrary to the bleſſed will of God revealed, Iſa. 55.7. where God hath promiſed, abundantly to pardon, to multiply to pardon.

2. In regard when the greateſt diſproportion between the one and other Chriſtians is found out, yet thou art one of thoſe that Jeſus Chriſt now comes to woo, and perſwade, and beſeech to be one with his Father.

Now I ſhall ſhew you the grounds of this diſtemper upon which it is built, or whence it ariſes in Souls.

I. It is commonly built upon this principle, That the Lord maintains a proportion in his Gifts and Graces unto his people. Now what a dark blind principle is this. For the clearing of it,

1. You muſt conceive, the Lord doth equally diſpenſe to all his peoples Souls all kind of Graces. He leaves ſuitable diſpoſitions in the Heart to yield obedience to all his bleſſed will: Thus far the Lord proportions Grace; but then the Lord doth not proportion the degrees of Grace.

Firſt, In regard of the concord and agreement in the whole Body of Chriſt that is neceſſary to be attained. It is for the bettering of the union of p. 222the Body of Chriſt, that Chriſtians have particular different Graces, as the Apoſtle ſaith, 1 Cor. 12.25, 26.

Secondly, It it neceſſary to preſerve the beauty and comlineſs of the Body of Chriſt, that the whole Body ſhould be ſo compacted together, that one member ſhould not receive all the excellencies of the other members.

Thirdly, That there might be a full manifeſtation of the abſolute freedom of God, in the manifeſtation of all his Graces. The Lord will not only have the glory of his free love, in diſpenſing Grace to whom he pleaſes, but the glory of his free Grace in diſpenſing it in what manner and degree he pleaſe.

2. From the neceſſity of different degrees of Grace, ariſes a neceſſity of the diſpenſation of various Gifts.

II. The ſecond diſtemper upon which this principle doth ariſe is this, That the Soul doth conceive there muſt be a large portion of Grace go before the Souls attaining unto the aſſurance of Faith, that he is united to the Lord Chriſt. And thence the Soul ſeeks into the Lives and Hearts of other Chriſtians, and meaſures himſelf by thoſe, thinking upon a ſight of a conformity in himſelf to them in their Graces and Duties; he might then proceed to the actings of Faith in a way of aſſurance, and then have ſome confidence of his union with Chriſt: And hence ſo long as the Soul conceives a defect in himſelf, in thoſe Graces he beholds to be in other Chriſtians, he ſits down diſcouraged from the exerciſe of Faith. That this alſo is a vile principle of darkneſs muſt be alſo p. 223made appear. Yet, firſt, for the clearing of it I muſt premiſe two things.

I. That the very act of Faith in a way of full aſſurance, of the Lords accepting the Soul to be one with him in Chriſt, is a moſt ſuperlative degree of Grace.

II. That every Soul that attains unto that aſſurance of Faith, to receive with a fulneſs of confidence, the Lords good will concerning his own Soul, to accept him to be one with him in the Lord Chriſt, doth attain a large portion of all kind of Graces alſo. There are the ſpecial workings of the love of God in the Spirit of holineſs, whereever there is this aſſurance unto Faith of the Souls union with Chriſt. To make it clear,

1. There is a large portion of knowledge. Ignorance of God is the mother of all vice, the very womb wherein unbelief is conceived withal its Brats, withal its ſcruples and objections whatever. And according to the degree wherein that Ignorance of God is healed, ſo is the degree of the Souls attaining towards the aſſurance of Faith.

2. There is a large portion of Spiritual life begotten in the Soul.

3. There is a large portion of contentment in God and Chriſt.

4. There is a large portion of love to God in Jeſus Chriſt communicated to him. Love begets love, and according to the degree, wherein a Soul apprehends the love of God to his Soul in Chriſt; ſo is the anſwerable degree of the workings of love towards God in Chriſt again.

p. 2245. There is a large portion of raiſedneſs of Spirit, above all things below. I give but a taſte of the large portion of Grace, which of neceſſity muſt be in Souls where Faith of aſſurance is attained. But now to ſpeak more directly to the principle it ſelf: notwithſtanding this, yet the principle it ſelf is a dark principle.

I. In regard there is no neceſſity of a large portion of Grace, going before the Souls aſſurance of Faith, to prepare the Soul for aſſurance. Only in this ſence, that the habit of Grace prepares the Soul for the acting of Grace; ſo the habit of Faith is received before there be an act of Faith; and ſo a Soul may be ſaid to be prepared for aſſurance unto Faith.

II. There is no neceſſity of any large portions of Grace, to give the Soul any better ground to act Faith in fulneſs of aſſurance and confidence. The only ground of the Souls confidence of the Lords will, to accept his loveleſs Soul into union with Chriſt, is the Lords word, wherein he reveals that his bleſſed will: Now the Lords word ſpeaks as plainly, and reveals his will as clearly to the Soul, not having the leaſt portion of Grace to accept his loveleſs Soul into union with Chriſt, as it doth to thoſe that have the largeſt portion of Grace.

III. There is no neceſſity of any portion of Grace to make the actings of Faith of aſſurance to be the Souls duty. Even when a Soul is a rebel, when he is an enemy, the Lord doth as ſtrictly command him from Heaven, to give credit to his bleſſed Word, revealing his good will to accept his loveleſs Soul, if he will be one with him in p. 225Chriſt, as he doth command the Soul to believe it, after the communication of all Grace.

IV. Thoſe very portions of Grace, great or ſmall that are attained to, when the Soul hath aſſurance unto Faith, they are all attained through the Souls believing with that fulneſs of aſſurance. Faith is the Alpha and Omega of Sanctification, and of the whole work of Grace.

The Sixth and laſt dark diſtemper is,Dark diſtemper. The Souls unconſtancy. This unconſtancy is of two kinds; the one in the thoughts and imaginations; the ſecond is the unconſtancy of the Souls determinations and concluſions. Naturally we are unſtable as water, ſeldom ſtay a moment in the ſame place. For the right underſtanding of this diſtemper there muſt be divers things opened.

I. We muſt know, it is not a ſtrict, cloſe, unmovable adherence to their determinations of truth, that are once drawn up in a Soul, that theſe commands require from any Soul; that may be as bad a diſtemper on the other hand. Therefore obſerve there are three caſes in which a Soul may be too much ſettled, and adhere too faſt to his own concluſions.

1. When the Soul ſticks faſt to any concluſion, without Spiritual divine light, compelling and conſtraining the Soul to it.

2. When a Soul is ſo taken with any determination, that he hath drawn up in his own Spirit concerning truth, that his own Spirit will not ſuffer him to take a right view of any thing that the Scripture ſeems to propound to the contrary.

p. 2263. When a Soul is ſo affected with any determination drawn up in his own Spirit, that he hath a prejudicial opinion againſt whatever ſeems to contradict that his own determination.

II. You muſt know there are caſes wherein there muſt and ought to be alterations and changes, in a Souls own determination concerning Truth, and concerning the State of his own Soul. And thoſe caſes are eſpecially two.

1. Where there is clearer evidence concerning the object conveyed into a Soul.

2. When there is a clearer evidence in regard of the Soul it ſelf, which we commonly call a clearer evidence in regard of the ſubject. If a Soul through weakneſs of light received, conclude or determine of any thing concerning his Soul, then there muſt and ought to be a change of theſe determinations, when there is a clearer evidence come into his Soul.

III. There may lawfully be a ſuſpicion, and a jealouſie over it ſelf in regard of its own unconſtancy. A Soul may have a holy fear of his own deceitful Heart, when he ſees it ſettled upon a concluſion, leſt it ſhould not be ſo rightly ſettled as God requires. There are two acts a Soul may do upon this ground.

1. He may be making a continual ſearch into the grounds of thoſe concluſions and determinations that are in his own Spirit.

2. A Soul may and ought to draw up his Spirit unto God, and to bring his determinations into the preſence of God, and the ground of his determinations, and lay them all open before the Lord.

p. 227Now it muſt be opened, when a Soul is guilty of this ſad diſtemper of unconſtancy, in his determinations and reſolutions. There are three caſes wherein the Soul is guilty of this.

I. When the Soul remains wavering, in an unfixed unſettled frame of Spirit, upon any determination that it doth draw up within it ſelf. When a Soul apprehends reaſon on both ſides, and weight in both reaſons, and thereupon ſuffers his Soul to ſtand like Scales, with weights in both Scales almoſt in an equipoiſe, now turning this way, then that way, and ſtand ſteadfaſt no way: Now he conceives it is the will of God to accept his Soul into union with him, the next morning he conceives no; ſurely it cannot be that God ſhould have a thought of kindneſs for ſuch a wretch as he. Yet do not miſtake here, for I muſt grant there may be ſuch an equipoiſed Spirit in Souls without ſin, ſo it be with theſe limitations.

1. That the truth of Chriſt concerning which the Soul remains in this wavering ſtate, be not a matter of duty that God requires from the Souls hands. Some truths are more Theoretical, ſome more Practical; now if it be not a practical truth that God requires from the Soul, it may not be ſin: But if it be a practical truth, concerning the Souls acting of Faith upon Jeſus Chriſt tendred, or the Souls worſhipping God in ſome ordinances of continual uſe; then though it be through weakneſs, and want of light, that the Soul is not able to have his Spirit ſettled upon a concluſion; yet I dare not excuſe the Soul from ſin, for I ſuppoſe no caſe can come, but the Soul is guilty of too much ignorance that he might have avoided, or guilty p. 228of unbelief that keeps his Spirit in the preſent caſe unſwayed.

2. Take this limitation, That ſuch an unſettledneſs of Spirit concerning a truth, be after a Souls ſtrict endeavouring for a full ſatisfaction and determination of his Spirit concerning that truth.

II. The Soul is guilty of this inconſtancy, when the ſtrength of imagination only doth unſettle the Soul from any determination or concluſion, concerning that truth of Chriſt that he hath formerly drawn up in his own Spirit. The Devil hath a ſecret door into every Heart through the fancy; it is as it were the Devils back door, it is his ſecret ſallyport door that he comes out of, to fight againſt the Soul. The Devil ſteals into the Heart by the fancy, before ever the Soul is aware of it, without any alarm, and by the working of the fancy he doth ſuggeſt ſtrange imaginations in the Soul, without ſuggeſting a ground and foundation, upon which ſuch imaginations are built.

III. Then a Soul is guilty of this ſad diſtemper, when it is unſettled and removed, from its determinations and concluſions, with every juſt objection, without a juſt compariſon of the ſtrength of the objection, and the reaſoning of the objection, with the ſtrength of the reaſoning of the former perſwaſion and determination. This is that ſad diſtemper the Scripture ſpeaks of, To be carried up and down with every wind of Doctrine, and to be ſoon ſhaken in mind, 2 Theſ. 2.1, 2.

Now the diſtemper being thus opened in general, you muſt note that there are three ſpecial concluſions, in reference to the caſe in hand, concerning which a Soul becomes guilty of this diſtemper of unconſtancy.

p. 2291. That the tender of union with the Lord Jeſus, do reach to every particular Soul. The Devil and the corrupt Heart, ſtrive to maintain a conſtancy of Spirit in this determination, either keeping the Soul wavering here, not daring to reſolve this bleſſed Truth to be a Truth; or elſe in ſuggeſting ſtrong imaginations to keep the Soul from giving firm credit to that Truth, or by keeping up objection upon objection againſt that pretious Truth, that the Heart may not be ſettled upon that concluſion; but if it be ſettled upon it in the evening, if poſſible, it ſhall be removed in the morning.

2. That no wickedneſs, wretchedneſs, nor deſperate vileneſs that can be imagined, is any impediment to the Lords acceptance of the Soul into union with the Lord Jeſus. All the ſtrength of reaſoning, that the Machiavilian brains of Hell can produce, ſhall be brought to evade this Truth.

3. That it is the duty of every particular Soul, immediately and at all times, without the leaſt delay, to give credit to the Lord, and believe that he is willing to accept that particular loveleſs Soul into union with Chriſt. Theſe pretious Truths, being that pretious heavenly Chriſtal glaſs, through which the Spiritual eye comes to diſcern the very Heart of God towards it in Chriſt; if it be poſſible that either the power or policy of Hell can foment that diſtemper in the Heart concerning this principle, to prevent the Soul from ſettling a full concluſion in this particular, it ſhall be effected.

Now this diſtemper prevents the Souls evidence of union with Chriſt from the promiſes, by theſe five ſeveral effects that it hath upon the Heart.

p. 230I. It prevents the Soul of the injoyment of a ſufficient time, to diſcern the inward of the Lords promiſe, of accepting a Soul into union with Chriſt, even when he doth behold the promiſe. There are four things that a Soul muſt diſcern in a promiſe, in reference to the diſcerning of his union with Chriſt from the promiſe.

1. The Soul muſt diſcern the largeneſs of the extent of that promiſe, of acceptance of a Soul into union with Chriſt. He muſt diſcern the compaſs of the promiſe to be ſo wide as to take in his own particular Soul.

2. A Soul muſt diſcern the infinite freedom of God in the tendering of the promiſe, to accept the Soul into union with Chriſt. It muſt ſee that God requires nothing, either to prepare or diſpoſe the Soul aright, for the injoyment of the promiſe, or to give the Soul a right and title to the promiſe.

3. The Soul muſt ſee the very bowels of the mercies of Jeſus Chriſt in the promiſes. It is the ſight of the readineſs of the Heart of Chriſt, to embrace the loveleſs Soul, that makes the bowels of the Soul yern towards Chriſt again.

4. The Soul muſt diſcern the ſufficiency of the promiſe, to aſſure the Soul of what it longs after. Now it being of neceſſity that all theſe muſt be diſcerned, in the promiſes of acceptance of the Soul into union with Chriſt, before the Soul can be ſatisfied from the promiſes that he is united to Jeſus Chriſt; an hours view, or a days view, in an ordinary way I mean (unleſs the Spirit caſt in ſuperlative light extraordinary) will not ſuffice a Soul to diſcern all theſe through the promiſe.

p. 231II. This inconſtancy in the Souls reſolutions, expoſes the Soul to the violence of all temptation. This will appear in three things,

1. In regard the ſword of the Spirit to fight againſt the Temptations with, is made void. The ſword of the Spirit is the pretious word of God, Eph. 6.17. Now the Soul being unſettled in his own determinations, concerning the truth of the Word of God to his own Soul in particular, he hath no pretious uſe of that pretious ſword, the Word of God, to reſiſt the tempter with.

2. The habit of Faith is weakned. I mean, the readineſs of the diſpoſition of Faith to be in exerciſe, is in a great meaſure hindred: The Heart is more indiſpoſed to the exerciſe of Faith, by how much the ſeldomer Faith is drawn out to exerciſe.

3. Carnal reaſonings of the Heart grow ſtrong. The more any corruption prevails, the more ſtrength it gets: Sin is never decrepit, the older it grows the ſtronger it grows. Thus carnal reaſoning of the Heart growing old, by the conſtant prevailing over the Soul, it grows ſtronger. All theſe concurring, a Soul is in a dreadful meaſure expoſed to the tyranny of all Temptations.

Firſt, Temptations that batter down the hopes of Election.

Secondly, Temptations unto ſlaviſh fear, and dread and horrour of execution of preſent vengeance.

Thirdly, A Soul is expoſed to the power and violence of that temptation, that it is wicked abominable preſumption for his wretched Soul to have a thought that God will be willing to accept him in Chriſt.

p. 232III. Through that inconſtancy, the Devil himſelf is provoked to tempt. It is obſerved in Scripture, that the rule the Lord gives concerning our fighting with Satan is to reſiſt, and the rule concerning fighting with ſin is fleeing, 1 Pet. 5.9. Now it is thought it is upon this occaſion the Lord gives this rule, becauſe fleeing gives the Devil advantage, and makes him more violent in his temptations. There is nothing that gives the Devil diſcouragement in tempting, but a ſight of an impoſſibility of prevailing.

