The Souls Union with Christ, Treatise · Pages 513-599
But then I anſwer affirmatively.
I. That the Bleſſed Spirit of God only, is able to demonſtrate Clearly, Evidently, Satisfyingly, and Infallibly unto a ſoul, that the Written Word of God is the Written Word of God. This the Apoſtle affirms directly 1 Cor. 2.9, to 12, that the ſpirit had Revealed thoſe things to them, which they by the Power of Reaſon could never comprehend; And that all the things given to them of God, are Revealed by the ſpirit to be ſo given: And the Written Word of God is none of the ſmalleſt gifts of God to his people; Therefore conſequently it reveals that alſo to be given to them: So likewiſe he affirms, that it is the Spiritual Man that Judgeth all things (that is of truths) that is, it is only the Man Begotten by the Spirit of Jeſus Chriſt unto God, and led by the light of that Bleſſed ſpirit of Jeſus Chriſt, that is able to Judge of Truths, to Judge what Truths have their Original from God, and to Judge what have not their Original thence: It is the ſpirit alſo, ſaith he, that ſearches the deep things of God, that diſcovers the very Myſtery of God to them, ſo as to make the Divinity ſhine forth in them: Whereas the moſt heightned reaſon, of the Accuteſt Sons of Adam, can diſcern nothing but Fooliſhneſs in the deep Myſteries of Godlineſs, v. 14. And indeed were it not the Teſtimony of that Bleſſed Spirit to a Believers Heart, that the Books of the Old and New Teſtament are the Lords Written Word, that they have their Original from the Lord himſelf, then the Foundation of Believers Faith were not a Divine Authority, neither could a Believer ſay, in believing any truth contained in thoſe Books, that he knew whom he hath Believed, with a Relation to God himſelf.
II. When that ever Bleſſed Spirit doth reveal to any Believing ſoul, the Written Word to be the Written Word of God, then the proper light of the Written Word it ſelf, ſhines forth ſo gloriouſly; as it diſcovers it ſelf alſo to be the Lords Word. That is to ſay, the matter of the Lords Written Word, appears to be ſo Tranſcendent, ſo far ſurpaſſing the Capacities of weak men; yea the quality of the Word appears to be ſo Holy, ſo Pure and Undefiled, ſo contrary to the Powers of Hell, and the Kingdom of the Devil, and ſo contrary to the Tyranny and Dominion that mans Corrupt Affections naturally deſire to bear over him; yea the quality of the Word appears to be ſo Unſpeakably, Unconceivably excellent, that the ſoul ſees infinite reaſon even in the Word it ſelf, to perſwade it that it is the Lords Word: Yea the manner of the Written Word, ſpeaking the very Language it ſpeaks, favours ſo much of Heaven, that it appears to the Believing ſoul to be ſo Cloathed with Power, and Irreſiſtable Authority, it appears to have ſuch properties of God himſelf, peculiar unto God, Soul-Searching, Heart-Dividing, Properties finding out the Secrets of the Heart, that then the Believing ſoul is Compaſſed about with Reaſon, Cloathed in with Reaſon, that appears ſhineing from the Word it ſelf, that ſatisfys the Believing Soul, that it is the Word of the Almighty Majeſty of Heaven: Divinity is then every way Ingraven upon the Written Word in the Believer: So that as the ſpirit in its caſting the Pretious Heavenly Light into the Beliving ſoul, did Write his own name upon thoſe Beams of light, and made them appear to the ſoul to be from the ſpirit; So likewiſe in the ſouls diſcerning the light alſo to proceed from the Lords Written Word, there is the name of God Written upon thoſe Beams of light alſo, that the ſoul knows as well as believes them to proceed from God himſelf, ſeeing they ſhine forth from that Word of his that the ſoul believes with Confidence, yea ſo Satisfyingly, and ſo knowingly to his full contentment, it is the Word of the Bleſſed Majeſty of Heaven. Would you know you that are Confident this day, that a light did ſhine into your ſouls to ſatisfy you concerning your union with Jeſus Chriſt, whether this union be from God or no? Would you be aſſured as well to knowledge as to faith, that you are not deluded? Then ſee whether that light that ſhined into your Souls have ſhined from the Lords written word. Yet let me add a caution in this, leaſt I might poſſibly ſhake ſome Soul, into whoſe heart ſome beams of light from the Spirit hath really deſcended, to diſcover to the Soul his union with Chriſt; though the light that doth ſhine into every Soul which truly proceeds from God, to diſcover to the Soul its union with Chriſt, doth and ought to ſhine forth from the Lords written word; yet I dare not affirm, that whenever the ſpirit of light doth diſcover to a Soul its union with Jeſus Chriſt clearly, both to faith and ſenſe, that