The Souls Union with Christ, Treatise · Pages 400-513 (1 of 2)
Fourthly, I muſt premiſe, That all the utmoſt power and poſſibility of corruption that remains in a true Believer, are ready to comply with, and ſecond the Devil in the exerciſe of his malice, policie and power againſt the believing ſoul, to receive that curſed ſuggeſtion of Hell, that his evidence of his union received; is but a deluſion. Wretched Man in his firſt tranſgreſſion joyned a curſed amity with the Devil himſelf, and ever ſince Mans Heart hath ſet at the Devils Councel Table joyning all the ſtrength of its policie and power with that infernal Spirit, to maintain his tyranny over the poor Soul, that whatever Hell-bred deſign the Devil acts againſt the believing Soul, the Heart doth immediately comply with that helliſh deſign; And though indeed Mans corrupt heart be ready to comply with every motion and inſinuation and ſuggeſtion that proceeds from Hell, yet there is a more peculiar diſpoſition in a believing Soul, to comply with that curſed ſuggeſtion of Hell, that the evidence of his union received is but a deluſion, and that upon theſe Four grounds.
I. In regard there is a peculiar endeavour of ſenſe in every believing Soul to regain his firſt dominion; to have the prime commanding authority in the believing Heart. Hence you ſhall obſerve, that the moſt pretious Saints have maintained a mighty battel to the power of their Souls againſt ſenſe, ſtriving to prevail over faith; and yet the ſtrongeſt Saints have been inclined and readily diſpoſed to judge of all by ſenſe, that is to judge according to what they ſee and feel of the diſpenſations of God to them, and workings of God in them. So you ſee the holy Man Gidion, Judg. 6.12. The Angel of the Lord (which indeed was Jeſus Chriſt himſelf) appeared to him, and ſaid the Lord is with thee thou mighty man of valour: but mark, now ſenſe ſtrives for the dominion over faith; ſaith Gidion, Oh my Lord, if the Lord be with us, why then is all this befallen us; and where be all his Miracles which our fathers told us of, ſaying, did not the Lord bring us up from Egypt? But now the Lord hath forſaken us, and delivered us into the hands of the Midianites. Thus ſenſe ſaith in another caſe, if the Lord will accept me to be one in Chriſt, why is my heart left thus and thus, why are my corruptions thus ſtrong? ſo again you ſhall obſerve, Pſal. 73.2. The godly man Aſaph confeſſed that ſenſe did ſo ſtrive for the maſtery, that his ſoul by that had well night loſt its ſtanding in faith; my feet were almoſt gone, my ſteps had well nigh ſlipt; nay ſenſe wrought ſo far that you ſhall obſerve, v. 13. the holy man had concluded, that he had cleanſed his heart in vain, and waſhed his hands in innocency. There is a peculiar diſpoſition in every believing ſoul, to comply with the ſuggeſtion of Hell; that his evidence of his union with Chriſt received, is but a deluſion. There is a concurrence in this to all the arguments of ſenſe.
1. There is a concurrence with ſenſe, in the cauſe that ſenſe argues againſt the ſoul. Senſes arguments tend all to prove an impoſſibility to forlorn ſouls ſhould be united to the Lord Jeſus: Now this is the very matter of the ſuggeſtion, that the ſoul is not united: ſo that there is ſuch a degree of ſutableneſs, that the ſoul is glad of ſuch a ſuggeſtion, as the proof of what ſenſe maintains againſt the ſoul.
2. There is a concurrence in the medium, that ſenſe uſeth to diſprove the ſouls union with Chriſt. The grounds of that ſuggeſtion from Hell, that the believing ſouls evidence of his union is but a deluſion is ſetched always from ſome defect, or ſome miſcarriage in the believing ſoul, either from ſome want of holineſs, or ſome unſutable working in the ſpirit, to what the ſoul conceives is the temper of the ſpirits of thoſe who receive ſuch evidence of their union: Now Senſes arguments are the ſame; It is always the voice of ſenſe in the believing ſoul, my heart is thus and thus vile; I am dead, vain and formal, blockiſh, carnal, ſenſual, ſleighty and looſe, I am little better than a block under Ordinances; therefore it cannot be that I ſhould be united to the Lord Jeſus.
3. By ſenſes complying with this ſuggeſtion to the believing ſoul, that his evidence of union is but a deluſion: ſenſe doth immediately aſpire to the Throne again in the believing Heart, and doth immediately endeavour the diſpoſſeſſing of faith. If the heart comply with that ſuggeſtion, that the evidence of his faith is but a deluſion; then ſeeing the ſouls evidence of union was primarily and principally unto faith; faith is made wholly ſubject to the ſouls ſenſe, ſo that ſenſe then bares the prime and principle rule in the ſoul.
II. There is a peculiar diſpoſition in a believing ſoul to comply with the ſuggeſtion of Hell, that the evidence of his union with Chriſt is but a deluſion, in regard of that deſperate enmity of carnal reaſon againſt faith in every believing ſoul. The Apoſtle ſaith, Rom. 8.7 The carnal mind (which is the ſeat of reaſon) is enmity againſt God, ſo againſt all the holy workings of God in a ſoul, and therefore in a peculiar manner it is enmity againſt that ſpecial working of the ſpirit of God in the ſoul, which is the believing diſpoſition. There is an irreconciliable oppoſition between carnal reaſon and faith in every ſoul: carnal reaſon cannot comprehend that gracious unſpeakable myſtery of the union with the Lord Jeſus through believing only; and becauſe it cannot comprehend it, therefore it is oppoſite to the utmoſt of his power. Carnal Reaſon is always for ſelf-advancement; and therefore directly oppoſite to the ſouls believing; which is the loweſt debaſement of the ſoul; and thence carnal reaſon is oppoſite to the firſt act of faith, and to every conſequent act of faith alſo; ſo that there could not be a believing act in any ſoul, did not the ſpirit of the Lord come with a mighty power to throw down thoſe ſtrong carnal reaſonings; according to that, in 2 Cor. 10.45. throwing down the ſtrong holds -Imaginations-Original it is as Beza renders it, the very reaſonings of the fleſh are thrown down, whereby the fleſh had fortified it ſelf againſt the ſpirit, drawing the ſoul to believe. So oppoſite is carnal reaſon to faith, that it invents a multitude of falſe reaſons, and rotten grounds, to perſwade the unregenerate ſoul to a good opinion of his own eſtate, that did not the ſpirit of God throw down thoſe reaſons, it were impoſſible the ſoul ſhould believe. Likewiſe again after the firſt act of believing carnal reaſon turns the mouth of his great ordnance, whereby it mannages the Battle againſt faith another way: Then carnal reaſon mannages it againſt the right of the ſoul to believe, and perſwades the ſoul it hath not believed, and it may not, it ought not to believe there is no ground for ſuch a diſpicable ſoul as he to believe. Now in regard of this enmity of carnal reaſon in the heart againſt faith, there is a ready diſpoſition in the ſoul to comply with the ſuggeſtion, that his evidence of union with Chriſt is but a deluſion.
1. the evidence is ſutable to carnal reaſon. Carnal Reaſon leaps now in the ſoul in its ſuggeſtion, and ſays thus, you ſhould not believe; and yet you would preſume though you were unholy, and altogether unſutable to the promiſe; and now you ſee you have undone your own ſouls, and caſt your ſelves into the inextricable Laborinth.
2. In regard there is a powerful inclination in every ſoul, to comply with carnal reaſon. Carnal Reaſon is our own, and becauſe our own, we are willing to put our ſelves under its power.
3. In regard there is an oppiniativeneſs in the ſoul of the excellency and ſtrength of the arguings of his own carnal reaſon. This you may obſerve in Aſaph, Pſal. 73 16. he confeſſed the conceitedneſs of his own carnal reaſon, when he ſaith, I thought to know this; but he confeſſeth when he went into the Sactuary, to conſult with the word of God, and let faith be judge, then he found himſelf as ignorant as a very Beaſt.
III. There is a peculiar diſpoſition in the believing Soul to comply with the evidence of Hell, that his union is but a deluſion; in regard there is ſuch corrupt affections remaining in every believing. Soul in ſome degree, that makes the ſuggeſtion of the Devil, that his evidence of his union with Chriſt is but a deluſion, to be in a manner plauſible and pleaſant to the believing Souls. Jealouſies and ſuſpitions of God, and his faithfulneſs in r…iwing ſuch a diſpicable forlorn Soul into union with Chriſt do in ſome degree poſſeſs every believing Soul; now in regard that ſuggeſtion from Hell, that the Souls evidence of union with Chriſt is but a deluſion, and all the reaſonings of the fleſh that concur with that ſuggeſtion alſo, do nouriſh and increaſe the Souls ſuſpition, and afford matter to the Soul of Jealouſie: thence through the ſtrength of the Souls Jealouſie and Suſpition, even that very ſuggeſtion that under one reſpect is like a dreadful poiſoned Arrow, that ſticks in the Heart to wound the Bowels, yet in another reſpect it is in a manner plauſible and pleaſant.
IV. There is a peculiar diſpoſition in the believing Soul, to comply with this ſuggeſtion that his evidence is but a deluſion, in regard the remaining corruption in the believing Soul doth evade the mighty power of faith, in crucifying, mortifying and ſuppreſſing them, by complying with this ſuggeſtion. Faith's power againſt corruption, conſiſts eſpecially in two things.
1. In holy boldneſs, claiming power from the Majeſty of Heaven againſt corruption, in his holy bold engaging his bleſſed God in Chriſt, to come in for his aſſiſtance. Now this power of faith againſt corruption is abundantly weakened by the heart complying with that ſuggeſtion from Hell, that the evidence of his union is but a deluſion.
2. It conſiſts in faiths holy oratory, in arguing within the ſoul againſt corruption. Indeed there is Faith's mighty power in bringing in ſuch impregnable arguments, as all the Sophiſtry of Hell it ſelf cannot deviſe an evaſion from them.
Theſe things I have premiſed concerning deluſions, only in reference to believing Souls.
Firſt, that believing Souls might not account it ſtrange to meet with that ſuggeſtion, that the evidence of their union with Chriſt is but a deluſion.
Secondly that Believing Souls might not ſubſcribe ſuddenly to that ſuggeſtion, that the evidence of their union with Chriſt is but a deluſion, without due, holy examination of the ground and reaſon that backs and fortifies that ſuggeſtion in the ſoul.
But now in reference to unbelieving Souls, there is much more to be added ſtill by way of premiſe concerning theſe deluſions.