IV. The inconſtancy of the Soul in theſe reſolutions and determinations, prevents the increaſe and growth of all the knowledge of Jeſus Chriſt. You ſhall obſerve in 2 Pet. 3.18. That the Holy Ghoſt urging the Saints to grow in the knowledge of our Lord and Saviour Jeſus Chriſt, he gives them an admonition to take heed they fall not from their own ſteadfaſtneſs; intimating thus much, while their Souls remain unſtable, in receiving and giving credit to thoſe pretious Truths of Chriſt that were revealed, there could be no growth in the knowledge of Jeſus Chriſt.

V. This inconſtancy of the Soul, doth leave it like a loſt one in a meer wilderneſs. It leaves it wandering in devious paths it knows not whither. When the Judgment of the Soul is thus unſtable, concerning thoſe pretious principles forenamed, the Soul is left without a Pilot, without a Compaſs; ſo that the Soul knows not how to ſteer its courſe to the pretious haven of happineſs. So that this diſtemper muſt be healed, before the Soul can diſcern its union with Chriſt. Now the Spirit heals this diſtemper two ways.

p. 2331. By vouchſafing a clear and full manifeſtation to the Soul, of thoſe pretious forenamed principles, by caſting in ſuch a high degree of divine light, as makes the truth of thoſe forenamed concluſions out of queſtion. It is according to the evidence the Soul receives of a truth, that the judgment is ſettled either more or leſs firmly upon it. Now the Spirit doth ſo manifeſt thoſe pretious Truths, and ſo clears the Eye, as it ſeeth them without ſcruple, and then the Judgment begins to be ſettled with ſome firmneſs upon them.

2. The Spirit heals it by a continuation of the firſt manifeſtation of thoſe Truths. So that a fulneſs of evidence of the Truth that the Soul concludes upon, remaining in the Soul, the Soul remains in a fixed ſettled way, cleaving and ſticking to thoſe Truths ſo concluded upon. Now thus you have the ſecond work of the Spirit, in that firſt general effect of it upon the Heart opened, which is the removal of all impediments that hinder divine light; and you have ſeen what beams of the principles of darkneſs, and alſo what dark diſtempers are pulled out, before the Soul is fit to diſcern the light of Jeſus Chriſt held forth.

Now the third work of the Spirit in this illumination, is the Spirits acting by its own power, the Divine light communicated to the Soul. It is neceſſary not only that a Soul receive a faculty from the Spirit, but alſo the acting of the faculty too: Though all acts of the renewed man, be firmly the acts of the Mind, yet they are originally the acts of the Spirit it ſelf. So that alſo in this caſe concerning illumination, there is a neceſſity not only that the Soul hath a ſeeing Eye, but that it p. 234muſt alſo have the ſeeing of the Eye from the Spirit. Though the Soul hath an Eye diſpoſed to ſee the divine light that the promiſe diſcovers, yet there muſt come in a power from the Spirit alſo, whereby the Soul may be inabled to act that very power received. As it is in the cleared Eye, it hath a fitneſs to ſee any colour, but it muſt be acted by the rational Soul, otherwiſe the inward diſpoſition of the Soul effects nothing; thats the reaſon the Eye ſees not in ſleep, becauſe the rational Soul is bound up as it were in its operations: Thus it is with the divine man, though influences be communicated from Jeſus Chriſt to the Soul, that the Soul hath a ſpiritual Eye, rightly diſpoſed to ſee ſpiritual objects, yet there muſt be alſo the Spirits power to act that very Eye, that is ſo diſpoſed to ſee the ſpiritual object. So that thus the Spirit comes in by a renewed power, and as it were blows up thoſe holy ſparks of divine light, that are communicated to the Soul, and makes them to work in their own proper natural way, to make them ſee that pretious divine light, that the promiſes of the Lord diſcover to the poor dark Soul.

Thus you ſee the firſt work, or the firſt effect, that the Spirit of God hath upon Souls, towards the revealing to them from the promiſe, that they are united to the Lord Jeſus.

The Spirits Irradiation.II. We are now to proceed to the ſecond work of the Spirit upon Souls, in the evidencing to them from the promiſes their union with Chriſt, and that is the manifeſtation, or Irradiation of the promiſe it ſelf, or of the Goſpel of Jeſus Chriſt. There are two ways how the Spirit doth reveal any thing to a Soul.

p. 235The 1. is by infuſing of divine light. The 2d. is by manifeſting the object to that divine light. It is not ſufficient light communicated to the faculty of diſcerning, that inables it to diſcern a thing preſently, but there muſt be alſo an enlightning, and manifeſting of the object to be diſcovered, unto that light communicated. The moſt acute Eye that is, of the greateſt perſpicuity and clearneſs, can diſcern nothing any further then the things themſelves are preſented to them. So that the Spirit in evidencing to the Soul from the promiſes, muſt caſt as it were beams of light, ſome kind of holy rays from the promiſe it ſelf upon the Eye, as well as light into the Eye, to diſcern the light that is caſt upon the Eye. Thats the reaſon, that a Soul at one time ſhall diſcern the very Heart of Chriſt towards him in the promiſes, or in the Goſpel; and at another time looking upon the ſame Word, the ſame promiſe, with the ſame diligence, and yet it not ſo much as giveth a ſufficient ground for an imperfect hope, or an act of Faith in way of adherence, and this is from a different manifeſtation of this Irradiation of the Spirit unto the Soul. Now this manifeſtation, or Irradiation doth conſiſt in two things.

1. The Spirit preſents the Goſpel, or the promiſes to the Soul. We are not ſufficient of our ſelves to think any thing as of our ſelves, 2 Cor. 3.5. There muſt be as well an application of the object to the Eye, as an application of the Eye to the object, and yet both muſt be alſo by the Spirit of God: Therefore, John 14.26. it is put as a part of the office of the comforting Spirit, or the evidencing Spirit, to bring the pretious things that Chriſt had ſpoken to his Diſciples to their remembrance again.

p. 2362. The Spirit doth evidence the promiſe, or the Goſpel, that it hath preſented to the Eye. It brings it to remembrance and then opens it, and reveals the very nature and intent of it. You muſt conceive there is a twofold evidence of things; there is an evidence of narration, and an evidence of the matter it ſelf: Now the Goſpel is always evident in matter of narration, that is, as ſpoken from the mouth of God in his written Word: But the Goſpel is very inevident in regard of the matter, or of the thing it ſelf; it is an hidden myſtery, ſo dark a riddle as cannot be found out, without the help of the Spirit it ſelf: Now though the evidence only of narration of the Goſpel, be ſufficient to excite the Soul to act Faith by way of adherence and recumbency upon God, yet it is not ſufficient to excite the Soul to act Faith by way of aſſurance. Divers things there are in the promiſe, or in the Goſpel, that the Spirit doth evidence to the Soul, when it is revealing its union with Chriſt.

Firſt beam of divine light.Firſt, It preſents and evidenceth to the Soul, the Lord Chriſt fully, unqueſtionably, and everlaſtingly, taking away all ſin and wickedneſs, from every Soul that ſhall embrace him. You ſhall obſerve, Rom. 8.33, 34. that it was through the knowledge of this, that the Faith of Paul took wing firſt, to mount above in a tryumphant way: ſaith he, what ſhall we ſay to theſe things? What things? Things that he had before ſpoken of in the beginning of the Epiſtle, eſpecially Chap. 5. where he had made it appear clearly, That where ſin did abound, grace did much more abound, ſuper-abound, p. 237abound without meaſure, in that Grace did triumph over ſin through Jeſus Chriſt: Now, ſaith he, what ſhall we ſay to theſe things? He ſtood in admiration at the thoughts of it, and then began to ſay, Who ſhall lay any thing to the charge of Gods elect? Here Faith began to triumph from the knowledge of Chriſts compleat removal of all ſin, from every Soul that did embrace him. Now the Spirit evidenceth divers things to the Soul, for the clearing of this.

I. The Spirit makes it evident that the Lord Chriſt took upon him to be ſurety for every Soul that would embrace him. He became the ſurety of the new Covenant, Heb. 7.22. The Spirit makes the Soul diſcern that Chriſt ſtept into his Father, to undertake to be bound to pay all the debts, for every Soul that ſhall hereafter embrace him. And herein the Spirit is wont to evidence two things concerning the ſuretyſhip of Chriſt.

1. That Chriſt undertook to be a ſurety of the whole Covenant for Souls. That he undertook to fulfil all that Juſtice or Mercy it ſelf ſhould require, to be fulfilled, for thoſe Souls for whom he undertook.

2. That he became ſuch a ſurety, as he undertook to pay the debt alone. Hence, Iſa. 49.8. he is called the Covenant it ſelf: Intimating that the whole Covenant concerning taking away ſin, is only between God the Father and Jeſus Chriſt: Hence it is ſaid, 2 Cor. 5.19. God was in Chriſt reconciling the World unto himſelf, not imputing their treſpaſſes to them.

II. The Spirit evidenceth, that Chriſt as Mediatour ſtood in the relation of a common perſon, p. 238and took upon him to repreſent all the perſons of thoſe, that ſhould hereafter believe on him; ſo that whatever ſatisfaction he ſhould give to his Fathers juſtice in regard of ſin, ſhould be not only in ſtead of ſatisfaction to be given to the Father by the Souls themſelves; but alſo to be done as it were in their ſtead to be accounted as if they themſelves had given ſatisfaction. This the Spirit may evidence from the promiſe, from ſome ſuch place, as 1 Cor. 15.48. which ſhews that Jeſus Chriſt ſtood as a common perſon in ſtead of all thoſe that ſhould believe on him; as Adam the firſt man ſtood as a common perſon, to repreſent all thoſe that ſhould come out of him: Or from ſuch a place as that, Rom. 5.14. where the old Adam is called a Type of Jeſus Chriſt that was to come.

The ſecond thing the Spirit clears, is the things themſelves done by Jeſus Chriſt in thoſe relations unto Souls, as he ſtood as a common perſon, and as the ſurety for thoſe that ſhould hereafter believe on him.

I. Therein the Spirit cometh to clear the effuſion of the Blood of Chriſt, the offering himſelf by death as a ſacrifice for ſin. Thence you ſhall obſerve, the firſt thing Paul inſtanceth in, when he lets his Faith look upon the removing of all Sin, is Chriſt dying; ſaith he in a holy Triumph of Faith, who ſhall condemn? Why? Chriſt hath dyed; As if he ſhould ſay, how ſhall either carnal reaſon, or conſcience, or unbelief, or Juſtice, or Law, or Hell, or Devil, bring any accuſation againſt our Souls, ſeeing Jeſus Chriſt hath died; he hath offered up himſelf by death as a propitiatory ſacrifice for ſin, out of a purpoſe and intent fully to take away p. 239the ſins of all thoſe that ſhall believe on him: Hence the Spirit evidenceth ſuch a place as that, 2 Cor. 5.21. 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 we might have remiſſion of ſins, and that juſtification that God had prepared for Souls by him: Or ſuch a place as that in 1 Tim. 1.15. This is a faithful ſaying, and worthy of all men to be received, that Jeſus Chriſt came into the World to ſave ſinners, of whom I am chieſ; That Jeſus Chriſt undertook to be humbled ſo deeply, to vail the brightneſs of his own glory in ſuch obſcurity, as to come down from Heaven into the World, to take away the ſins of poor periſhing wretches. Now in the Spirits evidencing this fulneſs of ſatisfaction, it ordinarily evidenceth theſe things, for the ſatisfying Faith ſo fully as it may work by way of aſſurance, and fulneſs of confidence.

1. It evidenceth the full ſatisfaction of the Father by his death, in regard it was the Law-maker himſelf that was ſubject to the Law, and made under the power of the Law, to ſatisfie for the tranſgreſſion of the Law.

2. In regard the brightneſs of the Fathers glory was debaſed by Chriſts debaſement, in oppoſition to the debaſement of the Fathers glory, that was by the tranſgreſſion of the Law. What can conſcience or carnal reaſon ſay more concerning the nature of ſin, and the height of its merit; but only that it is a debaſement of the King of Kings, the Lord of Lords, it is a vailing and eclipſing of the higheſt Majeſty of Heaven, it is a bringing a cloud as it were, over thoſe pretious p. 240unſpotted beams of the Lords excellency, over the Lords high Soveraignty in commanding Souls, and over Gods holineſs and equity in commanding, and therefore the merit of ſin is infinite. Now the Spirit can anſwer by evidencing to the Death of Chriſt, a fulneſs of ſatisfaction, in regard it was Jeſus Chriſt that was debaſed; he that was the expreſs image of his Father, the lively pattern of his Fathers glory; and therefore the Spirit evidenceth from the Goſpel that God himſelf ſpeaks in a way, as if he were more than ſatisfied, as if Grace through Chriſt did triumph over ſin: According to that in Rom. 5.17. If by one mans offence death reigned by one, much more they which have received abundance of Grace, and of the gift of righteouſneſs, ſhall reign in life by one Jeſus Chriſt. Much more they which receive, that is, they that partake of the merit of the death of Chriſt, much more ſhall they reign: As if there were a higher degree of equity that ſuch ſhould reign, then there was that ſuch Souls, that were before under ſin, ſhould die. So Paul ſpeaks in 1 Tim. 1.14. The grace of our Lord was exceeding abundant, the word is, foreign, was more than enough. There was more than a ſufficiency of Grace through Jeſus Chriſt, ſtill ſpeaking as if God had ſo ſatisfied himſelf, through the contrivance of the death of Chriſt for ſin, that he had ſatisfaction, as it were, over and over again.

3. In that it was the Godhead it ſelf cloathed in fleſh, that gave the ſatisfaction. Now herein the Spirit evidenceth a fulneſs, and abundance of ſufficiency of ſatisfaction, in regard there is a higher worth upon the ſatisfaction to the Godhead, p. 241from the Godhead cloathed in the fleſh, then there could be evil by offending of the Godhead that was done by man: The Godhead was only the object againſt whom the ſin was committed; but in the ſatisfaction, the Godhead it ſelf cloathed in the fleſh became the ſubject, from whom the ſatisfaction is given, as well as to whom the ſatisfaction is given; ſo as the ſatisfaction doth in a manner, in the worth and height of it, tranſcend and go beyond the height of the offence, the ſatisfaction going from a higher ſubject, a more ſubject, than the offence was committed by.

4. In regard of the full weight of ſin, that Jeſus Chriſt bore in his giving full ſatisfaction to the Father. He died under the reputation of the vileſt of ſinners that can be imagined, and though this was unjuſt in regard of men that did ſo repute him, yet not in regard of God who had ordained, that the iniquities of all that ſhould embrace him, ſhould be laid upon him: And indeed their iniquities were laid upon him to the higheſt, if you conſider under what notion of ſin he died; he died under the notion of a Traytor to his own Prince, as one that took pleaſure in all kind of ſin, a friend of publicans and ſinners, as they reputed him: he died as a wretched blaſphemer of the moſt high God, as one that did ſtrike at the Throne of God, to dethrone God himſelf, and he died as an impoſture, as a vile ſeducer: Nay more, he died under the notion of a Devil, yea the Prince of Devils, they ſay of him that by Belzebub the Prince of Devils, he caſt out Devils: Now therein the Spirit evidenceth a fulneſs of ſatisfaction to the Father, in the Death of Chriſt, in regard p. 242Chriſt who is holineſs it ſelf, who was the ſpotleſs Lamb without the leaſt blemiſh, that he ſhould take upon him to be accounted, and ſo to ſuffer, as the higheſt kind of ſinner that can poſſibly be imagined. The Spirit can evidence here clearly, a ſufficiency and fulneſs of ſatisfaction, for the ſin of every Soul that ſhall embrace him, whatever Conſcience can object againſt the Soul, ſeeing Conſcience cannot object a higher kind of wickedneſs than was laid upon the back of Chriſt as a ſurety.