then the ſpirit faſtens ſome particular portions of the Lords word by name, from ſuch a Chapter and verſe, from whence the ſpirit doth make that light ſhine forth into that believing Soul; certainly the ſpirit of Jeſus Chriſt may ſend down precious beams of divine light into a dark Soul, to diſcover to the Soul ſatisfyingly its union with the Lord Jeſus, both to faith and ſenſe, when ſuch a particular ſentence that is written in ſuch a Book, in ſuch a Chapter, in ſuch a Verſe, is not brought to the Souls memory: But there may be an extract of the quinteſſence, that is, of the prime light, the moſt glorious light of many places of Scripture that concur together in one, to teſtifie the fame truth to the Soul: there may be an extract made by the Spirit of Chriſt, of the grand truth that the Goſpel reveals to faith, and of the truth of the Souls believing act that the ſpirit reveals unto the Souls ſenſe from many places of Scripture, ſo as the light that the ſpirit cauſeth to ſhine into the Soul, is ſtill from the written word, and the ſoul diſcerns it to his own ſatisfaction, while the glory of the light actually remains, that it doth ſhine from the precious written word, though it may be the ſoul could not at that time be able to produce ſuch and ſuch particular ſentences, from ſuch a Chapter and ſuch a Verſe: though I dare not but ſay alſo, but as the ſoul receiving that certain evidence, doth diſcern that that ſweet light that ſhines into his ſoul, ſhines from the written word; ſo likewiſe upon recollecting of himſelf, and upon ſerious deliberation with himſelf, he might be able to produce ſuch portions of the Lords word, as would ſufficiently teſtifie to the truth of what the ſpirit of Jeſus Chriſt had ſo revealed to his ſoul from the word: yet obſerve this, that the ſoul muſt then ſo deliberate, and ſo conſult with his heart about the matter, while the heavenly luſtre, and commanding power of thoſe evidencing beams of light remain ſhining into his ſoul: for in caſe the ſoul be bereaved again upon any occaſion of the luſtre and glory of thoſe precious beams of light, the ſoul may ſo far forget the very ſentences that the ſpirit of Jeſus Chriſt did then dictate to it, that the ſoul through the darkneſs and obſcurity that paſſes upon him immediately again, may for the preſent be uncapable of diſcerning in the written word of God what his ſoul clearly diſcerned in the ſame word formerly, that the ſoul may (in caſe the ſpirit of light ſhould abſent it ſelf long) perchance begin to draw ſome ſad concluſion, that the evidence that the Soul received was not a light ſhining from the Lords word, but ſome deluſion from the Devil, transforming himſelf into Angelical Glory. This is the ſecond reaſon whence a ſoul may prove, that the beam of light received is from God when the ſoul diſcerns it to ſhine from the written word.
The ſecond ſort of demonſtrations whereby a ſoul may prove to himſelf his union with Jeſus Chriſt, muſt be a demonſtration a poſteriori: A Demonſtration taken from the effects, that thoſe beams of light that ſhine into the ſoul, diſcovering to a ſoul its union with Jeſus Chriſt, do beget in the Soul. Now all the effects that any thing that proceeds from God begets in believing Souls, are but the accompliſhment of the Lords eternal intent: they are but the production of the Lords precious thoughts of love towards thoſe believing Souls, from before the foundations of the world were laid. So that whatever is communicated to any believing Soul, if it doth demonſtrate it ſelf to proceed from God, by its effects that it begets in him, it muſt then conduce in ſome degree to the effecting of the Lords precious eternal will towards that believing Soul, Now thoſe eternal intents of God towards believing Souls; they may be reduced to three Heads according as the Spirit of truth ſums them in, 1 Cor. 3.22, 23. All are yours, whether Paul or Apollo, or Cephas, or the World, or Life or Death, or things preſent, or things to come. That is Heaven and Earth; all are yours, that is deſtinated unto your good, to accompliſh your Salvation. And ye are Chriſts, that is, ye believing Souls are deſtinated to accompliſh the glory of Jeſus Chriſt. And Chriſt is Gods, that is Chriſt himſelf conſidered myſtically as the Mediator, is appointed for the manifeſtation of the Fathers glory, for the exaltation of him in the hearts of Saints and Angels, and before the eyes of all the world, ſo as all may admire him and adore him,
There are three intents and precious ends of the Lord from Eternity towards thoſe believing Souls.
Firſt There is the accomplſhment of the glory of thoſe believing Souls
Secondly, The perfecting of Chriſts ſupernatural glory as he is Mediator.