Pre. 5. Fifthly, I muſt alſo premiſe, that the moſt profound Policie, the depth of ſubtilty and ſuggeſtion of all the Spirits whoſe habitation is in the Region of Darkneſs is imployed to the utmoſt to delude multitudes of Souls, with falſe hopes, counterfite joys, ſelf-deceiving, and ſoul-deſtroying confidence of their union with the Lord Jeſus, and reconciliation with the Father. Thus the Policy of Hell was imployed to delude thoſe poor fooliſh Virgins. Mat. 25.11, 12. by arguing from their profeſſion of the Goſpel of Jeſus Chriſt; (ſignified there by their Lamps) that they were joyned to Jeſus Chriſt, and ſhould be everlaſtingly ſaved by him; whereas poor fooliſh Souls, they ſaw at laſt to their everlaſting horrour and amazement, that they were meerly couzened by the Devils Sophiſtry. Thus certainly the Wits of Hell were imployed to deceive thoſe ſelf-flattering Jews, John, 8.18. to make them conceive their natural Birth from Abraham, was ground ſufficient, whereupon they ſhould conceive the bleſſed God of Heaven to be their God: whereas the deareſt compaſſionate Redeemer of loſt Souls, was conſtrained to tell them, they were of the Family of Hell, and the Devil was their Father. Thus was that proud Phariſee, Luke. 18.11. by the ſubtle Sophiſtry of the old Serpent deluded alſo; he was even triumphing, as if he were ſure of Heaven, he was thanking God before hand for it.
But indeed, as it is the Maſter peice of the Devils Policy to perſwade true Believing Souls, that the evidence of their Union with Chriſt is but a deluſion: So on the contrary, the reſult of all thoſe curſed counſels of Hell concerning Unbelieving ſouls, (living under Goſpel Preaching) is to perſwade them that they are certainly joyned to Chriſt, and ſhall be everlaſtingly ſaved by him. And indeed there are Various grounds of this different practice of the Policy of Hell againſt believing and unbelieving ſouls. The Perſwaſion that the ſoul hath, to conceive that his evidence is but a deluſion, is moſt ſutable for the Devils purpoſe to work upon a believing ſoul.
I. In regard every believing ſoul is for ever out of conceit with himſelf. Such a view hath every ſuch ſoul received of his loathſome filthineſs, and Forlorneſs, that in ſome degree he doth for ever abhor himſelf, he is utterly out of love with himſelf, and all that he is and hath; Now thence it is, the perſwaſion that the evidence of his Union is but a deluſion is ſutable to faſten and take Impreſſion upon ſuch a ſoul.
II. Every believing ſoul hath experimentally found, the dreadful ſelf-Flattery that his ſpirit is exceeding prone to: His heart hath flattered him into a good opinion of his own eſtate, from various rotten grounds: Believing ſoul hath experimentally found, that one time he imagined his eſtate to be ſafe, and ſure and ſecure, meerly upon the ground of his own Change and Reformation from what he was; Another time he thought his eſtate to be ſecure, meerly from the performance of the duties the Lord required publick and private. Now from theſe many experiences of the ſandy foundations, that his heart had cauſed him to build the hope of his ſecurity and ſafety for eternity upon every believing ſoul is apt to be Jealous, and ready to entertain any ſcruple about his own eſtate, he is very fearful leaſt he ſhould build upon another ſandy Foundation.
III. Every believing ſoul hath been ſenſible, of infinite invaluable worth of Union and Communion with the Lord Jeſus. In matters of great concernment, the ſpirits of Men are naturally ſuſpitious of Diſappointment; So that from the ſence of the infinite value of Union with Chriſt, naturally flows Suſpitions and Jealouſies of being deceived in the greateſt matter of Union, And thence the Suggeſtion that the ſouls evidence of Union with Chriſt is but a Deluſion is ſutable and feeds that ſuſpition.
IV. Every believing ſoul is ſenſible of the infinite danger of the loſs of Union, by foſtering falſe Hopes, and groundleſs Conceits of Union, by Flattering himſelf in a good Opinion of his Union with Chriſt, without ſufficient ground from the Lords Bleſſed Word. Now the ſoul apprehending the danger of Miſcarrying is filled with Fear, yea prone to fear where no cauſe of fear is: Every thing makes a man already in fear to be more afraid; Fear clouds the Underſtanding with Darkneſs, and maketh every thing ſeem black and dreadful; So that thence believing ſouls are ſutable Objects for the Devil to work upon by that Perſwaſion, that the Evidence of their Union is a Deluſion.
V. Every believing ſoul doth prie and ſearch into the Rottenneſs and Unſoundneſs and Hypocriſy of his own Heart, and diſcerns ſome degree both of Unſoundneſs, and Rottenneſs and Hypocriſy. And thence it is that the Devil Imploys his Power againſt the believing ſoul, in regard he hath a foundation, whereupon to build his curſed ſuggeſtions, that the ſoul is deluded.
Now on the contrary, the depth of the Devils policie is employed to perſwade unbelieving ſouls of their certain reconciliation with God in Chriſt upon theſe grounds.
I. Becauſe ſelf-flattery hath a high Throne erected in every unbelievers heart. There is a curſed Principle of ſelf-love that naturally poſſeſſes every heart, and from thence proceeds this wretched principle of ſelf-flattery, a powerful inclination to ſpeak pleaſing things to our own ſouls. Now from the power of ſelf flattery in unbelievers hearts.
1. There proceeds an inward averſion or turning their hearts away from all fears and doubts of their own acceptation of God in Chriſt. It is a Thorn in their ſides, and a Thiſtle in their Eyes, that the Spirit of God ſhould but caſt in a doubt, whether they be joyned to the Lord in Chriſt, or be ſtill in the ſtate of nature.
2. From the power of ſelf-flattery proceeds alſo an indiſpoſition in every unbelievers heart, to examine the ground whereupon he builds his confidence and hope of his union with Chriſt.
3. From the power of this ſelf-flattering proceeds alſo a readineſs in the heart, to give credit to all vain hopes, and curſed ſuggeſtions from Hell to his unbelieving ſoul. Now in regard of the ſtrength of ſelf-flattering in unbelieving ſouls, as it is backed with theſe three attendants, the depth and policie of Hell is employed to perſwade unbelieving Souls that they are unqueſtionably accepted of God in Chriſt, and ſhall everlaſtingly be ſaved by him.
II. The depth of the policie of Hell is concerning unbelieving ſouls, to delude them with falſe hopes of their union with Chriſt, in regard there is a dreadful ſpiritual blindneſs, fallen upon every unbelieving ſoul, whereby the Prince of darkneſs hath his advantage to lead the blind ſoul to thoſe curſed paths of darkneſs.
Firſt, There is a privative blindneſs fallen upon unbelieving ſouls.
Secondly, A poſitive blindneſs.
Firſt, There is a privative blindneſs that is various.Privative blindneſs.
I. There is an inability in the unbelieving Soul, to diſcern the nature of the caeleſtial myſtery of a Souls union with the Lord Jeſus. All the things of God are but dark to a Soul, who is under the power of the Prince of darkneſs, 2 Cor. 4.4. The God of the World hath blinded the minds of them that believe not. And 1 Cor. 2.14. The natural Man cannot diſcern the things of God, becauſe they are ſpiritually diſcerned. But there is a more peculiar blindneſs upon an unbelieving ſoul, in the myſtery of the Souls union with Chriſt, than in moſt of the things of God beſides, becauſe the myſtery of union with Chriſt hath ſupernaturalneſs in it, and is more contrary to carnal reaſon; Thence it is no great difficulty to perſwade the ſoul, that a falſe groundleſs qualification is the true believing act that the ſpirit of God requires; that this blind confidence is that ſtrength of aſſurance that the Lord commands the ſoul to receive through faith.
II. There is ſuch a privative blindneſs in an unbelieving ſoul, that there is an inability, an inſufficiency to diſcern in any degree, the infinite tranſcendent excellency of their ſouls union with Chriſt. The moſt Eagle-eyed carnaliſt that ever proceeded from the loyns of Adam, the moſt accurate diſputant, the moſt deep ſighted politician, never ſaw the leaſt glimpſe of the tranſcendent excellency of a divine union with the Lord Jeſus: likewiſe the multltude of unbelievers, they conceive of union with Chriſt in a carnal way, apprehending that it ſhould ſave them from torment, and that it ſhould bring them to ſome kind of joy, they know not what nor how; Now thence the depth of Satans policie is active in perſwading their ſouls that they are certainly one of Chriſts.
III. There is ſuch a privative blindneſs in unbelieving ſouls, as diſenables them to conceive of the infinite danger of the loſs of union. The multitude of unbelieving ſouls, apprehend nothing but ſome reſtleſs torment that will ſeize upon them in caſe they fail of union with God in Chriſt: Now from their ignorance of the danger of the loſs of union, thence it is that their thoughts are little taken up about their union.
IV. Such a privative blindneſs is fallen upon unbelieving ſouls, that there is an inability in their ſouls to diſcern the matter and ground of ſuſpition, that the Lord ſhould not receive their ſouls into union with Chriſt. The ſouls enmity againſt God, and the nature of the enmity is the ground whereupon ſuſpitions are built, that the Lord will not accept their ſouls into union with the Lord Jeſus; Now unbelieving ſouls diſcern not that enmity wherewith their hearts are filled, gainſt the bleſſed majeſty of Heaven, Thence the policie of Hell is employed to perſwade them, that they are certainly joyned unto the Lord Jeſus.
V. There is ſuch a privative blindneſs fallen upon unbelieving ſouls, as that there is an utter inability in them to diſcern the ground and occaſion of ſuſpition, that their hopes of union with the Lord Jeſus are deluſions. Commonly the experience of that wretched guile and deceitfulneſs, of the corrupt treacherous falſe heart is the original of thoſe ſuſpitions, that their union is but a deluſion; This unbelievers cannot diſcern, and thence it is that the depth of the policie of Hell work againſt unbelieving ſouls, in perſwading them of their certain union with the Lord Jeſus, when as they are utterly ſtrangers to him.
Poſitive blindneſs.Secondly, There is a poſitive blindneſs alſo: That is, a multitude of falſe Principles, and notions of darkneſs, doctrine of Devils poſſeſs the minds of every unbelieving ſoul, commonly unbelievers minds are poſſeſſed with wretched Principles, that ſurely God will damn none of thoſe whom himſelf created; Or with that Principle, that if Men do what they can, ſurely God will accept them, the Lord will take the will for the deed; Or elſe that Principle that ſuch ſtrictneſs, ſeverity and auſterity of life, ſuch a height of holineſs conſtantly in all their ways, is not required of God, men may be ſaved without ſuch ſtrictneſs of holineſs. Now from this poſitive darkneſs there is ſome ſuitableneſs in the ſpirits of unbelieving ſouls to receive that ſuggeſtion, that they are certainly joyned to the Lord Jeſus, and reconciled to the Father when they are ſtill at enmity. That's the ſecond, a dreadful blindneſs that is fallen upon unbelieving ſouls.
3dly. The policie of Hell works in unbelieving Souls, to perſwade them of their certain union with the Lord Jeſus, in regard every ſeeming counterfeit ſhadow of holineſs, appears glorious in an unbelieving eye. Every vain empty ſhadow of holineſs, or holy duties, appear very glorious to a Soul under the power of the Prince of darkneſs, whoſe eye the Prince of darkneſs hath blinded through unbelief. There are two principal reaſons why the policie of Hell works againſt unbelieving Souls, to perſwade them that they are certainly united to the Lord Jeſus.