5. In regard the Lord Chriſt took a fulneſs of pleaſure and contentment in bearing the Juſtice of the Father, executed upon him as a ſinner. Juſtice receiveth ſatisfaction, when its ſentence is executed fully againſt any tranſgreſſor, that it paſſeth ſentence againſt; and thus Juſtice was ſatisfied through the Death of Chriſt: But there is a ſatisfaction as it were over and above, when the ſentence of Juſtice paſt out againſt a tranſgreſſor, is not only executed upon the transgreſſor, or him that ſtands in ſtead of the tranſgreſſor; but the ſentence is received with delight, pleaſure and contentment: Now thus Jeſus Chriſt through his Death gave fulneſs of ſatisfaction, in that it was the pleaſure of his Soul to bear the determined will of his Father for ſinners in this way: ſaith he, Pſal. 40.8. Lo I come to do thy will, my God, expreſſing the readineſs and willingneſs of his Heart to beat that will of his Father for ſinners: Nay ſo great was his delight in bearing the ſentence of Juſtice paſt upon him, as he ſtood as a tranſgreſſor and ſinner, that he ſaith himſelf be was even ſtraitned till it be accompliſhed, Luke 12.50.

p. 243Now as the Spirit evidenceth by the effuſion of Chriſt's Blood, a ſatisfaction given to the Father: So ſecondly, it evidenceth the ſutableneſs of the ſatisfaction, and that in two things.

1. In regard of the things ſuffered by Chriſt to give ſatisfaction: Thoſe things every way ſutable to what Juſtice could require, from the Soul it ſelf, in regard of his ſin. Two things ſin declareth the Soul hath merited to ſuffer for ever.

Firſt, The Death of the Body wherein ſin is acted and committed.

Secondly, The Death of the Soul it ſelf, in the ſeparation of it from God, which was the chief actor in the transgreſſion of the Law. Now the Spirit evidences the Death of Chriſt a ſutable ſatisfaction in regard of the things ſuffered by Chriſt.

Firſt, In regard the humane Body died, that ſtood in the ſtead of thoſe that had been the tranſgreſſors of the Law: he took upon him fleſh, and ſo died for ſin in the fleſh, in the ſame nature, in the ſame kind of Body that ſin was acted in.

Secondly, In that there was a ſeparation of the Soul of Chriſt from injoyment of communion with his Father: as appears, Matth. 27.46. My God, my God, why haſt thou forſaken me? That is, why haſt thou deprived me of communion with thee? And though indeed the ſeparation was not eternal, yet in regard of the perſon bearing the ſeparation, it was equivalent to an eternal ſeparation: One moment of ſeparation was as great an evil inflicted upon ſuch a perſon, as an eternal ſeparation could have been to have been p. 244inflicted upon a poor finite Creature.

2. The Spirit evidenceth the ſutableneſs of ſatisfaction to the Father, in regard of the ſins themſelves laid to the charge of Chriſt, in his ſuffering what Juſtice could require ſhould be ſuffered by the transgreſſor; and that both in the kind of ſin, and alſo in the degree of ſin, yea and alſo in the circumſtance of ſin too. That which was equivalent to all kind of ſin, was imputed to Chriſt to be ſuffered, that ſhould have been ſuffered by tranſgreſſors: Apoſtacy from God was imputed to him, by being imputed to be a Devil: Enmity to God in the higheſt degree was imputed to him, in that he was imputed the Prince of Devils: All kind of fighting againſt God was imputed to him, in that he was imputed a Blaſphemer, and a ſtriver to ſit down in the Throne of God himſelf, and an impoſtor and deceiver. So that no kind of ſin, that Conſcience can object againſt the Soul, but the Spirit can and doth evidence at ſuch a time was imputed to Chriſt, and Chriſt ſuffered for ſuch a ſin that was equivalent to that kind of ſin.

II. In the Spirits evidencing the Lord Chriſt to have fully and everlaſtingly taken away all the wickedneſs of what kind ſoever from every Soul that ſhall embrace him, it evidenceth the reſurrection of Jeſus Chriſt from the Dead. This is clear, Rom. 8.34. It is Chriſt that died, yea rather that is riſen again. In this the Spirit evidenceth three things to the Soul.

1. It evidenceth the Fathers acknowledgment of his own ſatisfaction for the ſins of all the perſons that ſhould ever embrace Chriſt and believe on p. 245him. The Spirit evidenceth to the Soul, Chriſt having once taken upon him, as a ſurety, to bear the tranſgreſſions of all that ſhould believe on him; having entred into Bond to pay all their debts, and ſuffered himſelf to be arreſted by the Juſtice of God; yea to be carried to the priſon of the Grave by the Hand of Juſtice for thoſe tranſgreſſions, he muſt never have come out till he had paid the uttermoſt farthing: And that's the reaſon that in 1 Cor. 15.14. the Apoſtle tells them, That their Faith is vain, and their Preaching of Chriſt is vain, unleſs Chriſt be riſen: Whence the Apoſtle noteth, That though the Death of Jeſus Chriſt, was the matter of ſattisfaction to the Juſtice of the Father, for the Juſtifying of all the perſons that Chriſt ſuſtained; yet there is no evidence unto Faith, that God the Father is ſatisfied, for thoſe transgreſſions by the Death of Chriſt, unleſs Chriſt be riſen.

2. The Spirit evidenceth to the Soul Chriſts own triumphant victory over ſin, and all the concomitants and conſequents of ſin. Now therein the Spirit evidenceth Chriſts removal of all kind of ſin, from every Soul that ſhall hereafter embrace him, in regard he hath now captivated ſin, he hath got ſin under his own power, to trample under his Feet, and to do with as he pleaſe; he hath taken ſin and tied it to his Chariot wheel, as the word imports.

3. The Spirit doth evidence in and from the reſurrection of Jeſus Chriſt from the dead, as he was a ſurety, that the Lord doth account his acquittance given to Jeſus Chriſt for ſin, that was charged upon him, to be an acquittance of all thoſe p. 246that ever ſhould embrace Chriſt through believing; and alſo that Chriſt in receiving that acquittance from God, did receive it in the room, and in the ſtead of all that ever ſhould embrace him. And thence the Spirit evidenceth to the Soul, that the Scripture attributes unto every believer, a participation of the reſurrection of Chriſt, yea that it attributes to them a Co-reſurrection with Chriſt, Col. 2.13. You being dead in your ſins, hath he quickned together with him; that is, hath made you partakers of the vertue of his reſurrection, and raiſed you with himſelf; and verſ. 14. Blotting out the hand writing of Ordinances that was againſt us, which was contrary to us, and took it out of the way, nailing it to his croſs; that is, Juſtifying our Souls from all that ever Sin, Conſcience, the Law, or the Devil could bring againſt us.

III. The Spirit evidenceth to the Soul, the Aſcenſion of Jeſus Chriſt to the right Hand of the Father, as he was a ſurety, and as he did repreſent ſinners that ſhould receive him to be their Mediator. Thus Rom. 8.34. Paul through the Spirits manifeſtation of Jeſus Chriſt at the right Hand of the Father, had ſuch a full evidence, as he could make a challenge to the Law, and to Sin, and Hell, and the Devil, to bring all their accuſations, and ſee if they could lay any thing to his charge: Who ſhall condemn? ſaith he, Jeſus Chriſt is gone to the right Hand of the Father. Now from Chriſt's Aſcenſion to the right Hand of the Father, the Spirit is wont to evidence theſe four things.

1. That the Lord Chriſt as a ſurety for all ſinners, that ſhould embrace him as their Mediator, p. 247hath now received an acknowledgment in Heaven, that he hath fully taken away all the ſins of all that ever ſo receive him. The Spirit brings to the Souls remembrance what welcom, as it were, Jeſus Chriſt had into Heaven: It ſhews the Soul from ſuch a place as that, Pſal. 110.1. The Father ſaid to Chriſt when he came into Heaven, Well done thou obedient Son, ſit thou down at my right Hand. There are two things obſervable in that.

Firſt, In that welcom given by the Father, there is an evidence that the Father acknowledgeth the work by Chriſt to be fully done. Sitting imports a reſt after a work fulfilled, Heb. 10.1.

Secondly, The Spirit evidenceth that high favour, that Jeſus Chriſt had in Heaven, as he was a ſurety for thoſe ſinners that ſhould embrace him to be their Mediator, Heb. 1.5.

2. The Spirit evidenceth from Chriſts Aſcenſion, that he as a ſurety for all thoſe ſinners that ſhould embrace him, hath fully prepared Heaven. Now this Spirit evidenceth by two things.

Firſt, That the very end of the Aſcenſion of Jeſus Chriſt into Heaven, to ſit at the right Hand of the Father, was to prepare places in Heaven for all that ſhould embrace him, John 14.2.

Secondly, That Jeſus Chriſt is gone to Heaven as a fore-runner of thoſe that ſhould embrace him, Heb. 6.20. Now a fore-runner implys many followers.

3. The Spirit evidenceth from Chriſts Aſcenſion, that he hath a Soveraignty, and Supremacy of all power committed to him. This Chriſt himſelf hints, Matth. 26.64. Hereafter ſhall you ſee the Son p. 248of man ſit at the right Hand of power. That is, exalted in the higheſt power. So Eph. 1.20, 21. And thence in two things the Spirit evidenceth the Lord Chriſts taking away all kind of ſin from the Soul.

Firſt, The Spirit evidenceth that Chriſt hath ſuch a ſupremacy of power over all things, that it is impoſſible that the power of ſins guilt ſhould prevail againſt any for whom Jeſus Chriſt hath undertaken, ſeeing he hath the keys of Hell and of Death, and hath all things under his Feet in a vaſſalage to him.

Secondly, The Spirit evidenceth to this ſupremacy of Chriſt as Mediator, that the Lord was well pleaſed with him as a ſurety, for ſuch Souls as ſhould embrace him.

4. From the aſcenſion of Jeſus Chriſt to the right Hand of God, the Spirit evidenceth that the Lord Chriſt had the higheſt authority of Judgement committed to him. Sitting is the poſture of Judges, Prov. 20.8. and John 5.21, 22. The Father hath committed all Judgement unto the Son. Thence in Eph. 1.21, 22. he is ſaid to have all things put under his Feet, and was given to be Head of all things to the Church. Now from hence the Spirit evidenceth by two things, the Lords full compleat taking away all ſin, from every Soul that ſhall embrace him.

Firſt, In that no Judgment of condemnation can be paſſed upon ſuch a Soul, but what Judgment Chriſt as ſurety paſſeth, ſeeing all Judgement was committed to him as the Son, and as Mediator. And what can be more ſure than that all ſin and guilt ſhall be compleatly removed, ſeeing the Son p. 249himſelf that is the ſurety for Souls, muſt paſs the Judgment concerning all guilt that muſt be imputed to lie upon Souls.

Secondly, In that no Judgment of condemnation or guilt, can paſs againſt thoſe Souls that ſhall embrace him as their Mediator, but what ſhall paſs againſt themſelves. The Spirit manifeſts that whoever embraces Chriſt, muſt be intereſſed in every ſentence of Judgment that paſs out; becauſe the Judgment that Chriſt paſſeth as he is the ſurety of Souls, and repreſents them, it muſt paſs out in their names, even with their votes: So that no Judgment of condemnation for guilt can paſs out againſt them without their joynt vote and conſent.

IV. The Spirit evidenceth the interceſſion of Jeſus Chriſt with the Father, for all thoſe Souls that ſhall embrace him. Therefore in Rom. 8.34. the Apoſtle proceeds to that ſtep, Who ſhall condemn? It is Chriſt that died, yea rather that is riſen again, that ſitteth at the right hand of God, who alſo maketh interceſſion for us. Now in the Spirits manifeſting this, it doth manifeſt divers things for the ſatisfying of the Soul, for the full and everlaſting taking away all ſins by Chriſt, for every Soul that ſhall embrace him.

1. In the Spirits evidencing the interceſſion of Chriſt for ſinners with the Father, it doth evidence the Lord Chriſt to be a Son to the Father, and to plead as a Son with the Father for ſinners. This you ſhall ſee Heb. 7.25. compared with verſ. 28. he tells you, he is able to ſave to the uttermoſt all that come unto God by him; and verſ. 28. he puts an emphaſis upon it, that he was a Son. This the Spirit p. 250commonly reveals to Souls in drawing them to Faith of aſſurance, that Jeſus Chriſt as the natural Son of God intercedeth in Heaven for Souls. Now from thence there are two evidences given to a Soul, of Chriſts fully taking away ſin from every Soul that ſhall embrace him.

Firſt, The Spirit evidenceth, that it is impoſſible that any guilt whatever ſhould cleave to the Soul, in regard the Son can ask nothing but what the Father will. The Father and I am one, ſaith Chriſt; ſo their wills are one, and their thoughts and diſpoſitions one.

Secondly, The Spirit evidencing that it is impoſſible for the pleading of Jeſus Chriſt to be denied. There is ſuch a complacency, and acquieſcence of delight of the Father in Jeſus Chriſt, that the Father hath no more power to deny what the Lord Chriſt pleadeth for, then he hath power to deny himſelf, and that is impoſſible.

2. The Spirit evidenceth the interceſſion of Chriſt, doth evidence that the Lord Chriſt pleads with the Father as an obedient Son to his Fathers will. Now from this the Holy Ghoſt evidenceth in two things, the full, compleat, everlaſting taking away of ſin from every Soul that ſhall embrace him.

Firſt, The Spirit evidenceth that there is an obligation upon the Father, to accept his Sons intreaty for poor ſinners.

Secondly, The Spirit evidenceth, that it was the fulfilling the ſame will of the Father that Jeſus Chriſt pleaded for, when he pleaded for the pardon of the ſins of thoſe that embrace him. It was his Fathers deſign originally out of his love p. 251to poor loſt wretches, to take away their ſins, only it was his purpoſe to effect it through Jeſus Chriſt, doing and ſatisfying his Juſtice for ſin: So that Jeſus Chriſt in yielding obedience unto his Father unto Death, did it to effect the end of his Father in the pardon of the ſins of loſt ſinners.

3. The Spirit evidenceth in this interceſſion of Chriſt, that though he died as a common perſon, and roſe as a common perſon; yet he doth not intercede as a common perſon, not in their ſteads, but for them. That you ſhall obſerve Heb. 7. comparing verſ. 22. with verſ. 25. He was made the ſurety of the new Covenant, verſ. 22. And then he tells you, He is able to ſave to the uttermoſt, all that come unto God by him. There are two things the Spirit evidenceth in that.

Firſt, It evidenceth that he pleaded as a ſurety appointed by his Father for Souls: According to Heb. 5.5. he did not glorifie himſelf to be made an high Prieſt, but he that ſaid unto him, Thou art my Son, to day have I begotten thee. His Father ordained him to the office of an high Prieſt, which contains the ſuretiſhip.

Secondly, He pleads as a ſurety to his Father to accompliſh the full ſalvation of Souls through his pleading. The Father ordained him to be a Prieſt for ever after the order of Melchiſedek; hence he, as an high Prieſt, is able to ſave to the uttermoſt all that come unto God by him. Then the Spirit reveals the things done by Chriſt in his interceſſion as a ſurety. Two things there the Spirit reveals.

Firſt, That by Chriſts interceſſion as a ſurety for Souls, there is a vertual continuation of the p. 352ſacrifice of the Blood of Chriſt, for the ſatisfaction of the Fathers Juſtice. Now from thence the Spirit brings in full evidence for taking away all ſin, from every Soul that ſhall embrace Chriſt, in regard the ſatisfaction is continued in the Fathers Eye. Thence it is obſervable, Heb. 8. comparing verſ. 2, 3. with verſ. 12. That the Apoſtle from the meditation of the continued Prieſthood of Jeſus Chriſt, miniſtring in Heaven, doth conclude the firmneſs and ſtability of the new Covenant, there mentioned in the latter end of the Chapter, and concludes from thence Gods remembrance of ſins and Iniquities no more.

Secondly, The Spirit evidenceth, that through Chriſts interceding as a ſurety, there is a continual ſuing out of the benefit of the ſatisfaction of the Father by his death, for ſinful Souls according to their neceſſities. Hence you may obſerve in 1 John 2.1. That the Apoſtle directs thoſe believers that ſhould ſin, to be acting of Faith upon Jeſus Chriſt, as he was a preſent advocate with the Father.