And Thirdly, The perfect manifeſtation of the Fathers glory through both theſe. And therefore ſeeing theſe three are thoſe prime and principal ends, the very ultimate end of God, the very ſum and compendium of all thoſe precious thoughts that wrought in the bleſſed Majeſty of Heaven, before the foundations of the world were laid; thence whatſoever proceeds from God into a believing ſoul muſt in ſome degree or other tend towards the accompliſhment of one of thoſe ends. So that it muſt demonſtrate it ſelf to proceed from God by one of thoſe three effects, if it any way can be proved by its effects to proceed from God himſelf. Only by the way you muſt take this diſtinction for prevention of miſtakes: the dealings of God towards the Saints, do either immediately to the exaltation of the Saints, and the exaltation of Chriſt, and the manifeſtation of the Fathers glory, or elſe they tend immediately. The Lords promiſſive will, or the Lords ſufferance of a Believer to ſin, doth not immediately manifeſt any of theſe, yet mediately it doth perfect all: that when the Lord doth ſuffer the ſoul to ſlide and fall, yet then through the mighty Power of his love to the believing ſoul in Chriſt, he doth ſend down the ſpirit of Jeſus Chriſt, ſo to work in that believing ſoul, that thoſe very falls and ſlips, and backſlidings of that believing ſoul, ſhall produce more watchfulneſs over his own ways, more charity towards others, more abominations of thoſe curſed diſpoſitions in his own heart, more abaſed thoughts of himſelf, as he is in himſelf, more diſtruſtful of himſelf and his own heart being leſs confident in himſelf, and in the ſtrength of the power of holineſs as yet communicated to him. And thus thoſe very falls or ſlips of that believing ſoul, ſhall tend to their laſt end, to make the ſoul partaker of more holineſs, cauſing the ſoul to hang more intire, with a more precious conſtant dependance upon the Lord Jeſus, for the conſtant influences of the ſanctified ſpirit, and ſo ſhall exalt the name of God more in that heart, and ſo ſhall cauſe the ſoul to grow more into a conformity to that myſtical Head of his the Lord Jeſus; and ſo through that conformity to his Head, and that myſtical glory of Chriſt, the glory of the Father ſhall be exalted. Thus likewiſe you muſt conſider again, that the communication of God himſelf unto believing ſouls are ſecret, inviſible and inſenſible; and alſo they are viſible and ſenſible: Now thoſe communicarions of God himſelf unto the believing ſoul that are viſible and ſenſible: thoſe do commonly immediately tend to the accompliſhment of the believing ſouls glory, that is, to the perfection of the likeneſs of Jeſus Chriſt in the ſoul, and ſo conſequently it tends alſo to the perfecting of Chriſts myſtical glory, and to the manifeſtation of the Fathers glory. But thoſe communications of God unto a believing ſoul that are inviſible, ſecret and inſenſible, thoſe commonly do tend only mediately to the accompliſhment of thoſe fore named bleſſed ends. So that hence alſo you may collect, that whenever any communication of God unto a believing ſoul, doth demonſtrate it ſelf to come from God, when it is ſenſible communication, then it doth immediately tend to the accompliſhment of theſe three ends. This then being conſidered, and it being apparent, that all the dealings of God with believing ſouls are for the accompliſhment of thoſe his three bleſſed intendments from before the foundation of the world was laid, then it muſt be through diſcerning of one of thoſe three intendments of God effected in the ſoul, that the believing ſoul muſt prove, that ſuch a beam of light as diſcovers to him his union with Chriſt, did proceed from God himſelf.
Now we ſhall begin with the higheſt, and ſo proceed to the loweſt. All are yours, and ye are Chriſts, and Chriſt is Gods, that is for God. And from thence we may conclude, that the prime and principal reaſon taken from the effects of a ſouls union with Chriſt, (where by it may be proved, that ſouls evidence proceeds from God) is this, that the beam of heavenly light that ſhines into the ſoul, to diſcover its union with the Lord Jeſus, doth exalt and magnifie the name of God in the hearts. Gods exaltation of himſelf in the Believers heart, was the great deſign of God from all eternity: it was as it were the Alpha and Omega, (as I may ſo ſpeak) the very beginning and end of the Lords intention; only his intention reached further, to exalt himſelf through believing ſouls before all other. Therefore then may the ſoul prove infallibly the light that diſcovered to his ſoul his union with Chriſt to proceed from God himſelf when it effects the prime intendment of God from eternity to the believing Soul; when it erects a higher Throne from the Majeſty of Heaven in its heart, when it fills the heart with higher, lowder, more zealous acclamations of praiſe, and honour, and glory, and worſhip to be given for ever to yonder God; that the light carries the ſtamp and impreſſion of Heaven upon it, when it begins the work of Heaven in a believing way here: then it is an earneſt of Heaven, when it implys the Soul in the work that it is deſtinated to from Eternity, Pro. 19.6 God hath made all things for himſelf, that is, for the manifeſtation of his own tranſcendent glory, ſo for the magnifying of his ever bleſſed name. Now when the light that diſcovers to the ſoul its union, do thus effect Gods general, his ultimate end in the believing Soul, the Soul may certainly conclude, this beam of light did deſcend down from the Father of Lights. Now there are four or five acts in the believing Soul, wherein it exalts the name of God.