I. By the prevailing of this ſuggeſtion, unbelieving Souls are bound with Adamantine Chains in the Devils ſlavery.
1. In regard the power of all the bleſſed invitations, and the moſt ſweet Soul-melting exhortations unto union, and amity and agreement with God in Chriſt are prevented. The unbelieving Soul then looks upon himſelf as no object of any of thoſe pretious invitations, becauſe he thinks he is already united to the Lord Jeſus.
2. In regard the reſtraining power of all the Lords menaces and threatnings to the actings of enmity is prevented. So that the Soul ſays within it ſelf upon every threatning from the Lords word, that it is not to him, he hopes Jeſus Chriſt hath made peace for him; God and his Soul he hopes are reconciled in Chriſt.
3. In regard there is enmity againſt the brightneſs, and luſtre and beauty of holineſs, excited and ſtirred up in that unbelieving Soul againſt the converſations of all thoſe Souls that profeſs union with the Lord Jeſus; who walk in a higher pitch of holineſs, than his Soul walks, in that it eclipſes and condemns his life, and vertually Judgeth him ſtill to be a Stranger to the Lord Jeſus, and void of union with him.
4. By the prevailing of this ſuggeſtion with unbelieving Souls, they are even devoted unto blindneſs. Their Hearts endeavour to expound the truth in a ſuitable way to themſelves; yea, their Hearts work with a kind of infinite enmity againſt every truth that they cannot prevent, that contradicts their falſe hopes, and ſoul deluding joys.
II. The depth of the Devils policie againſt unbelieving ſouls, is to perſwade them of their certain union with Chriſt, in regard the falſe hopes, the Soul-deluding confidence of ſuch unbelieving Souls, is a moſt mighty means to ſtrengthen the hands of wickedneſs. It is the moſt powerful Orator to perſwade other unbelieving Souls, to proceed from one degree of wickedneſs to another, without reſtraint of their wicked Hearts, from their full ſwing in their curſed way.
Pre. 6. Sixthly, There is a Sixth Premiſe, and that is this; That the Prince of the power of darkneſs doth exerciſe a mighty power upon Souls to effect that politick deſign of his, in caſting them into a fools Paradice of imaginary ſpiritual ſafety; in deluding them with vain hopes of union with the Lord Jeſus, when they are Strangers and Enemies to him. This power that the Devil exerciſeth upon Souls for that end is Threefold.
Firſt, There is a power that he exerciſeth upon the mind or underſtanding.
Secondly, A power he exerciſeth upon the Conſcience.
Thirdly, A power he exerciſeth upon the Paſſions or Affections.
Firſt, The Devil exerciſeth a mighty power upon the minds and underſtandinngs of Souls,Satans power upon the mind. to delude them concerning their union with the Lord Jeſus. The underſtanding is to the Soul, as the Compaſs to the Ship, if the Compoſe be marred, the Ship may be eaſily guided into a devouring Gulf, inſtead of a ſafe Harbour. If the underſtanding be once deluded, the Soul may eaſily ſteer his courſe towards the Gulf of everlaſting woe, inſtead of that bleſſed Haven of everlaſting happineſs. Thence it is that the Devil exerciſeth a mighty power upon the underſtandings and minds of Souls to corrupt and delude thoſe. Now this power that he exerciſes upon the underſtanding is alſo various.
There are Eight degrees, or various acts of the Devils power exerciſed upon the minds and underſtandings of Souls, to delude them about their union with the Lord Jeſus.
I. The firſt act of the Devils power upon the underſtanding is his forgery, invention, and ſuggeſtion of falſe reaſons, rotten arguments, and fallacious means, from his high endeavour to perſwade Souls of their certain infallible reconciliation or union with God in Chriſt, when they are ſeparated by a braſen Wall of enmity from him. There are Six or Seaven falſe reaſons, and rotten arguments, that he doth ordinarily ſuggeſt unto believing Souls, from whence he inſinuates to them faſly their certain union with the Lord Jeſus.
1. He ſuggeſts to the underſtandings of ſome Souls, their vaſt difference and diſagreement from other Souls, and thence ſecretly inſinuates to them, that certainly they are of the number of thoſe that are joyned to the Lord Jeſus. This the Devil ſuggeſted into the mind of the deluded Phariſee, Luke 18.12, 13.
2. The Devils ſuggeſts unto ſome other Souls, their enjoyment of ſpecial peculiar priviledges, different from the priviledges that the multitude of the World enjoy, and thence alſo inſinuates into them their certain infallible reconciliation to God, and acceptance with him in Chriſt. This the Devil ſuggeſted to thoſe ſelf-deceived Jews, John 8.37, 38. Say they, we are Abrahams children, and thence certainly think they, we muſt be Gods Children alſo.
3. The Devil ſuggeſts to ſome other Souls, their moral duties and acts of righteouſneſs, and from thence inſinuates to them, that they are certainly accepted with God in Chriſt. This fallacious argument was that whereby▪ the Devil perſwaded the young Man (mentioned Mat. 19.20.) that his Eſtate was an Eſtate of ſpiritual ſafety. Thus alſo were thoſe poor blind Jews deluded by Satans helliſh ſophiſtry, Rom. 10.3. They rejected the righteouſneſs that is by Chriſt that was freely tendred to them, upon this ground, that their own righteouſneſs, their outward obſervation of the Law was ſufficient for their juſtification before God, and acceptance with him.
4. The Devil ſuggeſts to ſome other Souls, their conſtant diligent uſe of the Lords Ordinances, appointed for them to worſhip the Lord in. By this kind of falſe argument, did the old Sophiſter deceive thoſe poor deluded Souls, Luke 13.26. Saith they we have eaten and drunk in thy preſence, and thou haſt taught in our Streets; That is, they had the neareſt communion with him in his Ordinances, they were diligent hearers of the word, and waited upon him whereever he brought a meſſuage to them.
5. The Devil ſuggeſts to other Souls, their forward profeſſion of the Goſpel of Jeſus Chriſt, and thence inſinuates into them, that ſurely in their perſeverance in that profeſſion, they ſhall be admitted into union and communion with Jeſus Chriſt, the Lord is at peace with them, their ſtate is good enough. This was the very fallacy whereby the Devil deceived thoſe poor fooliſh Virgins, Mat. 25.8, 9, 10. They had Lamps like unto the Lamps of the wiſe Virgins, they had a profeſſion agreeable and ſuitable unto the profeſſion of ſincere Chriſtians, and thence they never imagined but their eſtate was ſure enough, till they felt by dreadful experience, that the Lord abhorred ſuch a heartleſs, formal, external profeſſion as theirs was.
6. The Devil ſuggeſts to other Souls, their change and alteration from what they were formerly, and thence inſinuates into them their ſpiritual ſafety, their reconciliation with God in Chriſt. This the Devil did ſuggeſt in ſome degree to Herod, Mark 6.20. That his hearing John Baptiſt gladly, and his reforming many things, was a certain ground of the goodneſs of his own eſtate.
7. The Devil may and doth ſuggeſt to ſome other Souls, the death of the Lord Jeſus, though generally, brokenly, and confuſedly; and from thence he deceivingly inſinuates into many ſouls, their certain and infallible union with Chriſt, when the high Wall of enmity ſtands between Chriſt and them. There is much difference between the bleſſed Spirits inſinuation of the death of Chriſt brought to remembrance, that a Soul ſhall be admitted to the Lord Jeſus, and this inſinuation that th…n proceeds from the Prince of darkneſs.
1. The Devils ſuggeſtion of the death of Chriſt unto Souls, whom he intends to delude with falſe hopes of union with Chriſt; it is only in a general notion and apprehenſion of it. It is a conſtant maxim, Dolus latet in univerſalibus, that deceit lies under univerſals and generals: Therefore the great Maſter of deceit chiefly endeavours to keep his poor deluded ſouls, in general notions of all the truths of the Goſpel of Jeſus Chriſt. Though the Devil ſuggeſts the death of Chriſt unto ſome underſtandings and minds, whom he intends to delude, yet he avoids the ſuggeſtion of it in any particular manner, He brings to the ſouls remembrance, that Jeſus Chriſt died for ſinners, but he hides as much as poſſible the quality of ſinners for whom Jeſus Chriſt died, I mean the quality that is intended by the Lord from eternity to be effected in thoſe ſinners to whom the death of Jeſus Chriſt is; and ſhall be applied. Commonly the notion is ſo univerſal, they rather think Jeſus Chriſt died for all ſinners; whereas the ſpirit in ſuggeſting the death of Chriſt to any ſoul, ſuggeſts it particularly, to be for every unlovely ſinner, who ſhall receive and accept of the vertue and efficacy of his death, as it is tendered to them; ſo that by its ſuggeſting the death of Chriſt, it begets a holy confidence in the ſoul, of the truth and faithfulneſs of Jeſus Chriſt according to the tender of his death, to make up union and communion between God and his Soul, and ſo indeed that very act gives the ſoul evidence to his faith of his admiſſion into union.
2. The Devil preſents the death of Chriſt brokenly, at peecemeals. It may be he minds the Soul that Chriſt died for ſinners, but he brings not one of the precious heart-breaking invitations of Jeſus Chriſt, inviting his forlorn, deſpicable ſoul, to partake of union and communion with the Father by the vertue of his death. Whereas the bleſſed ſpirit brings the death of Jeſus Chriſt to remembrance, in a moſt ſweet, pretious, orderly and diſtinct way; It preſents not only the death it ſelf, but it preſents the perſon to whom it is offered, the ſweet heart-breaking invitations to that particular ſoul to accept that tender.
3. The Devil ſuggeſts the death of Chriſt darkly, with as much obſcurity as it is poſſible. The Devil ſtudies obſcurity in the preſenting the death of Chriſt to his deluded ſouls, that he might hide and vail that precious heart raviſhing love, that would ſhine forth by a clear view of the death of Chriſt to any loveleſs ſinner. Yea, he ſuggeſts the death of Jeſus Chriſt to the ſinful ſoul ſo darkly, that the very end of the death of Chriſt ſhall not come to the ſouls remembrance, they ſhall never have a thought, that the death of Jeſus Chriſt was on purpoſe to bring their curſed rebellious hearts and God into a ſtate of amity and love again: Should the leaſt ſpark of this Heavenly light break forth, in his ſuggeſting the death of Chriſt, their own Conſciences would ſoon paſs the ſentence of condemnation upon themſelves, and poſitively declare them to be farr from any right or poſſeſſion, or intereſt in the death of Chriſt.