4. The Spirit manifeſts to the Soul's Faith, from that beam of light in the Goſpel, that the Lord hath everlaſtingly removed all ſin from all that ſhall embrace him; That the Lord Chriſt in his interceſſion with the Father, for the perfect Salvation of thoſe that ſhall embrace him, doth plead for nothing but what the Father himſelf, and of himſelf, is as willing to give to thoſe Souls, as Jeſus Chriſt is willing to ask it at his Fathers Hand. Therefore in Iſa. 53.10. The whole work of Salvation that Jeſus Chriſt was to accompliſh for Souls, is called nothing elſe but the Fathers pleaſure; p. 253The pleaſure of the Lord ſhall proſper in his Hands: Now this the Spirit clears up convincingly and ſatisfyingly, that the Father is altogether ready, yea that the Fathers bowels do as much yern after the full Salvation of thoſe that embrace the Lord Jeſus, as the bowels of Chriſt himſelf, who is the Head of thoſe Souls. Now the Spirit may, and doth ſometimes evidence this parallel willingneſs of the Father in theſe three things.

Firſt, The Spirit clears it that an amity and oneneſs comprehends all kind of near relation in it, and manifeſts that thoſe that embrace Chriſt, are admitted into unity with the Father himſelf, to be one with the Father. According to that in John 17.21, 22. That they may be one, as thou and I are one, and that they may be one in us, as thou Father art in me and I in thee.

Secondly, The Spirit may evidence, that the relation between the Father and Souls, is the very foundation of all relation between Chriſt and thoſe Souls. And therefore there muſt needs be as great willingneſs in the Father, to accept Chriſts pleading for perfect Salvation, as there is in Chriſt to plead for it: So that though Chriſt have thoſe that embrace him, ingraven as it were upon his Heart, yet it was there ingraven by the Hand of his Fathers love, John 17.6. Thine they were, and thou gaveſt them me: They were made mine becauſe they were firſt thine.

Thirdly, The Spirit may manifeſt here, that the willingneſs of Chriſt to plead for them, proceeds from the willingneſs of the Father that he ſhould ſo plead, that he ſhould become an interceſſor. Chriſt in all his pleadings is but a Prieſt, p. 254which Prieſthood is but an office to which God the Father had ordained him, Heb. 5.5.

. The Spirit evidenceth that Chriſt in his interceſſion with the Father, for the perfect Salvation of thoſe Souls that ſhall embrace him, pleads for nothing but what he hath power to command to be effected. As in Pſal. 2.6, 7. He hath ſet his King upon the holy hill; that is, as he that God the Father hath appointed in his own ſtead and room as Mediator, to diſpence all things communicable, to diſpoſe of all according to his will, only God the Father will be acknowledged as a Father to him, and he to be a Son; therefore the Lord ſaith in the next verſe, Ask of me, and I will give thee, it ſhall be by interceſſion: yet John 5.22. All judgment is committed to the Son ſtill, and he hath the power and command of all: Therefore you ſhall read, John 17.24. in that prayer that is the pattern of his interceſſion in Heaven for Souls; he prays thus, Father I will that thoſe that thou haſt given me be with me; he prays as it were in a commanding way.

Second beam of Divine Light.There is a Second beam of the ſame Spiritual Heavenly light, that the Spirit doth neceſſarily alſo cauſe to ſhine reſplendently before the enlightned Souls Eye, before Faith can receive ſuch full aſſurance, as to work by way of fulneſs of confidence and aſſurance, and that's this, The Spirit doth evidence from the Goſpel, or from the promiſe, The Lord Chriſts unqueſtionable willingneſs to embrace every poor loſt ſinner that is willing to embrace him. Indeed the Lord Chriſt doth primarily embrace loſt ſinners into the boſom of his p. 255love, and joyns them everlaſtingly to himſelf, yea and compleats the relative union, between himſelf and their Souls whilſt they are meer patients, altogether under an impoſſibility of any ſuch Spiritual action, or ſo much as any concurrence with the Lord Jeſus, in the compleating of the relative union: But this union remains inviſible till by the vertue of this paſſive, or this relative union, the dead Soul is inabled by actual believing, actively to cloſe in union with the Lord Jeſus, and to embrace him to be one with him. And therefore to the leaſt degree of the knowledge of a Souls union with Chriſt, of neceſſity the Spirit muſt preſent the Lord Chriſt with his pretious everlaſting arms of love, to embrace ſuch loveleſs ſinners as will embrace him, that thereby the Soul may be ſatisfied concerning the object that he believeth, and may cloſe with the Lord Chriſt propounded, and make application of that union tendred in the Lord Jeſus with himſelf. Now for the Spirit evidencing this to the Soul ſatisfyingly, and to make the Soul in believing to triumph, the Spirit is wont to evidence divers particulars.

1. The Spirit is wont to evidence the conſent and agreement of the bleſſed Trinity from all eternity, in that glorious deſign of the Lord Jeſus entertaining every loſt deſpicable ſinner that will embrace him.

I. The Spirit reveals the conſent of God the Father to that glorious deſign, and that in divers particulars.

1. In that God the Father impoſed a command upon the Lord Jeſus to embrace every ſuch deſpicable loſt ſinner, that would give him entertainment p. 256as his Mediator. This you ſhall ſee in John 6.37, 38. whoever cometh unto me, ſaith Chriſt, I will in no wiſe caſt him out; that is, whoever receiveth me through believing, I will in no wiſe reject him or caſt him off, or refuſe to be a Mediator between God and him: I will in no wiſe caſt him out, that is, under no reſpect, no notion or conſideration that can be imagined: Now obſerve what's the reaſon of this, you ſhall ſee verſ. 38. For I came down from Heaven, not to do mine own will, but the will of him that ſent me; and this is the Fathers will, that of all which he hath given me I ſhould loſe nothing; that is, of all that he ſhould draw to believe on me, I ſhould loſe none, but ſhould raiſe him up at the laſt day; and this is the will of him that ſent me, that he that ſeeth the Son and believeth on him, ſhould have everlaſting life. So John 10.15, to 18.

2. The Spirit reveals God the Fathers infuſion of a diſpoſition of love into the Heart of Jeſus Chriſt, purpoſely that he might embrace every loſt ſinner, that would entertain him as his Mediator. Saith he, Pſal. 40.7, 8. Lo I come to do thy will, O my God, thy Law is within my Heart, that is, a diſpoſition to yield obedience to this thy will, and in effect it was a diſpoſition of love; the Law of being a Mediator was nothing but a Law of love, and this Law was written in the Heart by God the Father.

3. That the Father prepared a ſutable body for the ſecond perſon in Trinity to become Mediator in, Heb. 10.4. A body haſt thou prepared me; that is, thou haſt prepared me a Body fit to be offered up for ſin; that is, fit to become a ready willing p. 257ſacrifice for poor loſt ſinners, that I might redeem them.

4. In that God the Father did engage the Lord Jeſus by his own love to him, to love every ſuch loſt undone ſinner as ſhould embrace him. This you ſhall ſee if you compare John 10.17, 18, with John 15.10. Saith Chriſt, therefore doth my father love me, becauſe I lay down my life that I may take it again: And ſaith Chriſt to his Diſciples, If you keep my commandments, you ſhall abide in my love, even as I have kept my Fathers Commandments and abide in his love: Hence Chriſt intimateth, not only that his Father loved him, for his undertaking that work of mercy and pitty to poor loſt undone ſinners, but that his Father did lay the engagement of his love upon him; So that as he reſpects his Fathers love, and deſires the continuance of it to him, ſo he ſhould be pittifull to every loſt ſinner that embraceth him.

II. The conſent of the Son the Lord Jeſus himſelf, is revealed by the Spirit for the clearing of this. And that the Spirit may and doth reveal in two things.

1. In the free ready conſent of the Lord Jeſus, to the bleſſed will of his Father. The Lord Chriſt made no objection againſt the bleſſed command, though take it in all the latitude of it, it was the hardeſt command that ever was impoſed upon any creature in heaven or earth, a command to ſpend his deareſt innocent blood, a command to become a curſe, a command to deprive himſelf of the raviſhing viſion of his Fathers face, yet this command he never ſtuck at, but ſaith, in the Volumn of the Book it is written, Lo I come to do thy will.

2. In that he took infinite delight in the yielding obedience to this his Fathers will, Pſal. 40.8. I delight to do thy will, O my God; He took pleaſure in p. 258it, and was ſtraightned in his Spirit till it was accompliſhed.

III. The Spirit reveals the conſent of the bleſſed Spirit, proceeding both from God the Father and God the Son in this bleſſed deſign. And that's in this, that the ſpirit freely, and in the very fulneſs of it, took up his habitation in the Lord Chriſt, thus conſtituted to be Mediator, to fill him with grace, and love and pitty, for the accompliſhment of this bleſſed work of gathering in loſt ſinners into union with himſelf. This the Spirit reveals in two things.

1. In the manner or form of the Spirit deſcending down upon Chriſt. Luke 3.22. It came down in the ſhape of a Dove, to ſhew it came on purpoſe to furniſh the Mediator with mercy and pitty to poor deſpicable loveleſs ſinners, that he might be nothing but a lump of love wrapped up in fleſh.

2. The Spirit reveals the end for which the Spirit was thus poured out upon him in the fulneſs of it. The end is revealed, Iſa. 61.1, 2, 3. To preach good tidings to the meek, to bind up the broken hearted (that is, poor captivated inſlaved ſouls, under the power of their helliſh enemy) and the opening of the priſon to them that are bound, that is, deliverance of them that are held faſt in the chains of darkneſs, under the power of the Prince of darkneſs) to proclaim the acceptable year of the Lord.

Secondly, The Spirit reveals the ſutable Office, that is eſtabliſhed upon the Lord Chriſt, purpoſely to engage him to ſhew mercy and pitty to every loſt ſinner that ſhould embrace him. The Spirit manifeſts that he is ordained by God the father to be an High Prieſt, to ſacrifice for the ſins of the people. Here the Spirit reveals two things.

p. 2591. That the qualifications that God looks upon in Chriſt, in ordaining him to be the High-Prieſt, were ſutable diſpoſitions to ſhew mercy and pitty to poor undone Sinners. This you ſhall find in Heb. 5.2. He can have compaſſion on the ignorant, and on them that are out of the way. Therefore Heb. 4.25. That's made a ſpecial qualification in Chriſt as High Prieſt, that he was one who had a fellow feeling of thoſe that he was High Prieſt to, that he had a ſweet ſympathy rolling in his bowels to them, under the infirmity of Sin and miſery.

2. The Spirit reveals that the end of that Office of the Prieſt-hood that was eſtabliſhed upon him, was to ſhew mercy to poor deſpicable undone ſinners. You ſhall ſee in Heb. 5.1. what are the ends of an High Prieſt;

Firſt, he is ordained to come to the Mercy-ſeat for man, that is, for the good of poor miſerable men.

Secondly, that he might offer gifts and ſacrifice for ſins, that he might pacifie the angry God, that was incenſed againſt ſinners, that he might reconcile periſhing, loſt, undone ſinners to God the father.

Thirdly, For evidencing that unqueſtionable willingneſs of the Lord Jeſus, to accept every ſinner that will embrace him: the ſpirit reveals the exact and exquiſite care, the Lord Jeſus hath taken to reveal himſelf, to prevail with poor undone ſinners to gather them into union with himſelf. This the ſpirit evidenceth in five things.

1. By revealing the proviſion of Officers that Jeſus Chriſt hath made, to allure and beſeech ſouls to accept the Lord Chriſt to be one with them. After Chriſt was gone into heaven, and had left pleading with undone ſinners with his own bleſſed lips, you p. 260ſee Eph. 4.11, 12. he ſends out others in his own room, ſuch as might be Embaſſadors repreſenting his own perſon, to beſeech and pray undone ſinners to accept of reconciliation with the father through their union with him.

2. By revealing that the Lord Chriſt took care to furniſh ſuch as he ſent forth, to allure undone ſinners into union with him, with a ſutable ſpirit for that work. Therefore before Jeſus Chriſt would go to his father, John 20.22. he goes to his Diſciples and giveth them a Commiſſion to allure ſouls into union with himſelf, and when he had given them the Commiſſion, he breathed on them, and ſaid, Receive ye the holy ſpirit.

3. By revealing the Lords aſſimilating thoſe whom he betruſts, to reveal himſelf to loſt ſinners. Not only in furniſhing them with abilities of the ſpirit; but alſo in conforming them in their very diſpoſitions unto his own likeneſs, he conveyed his own bowels of mercy and pitty and compaſſion into them, that their bowels might yearn towards the gathering loſt ſinners into communion with him, as the bowels of Jeſus Chriſt himſelf yearned. This you ſhall ſee, Eph. 1.8. That Paul tells them he longed after them all in the bowels of Jeſus Chriſt; That is, I longed after your perfection in union and communion with Chriſt, in the bowels that Jeſus Chriſt hath infuſed into me, as ſome interpret it: But indeed the interpretation may rather be of Jeſus Chriſt, in the ſame bowels that Jeſus Chriſt longed after ſouls, in the ſame kind of pitty and compaſſion, that Jeſus Chriſt had working in his boſom towards undone ſinners.

p. 2614. By revealing the Lord Jeſus chuſing out ſome deſperate ſinners, on purpoſe to be as patterns of love before the eyes of other loſt ſinners, that he would take into union with himſelf. This is declared by the ſpirit, 1 Tim. 1.15, 16. to be the end of God to ſhew mercy to that blaſphemer, that perſecuter, that injurious one to Jeſus Chriſt, that he might ſhew forth a pattern to other ſinners that ſhould hereafter believe on him.

5. By revealing the Lord Chriſt to have improved all his intereſt, in thoſe that are his own, to engage them to help forward the work, in gathering loſt ſinners into union with him. As in John 21.15, 16, 17. when Jeſus Chriſt was to leave the earth, and would engage Peter to do ſome great thing for him, he engaged him to reveal himſelf to poor miſerable ſouls; that's under the term or notion here of feeding his Lambs and Sheep.

IV. For the evidencing the willingneſs of the Lord Chriſt to accept into union every loveleſs ſinner that will embrace him, the ſpirit reveals the abſolute engagement of Chriſt, by his own joy, and by his own glory that is ſupernatural, to embrace every loveleſs ſinner that is willing to entertain him. The Lord Chriſt conſidered as head to a myſtical body, may be ſaid to be imperfect, till all ſinners that ſhall ever belong to him be gathered in; And Jeſus Chriſt even wants his Joy and Glory that he ſhall enjoy as a Mediator, ſo long as there is but one loſt ſinner belonging to that myſtical body to be gathered in: Therefore it is impoſſible for Jeſus Chriſt to reject one ſinner that ſhall embrace him, unleſs he will reject himſelf.

p. 262There is a third beam of divine light, and that is,Third beam of divine light. The inſatiable longing and thirſting of the Lord Jeſus, to embrace every ſoul into union that would be united to him. The ſpirit is leading the ſoul from one degree of ſatisfaction to his faith, to another, till at laſt he cometh to give a full ground of ſatisfaction to the ſoul, to make his union with Chriſt appear, that faith hath ground not only of confidence but of triumph. Now the ſpirit doth evidence this unto the ſoul for his ſatisfaction two ways.

Firſt, The ſpirit reveals the grounds from whence the longings of Jeſus Chriſt after union with the ſoul do proceed.

Secondly, The ſpirit reveals the expreſſion of thoſe longings of Jeſus Chriſt by himſelf.

Firſt, The ſpirit reveals the ground whence thoſe longings proceed.

1. The ſpirit evidenceth the near alliance, and precious relations, that Jeſus Chriſt accounts himſelf to have, unto all thoſe loſt Sinners that long after union with him, or that ever ſhall be brought into union with him.

1. The Spirit reveals, that the Lord Chriſt accounts all thoſe loſt Souls his Brethren. Therefore Chriſt in John 20.17. when he ſends Mary to tell the bleſſed news of his reſurrection to his Diſciples, ſaith he, Go tell my brethren, that I aſcend unto my father and your father, to my God and your God. [Go tell my brethren.] That is, thoſe that are joynt adopted ones by my father, as my brethren, the joynt beloved ones, as I am beloved of the father as Mediator. Now from hence the ſpirit manifeſts, p. 236that the ſoul of Chriſt cannot but long after union with all thoſe ſouls, that will embrace him into union.