1. Then the Soul exalts the name of God when it is filled with ſuch ſenſible apprehenſions of ſuch tranſcendent brightneſs of glory ſhining ſorth from God, as the Soul is utterly unable to conceive of, or apprehend. Now this firſt act of that believing Soul, to exalt God in his heart, is the certain and infallible effect of every beam of light that proceeds from God, to diſcover to his Soul his union with the Lord Jeſus: Indeed every act of the Lords mercy and goodneſs towards believing Souls, is a Precious, Chriſtal Glaſs, wherein believing Souls do ſee an incomprehenſibleneſs of the beauty, glory, and unſpeakable perfection of God; and therefore much more unconceivable glory do the believing Soul apprehend, in ſuch an high act of the Lords mercy and love, as is the diſcovery of his precious eternal love to the believing Soul through Chriſt. This you ſhall ſee apparent in David, upon the Lords diſcovering of his promiſes made unto his Soul in Chriſt, and made unto his Houſe alſo, in 2 Sam. 7.18, 19, 20, 21. Then went King David in and ſat before the Lord: (then) that is after the Prophet had declared the precious promiſe to his Soul in Chriſt; and he ſaid, who am I O Lord God, and what is my Houſe, that thou haſt brought me hitherto? Thou art Great O Lord God, there is none like thee, neither is there any God beſides thee, ver. 22. Mark what ſenſible, high apprehenſions of a tranſcendent glory in God dwelt in Davids heart, upon the diſcovery of ſuch precious promiſes made to him and his Houſe; likewiſe upon a ſmaller mercy comparatively (though indeed typifying the ſame mercy) upon the deliverance of the Iſraelites from the hands of Pharoah, and drowning their cruel Task-maſters in the Red Sea; the hearts of the Saints were filled with high apprehenſions of the glory of God, Exod. 15.11, Who is like unto thee O Lord, (yea, they repeat their admiration twice, as if they could not admire him enough (who is like unto thee, glorious in holineſs, fearful in praiſes, doing wonders? you may behold the ſame workings of the believing heart, 1. John. 3.1. Behold what manner of love the Father hath beſtowed upon us, that me ſhould be called the Sons of God. There are three or four ſpecial beams of the glory of Heaven, that a Believer apprehends as unſpeakable, unconceivable, incomprehenſible, when a beam of light ſhines from God to diſcover to the Soul its union with Chriſt
1. There is then ſuch a glorious brightneſs of the preſence of God appears to the believing Soul, as it ſtands amazed to behold it. When the Lord lets ſuch a beam of light ſhine into the dark Soul, that it ſees the Lords will is indeed to be one with him in Chriſt; yea, that his Soul is already lodged in that precious boſom of the love of the Lord Jeſus, then the Soul beholds ſuch an unſpeakeable preciouſneſs in the Majeſty of Heaven, that he waited upon ſuch an unbeliever, ſuch a crooked oppoſite wretch ſo long, that the Soul ſets down ſilently to admire, and is ſwallowed to the depth in admiration.
2. There is a Soul amazing brightneſs appears in the Souls eye in the independance of the Lords love. When that bright Beam of light ſhines from Heaven, to diſcover to the Soul its union with the Lord Jeſus, the Soul ſeeth that there was nothing that moved the heart of God to have thoughts of love towards him, nothing that enclined his bleſſed will to admit him into union with Jeſus Chriſt, but only his precious diſpoſition, only his eternal thoughts of kindneſs, that old loving kindneſs of his from Eternity; then the Soul ſays as David, in 1 Sam. 7.21. for thy words ſake, and according to thy own heart haſt thou done all theſe great things, to make thy Servant know them; then the believing Soul ſays, though my wretched unbelieving heart could not truſt thee, yet for thy words ſake thou haſt fulfilled it, according to thine own heart thou haſt done it: O Lord, what could thy pureſt eye behold in this forlorn Soul of mine? What could have moved the Lord thinks the Soul but his own bleſſed will, to chuſe ſuch an uſeleſs, ſuch an unſerviceable, ſuch an unprofitable, ſuch a barren ſuch a fooliſh; yea, ſuch a croſs hearted wretch as I?