4. The Devil ſuggeſts the death of Chriſt confuſedly, in a diſtracted diſorderly manner, ſo as the ſoule whom he intends to delude, ſhall have no kind of diſtinct orderly knowledge of the death of Chriſt. He ſuggeſts immediately the death of Jeſus Chriſt for them, and perſwades them with all his power, that Jeſus Chriſt died for them in the firſt place, without any reference to any ground whereupon the Soul ſhould build that perſwaſion: Thence it is that the multitude of your poor deluded ſouls will tell you immediately they believe, but they know not what they believe, they know no other notion of faith, than to believe that Jeſus Chriſt died for them.
II. The ſecond act of power that the Devil exerciſeth upon the minds and underſtandings of ſouls, to delude them with vain hopes is a diſcerning power into the minds and underſtandings of ſouls. It is one of the principal and grand employments of all the ſpirits in the region of darkneſs to ſtudy mens tempers and diſpoſitions; and mens notions and apprehenſions, that he may obſerve what falſe reaſonings, what rotten Argument is ſuitable to delude that ſoul with, and what rotten argument is ſuitable to delude another ſoul with.
Object. But here is an objection to be anſwered before we proceed: But you will ſay, can the Devil look into the underſtandings of men, the workings of the minds of men, to know what the inward actings of their minds are?
Anſw. I anſwer negatively, that the inward acts of the mind and underſtanding, cannot certainly and infallibly be diſcerned by all the wiſdom and policie of all the ſpirits in the region of darkneſs, eſpecially the inward thoughts and workings of the mind and underſtanding cannot in and by themſelves immediately be diſcerned by all the wiſdom of Hell, notwithſtanding their ſtricteſt ſcrutiny. It is the incommunicable property of the bleſſed Majeſty of Heaven to be the ſearcher of the heart, and the knower of the thoughts; Thence in Heb. 4.12, 13. It is attributed to the word of God only, as its peculiar property, to divide between the joynts and marrow, and ſearch into the ſecrets of the heart. So in 1 Cor 4, 5. Chriſt is ſaid in the day of Judgment to bring to light all the ſecrets of the heart. But though the Devil cannot diſcern immediately, certainly, and infallibly, the working of the mind and underſtanding, or the ſecret Thoughts as they are in themſelves and by themſelves, yet the Devil can by other means, have neer gueſs at the moſt inward working of the mind and underſtanding; he can find out the very ſecret workings of the underſtanding in a very probable way.
1. The Devil can diſcern much of the thoughts and different workings of the minds and underſtandings of men, by their outward actions. Actions are but the birth of thoughts, as all actions are the births of habits, they are the original of all outward actions that are deliberate and rational. And thence the Devil can diſcern very narrowly into the thoughts by the outward actions, he can gueſs both by the geſture of perſons, and by the very motions of the body, what the inward thoughts of the mind are, eſpecially when he diſcerns ſuch and ſuch to be the conſtant way and manner of the converſation of a perſon, then he underſtands well what the Principle muſt needs be that leads ſuch a perſon to order his converſation in that manner.
2. The Devil can immediately diſcern what the Images and Species of things are in the fancies of Men. Images of things in the fancy of Man, are but like a ſhadow to the Body; whatever the workings and inward motions of the mind and underſtanding are, the images of the ſame things are in the fancy: As the ſhadow accompanies the Body, ſo do theſe fancies accompany the underſtanding; Now the Divel being alſo immediately to underſtand theſe, from thence he can collect and gather what the notions of the underſtandings are.
3. The Devil can diſcern all the motions of the affections and paſſions. The paſſions always working in the blood, by the motion of the animal ſpirits to the heart, and from the heart, thence the Devil can immediately behold the firſt riſe of any paſſion and affection; paſſions of fear, or paſſions of love, or joy, and grief, and hatred and diſpleaſure: Now theſe paſſions and affections always attending the will of the ſoul, and the will of the ſoul always attending and following the underſtanding, or the practical Judgment; thence alſo the Devil can collect by the practice and affections, what the inward notions or thoughts and workings of the mind and underſtanding are.
4. The Devil can obſerve diligently what the iſſue and event of his own ſuggeſtions are upon the fancies of Men. He obſerves whatever falſe reaſons that he himſelf propounds do produce …n the perſon, and from thence alſo he hath a near diſcerning, from the …ff…t that he diſcerns, what the workings of the underſtanding and mind are.
5. He hath a large and long time of experience of all the ſeveral and various acts, that various principles, and various thoughts have produced. For though he be not able to diſcern the thoughts while they are locked up in the mind and underſtanding, yet afterward, when they are either revealed by a paſſion, or when they are brought apparently into action, he then underſtands them: Now he for Five thouſand years and above, treaſuring up all obſervations, he hath obſerved when one hath confeſſed theſe and theſe were his thoughts, what the effect of thoſe thoughts were; when another hath confeſſed theſe and theſe were his thoughts, he hath obſerved what the effect of thoſe thoughts were: Now by his long and conſtant experience, he can declare the actions of one Man, with the actions of another Man, what ſuch and ſuch thoughts have produced; and thence can probably conclude, what the workings of the thoughts, and mind and underſtanding of any perſon is: Now in all theſe ways he exerciſes his utmoſt skill, his moſt exquiſite act, to diſcern into the underſtandings and minds of perſons, whom he intends to delude by any falſe reaſonings, concerning the certainty of their union with Chriſt, ſo that the falſe reaſonings that he ſhall ſuggeſt to them may be ſuitable, that they may take at the very firſt ſuggeſting of them. There are three things in the underſtanding, that he endeavours to underſtand by all his skill and art.
1. He endeavours to diſcern the depth or ſhallowneſs of the mind and underſtanding of the perſon, whom he intends to delude by ſome falſe Argument or other, from whence he would fallaciouſly perſwade the ſoul of his union with Chriſt. Now according to what he diſcerns in the underſtandings of perſons, ſo he ſuites his reaſons and arguments: may be he diſcerns a ſhallowneſs in ſome underſtandings, thence he ſuites his reaſonings proportionable to their underſtandings; many poor ſhallow ſouls he can perſwade, that their good meaning is enough to carry them to Heaven: Another ſhallow ſoul he can perſwade his good Prayers, his deeds of Charity, his paying every Man his own, and dealing juſtly is enough. Likewiſe when he diſcerns a greater depth of underſtanding in any perſon, he lays out more of his curious skill and art, he covers over his falſe reaſons more ſpeciouſly, he lays his fallacy more indiſcernably and deeply; There is no low Argument that will ſatisfie a deep underſtanding (though a natural one) that he ſhall be ſaved; yea, no lower fallacy will be ſufficient to delude ſuch an underſtanding, but a falſe apprehenſion and notion about the nature of faith, ſome myſtical fallacy about the myſtery of believing in Jeſus Chriſt.
2. The Devil ſearches into the notions and principles that are moſt ſettled and fixed in the underſtandings of perſons. There are various notions that every underſtanding is filled with, which according to the imaginations of the ſeveral perſons are truth: ſome underſtandings are filled only with groſs and carnal, and ſenſual notions, they conceive of God only in a carnal and ſenſual manner, and of the myſtery of the Goſpel carnally; Others underſtandings are filled with notions that have a kind of ſpirituallity in them. Now the Devil makes an exact ſearch to find out theſe, that thereupon he may propound lying arguments, of the union of Souls with Chriſt ſuitable to thoſe notions; So that when he perceives an underſtanding only to be filled with carnal notions of God, he can propound his carnal outſide appearances of worſhipping of God, as a ground to that ſoul of his peace, and union and reconciliation with God, he need ſeek for no higher depth to delude ſuch a Soul; But when he perceives an underſtanding to be filled with higher notions of God, and of the myſtery of the Goſpel, he then propounds not only bare material outward acts of divine worſhip, as the lying ground to delude ſuch a ſoul concerning his union with Jeſus Chriſt, but he propounds inward actings of tranſcient ſlightly affections; yea, may be to ſuch underſtandings, he propounds the death of Chriſt, a ſpeculative faith, and an hiſtorical faith in the death of Jeſus Chriſt, and from this hiſtorical and ſpeculative faith, he inſinuates into them their peace and reconciliation with God, and certain ſalvation by the Lord Jeſus.
3. The Devil makes a ſcrutiny into the mind and underſtanding, to diſcern its occaſional notions and apprehenſions upon the providence of God, that the perſon meet with. He pries into the underſtanding to diſcern what Judgment it paſſeth upon the Lords conferring temporal bleſſings upon it, And he pries into the underſtanding to diſcern what Judgment it paſſes upon the Lords withdrawing temporal bleſſings, and inflicting ſore evils, and according to ordinary and common conceptions of the underſtanding, upon ſuch providences of God, he may alſo propound his lying arguments of the ſouls union with Chriſt. Thence it is you ſhall obſerve, that the Devil takes much advantage to confirm ſome poor ignorant ones, in their Soul-deluding confidence of their Peace, and Union and Reconciliation with God, from the conſtant influence of all Temporal Bleſſings in their Boſoms: And thence it is, that other ſouls he confirms in their ſoul killing hopes of their Union with Chriſt and Peace with God, from the multitude of Croſſes and Tribulations they meet withal here below; Thence are thoſe Speeches that you ſhall hear from many Ignorant ones, I hope the Lord looks upon me as his Child becauſe he thus Chaſtiſes me; I hope, ſaith another, that I have my Puniſhment for my Sins here below.
III. The third Act of Power that the Devil exerciſeth upon the Mind and Underſtanding is this, He doth Secretly, Inwardly, and Indiſcernably Communicate theſe his lying Arguments, his Rotten, Falſe reaſons, from whence he falſly inſinuates into ſouls their Union with Chriſt. As the Prince of Darkneſs was a Created Angel, he hath a kind of neer, though mediate aceeſs to the Minds and Underſtandings of Men, ſo that he can ſecretly Propound all his lying Reaſons, yea he can ſuggeſt them ſo indiſcernably, that the perſon to whom they are ſuggeſted ſhall not Underſtand in the leaſt that they are from the Devil, but ſhall rather conclude they are the right Reaſonings of his own faculty of reaſon that God hath Communicated, or they are the Workings of the Lords Bleſſed ſpirit. Thus the Devil was a lying ſpirit to Ahab in the Mouths of the Prophets 2 Chron. 18.23. The way of this neer acceſs of the Devil to the Underſtanding, to Communicate his lying Argument to them of their Union with Chriſt undiſcernably is by theſe two means.
1. By means of the Subtility of his nature by which he is able to Pierce inſenſibly, and indiſcernably into the very Bodies of Men, they neither Seeing, Perceiving, nor Feeling that Penetration of Satan into their Bodies; So that by this he enters inſenſibly into the very brains of Men, which is the very Organ of the common Senſes.
2. He doth both diſcern, and ſtir up and Collect together, the Species and Images of things that are in the inward Senſes, that is to ſay the Fancy, and by moving and ſtirring all thoſe Phantaſms, (thoſe Images of things that are in the Fancy) he doth ſecretly Convey all his own lying Reaſons into the Mind and Underſtanding, ſo as the perſons to whom thoſe lying Reaſons concerning their Union with Chriſt are ſuggeſted, perceive them not to be from Satan, but either imagine they are true Reaſonings from the Word of God, or from the Spirit of God caſt in their Minds.