2. The ſpirit reveals that the Lord Chriſt accounts all thoſe that ſhall embrace him to be as his Spouſe, as thoſe that are to be married to him. Jeſus Chriſt hath infinite longings after himſelf and his own glory, and then Eph. 2.28. He that loveth his wife, loveth himſelf, therefore Jeſus Chriſt doth but love himſelf, and his own glory, in deſiring the union of ſouls with himſelf, and therefore his longings cannot be leſs than infinite and incomprehenſible.

3. The ſpirit evidenceth, that Jeſus Chriſt accounts all ſouls that ſhall embrace him, as his own members, without which he is not compleat as Mediator. The fulneſs of Chriſt myſticall is the Church, and he accounts not himſelf perfect till all his myſticall body be gathered to him. Now hence the ſpirit manifeſts infinite longings in the boſom of Jeſus Chriſt, after every ſoul that would be one with him, as he longs after his own good.

4. The ſpirit reveals that the Lord Chriſt accounts every ſoul that will embrace him to be a part of his own glory. Chriſt accounts not his own glory to be full, till all thoſe loſt ſouls that ever ſhall embrace him, be perfectly and compleatly joyned to him. Now hence the ſpirit manifeſts, that there cannot but be infinite longings in the boſom of Jeſus Chriſt, after the union of ſuch ſouls with himſelf, as would have union with him, or are willing to embrace him, ſeeing he cannot but infinitely long after the perfection of his own glory; And ſeeing he cannot long after his own glory in the perection of it, but he muſt long after the union of every loſt ſoul that will embrace him into union with himſelf.

p. 2642. The ſpirit alſo remembers the ſoul of thoſe dreadful ſufferings of Jeſus Chriſt, for all thoſe ſouls that ever ſhall embrace him. Now from thence the ſpirit evidenceth three ways, that there cannot but be ſuch longings of Chriſt.

1. That the love of Chriſt to thoſe ſouls is augmented. There is no more prevailing argument of love, than ſuffering evil for the beloved one.

2. The ſpirit evidenceth from thence, that Jeſus Chriſt hath a nearer intereſt in them. The propriety of Chriſt is as well augmented by his ſufferings as his love. Therefore ſaith the Apoſtle 1 Cor. 6.19, 20. Ye are not your own, why? for ye are bought with a price.

3. The ſpirit reveals that there is a higher degree of Joy in the boſom of Chriſt, in the obtaining of union with them. Therefore, Iſa. 53.11. Chriſt is ſaid, to ſee of the travel of his ſoul, and to be ſatisfied. That is, he ſhall ſee ſouls gathered in to him as the fruit of all his ſufferings, and this ſhall ſatisfie him. Now from hence the ſpirit reveals the unſatiable longings of Chriſt, after the union of thoſe ſouls that ſhall embrace him.

3. The ſpirit reveals the ſenſibleneſs of the Lord Chriſt of his own duty, as he is Mediator, to gather ſuch loſt ſouls as will embrace him, into union with him. This you may find John 10.15, 16. Saith Chriſt, I have other ſheep which are not of this fold, them alſo I muſt bring in: As if Chriſt ſhould have ſaid, there is neceſſity, I am engaged by duty to my father, in reſpect of the command my father laid upon me, to gather thoſe loſt ſouls into union with me.

p. 2654. The ſpirit reveals, that it is onelyonly ſutable to the nature of Jeſus Chriſt, to be gathering loſt undone Sinners into union with him. His nature is nothing but an abſtract or quinteſſence of love, as Mediator, and therefore it is only natural to him to be pouring out of his love into empty ſouls.

Secondly, the ſpirit evidenceth the expreſſions of thoſe longings of Jeſus Chriſt by himſelf.

I. The ſpirit preſents Jeſus Chriſt ſeeking after ſuch loſt ſinners, to gather them into union with him, when their backs are altogether turned upon him, and when they have altogether forgotten him. This ſpirit cauſeth the ſoul to hear from the mouth of God himſelf, Luke 19.10. The Son of man is come to ſeek and ſave that which is loſt. It is my office, ſaith Chriſt, for which I came down from heaven.

II. The ſpirit manifeſts the Lord Chriſts ſtrong compaſſionate cries of love after ſuch ſouls, to accept of a bleſſed union and communion with himſelf. This the ſpirit cauſeth the ſoul to hear, Rev. 22.17. Let him that is athirſt come, and whoſoever will let him come, and take of the water of life freely. So Iſa. 55.1, 2. Ho every one that is in any want, in any neceſſity, any poor thirſty ſoul, come ye, ſaith he, buy wine and milk without money and without price. Here the ſpirit cauſeth the ſoul,

1. To diſcerern the loud cry of Jeſus Chriſt after ſuch poor, dead, ſluggiſh ſouls to embrace them.

2. The ſpirit cauſeth the ſoul to ſee the redoubling of his cry and call. Come ye, ſaith Chriſt, yea again, come, and again, come, as if his bowels yearned.

p. 2663. The ſpirit lots the ſoul ſee, his propounding all the precious arguments, that can poſſibly be imagined, to prevail with ſouls. Come, ſaith Chriſt, buy Wine and Milk, take the moſt precious ſoul-raviſhing comforts, the ſweeteſt Cordials to thy poor needy fainting ſoul.

III. The ſpirit reveals the low condeſcention of Jeſus Chriſt to become an intreater, a beſeecher of ſouls to accept of that union propounded. According to 2. Cor. 5.20. We are Embaſſadours for Chriſt, as though God did beſeech you by us, we pray you in Chriſts ſtead be reconciled to God, that is, be ye one with God.

IV. The ſpirit reveals that the Lord Chriſt hath put his own Spirit in commiſſion for that end, to make all theſe longings of his evident to the ſoul, and theſe expreſſions of his longings in his Cries and Intreaties, effectual upon ſouls. The ſpirit reveals to the ſoul, the ſtrength of the deſires of Jeſus Chriſt, to be ſo ſuperlative, as to take care leaſt after all the expreſſions of his longings, the ſoul ſhould ſtill remain unconquered, and therefore he adds as it were a ſupplement to all his former deſires of union with him, he adds his own ſpirit to ſtand as a conſtant Officer for that end, to convince the ſoul of his longings that they ſhould have union with him. Therefore he ſends the comforter, John 16.7.

V. The ſpirit reveals the Lords Tender, Pittiful, Compaſſionate diſcovery of the dreadful danger of neglect of union with him. According to that in John 3.17, 18. God ſent not his Son into the World to condemn, but that the World through him might be ſaved: I tell you ſouls, ſaith Chriſt, the very intention p. 267of my Father in ſending me, is not to augment your Sins, that your condemnation ſhould be augmented, but it is his intention that you might be ſaved: And then v. 18. he reveals to them the deſperate ſtate of them that neglect this Salvation that he brings, He that believeth not, is condemned already.

VI. The ſpirit reveals that the Lord waits to be gracious, and even waits as it were the leiſure of poor loſt undone ſouls, to accept of that bleſſed union tendered. The ſpirit preſents the Lord Jeſus ſtanding at the door of hearts and knocking, till his head is wet with the dew, and his locks with the drops of the night, waiting for the ſouls accepting of that bleſſed union with himſelf that he tenders.

There is a fourth beam of divine light the ſpirit cauſeth further to ſparkle forth from the Goſpel in this work of Irradiation, or manifeſtation of it,Fourth beam of divine light. and that is this. The abſolute independency of this willingneſs of Jeſus Chriſt to accept ſouls into union, upon any thing in the Souls whom he is thus willing to accept, and after union with him his ſoul thus longs. There can be no act of Faith by way of fulneſs of confidence or aſſurance, till there be ſuch a clear apprehenſion of the acceptance of the particular ſoul into union with the Lord Jeſus, that all matter of fear vaniſheth, and all occaſion of doubt is taken away, by the clearneſs of that light that the ſpirit caſts into the underſtanding, and by the clear ſatisfaction it gives the ſoul concerning his acceptance by Jeſus Chriſt, to be one with him. Therefore the ſpirit in reſpect to thoſe Multitudes of p. 268fears, that commonly ariſe in ſouls, concerning the unſutableneſs of themſelves to be taken into union with Chriſt, for the taking away thoſe occaſions of fear, doth reveal to the ſoul that the willingneſs of the Lord Jeſus to accept it into union, and the longings of Jeſus Chriſt after union with ſouls, hath not the leaſt dependance upon any thing in the ſoul it ſelf, whence he accepts it into union. Now for the evidencing of this, the ſpirit may and doth evidence theſe three things to the ſoul.

I. The ſpirit evidenceth the impoſſibility of the will of the glorious Deity, to be moved … any thing without it ſelf, in any of the motions of his love whatever. So that thence the ſpirit evidenceth to the ſoul, that it were a denying of the glory of the God-head, to conceive that God ſhould look out of himſelf for any argument, any motive, any incentive, that ſhould either excite or incline the divine will to any motions of love whatever to wards any creature.

II. The ſpirit evidenceth the abſolute will of the Father alone, to be the firſt principle, and alſo the only cauſe of admiſſion of ſouls into union and communion with the Lord Jeſus. So that both the purpoſe of God to accept ſouls into union, and alſo the execution of that his purpoſe, do depend only upon the Lords bare will, and good pleaſure. According to that in Eph. 1.5, 6, compared with ver. 9.

III. The ſpirit evidenceth the Lord Chriſts willingneſs to accept of ſouls into union, to be only done through the Commiſſion that he received, from the good pleaſure of his Fathers p. 269will concerning ſuch ſouls. According to that in John 6.37, 38. When he ſaith he would reject no one ſoul in no wiſe, under no conſideration whatever; he gives this reaſon, for I came down from Heaven, not to do mine own will, but the will of him that ſent me.

There is a fifth beam of light that the ſpirit cauſeth to ſhine forth from the Goſpel, and that is,Fifth beam of divine light. The admirable and incomprehenſible fulneſs of all perfection of love and mercy, that is comprehended in this tender of union with the Lord Chriſt, to every particular Soul that will accept it. Notwithſtanding thoſe former beams of divine light, there is a two fold neceſſity for the Spirit to cauſe this beam of divine light alſo to ſparkle before the ſouls eyes.

I. That there may be a fulneſs of ſufficiency to produce acts of Faith in a ſoul, by way of fulneſs of confidence and aſſurance. And in this regard, there is a neceſſity of the ſpirits caſting this beam of light alſo before the ſouls eyes, to open the incomprehenſible perfection of all kind of love, that the ſoul ſoul can imagine he ſhould have the leaſt neceſſity of.

II. To excite and quicken the affections to more enlarged operations or workings. Though there hath been a former apprehenſion of the infinite perfection of love, in the tender of the union, yet there is no anſwerable working of affection towards the union, unleſs there be that very actual Viſion: Now when the operation of the p. 270affections towards the union tendered are but ſmall, then the ſouls aſſurance of its acting of Faith, by way of fulneſs of confidence of its union with Chriſt, is but in a ſmall degree. Therefore it is in this reſpect, that the ſpirit doth manifeſt the abſolute, compleat, incomprehenſible perfection of love that is included in the tender of union. And this the ſpirit doth in divers particulars.

1. The ſpirit reveals the Lords tender of paſſing over himſelf, and all that is in himſelf, wholly unto ſouls through this union with Chriſt. For the evidencing this, the ſpirit only brings to remembrance, the ſum of all the promiſes, according to the Lords own abſtract and Compendium that he hath made of them; And that is this, That God hath ſaid he will be the ſouls God in Chriſt. Here are two particulars included under this one depth.

Firſt, The ſpirit manifeſts that the higheſt intereſt that is poſſible to make a ſoul capable of, in the infinite perfection of God himſelf, is offered to be paſſed over to the ſoul in the tender of union.

Secondly, The ſpirit manifeſts that the Lord offers in this tender of union to intereſt the ſoul in himſelf, with ſuch an intereſt as ſhould be moſt ſutable, for the fulleſt communication of himſelf to the ſoul, that it ſhall be as proper and peculiar for God to love the ſoul, as it ſhould be proper to the nature of God to be loving himſelf.

2. The ſpirit reveals that the Lord hath laid the higheſt obligation upon himſelf, to be the ſouls own in all that he is, in his paſſing over himſelf unto the ſoul through that union with Chriſt. This the ſpirit p. 271manifeſts by bringing to remembrance the Lords aſſeverations, and proteſtations, and higheſt oath that he adds unto that his word, that declares him to paſs over himſelf unto ſouls through their union with Chriſt. Hebr. 6.13.

3. The ſpirit reveals the Lords eſtabliſhing the tranſactions of himſelf, and all that is in himſelf over to the ſoul, through its union with Chriſt, upon his own will alone, on purpoſe that there might be a fulneſs of all love contained in him. Three particular ends the ſpirit may bring to the Souls remembrance for the clearing of this.

Firſt, That there might be no poſſibility of an alteration of that perfect love of his to a ſoul through union with Chriſt, by any Power or Poſſibility of the ſoul. The Holy Ghoſt affirms Rom. 11.9. The Lords Election of love to be meerly eſtabliſhed upon his own will, for that end that the Election might ſtand being not of Works but of Grace; That is, that it might be certain, being unchangable; So as the ſouls wickedneſs and wretchedneſs, riſing to what height ſoever, yet it might not be able to make an alteration in that perfect love. So Rom. 9.16.

Secondly, That there might be a fulneſs of love, and to make a conſtant immutable ground for his peoples faith to reſt upon him for the perfection of of his love towards them. This the ſpirit may reveal to the ſoul from that in Hebr. 6.17, 18. The Lord is ſaid to add the confirmation of his Oath, that there might be two immutable grounds, in which it was impoſſible for God to Lie.

Thirdly, That his people might have a ſufficient ſatisfactory conſolation, from that fulneſs of his love, in all neceſſities, upon all occaſions, p. 272and at all times. That by two immutable things they might have ſtrong conſolation.

4. The ſpirit reveals the Lords undertaking, to effect in, and for the ſoul, the whole tranſaction of himſelf over unto the ſoul, through his union with Chriſt by the Almighty Power of his own love alone. Eph. 2.5. The whole work of Salvation is attributed to nothing but love. The Spirit reveals this two ways.

Firſt, The ſpirit reveals that the Lord hath engaged himſelf by promiſe, to effect the tranſaction of himſelf over unto the ſoul, by the Almighty Power of his love. Iſaiah 41.10, 11.

Secondly, The ſpirit remembers the ſoul, of the neceſſity that the Lord hath impoſed upon Jeſus Chriſt to effect it. John 10.16.

5. The ſpirit reveals, that the Lord hath undertaken the ſutable tempering and diſpoſing of the ſoul, for all ſutable walking in union with the Lord Jeſus that is tendered. This the ſpirit may and doth evidence from that in Jer. 31.33. Where the Lord reveals it to be the very Covenant: This ſhall be my Covenant, or this ſhall be the love that I will promiſe; This is part of Gods love to ſouls united to him, to Write his Law in their Hearts, that is, to conform their ſpirits to all his Bleſſed Will, to make their Hearts anſwerable and ſutable to the union with Chriſt, and all the ways of God that they ought to walk in by vertue of that union.

p. 2736. The Spirit manifeſts the Lords undertaking the preſervation of the Soul by his own power, to the full everlaſting injoyment of all the fruits of union. This the Spirit may and doth reveal, it may be from that in Ezek. 36.26, 27. when the Lord declares it to be his own reſolution, concerning thoſe he accepts to be partakers of thoſe promiſes of Love through union with Chriſt, that his own Spirit ſhall dwell within them, and he will cauſe them to walk in his Statutes and do them, and keep them that they ſhall not depart from him: That it ſhall not be in the power of the Soul to bereave it ſelf of all thoſe pretious fruits of that bleſſed union with the Lord Jeſus, but the Soul muſt of neceſſity (unleſs the Almighty power of God ſhould fail) injoy the fulneſs of all love and communion, as the conſequence of the union with Chriſt. And for the further evidence of this, the Spirit may and doth reveal it by two things.

Firſt, The Spirit remembers the Soul, that the Lord hath made it his own choſen delight, to be carrying on the Soul towards the injoyment of that fulneſs and perfection of love, and through his union even the perfection of communion.