3. The glorious irreſiſtible power of the Lords eternal love in Chriſt to the loveleſs Soul ſhineth gloriouſly. When once the light ſhineth from Heaven, that diſcovered to the believing Soul his union with Chriſt; how many curſed contradictions thinks a believing Soul, did the love of Chriſt ſuffer from my Soul? How often did my vile believing heart give the Majeſty of Heaven the lye? How many years did I ſleight this? I ſtopped my Ears, I hearkned to none of his bleſſed tenders, yet then he bored mine Ear, and conſtrained me to hear: O think the Soul what a froward, perverſe hearted Wretch have I been to this dear God of mine. Certainly thinks the Soul, if rebellion, if enmity, if the working of a Devils heart could have oppoſed it, it had been turned away from me.
Fourthly, The orient brightneſs of the Lords infallible truth ſhines before the Soul. Theſe Beams of the Lords glory ſhines in a peculiar manner before the Souls Eye; but there are multitudes of the … of the Majeſty of Heaven, that alſo with theſe, ſhine in the ſame moment into the ſame Soul, when a light proceeds from God to diſcever to a Soul its union; then the wiſdom of the Lord in contriving the deſign of Redemption by Chriſt appears, then do the very beauty of juſtice it ſelf appear, in the Lords contriving the Redemption of loveleſs Souls in ſuch a way, wherein juſtice and mercy might meet together and kiſs each other; ſo that indeed a light ſhines from Heaven that incompaſſeth the Soul round about, that the Soul ſtands amazed and aſtoniſhed, gazing upon thoſe beams of glory, that appear ſhining forth from the Majeſty of Heaven into his Soul.
II. A ſecond act of a believing Soul wherein the name of God is exalted in the Soul, is a ſenſible apprehenſion, and eſtimation of the Lord to be infinitely worthy to receive all prefection of glory, and honour, and praiſe for ever. Now this precious God ſanctifying act, is alſo the infallible neceſſary effect of ſuch a precious beam of light, as doth truly ſhine from the Father of Lights into any Soul, to diſcover his union with the Lord Jeſus. This was effected in Davids heart upon the Prophets diſcovering of the Promiſes made in Jeſus to him in 2. Sam. 7.26 Let thy name be magnified for ever, ſaying the Lord of Hoſts is the God over Iſrael; yea this act is infallibly produced in a believing Soul by every viſible motion of the Lords mercy or love towards the Soul. So you may obſerve in Exod. 15.20. Miriam cried to the reſt of the Daughters of Judah; ſing ye to the Lord for he hath triumphed gloriouſly. So Rev. 4.10 11. The four and twenty Elders fell down that ſat before him upon the Throne; ſaying thou art worthy O Lord to receive glory and honour and power.
Now there are two things that follow upon the Souls viſion of his union with the Lord Jeſus, by the light of the Spirit of Chriſt that do neceſſarily produce this apprehenſion, or eſtimation in the believing Soul.
1. Upon the Souls diſcovery its union with the Lord Jeſus; there are lively enlarged actings of love produced in the Soul. Every renewed viſion of love inflames the Believers heart with love again correſpondently: Now from thoſe quickned and enlarged actings of love, do ariſe neceſſarily high eſtimations, and glorious conceptions of the Majeſty God, that thence the Soul apprehends him infinitely to receive honour and glory for ever.
2. Upon the Souls diſcerning his union with the Lord Jeſus, there follows an apprehenſion of the ſouls union with the Lord Jeſus; there follows an apprehenſion of the Souls owing all that he is and enjoys unto God by way of retribution. Now from a Souls apprehenſion that he ows more then he is or have unto God, he conceives him infinitely worthy to receive honour and glory, for ever and ever from all the creation: he himſelf can never render glory ſufficient, therefore he eſteems it to be but equal, that the whole Creation ſhould joyn together to exalt this bleſſed Majeſty.
III. The third act in a believing Soul wherein the name of God is exalted, is a ſenſible apprehenſion of the diſpicableneſs, worthleſneſs and nothingneſs of the Soul it ſelf, and all that the circumference of the earth affords, without God and in compariſon of God. Now this God-exalting act in the believing Soul, is alſo the neceſſary effect of ſuch a precious beam of light ſhining from the Father of Lights to diſcover to a Soul its union with Chriſt: then indeed is the Soul a worm and no man, then is he empty and poor, yea abſolutely nothing without communion with that his God; yea then is all the Creation but meer ſhadows, flying vanities without that God in Chriſt, then do the quinteſſence of all the beauty of the whole Creation (if it could be abſtracted) appear but as the drop of the bucket, as the duſt of the ballance, yea as vanity without that God in Chriſt. Thus in Pſal. 8.4. upon the Pſalmiſts apprehenſion of the infinite glory of God, he immediately cries out into admiration of the nothingneſs of man, Lord what is man?