IV. The Fourth act of Power that the Devil exerciſes upon the Mind is this, That he doth through his Neer and Familiar acceſs through the Fancy to the Mind and Underſtanding, Suggeſt and Propound Frequently and Importunately, his Rotten Arguments, and Fallacious grounds of Souls Union with Chriſt. He doth renew again and again the ſame lying Arguments unto Souls, of their Union with Chriſt, ſo as they ſhall ſcarſe paſs out of their Thoughts and Mind; And this indeed hath no ſmall Power upon the Underſtanding, to ſettle the Mind and Underſtanding in a Conceit of the truth of thoſe his lying Arguments. The very Frequency of Thoughts and Imaginations, have the ſecret force of an Argument, to perſwade the Mind that the thing is ſo. You ſhall obſerve it, when any matter runs in our Mind Frequently, Familiarly, and almoſt Conſtantly, we will then eaſily believe there is ſomething in it. The frequent ſuggeſting of thoſe reaſonings is a kind of Importuning the mind to conſent to them and embrace them. As that unjuſt Judge, Luke. 18.5. condeſcended to the Widow, becauſe of her importunity; (though the juſtice of her cauſe that ſhe propounded bore no ſway in his unjuſt mind) ſo though the reaſon it ſelf at firſt ſuggeſted ſhould bear little ſway; yet the importunity of the Devil in ſuggeſting the reaſon prevails much with the mind to conſent to it and cloſe with it.
5. A fifth act of the Devils power upon the mind and underſtanding is this, that he doth through his accute and clear knowledge of the Images of things together in the fancy, and through his power to collect and gather them together in the fancy, ſuggeſt a multitude for his lying arguments, his falſe rotten reaſonings fo the ſouls union with Chriſt, at one and the ſame time. He doth ſo multiply his deluding grounds of the Souls union; that the number of the arguments for the union hath a power upon the underſtanding, when the arguments themſelves have little power. The Devil deals with Souls, as he did with Jeſus Chriſt in his tempting of him; he preſented all the glory of the world in the twinkling of an eye, that ſo it might have had ſome perſwaſion in the mind of Chriſt: thus the Devil doth at once ſet almoſt all his rotten reaſons that are ſutable to that underſtanding whom at preſent he is to delude: thus you ſhall obſerve the Phariſee, in that 18. Luke. whom the Devil deluded concerning his acceptance with God; he had at once in his thoughts the great difference that was between him and others, that he was not as other men were; and alſo his exactneſs and ſtrictneſs according to the Lords Law, paying Tithes of all things, his extraordinary frequency in ſolemn duties, his faſting twice a week; and it is probable, all that ever the Devil could ſay concerning the Souls acceptation with God, was propounded at once to him; ſo that what one rotten lying reaſon want to perſwade the ſoul of his union with Chriſt, another may ſupply.
6. The ſixth act of the Devils power upon the underſtanding for this purpoſe is, that he holds and retains the mind and underſtanding, with its full intention and ſtrength, upon thoſe lying arguments and rotten reaſons of the ſouls union with Chriſt that he ſuggeſts to him. This the Prince of Darkneſs effects two ways.
I. By diverting or turning away the mind from all thoſe thoughts that ſhould contradict thoſe lying reaſons for its union. Now in this Satan doth exeeciſe a three-fold power.
Firſt he doth excite and ſecretly draw into exerciſe, the natural loathneſs, unwillingneſs and indiſpoſedneſs of the mind to any poor holy thoughts ſuggeſted by the bleſſed ſanctified Spirit.
Secondly, Satan doth excite the vanity, inſtability and wantonneſs of the mind.
Thirdly, The Prince of Darkneſs ſtirs up the inward enmity in the mind againſt all ſuch thoughts.
II. He doth hold and retain the mind upon its lying reaſons for its union; by a conſtant application of theſe his lying reaions to the mind. So that by theſe two means he doth hold the intention of the mind upon his rotten reaſons, for the ſouls union with the Lord Jeſus, that he prevents the ſouls looking upon any thing that ſhould diſcover its deluded eſtate.
7. The ſeventh act of power upon the underſtanding, is this, Satan doth ſuggeſt his lying reaſons for the Souls union with the Lord Jeſus, with a ſuperlative inſinuating power to take the deluded heart with it. Satan doth not only propound the argument and ſo exerciſe a meer moral power upon the mind, but through his power upon the fancy, he doth immediately ſo inſinuate into the ſoul, that the Soul is prevailed withall to accept of the ſuggeſtion he propounds. Thence you ſhall obſerve in 2. Theſs. 2.10. that thoſe that received not the truth with the love of it, were given over to ſtrong deluſions; not only deluſions, but ſuch deluſions as had a prevailing ſtrength in them, to prevail with the mind to believe them.
8. There is an eight act of power upon the mind and underſtanding, that Satan exerciſeth for this curſed purpoſe. Satan doth ſuggeſt his falſe reaſons and lying arguments for Souls union with Chriſt, with an imperious power, a kind of commanding authority, adding an abſtrenuous, ſetled and fixed affirmation that it is ſo, making up what is wanting in the ſtrength of the argument, with the boldneſs and confidence of his affirmation that it is ſo. By this means he bears down the ſpirits of his deluded ones, ſo as they cannot make reſiſtance, you ſhall obſerve it, a weak ſpirit is overpoured by a ſtronger ſpirit, though it be not overpoured by any ſtrength of reaſon, but by the ſtrength of the ſpirit, by the violence and confidence manifeſted in the reaſons and arguments.
This is the firſt power of Satan to delude ſouls▪ a power upon their underſtandings.
Satans Power upon the ConſcienceSecondly, the ſecond power Satan exerciſeth, is upon the Conſcience in Reference to the eſtabliſhing of a poor deluded Soul,, in a ſtrong ſelf-deluding confidence of his union with the Lord Jeſus; that cauſion muſt be always taken, that Satan hath not any immediate power to work any impreſſion upon the conſcience, that's one of the incommunicable royal properties of the Majeſty of Heaven; therefore all the power he exerciſes upon the conſcience is but in the corruption and pollution of conſcience, his principal power conſiſts in inflaming thoſe curſed ſparks that are already kindled in the Soul; and indeed he doth make a ſuperaddition of ſuch a vehemence and violence in every ſuch pollution, as far as the Lord doth ſuffer him to exerciſe his power. Now there are five of theſe corruptions in the Conſcience, that Satan exerciſeth his power upon to delude the poor ſoul.
I. The injudiciousneſs of conſcience, it's weakneſs in judging, or its blindeſs. Now this injudiciouſneſs of conſcience, is alſo two-fold either the injudiciouſneſs of the conſcience in reſpect of the rule of judgement, by which it judgeth its union with the Lord Jeſus. Or elſe ſecondly, the injudiciouſneſs of conſcience in the application of the rule
Firſt the injudiciouſneſs of the conſcience about the rule of judgement by which it judgeth of its union with Chriſt now.
1. from this injudiciouſneſs about the rul, proceeds thoſe dreadful miſ-underſtandings of the Scripture by deluded ſouls. Hence ſuch ſtrange, blind Interpretations of Scripture are given by them, as that in Rom. 10.13. who ever call upon the name of the Lord ſhall be ſaved; they from hence have concluded, that it was ſufficient for Salvation to ſome kind of Prayers to the Almighty upon ſome occaſions, yea hence ſome have deſperately concluded, that the crying Lord have mercy upon them at the laſt, was ſufficient for Salvation. Yea hence alſo it is, that thoſe deluded ones ſo dreadfully underſtood the command of believing, conceiving it only to be meant of a ſpeculative faith, only a kind of notion, that Chriſt did come down and take fleſh upon him, and did in the nature of man die the death of the Croſs, in ſatisfaction to the Fathers juſtice for ſinners, and thence it is ſo common among them, to profeſs themſelves to be Believers.
2. From this injudiciouſneſs in the conſcience about the rule of judgement, proceeds thoſe falſe apprehenſions about the nature of union with Chriſt, or the Souls acceptation of union tendered. Conceiving that hearing the word of God, and forbearing to make any oppoſition aganiſt it, is the very acceptance of the Goſpel, the very embracing that union with Jeſus Chriſt that is tendred to them
Secondly, The injudiciouſneſs of the conſcience, conſiſts in its injudiciouſneſs in the application of the rule. Sometimes ſuch clear Beams of the Light are darted into a Soul, that the conſcience cannot paſs a falſe judgement upon the rule it ſelf, yet then through the natural corruption of the conſcience, through its injudiciouſneſs of, its prone to apply the rule falſely; and this inſudiciouſ-doth Satan exerciſe all his power upon.
II. The ſecond Corruption in the Conſcience is the Lazineſs, or Remiſneſs, or Idle Negligence of the Conſcience, in its reſtrayning Office, whereby it ſhould compel the Soul to fulfil the Will of God that is Revealed to him. The Conſcience is by Divine Appointment a Taſk-Maſter ſet over the Soul, to preſs the Commands of God upon it and inforce Obedience: And through the pollution that overſpreads the Conſcience, it hath been Enclined ſtrongly to a remiſneſs in this its Office, to which the Lord hath appointed it; Now the Devil Exerciſeth all his Power upon this Idleneſs of Conſcience, making it to be more ſtrongly diſpoſed to Careleſneſs and Remiſneſs. And from this Remiſneſs of Conſcience in this its Office.
1. All the Contradictions in the actings of a Deluded Soul, to the proper natural effect of receiving true Evidence of a Souls Union with Chriſt are undiſcerned in that Deluded Soul. Proportionable to the Negligence of Conſcience, in conſtraining the Soul to do the Will of God Revealed, is the Negligence of Conſcience in receiving an accompt from the Soul, of the Obedience that it hath yielded to the Will of God Revealed.
2. From hence alſo proceeds a quietneſs in the Mind of the Deluded Soul, under all thoſe Sins that are inconſiſtent with Union with the Lord Jeſus. Were not the Conſcience Remiſs and Negligent in that his Office, in conſtrayning Souls to Obedience to God, there could be no Quiet or Content in the Mind, while the Soul walks contrary to the Revealed Will of God, eſpecially when his ways are inconſiſtent with injoying Union with God in Chriſt.
3. From hence the Equity and Rectitude of Satans Application of his Lying Arguments for the Union of their Souls, is alſo Maintained Unblemiſhed. The reaſon that remains even in Unbelieving Souls, will not be ſatisfied without ſome appearing Equity and Rectitude, in Satans Lying Arguments for yielding to it: Now a Multitude of Sins contrary to the natural effects of the receiving evidence of Union with the Lord Jeſus, would Blemiſh the Equity and ſeeming right Rectitude of Satans application of ſuch a Lying Argument of the Souls Union with Chriſt, yea it would diſcover the falſe application of ſuch a Lying Argument of his Union.