Secondly, The Spirit reveals the Lord to hang the higheſt manifeſtation of his glory, upon the filllng thoſe with all fulneſs of love and mercy, that are received into that union with the Lord Jeſus. And hereby the Spirit ſatisfies the Soul and convinceth it, that the Lord himſelf is ſo intereſted in perfecting the fruits and conſequences of the Souls union with Chriſt; that unleſs the Lord ſhould deny himſelf, there is an impoſſibility of the Lords failing to preſerve the Soul by p. 274his own power, unto the perfect and full injoyment of the perfection of communion, as the conſequence of the union with Chriſt.

The Sixth beam of Light the Spirit manifeſts from the Goſpel is this,Sixth beam of Divine Light. The Spirit manifeſts the compleat ſufficiency, yea the abundancy and ſuperabundancy of ſecurity that is given, to ſecure Souls of their injoyment of all the Goſpel thus diſcovers to them. Now for the making this beam of light ſhine forth in its Beauty and Glory, the Spirit may and doth evidence many things.

I. Firſt, The Spirit evidenceth the Lords entering into Covenant with Jeſus Chriſt the Mediator, and engaging himſelf in that Covenant, to effect the mercy and love that the Goſpel diſcovers, for every Soul that ſhall embrace him. Two things are to be opened here.

Firſt, That the Lord did thus enter into Covenant with Chriſt.

Secondly, What ſecurity the believing Soul hath from thence, of the Lords effecting of what is ſo diſcovered in the Goſpel.

Firſt, That the Lord did thus Covenant with Chriſt himſelf is apparent.

1. In regard all the whole bundle of the promiſes, that make up the whole Covenant of the Goſpel, they run primarily to Chriſt, and in his name. To ſhew that God and Chriſt were the Covenanters together, that the Covenant was ſtruck up between the Father and the Son, from before the foundations of the World were laid. If you obſerve the firſt promiſe that ever God the Father gave, or the firſt diſcovery of Goſpel that ever p. 275was unto Souls, in Gen. 3.15. The ſeed of the Woman ſhall break the Serpents head: There is the whole Goſpel, the whole Covenant; but obſerve in whoſe name it runs, in the name of Chriſt, The ſeed of the Woman, that is Chriſt; that is, Chriſt myſtically, including his Members too, but it is Chriſt primarily; He ſhall break the Serpents head, that is, ſhall triumph over Satan, ſhall get the victory over Hell, and ſpoil him that hath formerly taken Souls captive.

2. It appears in regard Chriſt himſelf takes God the Father as his God, John 20.17. I aſcend to my Father and your Father, to my God and your God. So that hence it appears, that God the Father hath engaged himſelf in a ſolemn Covenant, unto Jeſus Chriſt as Mediator, from before the foundations of the World were laid, to effect what ever the Goſpel diſcovers, for every Soul that ſhould embrace him. And it is from thence that Chriſt prays, in John 17.24. Father I will that thoſe that thou haſt given me, be with me where I am, that they may behold my glory.

Secondly, We may ſee what aſſurance this affords unto Souls of their unqueſtionable infallible injoyment of all that the Goſpel thus diſcovers. There is a two fold ſecurity from hence.

1. In regard God the Father ſtands engaged in a ſolemn Covenant, to effect all that the Goſpel thus diſcovers unto thoſe Souls that have, in believing, received Chriſt to be their Husband and Head.

2. The believing Soul is to know and underſtand, the Lord Chriſt to have repreſented every Soul that ſhall embrace him, in entering into Covenant p. 276with the Father. Though the Covenant runs to Chriſt, it was but as Chriſt was the firſt Elect of God, repreſenting all the other Elect; it was but as Chriſt was a common perſon, a ſecond Adam, that had all that ſhould believe in him, in his perſon; as the firſt Adam had all that were to come out of his loins included in him, and bound up in him in the firſt Covenant.

II. Secondly, The Spirit reveals the Father to have paid the higheſt and deareſt price, for the effecting it, and for every Souls embracing Chriſt, what the Goſpel diſcovers in the ſureſt way unto Souls apprehenſions. This the Spirit reveals in diſcovering God the Father, to have given the dearly beloved of his Soul for that end, to bring about Goſpel mercies to be conveyed to Souls, in the ſureſt way to Souls own conceptions and apprehenſions. According to that, in John 3.16. God ſo loved the World that he gave his only begotten Son, &c. For the clearing of this, there muſt be two things opened.

Firſt, That the Father was at the higheſt coſt and charge, and did pay the greateſt price, to effect thoſe mercies for Souls.

Secondly, That one intent of the Father in paying ſo high a price for Souls, was to ſatisfie Souls of the injoyment of them in their own apprehenſions.

Firſt, That the Father paid ſo high a price, for the effecting that mercy and love, that the Goſpel diſcovers for Souls that will embrace him; will appear in three things.

1. In that it coſt the Father the abaſement for a ſeaſon, of his own eſſential glory. I do not mean, p. 277as if there could have been an extenuation of the eſſential glory of God; but I mean there was a vailing of that eſſential glory, ſo as thoſe reſplendent beams of his glory ſhined not forth. This the Father did in that his dearly beloved, his only begotten Son, (that had but one and the ſame eſſence, and ſo the ſame eſſential glory with himſelf) ſhould take upon him that frail, vile, deſpicable nature of Man.

2. In regard the Father deprived himſelf for a ſeaſon of his higheſt delight, his moſt infinite contentment, for the effecting thoſe Goſpel mercies. The Fathers delight is in Communion, and the higher degree of Communion, the higher is the delight of God. Therefore it is ſaid, Prov. 8.31. That he delights in the habitable parts of the Earth, and with the Sons of Men; that is, becauſe there are Creatures capable of Communion with God, there are empty Veſſels that he may be pouring out of his tranſcendent fulneſs into. Now God deprived himſelf of his own higheſt delight, in withdrawing the communications of himſelf from that his dearly beloved Son, that he was forced to complain, My God, my God, why haſt thou forſaken me?

3. It coſt the Father the very death, yea the accurſed death, of the moſt dearly beloved of his Soul, the Lord Jeſus. He delivered him up to death, for us, ſaith the Apoſtle. Yea it coſt the Father the ſuffering the execution of his full wrath and indignation, upon the dearly beloved of his Soul.

Secondly, It muſt be opened, that the Father was at the higheſt coſt and charge, in effecting that p. 278mercy for Souls, that ſhall embrace the Lord Chriſt tendered, on purpoſe to make it the ſurer to Souls apprehenſions, to give them the fuller ſecurity of all that the Goſpel diſcovers. This will appear in three things.

I. In regard there was no abſolute neceſſity in reſpect of God himſelf, to effect that which the Goſpel diſcovers, for Souls embracing Chriſt in that way, at ſuch high coſt and charge to himſelf. That will appear in two things.

1. In regard there was a fulneſs of power in the Lords mercy, to give abſolute pardon unto ſinners, irreſpectively to ſatisfaction. The Lord being the high Soveraign of Heaven and Earth, whoſe ſole incommunicable property is, that his will is the original of all Law, the original of the being of all goodneſs, he hath an abſolute power in his own mercy, to have given an abſolute pardon to every tranſgreſſion, committed againſt his own Law: The Lords Will being the only rule that he walks by; and that Will of his being altogether independent, hath a power within it ſelf, to have given an abſolute pardon to every tranſgreſſion againſt his Will.

2. In regard the Lord in the effecting of the love and mercy, that the Goſpel diſcovers to Souls, did not proceed according to the exacteſt rule of Juſtice. Do not miſtake me, I mean not according to the height and rigor of Juſtice as Juſtice, which of neceſſity muſt have been, had the Lord been bound to his Juſtice to proceed that way. That appears in two things.

Firſt, The higheſt exact rule of Juſtice, admits of no ſurety in capital Crimes. It requires the individual p. 279perſon to be the ſufferer of the evil threatned for the breach of the Law that was the tranſgreſſor of the Law. The voice of exact Juſtice was only in this wiſe, The Soul that ſinneth ſhall die, without any admiſſion of any Surety. Now it is apparent that the Lord himſelf in the bringing about, or effecting the Love and Mercy that the Goſpel diſcovers unto Souls, he propounds this way to admit of a Surety. Thoſe that were the offenders of Juſtice were not ſufferers under Juſtice; but another ſteps in, and bears the ſtroke of Juſtice, that in regard of his own perſonal tranſgreſſion, was not guilty of the breach of the Law, or of the Offence againſt Juſtice.

Secondly, Were it poſſible for exact Juſtice to admit a Surety, yet not poſſible for exact Juſtice to find out a Surety, working ſtill as Juſtice: Juſtice never looks further than the Tranſgreſſor himſelf to exact Juſtice upon, unleſs it be to lay the merit and deſert of the tranſgreſſor, in ſome degree, upon all that have dependance upon him. Never came a thought into Juſtice, as Juſtice, of remitting the leaſt degree of puniſhment of the Tranſgreſſor; yet you ſee in the way that he proceeds, he caſts about in his own thoughts, to find out one ſufficient to bear all the burden of wrath and indignation that is due to Tranſgreſſors themſelves. The Lord in his deſign of glorifying his Juſtice, in effecting Love and Mercy for Souls diſcovered in the Goſpel, he proceeds only according to Love it ſelf; yea, according to nothing elſe but Love in reſpect of Souls; it being an act of ſimple, abſolute, pure Love, to impute the tranſgreſſion of the poor guilty Spirit to the ſpotleſs p. 280Lamb, the Lord Jeſus; as if he had been to have pardoned thoſe Tranſgreſſors, and to have delivered them clearly from Sin, without the imputation of thoſe Tranſgreſſions to another: Therefore obſerve the whole Work of Salvation, though contrived by the infinite Wiſdom of God, that Mercy and Juſtice might meet together, and kiſs each other, it is attributed to Love alone, Eph. 2.5. By Grace (or Love) ye are ſaved. So, Tit. 3.4, 5. Not by Works of Righteouſneſs which we have done, but according to his Mercy he ſaved us. Still the whole Work is attributed to the Fathers Love.

2. There was no abſolute neceſſity of Gods being at that coſt and charge, to procure Love and Mercy for Souls that would embrace him, in reſpect of the Souls themſelves that were to be partakers of it. That will appear in two things.

1. In regard Souls partaking of that Love and Mercy that the Goſpel diſcovers, were not the Objects of that Love and Mercy primarily, by that coſt and charge that the Lord was at in the Death of Chriſt, to effect that Love and Mercy. If you obſerve the whole Current of the Scripture, it runs thus; God ſo loved the World, that he gave Chriſt: To us a Child is born, to us a Son is given: So that Chriſt being a Gift of Love unto the Soul, it could not be, that they ſhould be made objects of Love primarily by that Gift, that is, originally in the firſt place: Chriſt was therefore given, becauſe they were firſt beloved, & not they beloved becauſe Chriſt given; ſeeing the Love of God was fixed upon all its peculiar objects that ever it ſhould be fixed upon in that Gift, and then Chriſt himſelf came forth as a Gift of that fixed Love, it could p. 281not be that they ſhould be primarily made objects of Love, by the Lords effecting that Love and Mercy for them, through his great Coſt, of giving the dearly beloved of his Soul for them.

2. Thoſe Souls that ſhall embrace Chriſt tendered in the Goſpel, were the Objects of that Goſpel-Love and Mercy diſcovered in order of nature before the Lords intention to effect that Goſpel-Love and Mercy for them, by that his own coſt in giving his own Son. The Lord Chriſt is diſcovered as the Means by which God brings about the conveyance of his Love unto his beloved ones: and the End is diſcovered in the Goſpel, to be the Glory of his own Love, to make his Love glorious in thoſe objects: Therefore the End muſt in order of Nature, according to our conception, be before the Means (though all things are at once, and by one Act done by God) ſo that according to our conceptions, the Love muſt be firſt fixed and ſetled upon Souls in order of nature; I mean, the intention of Love muſt be firſt unto Souls, before the conveyance of that Gift of Love through Chriſt. Thence 'tis that the Scripture ſpeaks of Chriſt, not only as given, but alſo called out to the work of Mediatorſhip, Heb. 5.1. He was ordained to be the High Prieſt by God the Father, to offer Sacrifice for Souls.

3. There can be no End of the Lords being at that high charge for the effecting of the Love and Mercy that the Goſpel diſcovers to Souls that will embrace him, but his own praiſe, and his peoples comfort. Seeing there was no neceſſity (I ſpeak of abſolute and indiſpenſable neceſſity all this while; I would not be miſtaken in a thing of ſo high a nature) I ſay, ſeeing there was no abſolute p. 282ſimple neceſſity for the Lord to be at ſuch high coſt, in reſpect of himſelf, and in reſpect of Souls, to partake of this Mercy; but it is done freely of God according to his own wiſdom. Thence it appears, there can be no higher End than the Lords own praiſe, the manifeſting the Beams of the Lords tranſcendent Glory more abundantly in the Eyes of Saints and Angels: And this you ſhall find to be the very End of it, Eph. 1.4.6. Saith the Apoſtle, He hath choſen us in Chriſt: That is, He hath choſen us as the Members of Chriſt, the firſt Elect of God, and that Head of the Myſtical Body, that God hath glorified himſelf in: This he hath done, ſaith he, before the foundation of the world; and therefore he deſtinated us to the adoption of Children by Jeſus Chriſt. Here is the Fathers Love in the Means, and in the End. v. 6. To the praiſe of the Glory of his Grace, that is of his own Love; wherein, that is, in which Love, he hath made us acccepted in the Beloved, that is in Chriſt. Now this may be taken rwo wayes: Either for his praiſe actively to be given to him, by the Soul that partakes of that Love and Mercy that the Goſpel diſcovers: Or elſe paſſively, to be manifeſted through this way, unto thoſe that partake of that Love and Mercy that the Goſpel diſcovers: In both ways the Lord intended to have his glorious Love admired and adored, and himſelf ſanctified in the beholding of it; through the effecting and conveying of that his Love and Mercy unto Souls, through ſuch coſt and charge, in giving his dearly beloved Son. Now obſerve it; There are eſpecially two wayes, how the partaker of that Love and Mercy the Goſpel diſcovers, doth actively p. 283give the Lord the praiſe of the glory of his Love.

1. In admiring the unmeaſurable dimenſions of his Love, in gazing upon the height, and depth, and length, and breadth of his Love, ſo as to ſee it unmeaſurable and bottomleſs, and to adore God in beholding it. 2. In their Souls relying with a fulneſs of confidence upon God, for that his Love in Chriſt. It is alwayes in the ſame degree, wherein a Soul takes up its reſt in God for any thing, that a Soul ſanctifies God in his heart; therefore Iſ. 8.13. when the Prophet exhorts them to ſanctifie God, he ſaith, Fear not their fear, but make him your fear and your dread; as if he ſhould ſay, therein you ſhall ſanctifie him, when your ſpirits take up their reſt in him alone. Now as God is thus ſanctified in the heart in general, ſo he is ſanctified in the heart in reſpect of every particular Attribute of his, in this way only, when a Souls confidence is in him alone: And thus in particular in reſpect of his Love: God hath the praiſe of the glory of his Love from the Soul, when the Heart takes up its full reſt in God, with a fulneſs of confidence for all Love through Chriſt. Now obſerve, theſe being the two ſpecial wayes how the Lord hath the praiſe of his glorious Love from Souls that partake of the Love that the Goſpel diſcovers, and then both theſe proceeding from a Souls apprehenſion of the certainty and infallibility of the Lords Love in Chriſt; thence it muſt needs appear, that the Lords being at the high coſt to effect all that Love and Mercy diſcovered in the Goſpel for Souls, through the death of that dearly beloved of his Soul, that this muſt be on purpoſe done p. 284by God, for the making that his Love and Mercy that the Goſpel diſcovers, more ſure and certain unto Souls embracing it in their own apprehenſions.

Thirdly, The Spirit diſcovers the Lords own Bond, given out to the perſons themſelves that ſhall embrace the Goſpel, for their aſſurance of all that the Goſpel diſcovers. All the Promiſes written in the Lords Bleſſed Book are but as ſo many Bonds of Gods own writing, by the hand of the great Secretary of Heaven, the bleſſed Spirit of God, on purpoſe to confirm and aſſure Souls of all that the Goſpel diſcovers. The Spirit reveals Promiſe upon Promiſe, to ſeal to and confirm the ſame thing; as you may ſee, Heb. 6.12, 13, 14, 15. The Promiſe is ſaid to be given there as a Diſcovery of the Immutability of the Lords Counſel, that is, of the infallible and unchangeable certainty of all that the Goſpel diſcovers.