IV. The fourth act of the believing Soul wherein the name of God is exalted, is the Souls actual proſtration or ſubjections of all its powers and poſſibilities at the foot of the Lords glorious Majeſty. Now this precious God ſanctifying act in the believing Soul is the neceſſary infallible effect of a true beam of light ſhining from the father of lights into the believing ſoul to diſcover its union with the Lord Jeſus. Indeed there is a neceſſity of ſuch a diſcovery to a believing Soul of its union with Jeſus Chriſt preceeding the ſweeteſt act of ſubjection of himſelf wholly at the foot of God.
1. In regard then when ſuch a light ſhines into the ſoul to diſcover its union with Chriſt, the ſoul apprehends an infinite diſproportion between that which he ows to God and his ability and capacity to pay to him, He apprehends Men and Angels are never ſufficient to render to the Lord according to his benefits beſtowed upon his loveleſs ſoul.
2 It appears to that ſoul (while there is ſuch a diſcovery of that his union with Chriſt) to be an infinite injury to the Majeſty of Heaven, that a thought of his heart ſhould not be ſubject to his bleſſed will. The heart ſaith within it ſelf, ſo ſweetly hath the Lord paſſed over himſelf and all his fulneſs, to this empty loveleſs ſoul of mine, that it were ſuch an accurſed requital as might incenſe the Lord to be incomplacable ſhould my heart be withheld from giving one ſubjection to him, that thence the ſoul is conſtrained by an irreſiſtble power, by ineffable bands of love, to yield all precious ſubjection to the bleſſed will of God.
V. The fifth and laſt act, that muſt concurr together with all the Four former to the exaltation of the Name of God, is the ſouls taking up a full acquieſcenſe, or reſt and contentment in God alone. It is an infinite unſpeakable injury to the Majeſty of Heaven, that one deſire, one inclination in the heart, ſhould be a Vagrant to wander hither and thither to ſeek for its ſatisfaction out of God. Now this precious God-exalting act in the believing ſoul, is neceſſarily, certainly, and infallibly produced, by a true beam of light ſhining from Heaven into any believing ſoul, to diſcover its union with the Lord Jeſus. Thus you ſhall obſerve it was in David, Pſal. 63.3, 4, 5. Thy loving kindneſs is better than life; My Soul ſhall be ſatisfied as with marrow and fatneſs. It ſhould be contentment enough for him to enjoy his love only. Thus theſe Five acts which concur together to the exalting of the Lords bleſſed Name, are all the neceſſary and certain effects of a true beam of light ſhining from Heaven into the believing ſoul, to diſcover to it its union with the Lord Jeſus. So that whatever Soul is partaker of ſuch a bleſſed beam of the light of Heaven, as do truly diſcover from God to him his union with the Lord Jeſus, he hath theſe pretious God-exalting acts neceſſarily produced in his ſoul, whereby that light that ſhines into his Soul diſcovers it ſelf to have its original from God.
There is a ſecond branch of this great end of God from eternity, from whence a Soul that conceives he hath received ſatisfying evidences of his union with Chriſt, may gather another evidence of his union, and that is the exaltation of God through thoſe believing ſouls. This is that you read of, Eph. 1.4, 5. He hath choſen us in Chriſt before the foundation of the World, that we ſhould be holy, having predeſtinated us unto the adoption of Children, through Jeſus Chriſt to himſelf, to the praiſe of the glory of his grace: That is, to the end that his glorious love in Jeſus Chriſt, might be made manifeſt through us, to give praiſe to the Lord, to declare the excellency of God, to publiſh and tell abroad the glory of God. Now the very end unto which God predeſtinated believing Souls, was to the glory of his love, to the end they ſhould be like Silver Trumpets, to ſound aloud and proclaim his glory. So that then this being the great end of God from eternity, in his love to believing ſouls, that they might be like ſo many Golden Pillars, whereupon the Lord might write the glorious excellency of his love in great Characters, that others might read it; thence of neceſſity, this muſt be the effect and conſequence in ſome degree, of the Lords Communications of love unto believing ſouls, all the workings of his love neceſſarily tending in order to their ultimate end. So that then a ſecond reaſon, from whence the Soul may demonſtrate to himſelf, that the light that himſelf hath received, to diſcover to him his union with Jeſus Chriſt is really from God is this, that the pretious light that ſhined into his dark ſoul to reveal to him his union with Chriſt, did neceſſarily and certainly effect the exaltation of God through him. Now that exaltation of God conſiſts only in this, in the Souls declaring or manifeſting, the brightneſs and perfection of thoſe excellencies to be in God, that God hath revealed to be in him, in his pretious word. But herein we muſt deſcend down into particulars.