III. The third Defilement or Corruption of Conſcience, is its Inſenſibleneſs, or Regardleſneſs, of Sins Committed when diſcerned. This the Devil Maintains, Foments, and Increaſes with all his Power, in reference to the Deluding the Soul with a fooliſh dream of Union with Chriſt.
1. In regard hereby Satan preſents the Frequency and Strictneſs of the Souls enquiring into the nature of his own hopes of Union with Jeſus Chriſt.
2. Hereby the poſitive ſlightneſs, in the matter of hopes for Union with Chriſt, is Begotten in the Soul. Now this ſlightneſs of Spirit, in the matter of their hoping for Union with the Lord Jeſus, doth diſpoſe their poor Fooliſh Souls, readily to receive any ſuggeſtion from Hell that they are United, without any fear of danger whatever.
3. Hereby the Jealouſie of Satans ſuggeſtion to the Soul that he is United, is wholly prevented.
IV. The fourth Corruption or Defilement of Conſcience, is the Unfaithfulneſs of its Recording or Regiſtring the Souls Iniquities. Now Satan exerciſeth this Power upon the Defilement of the Conſcience alſo.
1. In regard hereby he doth prevent the Souls whom he Deludeth, from diſcerning or beholding the Contradicting reaſons, to their reaſons from whence they hope that they are United to the Lord Jeſus. Every Sin is a reaſon of mighty weight, to perſwade the Soul that he could never be United, and every Aggravation of thoſe Sins, but above all, the rejecting of Union with Jeſus Chriſt Tendred: Now Satan well underſtanding, that his Fooliſh Suggeſtions unto Souls, that they are United to the Lord Jeſus, and his Reaſonleſs Reaſons to perſwade them that they are United, would never be admitted of, did the Souls to whom he Suggeſts that they are United, diſcern the Multitude of Reaſons that might perſwade them, it is Impoſſible that ever they ſhould be United; thence it is he doth exerciſe his utmoſt Power upon the Unfaithfulneſs of Conſcience in Regiſtring the Souls Iniquities, that ſo it may not bring one of thoſe Iniquities to the Souls Remembrance of a Thouſand.
2. By this Unfaithfulneſs of Conſcience in Regiſtring the Souls Iniquities, the Infiniteneſs and Unſpeakableneſs of the danger of the loſs of Union, is Undiſcerned alſo by thoſe Souls. The greater Apprehenſion of Guilt, the greater Apprehenſion of danger, in caſe the Guilt ſhould not be removed from their Souls: Now by Satans Foſtering up Conſcience in its Unfaithfulneſs, in Regiſtring up the Souls Iniquities, it Apprehends but a ſmall, ſlighty, ſuperficial view of his own Guilt, and therefore hath but ſlighty Thoughts about the loſs of Union, in caſe he be Deprived of it.
V. The fifth Corruption in the Conſcience, is the Unjuſtneſs in paſſing Sentence upon the Souls Eſtate. Conſcience is ſo Corrupted that it will be paſſing Unjuſt Sentences, Accuſing when it ſhould be Excuſing, and Excuſing when it ſhould be Accuſing: Now this Unjuſtneſs in the Conſcience in paſſing Sentence upon the Soul, Satan exerciſeth all his Power upon, to Augment and Increaſe it to the utmoſt, that by this means Conſcience may be ready to Comply with any Suggeſtion of his, that the Soul is United; and according to his bare Suggeſtion to paſs the Sentence upon the Souls Final Eſtate, that it ſhall be Everlaſtingly Saved by the Lord Jeſus.
Sect. 3. Thirdly, The third Power that Satan exerciſeth upon the Affections, or Paſſions. There is a Two-fold Power that he exerciſeth upon the Affections or Paſſions: There is a Moral Power, and a Phyſical Power.
I. There is a Moral Power he exerciſeth upon the Affections; that is by propounding Objects ſutable to ſtir and move thoſe Affections. Thus in propounding to the Soul its certain Acceptance with God in Chriſt, and Everlaſting Salvation by him, he propounds an Object ſutable to move falſe Joy and Delight and Contentment, and ſo by that means heightens the Self-deluding Joying and Rejoycing in thoſe Deluded Souls.
II. There is a Phyſical Power he Excerciſeth upon the Affections; and that is an Immediate Power, that he exerciſeth upon the humours of the Body, through which thoſe ſenſible motions of the Will work. It is the property of Affections, to cauſe the blood and the Animal Spirits to move to and fro from the Heart, and thereby to make the Body ſuffer: Now Satan can immediately ſtir thoſe humours in the Body, which the Affections do in their workings alſo ſtir, and thence raiſe an Affection beyond its bounds. Now Satan exerciſeth theſe two Powers of his upon the Affections.
1. In regard hereby the Confidence in Deluded Souls of their Union with the Lord Jeſus, is occaſioned to work with a Mighty Violence, with a kind of Irreſiſtableneſs.
2. Hence that Confidence of his Deluded ones, that they are United to the Lord Jeſus, is made Irrational. Through the Violent working of ſuch Affections their Judgment is blinded, their Reaſon darkned and obſcured; and when the matter paſſeth to the affections, all Judgment periſheth: then you ſhall have many Deluded Souls, that will hold with much Confidence and Boldneſs the Concluſion, that they ſhall be ſaved by Jeſus Chyiſt, when they are driven out of all their Reaſons, whereupon they Build this hope that they are United.
There are now ſecondly, ſome Conſideratios about the Tryal of a Souls Evidence of his Union received, whither it be from God, or whether it be a Diabolical Inſpiration, that are requiſite to be Premiſed before a direct Anſwer to the Queſtion.
Pre. 1. Firſt, that every Believing Soul to whom the Lord hath vouchſafed a clear Evidence of his Union with the Lord Jeſus, is powerfully incited by the Subtility of Hell, to a Dubious, Anxious, Solicitous Tryal and Examination of the Evidence of his Union with the Lord Jeſus Received. The Subtility of Hell works this way in three Reſpects.
I. In regard the Believing Souls Evidence of his Union with the Lord Jeſus Received is Enervated, made of no force by a Souls Conſent to a Dubious and Anxious Examination of his own Evidence of Union Received. By this means the eye of the Beleiving Soul is off from his Evidence Received, and now he Conceives that his Work and Imployment that God calls for at preſent from his Soul, is to find out ſome other clear ſatisfying Evidence, of the truth of that his former Evidence, and whatever light ſhines from the former Evidence is of no Validity to the Soul, unleſs it be backed with ſome other light that ſhines from ſome other Principle, either in the Soul or without the Soul: So that there is a Bottomleſs Depth of the Subtility of Hell appears in this, he doth ſecretly and indiſcernably deſpoyl the Soul of that Pretious Jewel the Evidence of his Union, while he ſolicits him to a Dubious Tryal.
II. In regard the believing ſoul is led in a Devious Path, to weary his Perplexed ſoul in, wherein all his labour will be in Vain, by conſenting to a doubtful Tryal of his own Evidence of Union with Chriſt received. When the ſoul ſtaggers and wavers in the confidence of the Truth, of the Evidence of his Union which Chriſt received, and proceeds in that timerous trembling wavering manner, to an Examination of that his Evidence, then the ſoul either ſeeks for a higher Evidence than what he received formerly, Or elſe he ſeeks for Infallible Demonſtrations, from the effects of the former Evidence of his Union with Chriſt received, that that Evidence that he hath received is really from God. Now in caſe the Evidence of the ſouls union with Chriſt that the ſoul hath received, were the Evidence from that pretious Witneſs of the Bleſſed Spirit of Jeſus Chriſt, the ſoul ſeeks all in vain to ſeek for a higher Evidence: Or elſe in caſe the ſoul ſeeks to prove certainly and infallibly, that that Evidence of his union with Chriſt that he hath received was from God, by the effect wrought in his own heart, the ſoul alſo labours in vain, in regard there is a neceſſity that the ſoul muſt be dubious and anxious about the truth of all that he conceives to have received from Jeſus Chriſt, while the ſoul is dubious whether it be united to Jeſus Chriſt.
III. In regard Satan indiſcernably gains theſe advantages againſt the believing ſoul by ſolliciting the ſoul to this doubtful tryal of his own Evidence of his union. By Satan ſolliciting the ſoul to a doubtful tryal of the Evidence of his union with Chriſt received, he doth indeed appear in Angelical Glory, Cloathed with a Glittering Garment of Heavenly Light: He thus beſpeakes the poor believing ſoul; Take heed O Soul thou beeſt not Deluded in this great matter of Eternity, Mens hearts are naturally too ready to preſume, ſaith Satan, take heed leaſt thou Befool thy ſelf with vain hopes: Thus he ſeemeth to be the Meſſenger of the bleſſed God to the believing ſoul, ſent on purpoſe to preſs one of the bleſſed commands of God unto the Soul, that it ſhould try, examine, and prove it ſelf, only he ſecretly mixeth a curſed principle of darkneſs, with that precious beam of light; he incites the believing Soul to a dubious, anxious trial and examination of the evidence of his union; and ſo conſequently, procures the Soul to reject the bleſſed evidence of his union, that the Lord in the riches of his mercy hath vouchſafed to the believing Soul; whereas the Spirit intends a pretious believing trial, for the Souls more abundant eſtabliſhment and conſolation, that it may be filled with joy and glory.
Pre. 2. Secondly, I ſhall premiſe, That the believing Soul to whom the Lord hath vouchſafed a clear evidence of his union with the Lord Jeſus, ought not to diminiſh in the leaſt degree his confidence of the Lords will, to accept even his Soul into union with the Lord Jeſus, whilſt he endeavours to try and examine his evidence of union received, whether it be from God, or whether it be a diabolical inſpiration. Sueh is the abſolute neceſſity of the Soul in the trying the evidence of his union with Chriſt, to ſtand faſt in this his confidence, that in ſuch a degree and meaſure as that Soul wavers in this his confidence, in the ſame degree is the Soul uncapable of a right examination of the evidence of his union with Chriſt received: So that in caſe the confidence ſhould wholly fail, the Soul is wholly uncapable of a right examination of the evidence of his union with Chriſt. This will appear in two things.
1. In regard it is by the acting of this confidence, that the Soul is diſpoſed to receive the clear evidence unto faith of his union with the Lord Jeſus. The Soul is diſpoſed to this two ways.
1. By the acting of this confidence the Eye of the Soul is fixed upon that glaſs, through which the light that evidenceth to the Souls faith, the Lords will to admit him into union with the Lord Jeſus, ſhines. The glaſs wherein the Lord diſcovers his will to admit him, is his word, wherein he declares it is his will to admit every Rebel and Enemy that will, into union with the Lord Jeſus, and into union with himſelf through him. Now the Eye of the believing Soul, is only fixed and eſtabliſhed upon this bleſſed word of God, through the lively actings of the Souls confidence, becauſe this is the object of his confidence, and the object is only in them when there is acting of faith upon the object.