Fourthly, The Spirit riſeth higher; he adds the confirmation of his own Oath, the higheſt Oath that was poſſible for God to ſwear; which was by himſelf, that the Soul might have ſecurity upon ſecurity to his weak apprehenſion.

Fifthly, The Spirit reveals the adding of the Blood of Chriſt as the Seal to the Bond. The Spirit manifeſts the Lord to have employed Jeſus Chriſt to be the Teſtator to Souls, that by the Death of the Teſtator, the Teſtament, or the Will of God revealed in the Goſpel, might be made unqueſtionably certain, that the Soul might have fulneſs of ſecurity to his poor ſcrupulous Spirit; now ſecurity comes in upon ſecurity, to a ſuperabuddance of it.

p. 285Sixthly, The Spirit reveals the Lord to have engaged the Honour and Credit of his ever-bleſſed Name, for the better ſecuring Souls, and fuller aſſuring them of all that the Goſpel diſcovers to them. This you ſhall ſee in Exod. 33.19. I will proclaim the Name of the Lord before thee (ſaith God to Moſes) and will be gracious to whom I will be gracious, and will ſhew mercy to whom I will ſhew mercy; which doth both include a diſpoſition to be gracious, and a free diſpoſition to be gracious; and it includeth that Grace of his to be ordered only according to his own will. Now did not the Lord freely love loveleſs ſinners upon no other ground but his own will (which is the very Sum of all that the Goſpel ſaith) then this Title of Gods Honour ſhould be defaced and blemiſhed. But God ſaith, Exod. 3.15. This is my Name for ever, and this is my Memorial to all generations: That is to ſay, this is the diſtinction whereby I will be known to all generations, that I am the God that ſend out a Redeemer to loſt ſinners; which implicitly and virtually includeth thus much, as if God ſhould ſay, Mine own honour, the higheſt Title of my glory ſhould fail, if I fail of embracing every loveleſs ſinner through the Lord Jeſus, that will accept me. And thence you ſhall obſerve, when the Lord made the cleareſt Revelation of himſelf to Moſes, Exod. 34.6, 7. The very Name whereby he calls himſelf, is that which includeth all that the Goſpel of Chriſt reveals to ſinners: The Lord paſſed by him, and proclaimed, The Lord merciful, and gracious, long-ſuffering, ſlow to anger, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, p. 286tranſgreſſion and ſin. Here is the whole Myſtery of the Goſpel of Jeſus Chriſt, and nothing elſe but the Myſtery of the Goſpel, that the Lord owns to be the Name of his Honour, that the Lord would have to be his Title, whereby he would be diſtinguiſhed from others, and whereby he would be known unto Souls.

Two things muſt be opened for the clearing of it ſufficiently to the ſatisfaction of Souls.

Firſt, It muſt be opened that the whole myſtery of the Goſpel of Jeſus Chriſt is vertually contained in the name of God.

Secondly, That particular Souls may have ſecurity unto themſelves from that name of God, and may ſafely through believing look upon the honour of his name, as engaged to them, to fulfil what the Goſpel reveals.

Firſt, It muſt be opened that the whole myſtery of the Goſpel, or whatever the Goſpel reveals, is included in the name of God: We ſhall open it from that of Exod. 34.6, 7. which God owns as his name. There are eight titles, that the Lord aſſumes to himſelf, that make up in the Lords account his name, wherein he will be known unto Souls.

I. The firſt Title of his honour, that concurs to the making up of his name, is Merciful, the Lord [Merciful] which includes two things.

1. That there are bowels of pitty and compaſſion in the boſom of God, that there are pretious diſpoſitions unto infinite compaſſions, naturally dwelling in God. The word is the ſame with that in Jer. 31.21. which may be rendred [Bowels.]

p. 2872. It includes that the Lord is ready to act thoſe bowels of compaſſion, towards Souls drowned in the depths of the moſt extream miſery. Miſery and Mercy are Relatives, and according to the depths of Miſery, ſo is the height of the working of Mercy. Now under that very one title, is comprehended the ſum and ſubſtance of all that the Goſpel diſcovers. There is but one voice that the Goſpel of Jeſus Chriſt ſpeaks in, and that is this, that the Lord is full of bowels of pitty and compaſſion, towards every loveleſs ſinner that will accept his compaſſions tendered.

II. The ſecond Title of God is Gracious. This implies two things.

1. The Lords acceptance of loveleſs ſinners into favour.

2. The acceptance of miſerable ones into favour meerly out of the freedom of the workings of his own favour, from motives out of his own boſom, without reſpect to any deſert. Therefore the whole voice of the Goſpel is, by Grace ye are ſaved.

III. The third Title that concurs to make up the honourable name of God, is, The Lord long Suffering; or as it may be rendred [he is Slow to anger.] Here are two things included.

1. It implies a long time of forbearance in God to execute Judgment upon ſinners, according to their own demerit, 2 Pet. 3.9.

2. It implies that that forbearance to execute Judgment upon ſinners, according to their ſins, is on purpoſe that ſinners might be accepted into love and favour, and prevent the execution of Judgment, Iſa. 30.18.

p. 288IV. The fourth Title of the Lords honour is, The Lord abundant in Goodneſs, or excelling in Kindneſs. That implies three things.

1. The compleat fulneſs of all Goodneſs that can be neceſſary for a Soul, to be treaſured up by God, in the boſom of Chriſt for Souls.

2. It implies a tranſcendency of all ſupply for empty Souls, to be in himſelf through Chriſt. It implies a Superlative Fulneſs, a Fulneſs that is more then ſufficient, a Fulneſs that infinitely exceeds what ever a Soul can want.

3. It implies the readineſs and facility of God, to be diſpenſing that goodneſs unto Souls.

V. The fifth Title of the Lords name is, That he is abundant in Truth. Truth doth not here imply Juſtice and Righteouſneſs, but it implies Faithfulneſs in God, to be true according to the Revelation of himſelf. So that Truth implies the certainty, the infallibility of the Lords fulfilling unto Souls whatever he promiſed to be treaſured up in himſelf for them.

VI. There is a ſixth Title that concurs to make up the Lords Honour, that is, his reſerving or his Keeping Mercy for thouſands. This implies two things.

(1.) A large comprehenſiveneſs of love and mercy, to be comprehending multitudes of miſerable undone ſinners; Keeping Mercy for Thouſands: It is a Synechdochical Speech, a finite Number is put for an infinite.

VII. There is a ſeventh Title that concurs to make up the Lords Honour, and that is, Forgiving Iniquity, Tranſgreſſion and Sin. Here are three ſeveral Expreſſions, that in a large ſenſe point at p. 289the ſame thing; every iniquity being a tranſgreſſion, and every tranſgreſſion being a ſin: yet certainly ſomething is intended by the Bleſſed God in proclaiming his Name thus. Some have conceived by Iniquity to be meant Sins againſt God himſelf; by Tranſgreſſion, to be meant Sins againſt our Neighbour; and by Sin, to be meant Sins againſt our own Souls. Others have made them to be ſins of Malice, and ſins of Infirmity, and ſins of Ignorance. Others conceive by Iniquity (becauſe the word comes from a Root in the Original that ſignifies Crookedneſs) to be meant the Corruption of Nature; and by Tranſgreſſion to be meant the Breach of the Law through infirmity; and by Sin, to be meant Stubbornneſs againſt God. However, thus much we may affirm to be the meaning of the Holy Ghoſt, that under theſe three are comprehended all Sins whatever, of what nature and degree ſoever. Then this Title of the Lords Honour implies thus much, an impoſſibility for any degree of Sin whatever to hinder the Lord from ſhewing mercy, and being gracious in that way of fulneſs of Love, that he reveals himſelf to be inclined to, and to be his own Nature.

VIII. The eighth Title of the Lords Honour includes a Goſpel-Diſcovery too; and that is in thoſe words, That will by no means clear the guilty, viſiting the Iniquity of the Fathers upon the Children, and upon the Childrens Children, unto the third and to the fourth Generation. This ſeems indeed at firſt view, to have little of Goſpel in it. But I dare not conſent here to the Paraphraſe the Tranſlators have given upon the words: But the words are to be rendred thus, forgiving Iniquity, Tranſgreſſion p. 290and Sin, and in purifying he will not purifie, or in abſolving will not abſolve; not mentioning either wicked ones, or guilty ones, or any perſon whatever. For indeed it ſeems to be a kind of contradiction, ſhould the words run thus, The Lord forgiving Iniquity, Tranſgreſſion and Sin, and will by no means clear the guilty; therefore I ſhall hold to the words as they may be moſt nearly rendred; that is, forgiving ſin, and cleanſing from ſin he will not cleanſe, viſiting the Iniquitie of the Fathers upon the Children. And then if you obſerve, this title of the Lords Honour is only thus much; That he is the Lord forgiving Iniquity, Tranſgreſſion and Sin, and upon whom he will, viſiting the Iniquities of the Fathers upon the Children; including thus much, that the Lord doth and will exerciſe his Mercy, his Grace, his long-ſuffering, and his abundant goodneſs unto Souls, only upon the motions of his own will; upon no other ground but becauſe he will, and to no other perſons upon no other reſpect, but only to thoſe whom himſelf freely will: And then that includes the laſt Beam of the Goſpel-light, after all the other formerly diſcovered (which indeed is the very Myſtery of the Goſpel it ſelf) and that is, that all thoſe Goſpel-diſpenſations are only to thoſe perſons whom the Lord will, and upon no other ground but the Lords Will, though they be ſo tendered to every loveleſs Soul in general that will embrace him. So that thus now you ſee the firſt thing cleared; That all Goſpel-diſcoveries are at leaſt virtually included in the Lords own Name.

Secondly, It muſt be cleared, That the Soul may behold by believing, the Credit and Honour p. 291of this bleſſed Name of God engaged for his ſecurity, and for the fuller aſſurance of the Soul of all that the Goſpel diſcovers to it. This may be opened two wayes.

1. In general. 2. More particularly, diſcovering the particular ſecurity the Soul may have againſt all fears and ſcruples, that is poſſible for the Soul to apprehend in its ſecurity.

Firſt, In general it appears, That the Soul may behold the Credit of the Lords Name engaged for his ſecurity and aſſurance, in regard there is nothing that the Goſpel diſcovers unto Souls, but the ſame is included in the bleſſed Name of God. Two things follow from hence.

1. The Soul may be aſſured that there is an impoſſibility of the Lords changing that his ever bleſſed Name. The Word is gone out of the mouth of God, that that's his Name for ever, and that is his Memorial to all Generations. Thence the Soul may aſſure it ſelf, that though Heaven and Earth paſs away, and melt like wax, yet not one Title of what the Goſpel diſcovers can poſſibly fall to the ground, ſeeing it is impoſſible that the higheſt Majeſty of Heaven and Earth can change.

2. From thence the Soul may conclude, That thete is a Neceſſity for the bleſſed God to deny himſelf, and to trample under his feet his deareſt Glory, if the leaſt Title of whatever the Goſpel reveals, ſhould fail, ſeeing all is included in his Name for ever.

Secondly, The Soul may behold through believing, the Credit of the Lords Name to be engaged for his ſecurity of what the Goſpel diſcovers p. 292in particular, againſt all fears and ſcruples.

1. The Credit and Honour of the Lords Name is engaged, That there can be no depth of miſery ſo deep, as relief and ſuccour ſhould not be in Chriſt for the poor, periſhing, ſinking Soul. That's the very firſt Title of the Lords Honour, that concurs to make up his Name: He is merciful; that is, he hath bowels of mercy for Souls in the depth of the greateſt miſery. Thence the Soul may conclude, that the honour of that bleſſed Title of the Lords Name muſt fail, that Link in the Golden Chain muſt be cut aſunder, ſhould the moſt unſpeakable depth of miſery that ever Soul was plunged in, be a caſe hopeleſs or helpleſs.

2. The Credit and Honour of the Lords ever bleſſed Mame is engaged, that there may be a free receiving of the moſt loveleſs Soul into love and favour, that hath nothing but what is abominable to the bleſſed pure eyes of God within him. You ſee the ſecond Title of his Honour is The Lord Gracious; that is, receiving into favour freely undeſerving wretches, undeſired wretches, without reſpect to any thing in them: So that when the poor ſcrupulous Soul ſhall begin to fear that there is not ground enough in the Goſpel of Jeſus Chriſt for him to roll himſelf into that bleſſed open boſom of the Lords love in Chriſt, with a confidence of the willingneſs of the Lord to accept his loveleſs Soul into favour, then he may behold the Credit and Honour of his Name to be engaged for the Souls ſecurity, to aſſure it that the moſt forlorn Soul, that is nothing elſe but Sin, that can do nothing elſe but ſin, may be freely admitted into that p. 293boſom of his love, to be an object of all favour, and all kindneſs whatſoever.

3. The Credit and Honour of the Lords bleſſed Name is engaged for the bearing with the moſt crooked Soul in his crookedneſs for a ſeaſon, and his waiting to receive the moſt crooked Soul into favour and love. The Name of the Lord you ſee is Long-ſuffering; that is, he that bears long before he executes any wrath. Hence the Credit of the Lords Name is engaged to ſecure Souls of what the Goſpel reveals in three particulars.

(1.) To ſecure the Sinner of acceptance into favour, that hath moſt deſperately and rebelliouſly for a long time neglected Grace and Mercy.

(2.) Hence the Credit of the Lords Name is engaged for the continuance of his Favour towards the moſt crooked perverſe heart, notwithſtanding his crookedneſs. So that the Goſpel reveals an impoſſibility for Sin or all the Powers of Hell to force the Soul from the bleſſed boſom of the Lords love in Chriſt, where it hath once taken up its reſt.

4. The Credit of the Lords Name is engaged to ſecure the empty Soul of all fulneſs of Grace and Mercy that is ſutable to his neceſſity, to be contained in the boſom of God in Chriſt for the Soul embracing him. The Goſpel ſaith, Eph. 3.8. there is unſearchable riches in Chriſt; and the Lord calls his Name Abundant in goodneſs: what is the difference between theſe two? Riches is nothing but goodneſs, or good things conſidered as they are in abundance; and you ſee the Lords Name is called Abundant in goodneſs. So that here the Credit of the Lords Name is engaged to ſecure the Soul againſt all that can poſſibly be objected, in regard p. 294of his own emptineſs, poverty, and nothingneſs. So that,

1. In caſe the Soul fears it hath no ſtrength to yield obedience to what the Lord commands, and thereupon begins to fear that all the Goſpel diſcovers to him ſhall be made of no effect; preſently through believing the Soul may behold, not only that the Goſpel hath reveal'd a fulneſs of all goodnes (and ſo ſtrength it ſelf to the Soul) but he may behold the Lord to have called himſelf by that Name of Abundant in Goodneſs.

2. The Soul is ſecured by the Credit of the Lords Name, againſt all fears of his not prevailing with God in Chriſt to be partaker of that Mercy, and Love and Goodneſs that the Goſpel diſcovers. He may behold the Lords Name to be Abundant in Goodneſs; not only goodneſs, but abounding, having more than a fulneſs; ſo that it ſhould run over into empty Souls, like Rivers abounding with water, freely overflowing his Banks.

5. The Credit of the Lords Name is engaged to a compleat, perfect fulfilling of his revealing mercy and goodneſs towards loveleſs Sinners. His Name you ſee is Abundant in Truth. So that God muſt loſe that Beam of the glory of his bleſſed Name, which is Abundant in Truth, ſhould the leaſt Tittle, the leaſt Iota of any word revealing Mercy and Love to loveleſs Sinners fall to the ground.

6. The Credit of the Lords Name is engaged for the accepting every Soul into grace and favour diſcovered in the Goſpel, without making any exception againſt any one Soul whatever. The Lords Name you ſee is, the Lord keeping Mercy for thouſands, that is, for infinite numbers. That is p. 295to ſay, his Name is, he that is ready to ſhew mercy to every Soul without exception.