Firſt, God is exalted through the Soul when the brightneſs, the luſtre, the perfection that the Lord diſcovers in that his love in Chriſt to unlovely ſinners is manifeſted through the believing ſoul, and made conſpicuous before others by the believing ſoul. Thence it is you ſhall obſerve in Pſal. 50.23. ſaith God, who ſo offereth praiſe glorifieth me: Now the offering praiſe is nothing elſe taken ſtrictly, but a ſincere, humble declaration of the glorious workings of the Lords love and mercy to poor deſpicable worms; it is but a publiſhing the glorious works of God, and ſpeaking of the excellency and perfection of God. Thence in Iſa. 43.7. The Sons and Daughters of God are ſaid to be Created for the Lords glory, which they accompliſh by ſhewing forth his praiſe, v. 21. It is by making manifeſt what the excellencies of God in himſelf are. Now then God is exalted in a believing ſoul, when the excellency and glory of the Lords love in Chriſt revealed to Sinners, is made manifeſt through the Soul. This is done Three ways.
1. When the Soul doth give a real practical teſtimony to the fulneſs and perfection of that love of God in Chriſt to an unlovely Sinner. Now this the believing ſoul doth practically declare in Four or Five things.
Firſt, By rejoycing fully and gloriouſly in that love. When the Heart can rejoyce with joy unſpeakable and full of glory, in that love of God that is in Chriſt, then is the bleſſed Name of God exalted through the ſoul, in regard the ſoul then declares practically, and gives a real teſtimony to other believing ſouls, and to the World too, that the bleſſed God of Heaven is true, that his love is according to what he declared in his bleſſed word, that his love to unlovely ſinners contains all kind of happineſs, contentment, glory and excellency that is deſirable by a believing ſoul, ſo far as is ſuitable for him.
Secondly, When the Soul can deſpiſe and diſregard all kind of difficulty whatſoever, for the enjoyment of the ſweet fruit and working of that love of God that is in Chriſt. Thence it is that Martyrdom for the Name of Chriſt is accounted ſuch an high honouring of Jeſus Chriſt, and that the Lord teſtifies ſuch reſpect to thoſe that do ſuffer for his Name, in regard by thoſe their ſufferings wherein they ſeem to ſlight their Eſtates, their outward Liberty, their Lives for the ſake of Chriſt; they declare there is all fulneſs of contentment in him, that there is happineſs enough for them, that all outward contentments, the confluence of all the happineſs that the Earth doth afford, is not to be compared to the enjoyment of the love of God in Chriſt, and to the pretious manifeſtation, and ſweeteſt operation of it.
Thirdly, When the Soul ſends forth the whole ſtrength of his ſoul in his purſuit of the enjoyment of the ſweeteſt diſcovery of that love, and the moſt pretious operations of it into, and upon his ſoul.
Fourthly, When there is a deadneſs in the Heart towards all things elſe, in compariſon of the love of God that is in Chriſt.
Fifthly, When the ſoul can take its fulneſs of contentment in that love, in the abſence of all things elſe. When a ſoul can actually drink ſuch full drafts of the love of God that is in Chriſt; that is to ſay, promiſe himſelf ſuch happineſs contentment, unſpeakable perfection of glory, in the enjoyment of that love, that the Heart ſays practically it is enough; though the Heavens ſhould withdraw their light, and the Earth all her advantages that ever ſhe can afford, ſeeing there is the love of my God in Chriſt that I ſhall actually enjoy.