2. It is by the acting of this confidence that a clearneſs is maintained in the Soul, whereby the Soul is ſuitable to diſcern that light that doth evidence unto the Souls faith, the Lords will to admit it into union with the Lord Jeſus. The confidence failing, a multitude of objections and reaſons, this way and that way, ariſe in the ſoul, every one of theſe objections ſcruples and reaſons, is like a Mote in the Eye of the Soul, which prevents his clear diſcerning of what the light of the bleſſed ſpirit put upon it. Now by the acting of this confidence, thoſe objections, reaſonings, and ſcruplings, are ſilenced and ſuppreſſed, and ſo a precious clearneſs is maintained in the ſoul, a readineſs to diſcern whatever beam of Heavenly light the ſpirit ſhould cauſe to ſhine forth from that pretious word, that it is the Lords will to admit it into union with the Lord Jeſus.
2. When this confidence in the Soul fails, it makes the Soul uncapable for a juſt trial and examination of the evidence of its union with Chriſt, in regard the acting of this very confidence of the Lords will, to admit the Soul into union with the Lord Jeſus, is the very matter of evidence unto the Souls ſenſe, that it is united actually to the Lord Jeſus. Now when the act of the Souls confidence ceaſeth, then is the very matter from whence the Spirit doth manifeſt to the Souls ſenſe▪ its union with the Lord Jeſus, taken away. How ſhall the bleſſed Spirit cauſe the believing Soul to ſee its ſelf believing, when there are not the believing actings in the Soul? It is not the habit of any kind of holineſs that the Spirit doth manifeſt to any believing Soul, to be in it ſelf, but it is the acting of any holineſs whatever, that the Spirit doth cauſe the Soul to diſcern in it ſelf, from whence it diſcerns actually its union with the Lord Jeſus: So that then the confidence of the ſoul failing, or ceaſing its actings, the very original of the ſouls evidence unto ſenſe, of his union with the Lord Jeſus, is taken away.
Secondly, The believing Soul ought not only to forbear the diminiſhing of this his confidence in the Lords will, to admit his Soul into union with the Lord Jeſus, while he proceeds to the trial of his evidence of his union with Chriſt received, But he ought alſo to forbear the diminiſhing of his confidence, that he is actually united to the Lord Jeſus already, in caſe the Lord through a clear evidence hath begotten ſuch a precious confidence in the Soul. The believing Soul ought to ſay concerning that his confidence, as Job ſaid concerning his, Job 27.5. I will not remove my integrity from me; I will not let go this my confidence, till I have proved and examined the evidence of my union with the Lord Jeſus, from whence this confidence did ariſe. This alſo may appear in two things.
1. In regard the diminiſhing of this confidence in the believing ſoul, before the trial of the evidence of his union with Chriſt received, is an infinite injury to the ſweeteſt Comforter, the bleſſed Spirit, who through the manifeſtation unto the Soul that he is united to the Lord Jeſus, eſtabliſheth the Soul in that pretious confidence. The rejecting of that confidence ſo wrought by the bleſſed Spirit, is a ſlighting of the ſpirit in his moſt precious Office, and a diſparagement of the very witneſs of that bleſſed Spirit.
2. It is a moſt ſinful unconſtancy and fickleneſs, to reject any thing received, before clear demonſtration of the errour of the ſoul in receiving. It is contrary to the order rhat the Lord requires, ſhould be in all the motions of the ſoul; which is, that they ſhould be ſubject to the power of holy, ſanctified reaſon: So that this confidence before trial ought to be maintained, in its full ſtrength, in caſe ſuch a confidence was begotten by an evidence formerly received, that he is actually united to the Lord Jeſus.
Queſt. But here is a queſtion then by the way would be opened. But will the Soul ſay, wherefore then are the commands given by God to prove and examine our ſelves, whether we be in the ſaith, and ſo conſequently to examine the evidence of our union with Chriſt, if we muſt not be dubious and anxious, whether the evidence of our union with Chriſt received be true or no, before we proceed ro the trial and examination of them?
Anſw. 1. For anſwer to this queſtion by the way briefly. I anſwer firſt, that theſe Commands of Souls examining themſelves whether they be in the faith, are given univerſally to all Souls, on purpoſe that deluded ſouls by the trying and proving themſelves, might diſcover their own deluſions, and diſcern their lying confidence of their acceptance into union with the Lord Jeſus.
2. Theſe commands are given on purpoſe to believing ſouls, to maintain the life of the confidence of the Lords will, to admit them into union with Chriſt, and the confidence that they are admitted into union with the Lord Jeſus. Theſe commands are occaſions to Souls truly united to the Lord Jeſus, to review over the grounds of their confidence, of the Lords will to admit them into union with Chriſt, and of the Lords actual admiſſion of them into union. Now the more the Soul views the ground of his confidence, the more it views that bleſſed word of God, that reveals the Lords will to admit even his Soul into union with the Lord Jeſus in caſe he accepts it, and by the Souls gazing upon that bleſſed word, it diſcerns more of the truth and certainty, infallibility and unchangeableneſs of that word, and the more frequently and fully the Soul diſcerns that, the ſtronger is its confidence in the will of the Lord, that he will admit even that his Soul into union with the Lord Jeſus, and thence there is more occaſion for the bleſſed Spirit to irradiate rhe ſouls believing act, to enable the ſoul to ſee and feel it ſelf to believe aright, by which means the actual confidence of the ſouls admiſſion with Chriſt lives, and is maintained in its ſtrength.
3. Theſe commands are given that there might be more preparedneſs againſt all aſſaults that are made from Hell againſt thoſe ſouls. Through this examination believing ſouls have their confidence maintained in its life and ſtrength, and ſo are fortified againſt temptation, becauſe it diſcerns clearly the foundation upon which his own confidence ſtands.
4. The Lord gives theſe commands on purpoſe to draw forth into exerciſe, all manner of holy diſpoſitions in the believing ſoul. This is done by the renewed view of that light, that doth evidence unto the ſouls faith, or unto the ſouls ſenſe, its union with the Lord Jeſus; Then… is the pretious ſubjection of the Heart to the will of God in all things acted, then is the correſpondent love of the ſoul, anſwerable to the Lords love to the ſoul drawn out in its ſtrength, then are all the thirſtings after near communion with God in Chriſt acted.
Pre. 3. Thirdly, a third thing to be premiſed is this, That there are many ſinful diſtempers incident to believing ſouls in the times when they are doubtful of the truth of the evidences of their union with Chriſt, which whenever they do prevail in any ſoul, during their prevalency, they do incapacitate thoſe ſouls for a juſt trial, and true examination of the evidences of their union. There are eſpecially four of thoſe ſinful diſtempers, incident unto believing ſouls at ſuch a time.
1. There is an impatiency and frowardneſs of ſpirit, under the obſcurity of that truth of their evidence of union with the Lord Jeſus, incident to every believing ſoul. Indeed our ſpirits are naturally impatient under every burden, but when any Arrows from the Almighty are ſhot into the Conſcience, or any Arrow from Hell ſtick faſt there; I mean any doubtfulneſs, any terrors and fears of the fulneſs of their conceived evidence of their union with the Lord Jeſus, then are their ſpirits in a ſuperlative manner prone to fret, and vex, and fume, by the prevailing of unruly paſſion. Thus David under the doubtfulneſs of the Lords fulfilling a promiſe made to him, breaks out into moſt dreadful impatience, in 1 Sam. 27.1. I ſhall one day periſh by the hand of Saul. So in Pſal. 116.11. I ſaid in my haſte all men are liars. So Pſal. 31.22. I ſaid in my haſte I am cut off from before thine Eyes. So the holy man Job, Chap. 3.3. and Chap. 6.8, 9. Now during the prevalency of this diſtemper of impatiency and frowardneſs of ſpirit, under doubting the truth of their evidence, their ſpirits are made uncable of a juſt trial and examination of the truth of the evidence of their union with the Lord Jeſus. There are two ways how this ſinful diſtemper doth incapacitate ſouls, for the juſt examination of the evidence of their union.
1. It doth prevent a ſerious deliberate view of the evidences of their union with Chriſt that they have received, by drawing out the intentions of their Spirits, to look upon the grounds of their fears of the falſeneſs of the evidence of their Union. When any paſſion prevails in any Spirit, it draws out the whole ſtrength of the Soul that way; Now the intention of the ſoul being drawn out, to look upon the object of his fears, the grounds of his doubts, and the matter of the ſuſpition of the falſeneſs of his union, by this the ſoul is made unſuitable to take any right deliberate view of the evidences of his union.
2. Impatiency of Spirit under the doubtfulneſs of the truth of the ſouls evidence of his union with Chriſt, doth occaſion every ſeeming oppoſition to the truth of the ſouls evidences, to appear greater than it is in its own nature. Thence it is frequent with ſouls under this diſtemper, every ſuggeſtion from Hell bears ſuch weight upon the Spirit, as it is in a fume upon every ſuch ſuggeſtion, conceiving there is abundant argument againſt the truth of his union; whereas upon the examination of the ſame objection by the ſame ſoul, with a quiet calm ſpirit, thoſe objections appear to be invalid, to have no weight, nor ſcarce any colour, whereby they ſhould manifeſt the falſeneſs of the Souls evidence of his union.
II. The ſecond ſinful diſtemper is an irrationality that the Soul ſubjects it ſelf to, in all the concluſions that it draws up againſt it ſelf. Now whenever a believing Soul ſubjects himſelf to this ſinful diſtemper, that he endeavours not to ſuppreſs every affection of Hope, Fear, or Joy, which is not founded upon ſome bleſſed word of God, then the Soul doth make it ſelf uncapable of examining and trying juſtly the truth of his own evidences of his Union.
1. In regard the Soul will of neceſſity be irrational in all its concluſions. But when the Soul is irrational in its confuſions, it is uncapable of a juſt trial of the evidences of his union, it is uncapable of comparing that bleſſed golden Rule of the Lord word, and his own evidences together.
2. In regard the thoughts of the Soul are all diſtracted, when any thing is brought to the thoughts for the truth of his union, that Soul without examination immediately entertains ſome hopes; Again, when any thing is objected to the Soul to prove the falſeneſs of his evidence; immediately again the ſoul entertains fears, without examining the reality of what is objected againſt his evidence, and thoſe hopes and fears continuing enterchangeably working, make ſuch diſtraction in the ſouls thoughts, that it makes it uncapable for any deliberate view of the evidences of his union.