7. The Credit of the Lords Name is engaged, to ſecure Souls, that no kind or degree of wickedneſs can be a prevention of his acceptance of a Soul into his favour and love. His Name you ſee is the Lord forgiving iniquity, tranſgreſſion and ſin, that is, forgiving all kinds and degrees of ſin.

8. The Credit and Honour of the Lords Name is engaged, that the ground of his receiving Souls into love and favour ſhall be only his own precious will. His Name is, He will have mercy upon whom he will have mercy, Exod. 33.9. So that when the Souls confidence begins to waver about the Lords willingneſs to accept him into love and favour, becauſe he beholds no ground or argument of love, then the Soul may behold the bleſſed Name of God, that hath mercy upon whom he will have mercy, looking for no Arguments of his love and mercy, but his own Will. Thus you ſee that the Credit of the Lords bleſſed Name is engaged for aſſuring Souls of whatever the Goſpel diſcovers. And that's the Sixth Particular.

Seventhly, The Spirit reveals the Lord to have given in his bleſſed word Preſidents, Examples and Patterns, ſutable to the Caſe and State of every Soul, upon whom the Lord hath already effected whatever mercy and love the Goſpel diſcovers to forlorn, deſpicable, loveleſs Sinners. The Lord hath ſo abounded and ſuperabounded in the riches of his own love, that out of the bowels of thoſe his compaſſions towards loveleſs Sinners, he hath condeſcended beneath himſelf and his own ſuper-excellent Majeſty, to give all kind of ſecurities whatever p. 296are poſſible to be given to poor doubting Spirits concerning his Goſpel-love. There are eight particular Caſes wherein the Lord hath given Paterns and Examples unto Souls; which Caſes comprehend all kinds of Eſtates and Tempers, that it is poſſible for any Soul to be under.

I. In the caſe of the ſuperlative height of Souls wickedneſs, the being plunged into a bottomleſs Ocean of all kind of abominations and pollutions that are imaginable. In this caſe the Lord hath given eminent patterns.

Firſt, If you look into that place, 1 Cor. 6.9, 10. and read over the black bill of almoſt all kind of abominations that are there reckoned up, Fornicatours, Idolaters, Adulterers, Effeminate, abuſers of themſelves with mankind, Theeves, Covetous, Drunkards, Revilers, Extortioners: And you ſhall ſee v. 11. that ſome that are contained in the black bill of all pollutions, were Waſhed, Sanctified, Juſtified, in the name of the Lord Jeſus, all Goſpel mercy and love was diſcovered unto them; for ſaith the Text, Such were ſome of you. Another pattern the Lord left, 2 Chron. 33.11, 12, 13. of Manaſſeh who heaped up wickedneſs upon wickedneſs, yet the Lord made him a pattern of Goſpel-love and mercy. Another you have in Paul, in 1 Tim. 1.15. One drinking up the blood of Saints like water, one blaſpheming Jeſus Chriſt, offering all kind of injuries and indignities to the name of Chriſt, and yet the Lord did ſhew forth all long-ſuffering, that is all kind of love, manifeſted in patience and forbearance, and admitted him into union and communion with himſelf through Chriſt; and this he did on purpoſe that he might leave it as an experiment of his Love and Mercy to them p. 297who ſhould hereafter believe on him to life everlaſting. So Act. 2.30. thoſe that had waſhed their malicious and envious Hands, in the innocent blood of the Lord Jeſus, were not excluded from Goſpel Mercy and Love. So if you look into the doleful ſtory of our firſt fall, by Eve who did firſt provoke the anger and indignation of God, yet ſhe was made a pattern of Goſpel Mercy and Love, Gen. 3.15.

II. The ſecond caſe wherein God hath given patterns is in the caſe of unbelief, the potency and prevalency of unbelieving diſpoſitions. I ſhall propound but two patterns to you in this caſe: Firſt of David, who under the rage of unbelief, Pſal. 116.11. ſaid in his haſt, all men are liers; that thoſe Prophets that had revealed to him from the mouth of God that he ſhould inherit the Kingdom were but diſſemblers, notwithſtanding he had been ſatisfied of the truth of the meſſage coming from God. The ſecond pattern is in unbelieving Thomas, John 20.24, 25, 26. that would not believe the reſurrection of Chriſt, except he ſhould ſee in his Hands the print of the nailes, and thruſt his Hands into his ſide; yet Goſpel Love and Mercy was diſcovered to him, verſ. 27. under this caſe come in theſe two caſes of Souls, wherein they are much perplexed.

1. In caſe of the Souls not feeling the Lord by his Almighty power, drawing their Hearts to believe. Saith the poor perplexed Soul, ſurely the Lord draws all that he intends ſhould come to Chriſt through believing; but alas, ſaith the Soul, I do not ſee that God hath drawn my Heart, therefore ſurely God hath not choſen me to be an object of Goſpel Grace and Love; now the Spirit may witneſs p. 298from hence, that there hath been a Soul as much under the dominion of unbelieving diſpoſitions as his unbelieving Spirit, yet the bowels of Love and Mercy revealed in the Goſpel were not reſtrained from them.

2. Here comes in that caſe of the weakneſs of affections and deſires towards believing, and of the ſtrong inclination of the Spirit, to receive ſecurity of the Lords willingneſs to make him the object of Goſpel Mercy and Love, from ſomething that ſhould be viſible and ſenſible to the Soul. Thats alſo a common caſe of Souls, that they cannot diſcern any diſpoſition in their Hearts, to believe the Lords willingneſs to receive them into the boſom of his Mercy and Love, revealed in the Goſpel, from the bare word of God alone, but if they could ſee any fruit of that Love and Mercy in their boſoms, then they think they ſhould believe. You ſee the Spirit hath here in this caſe alſo evidenced the Lord to have afforded a real experiment of his Mercy and Love to a Soul; in the caſe of unbelieving Thomas, who was not only inclined to ſee ground of believing in a viſible way, from the ſight of his Eyes, and the feelings of his Hands; but he was reſolved to have it that way or no way: unleſs I ſee thus and thus, I will not believe.

III. A third caſe wherein the Lord hath given preſidents, is in the caſe of loathſom, horrible, dreadful and moſt hateful imaginations working in the Heart againſt God. In this caſe the Lord hath not left himſelf without ſome experimental witneſs of the diſcovery of his Mercy and Love. Now the caſe being very high, I find an experiment of Goſpel p. 299Mercy and Love, diſcovered in a caſe that is as high. In this caſe the Lord hath left Jeſus Chriſt himſelf as a pattern, his Heart and Spirit was perplexed and troubled with as hateful, horrible imaginations propounded to him, as ever were propounded to any Soul; in Matth. 4.6, 9. the Devil propounded to him that he ſhould murder himſelf, If thou be the Son of God, caſt thy ſelf down.

Secondly, That he ſhould preſume upon his Fathers promiſe to him, and be careleſs of walking according to his Fathers will; ſaith the Devil, He hath ſaid that his Angels ſhould have charge over him, leaſt he ſhould daſh his foot againſt a ſtone.

There is a third ſort of thoughts propounded to his imagination worſe then theſe, and that is that he ſhould worſhip the Devil: What more hateful and horrible thoughts could be injected into any boſom than this, to worſhip the Devil himſelf? Now under this general are comprehended theſe two particular caſes.

1. There is comprehended the caſes of all blaſphemous thoughts, that are wont to perplex diſtreſſed Souls. That if a Soul ſhould ſay within himſelf, ſure never any object of the Lords Love ever had ſuch helliſh thoughts, as are preſented to my mind, ſuch thoughts as my Heart trembles to name; the Spirit may then bring to the Souls remembrance this pretious pattern of Chriſt; the Devil injecting into his pure mind, thoughts that were as dreadfully derogatory to the honour of the Lords higheſt Majeſty, thoughts that had as much of the poiſon of Hell in them, as ever thought that was injected into thy curſed Heart.

p. 3002. Under this comes in all kind of Temptations concerning ſelf murder, or ſelf deſtruction. In this caſe the Spirit may bring to remembrance the Lord Chriſt himſelf, as the Souls preſident or pattern, the Lords letting him be perplexed with temptations of the ſame kind.

IV. A fourth caſe is the want of all ſenſible manifeſtations of God to the Soul, either in quickning and reviving, or in comforting. In this caſe you may take the dearly beloved one of God, David, Pſal. 22. (wherein indeed he ſpeaks typically relating to Chriſt eſpecially, yet alſo ſpeaks but the thoughts of his own Spirit at that time too) ſaith he, v. 1. My God, my God, why haſt thou forſaken me? Why art thou ſo far from helping me, and from the words of my roaring? And v. 14. ſo Pſal. 77.3, 4. I remembred God, and was troubled, I complained and my Spirit was overwhelmed, &c. Another pattern the Lord gives us of the Holy man Job, he cries out, Chap. 6.4. The arrows of the Almighty are within me, the poiſon whereof drinketh up my Spirit, &c. So Chap. 13.24, 25, 26. Wherefore hideſt thou thy face, and holdeſt me for thine enemy? &c. Now under this come in two particular caſes of the Soul.

1. The caſe of the defect of all the workings of the quickning Spirit into the Soul.

2. Under this comes in the caſe of the Souls wanting the manifeſting light of the Spirit, to reveal the Goſpel in its beauty and glory to its Soul. So that if any Soul wanting this manifeſting light of the Spirit, ſhould begin to caſt off all confidence, and to waver, and ſtagger, and doubt, leaſt the Lord ſhould not be willing to accept it p. 301to be an object of Goſpel love; then the Spirit may, and doth ſometimes bring to remembrance theſe eminent patterns, of thoſe who were in the very ſame temper, under the ſame wants, and yet they were really the objects of that love and mercy that the Goſpel in Chriſt reveals.

V. A fifth caſe is the caſe of fruitleſneſs, inefficacy of the breathings of the Soul after God in prayer. In this caſe alſo the Lord hath given eminent patterns: Thoſe two forenamed ones, both Job and David, you ſhall find to have been in the ſame caſe, Job 23.8, 9. Behold I go forward, but he is not there, and backward, but I cannot perceive him, on the left hand where he doth work, but I cannot behold him, &c. His meaning is, he uſed all kind of means, the utmoſt diligence in ſeeking after God, but he would not be found. So if you look upon David, Pſal. 22.2. O my God I cry in the day time, but thou heareſt not, and in the night ſeaſon I am not ſilent. So that here God ſhews Souls an experiment of ſome who were in the ſame caſe, and yet objects of his love and mercy.

VI. A ſixth caſe is the inability of the Soul to pour out requeſts. That in Iſa. 63.17. will ſhew the Lord to have left his whole Church as a pattern in that caſe; Why haſt thou made us to err from thy ways, and hardned our hearts from thy fear? Theſe Souls complain of the Lords ſuffering ſuch ſenſleſneſs, and blockiſhneſs of Spirit to be upon them, as made them unſutable for every duty of the Lords worſhip, and yet notwithſtanding theſe were objects of mercy and love.

VII. A ſeventh caſe is the beholding all arguments that are poſſible to be imagined in a Soul, p. 302againſt thoſe promiſes of love and mercy that the Goſpel tenders. In this caſe the Lord hath given that pretious pattern of Abraham, whom he choſe to be the pattern of all believers, Rom. 4.18, 19. He againſt hope believed in hope; that is, againſt all ground and reaſon, and arguments of hope that could be imagined. Though he ſaw all poſſibility againſt that promiſe of love and mercy, that the Lord had given him concerning the Meſſiah to come through his loins, to be his lawful ſeed by Sarah, yet notwithſtanding he believed, though he ſaw his own body dead, and the deadneſs of Sarahs womb, yet it is ſaid, v. 20. he ſtaggered not at the promiſe through unbelief, his Spirit did not ſo much as waver. Under this general may be comprehended theſe three particular caſes of the Soul.

1. The caſe of the Souls thinking himſelf to be the moſt unlikely under Heaven, to be an object of Goſpel mercy and love. The Soul conſidering himſelf to be a poor deſpicable uſeleſs wretch, a low contemptible worm, not having any thing wherein to be ſerviceable for the Lords honour as others have; yea, being far deeper drenched into ſin than other Souls are: Here is a pattern the Lord hath made to ſtand upon ſacred Record, of his fulfilling a promiſe of mercy and love, notwithſtanding all unlikelihood that can be imagined.

2. Under this comes in that particular caſe of the Souls inability, and inſufficiency to receive and embrace that mercy and love the Goſpel reveals, according as the Lord requires. That is, when the Soul in gazing upon thoſe bleſſed tenders of love and mercy, begins to ſay within it ſelf, I am ſo dead p. 303in ſin, that I have not the leaſt ability to receive that mercy and love tendered, according as God requires; and therefore I ſhall never be the object of Goſpel mercy and love, ſeeing I cannot receive it. Now in this caſe alſo, this pretious pattern that the Lord hath given of Abraham, may be brought to the Souls remembrance by the Spirit, to teſtifie that the Lords promiſe of mercy and love to Abraham, was fulfilled when he was in the ſame caſe, when he could do nothing, had not the leaſt ability and power to effect what was neceſſary to be effected by him, for the fulfilling of the promiſe.

3. Under this comes in that particular caſe, of the Souls beholding nothing but oppoſition in his Heart, againſt that mercy and love that the Goſpel reveals. So that if the Soul ſhould begin to ſay within it ſelf, it cannot be that he ſhould be admitted by God to be an object of that Goſpel mercy and love, ſeeing his Heart nothing elſe but ſpeaks againſt it: Then the Spirit may bring to the Souls remembrance, that which the Lord gave as a promiſe of mercy and love unto Abraham, He againſt hope believed in hope: There was not only no hope, but all things againſt hope of that promiſe being fulfilled to him, that he might be a pattern of believing.

VIII. There is an eighth caſe of wretched, treacherous backſliding from God, after mutual cloſures and embraces between God and the Soul. In this caſe the Lord hath given pretious preſidents of his Goſpel love and mercy, that have been communicated unto Souls ſo backſliding. You may firſt look upon Aaron's caſe, who was none of p. 304the leaſt backſliders, Exod. 32.2, 3, 4, 5. Aaron that had made choiſe of God alone to be his God, here became a wretched backſlider from the pure worſhip of God according to his own will, to an Idolatrous worſhip, to make a graven Image, (an Idol after the manner of Egypt) and to make an Altar too, ſtill all contrary to the way of the Lords worſhip: And yet if you look into Exod. 40.12, 13. you ſhall find this very Aaron, notwithſtanding this backſliding, taken to be an object of that love and mercy, ſo as to be choſen Miniſter of the Lords Sanctuary, to be of the very higheſt office of the Lords worſhip here below, to be made the moſt immediate type of repreſenting Jeſus Chriſt, that bleſſed true High Prieſt. Another pattern of backſliding you may behold in Solomon, in 1 King. 7.11. He built an high place for Chemoſh, the abomination of Moab: yet this backſlider notwithſtanding was an object of his ſpecial Goſpel love and mercy, as appears Pſal. 89.32, 33. My love will I never take from him. I need not name Peters caſe, and Davids caſe, it is known to you all. You ſee it is apparent, the Lord hath given eminent patterns in this caſe of the Souls backſliding. So that herein many particular caſes of Souls come in, as the caſe of negligence and ſlightneſs of Heart towards God; the caſe of eſtrangeneſs from God, after it once taſted of communion with him: The caſe of all kind of wretchedneſs that the Soul can call to remembrance againſt it ſelf, or that poſſibly the Soul can be guilty of, after the injoyment of the diſcovery of the Lords love and mercy in the Lord Jeſus to him. So that in caſe upon any ſuch ground as the Souls wretched, wicked dealing p. 305with God, after union and communion with him, and its turning aſide from God, the Soul ſhould ſuffer its Confidence to waver concerning the will of God to accept his loveleſs backſliding Soul into the boſom of his love and mercy, then the Spirit may bring to its remembrance thoſe precious parterns that the Lord hath given concerning his acceptance of ſuch backſliding wretches, after ſuch diſcoveries of himſelf. That's the ſeventh Particular that the Spirit may reveal, and bring to Souls remembrance, to ſhew that the Lord hath given Security upon Security, abundance and ſuperabundance of Security, to aſſure Souls of what the Goſpel reveals,