3. The third ſinful diſtemper is a raſhneſs, haſtineſs, or ſuddenneſs of ſpirit. Thus ſome doubting of the truth of their former evidences of their union with the Lord Jeſus, becauſe of ſome backſliding from God, that they are conſcious to themſelves of, will ſuddenly from ſuch a place as that, Heb. 6.4. concludes that they have ſinned preſumptuouſly, and that there is no renewing them again by Repentance, or unto Repentance: The words run thus, For it is impoſſible for thoſe who were once enlightned and have taſted of the heavenly gifts, and were made partakers of the Holy Ghoſt, and have taſted the good word of God, and the powers of the world to come; if they fall away to renew them again unto Repentance: whereas did thoſe Souls examine the intent of the Holy Ghoſt in theſe words; it were eaſily to diſcern that the Holy Ghoſt intend thoſe who finally apoſtatize from God, not intending any ſlips and falls, and backſlidings that are incident to every believing Soul: were there but a juſt examination of this portion of the word, by collecting it and comparing with another word that would teſtify many Saints to have had their fallings and backſlidings, after their taſting of the heavenly gifts, and after their being partakers of the Holy Ghoſt, …ly in a higher way than the Spirit means here; he mean here by partaking of the Holy Ghoſt, only ſome participation of common gifts of the Spirit: other Scriptures teſtify David and Abram to have had their falls, (yea almoſt every Saint after their taſting of the heavenly gift) and yet to be renewed again by Repentance Now this diſtemper doth make the ſoul uncapable of a juſt examination of the truth of the evidence of his union with Chriſt 2 ways.
I. In regard this raſhneſs makes the Soul uncapable of diſcerning the depths of Satan, whereby he endeavours to obſcure the truth of every Believers evidence of his union with Chriſt. This ſinful raſhneſs occaſions the Soul only to take a ſuperficial of whatever is ſuggeſted or propounded. Now Satans Suggeſtions have ſome ſparkling of Angelical Glory, ſome verniſh of truth and holineſs, ſo that every ſuggeſtion of Hell, whilſt the diſtemper of raſhneſs prevails in the ſoul, cannot but be judged a ſufficient ground to build a doubt and ſcruple upon, and then Satan being always watchful to maintain a diſpute that he once began with the Soul, to make reply againſt whatever can be objected againſt his firſt ſuggeſtion; every of theſe objections of Satan they will be counted ſufficient ground for the raſh Soul to draw another ſafe concluſion, or to ſtrengthen the Soul in the drawing its former falſe concluſion.
2. This raſhneſs alſo begets a confuſion in the Soul, the ſoul drawing concluſion upon concluſion, upon every ſeeming ground; and one concluſion maintains contradicting another; a contradition of hope contradicting a concluſion of fear, and there being no examination (through the domineering power of raſhneſs in the Soul) of the truth of the one and the falſeneſs of the other; theſe concluſions begin to fight in nhe Soul at once, yea multitudes of concluſions ſeem contrary each to other.
4. The Fourth diſtemper that doth incapacitate a Soul for the juſt tryal of the truth of his own evidence, is a prejudicial conceit againſt his own evidences, even before any examination of the truth of the evidences of his union. This is the ſad diſtemper that prevailed in Aſaph. Pſal. 77.2. my Soul refuſed to be comforted; he did refuſe to receive any evidence that the Lord would be faithful. But certainly this was the diſtemper of the Church, Lamen. 3.17, 18. Thou haſt remove my Soul far off from peace, I forgot proſperity; (or rather as it is rendred by ſome, I forgot God) it is moſt probable ſhe refuſed to entertain any of thoſe thoughts, that the Lord would yet be gracious. Hence it is, that many Souls under the Power of this diſtemper; do ſtudy to wind themſelves from under the Power of any truth that ſhould lay hold upon their hearts, ſo as to anſwer their objections and cavils againſt their acceptance into union with the Lord Jeſus. Now this Diſtemper doth make Souls uncapable (while it prevail) of a juſt examination of the truth of their own exidences, in regard it cauſeth ſlighty, unworthy thoughts of their own union.
Pre. 4. Fourthly it is to be conſidered, that whenever any Soul is declined from, or decayed in his former activity and operation of holineſs, he is then unſutable to examine and to try juſtly the truth of his own evidence of his union with Chriſt. He is unſutable in theſe five reſpects,
1. In regard the light of manifeſtation from the ſpirit is always ſuſpended when the heart is in this decaying temper in holineſs. When ever any heart decay in holineſs, his firſt original decay is in the activity and ſtrength of the precious believing diſpoſition of the will, to cloſe with and accept of the precious tender of the Lord Jeſus to the Soul; now when the Spirits light of manifeſtation, whereby it doth irradiate the word to the Soul is withdrawn; the Soul muſt needs be uncapable to examine the truth of his own evidences, for it is only through the Spirits irradiation or manifeſtation of the word, that any believing Soul doth at firſt clearly and ſatisfyingly, and unqueſtionably diſcern the Lords will to accept his Soul into union with the Lord Jeſus, and therefore when this Light of manifeſtation from the Spirit is withdrawn again, it cannot be that the believing Soul ſhould clearly diſcern their precious truth; and ſo long as the Soul enjoy not this evidence unto his ſaith of his certain acceptance of union with Chriſt: it is impoſſible the Soul ſhould have any evidence unto ſenſe, ſeeing the evidence unto ſenſe doth wholly depend upon the evidence unto faith.
2. In regard all the oppoſite powers of corruption in his Soul, unto the Souls evidence of union with Chriſt, do renew in ſome degree their Tyrranny over the Soul. Yea, not only ſo, but all the powers of corruption that do oppoſe the Souls union with Chriſt, are then furniſhed with renewed arguments and objections againſt the poor Souls acceptance into union, yea with ſuch objections as nothing can anſwer but ſaith it ſelf. As for example;
1. Then carnal Reaſons' mouth is filled with new matter of objection againſt the Souls union. Carnal Reaſon, that ſaid formerly, thou art a Rebel, an Enemy that have continued thus many years in enmity, therefore cannot be admitted into union with the Lord Jeſus, can now ſay more; thou haſt now dealt unfaithfully with God; thou art an Hypocrite, a Bacſtſlider; it is impoſſible that the Lord that bore thy enmity and rebellion, ſhould bare thy falſeneſs and hypocriſy.
2. Natural Diſtruſt of God, curſed Jealouſies and Suſpitions of the Faithfulneſs of God, do renew their Tyranny alſo, when Holineſs decay. Now natural Diſtruſt, and curſed Jelouſy of God can ſay, what doſt thou think it is poſſible for the Majeſty of Heaven, who is ſo juſt; who hath ſaid he will avenge himſelf upon thoſe that go on in their wickedneſs, ſhould ever accept the… into reconciliation with himſelf?
3. The corrupt Conſcience renews his Tyrannizing Power when the Soul decay in Holineſs Now Conſcience is furniſhed with a new Bill of Indictment againſt the Soul; it can now lay to the Souls charge, guile and deceitfulneſs of heart with God, and willing Apoſtacy from God, ſo that now it can with a full mouth paſs the ſentence of Condemnation againſt the Soul afreſh, and is furniſhed with ſuch arguments, as nothing but Faith can anſwer; nothing but a renewed viſion of the Lords will declared in his bleſſed word, to accept of every poor, undone periſhing Soul, be he as bad as an incarnate Devil, (in caſe the Soul will accept of union with him) can ſatisfy either carnal reaſon, or ſuſpitious argmments, or conſciences accuſations.
3. The Soul decaying in Holineſs; is unſutable to examine the evidence of his union, in regard the Soul remain under an inevitable, an unavoidable neceſſity to ſubmit to the Judgement that Senſe ſhall paſs upon his Soul. Now Senſe can paſs no other Judgemennt upon a Souls eſtate that is decayed in Holineſs; but that certainly the evidences of his union with the Lord Jeſus that he conceive he had received, were deluſions. Senſe can ſee none of thoſe precious inſeparable effects of a Souls evidence of union with Chriſt, and ſenſe can paſs no other Judgement, unleſs it be captivated unto the power of Faith.
4. In regard there is apparent defect in ſuch a Soul of the proper inſeparable effects of the true manifeſtation to a Soul, that it is united to the Lord Jeſus. The inſeparable effects of an evidence unto a Soul, that it is united to the Lord Jeſus, is an heighth of Holineſs: now when Holineſs is decayed, Satan can ſay by a fallacious argument, thy evidences of thy union that thou thoughteſt thou hadſt, are deluſions indeed: doſt not ſee by the effects of the evidences, thoſe that have evidences of their union with Chriſt, have their hearts in an adoring, admiring frame of God, they have their hearts enlarged to the utmoſt towards God in Chriſt; but thou haſt a blockiſh, ſenſeleſe, careleſs, heartleſs, mindleſs, unprofitable Spirit; ſurely, thy evidences therefore are deluſions. Now indeed here is a fallacy in Satans arguments, that is hard to be diſcerned; here is a depth of Satan; here is one of thoſe cunning devices that moſt Souls are ignorant of; He fails of nothing in his argument, but only in time: His arguments ſhould have run thus; only Souls that have true evidence of their union with Chriſt, whilſt thoſe evidences remain; they are in an admiring adoring frame, and their hearts elivated and enlarged in all kind of Holineſs: If this had been Satans major propoſition, his aſſumption muſt have been falſe; then he could not have ſaid, but thou in that moment and inſtant, when thoſe evidennes were given to the during the continuance of thoſe evidences in their clear light, that thou wert united, thy heart was not enlarged in all kind of Holineſs, and taken with a precious admiration of the Lord Jeſus.
5. In regard the Soul is under an actual provocation of the Lord, to a penal ſuſpenſion of all kind of manifeſtation unto the Soul, either that the Lord would admit him into union with Chriſt, or that he is admitted. The Soul he can never diſcern the truth of his own evidence ſatisfyingly and infallibly, without the manifeſtation of the ſame light, both manifeſting the word to the believing diſpoſition, and manifeſting the believing act alſo to the Souls apprehenſion: Now therefore the Soul muſt needs be unſutable to examine the truth of his evidence of union with Chriſt, while he is actually provoking the Lord to withdraw that bleſſed Spirit, and to ſu… pend his operations unto the Soul.
Now here is a queſtion neceſſarily caſt in, to be opened by the way, before we can proceed any farther.
Que. But will the Soul ſay, if Souls under the dominion of impatiency, raſhneſs, irrational affections, prejudicial conceits againſt the truth of the evidence of their union with Chriſt, and Souls under decays of Holineſs, be unſutable for a right tryal of their evidences; then what ſutable means remain for ſuch Souls, under fear that the evidences of their union are deluſions?
Anſ. Firſt, I anſwer, that the only immediate effectual, means of redemption of ſuch Souls, from ſuch torturing fears, ſuſpitions and jealouſies, that the evidences of their union with Chriſt are but deluſions, is a renewed act of confidence, in the truth of the Lords word to their particular Souls, wherein the Lord doth declare his will, to give the Lord Jeſus freely, to every periſhing Sinner that ſhall accept him, to mediate a reconciliation with the Father for him, though plunged into the moſt bottomleſs depth of Sin.
The Univerſal, Unlimitted Offer of the Lord Jeſus, to every particular, periſhing and loſt Soul, that will accept it, is the prime foundation of all the righteous hopes, that ever dwelt in a believing Soul: all the expecttations and hopes of believing Souls, are but the building upon that foundation; now when the building of the Souls hope ſhake, the only means to eſtabliſh the building, is to add ſtrength to the foundation.