Now further we are to ſhew you, that this manifeſtation, or declaration practically by the believer, that all perfection and glory is eminently contained in God in Chriſt to unlovely ſinners, is the neceſſary, certain, infallible effect of a beam of light ſhining from God to a believing ſoul, to diſcover its union with the Lord Jeſus. So that whenever any beam of light is caſt down from Heaven into the dark ſoul of any believer, to manifeſt certainly its union with the Lord Jeſus, then certainly alſo that ever bleſſed Name of God is exalted through the believing in that that pretious beam of light doth neceſſarily cauſe that believer to manifeſt and declare practically, the fulneſs of the Lords love in Chriſt, that there is all perfection, excellency, and glory, that can poſſibly be ſuitable for the believing ſoul, contained in that love; eminently, tranſcendently, infallibly: as will appear further by opening every particular way and means, how the believing ſoul doth practically manifeſt that there is fulneſs in the Lords love in Chriſt, to ſuch unlovely ſinners as the Lord declares. As,
I. The kind of fulneſs of joy and rejoycing, which is a prime and principal means how the name of God is exalted by a believing ſoul, is the neceſſary and infallible effect of a beam of light ſhining from Heaven into a ſoul to diſcover its union with the Lord Jeſus. That you may obſerve from 1 Pet. 1.8. whom having not ſeen ye love, in whom though now ye ſee him not, yet believing ye rejoyce with joy unſpeakable, and full of glory. [With joy unſpeakable.] Joy, that cannot be uttered either by the Tongue of men or Angels; Joy it is full of glory; that is, full of excellency and ſweetneſs, delight and contentment: Their believing produced this effect, an unſpeakable joy in their Hearts; Then much more a beam of light from the ſpirit of light, diſcovering unto faith the Lords bleſſed will to admit the ſoul into union with Chriſt, and thereby powerfully enabling the believing ſoul to believe afreſh, and alſo a beam of light from the bleſſed ſpirit, manifeſting the ſouls believing act unto the ſoul it ſelf (and ſo diſcovering both unto faith and ſenſe ſuch unſpeakable matter of joy and rejoycing) much more muſt this fill the believing ſoul with joy unſpeakable and full of glory. According to that in Eph. 5.22, The fruit of the Spirit is peace and joy. Mark it, the proper effect of the ſpirit of Jeſus Chriſt dwelling in the believing ſoul is joy; then certainly that joy that poſſeſſes a believing ſoul, muſt needs be exceedingly eminently raiſed to a high ſtrain, to a ſuperlative degree, when the ſpirit of Jeſus Chriſt ſhall dwell ſo plentifully as it doth, when it thus bears teſtimony to faith, and teſtimony to ſenſe, of the Souls union with Jeſus Chriſt. Yea, ſuch is the nature, and power, and vertue of a beam of light ſent down from God, to diſcover to a ſoul his union with Chriſt, that it cannot but infallibly produce ſuch a ſuperlative degree of joy and rejoycing in that love of God that is in Chriſt.
I. In regard through that beam of light from the ſpirit, and diſcovering to the Soul its union the enlarged, longing, reſtleſs breathings of that believing ſoul, are in ſome meaſure accompliſhed. Now Solomon tells us, Prov. 13.12. that the accompliſhment of the deſire is a tree of life: There is ſuch infinite ſweetneſs, contentment and ſatisfaction in the ſouls attaining his deſires, that from thence the ſoul ſeems to gather Apples of life from a Tree of life.
II. In regard that light gives the believing ſoul a pretious taſte of his mutual Communion with his God through Chriſt. Every believing act doth occaſion ſome Communion to be between God and the believing ſoul, but much more in that believing act, that is heightned by the power of the ſpirit of Chriſt to a certainty: Then there are large degrees of life and holineſs, communicated from God to the believing ſoul, and a kind of full communication of all the powers and poſſibilities of the believing ſoul to God again: then God delights himſelf in the believing ſoul ſweetly, and the ſoul reciprocally delights himſelf in God. Now the very taſte of the communion, which is the earneſt of the ſouls full inheritance (which is eternal communion with God in Chriſt) that cannot but fill the believing ſoul with joy and peace.
III. In regard that light occaſions the believing ſoul to enjoy all that Heaven it ſelf can afford through hope. It cauſes the ſoul to ſit together with Chriſt by hope, Eph. 2.6. It cauſeth the ſoul to diſcern certainly through believing the Lord Jeſus as his bleſſed head, to be gone before as an Harbinger to prepare a place for him, that the ſoul by hope ſits there already, and is ſaved already.
4. That light draws out the actings of faith in ſuch certainty, that all the glory of Heaven it ſelf is preſented alſo to the believing ſoul. Faith, ſaith the Apoſtle in Heb. 11.1. Is the evidence of things not ſeen; That is, it is ſuch a diſpoſition as by its pretious working, gives things not ſeen an evident certainty unto the believing ſoul: yea, it is the ſubſtance of things hoped for: The word in the original is very emphatical, it is foreign, It is that which gives a ſubſtantial being to things hoped for; a being already, that the ſoul not only enjoys all that Heaven affords by hope, but through the certainty of the actings of faith (raiſed by the power of the Spirits working to diſcover to the ſoul its union with Chriſt) the ſoul enjoys all that Heaven affords at preſent: So that needs muſt a ſuperlative degree of joy poſſeſs the believing ſoul, when he in a manner ſits in Heaven, as enjoying the ſweeteſt communion of the Lords love, as gazing upon that precious face of God in Chriſt, and bleſſing himſelf alſo in the contemplation of it to all eternity.
II. The ſecond means by which the believing ſoul practically declares, that there is all perfection and glory contained in the love of the Lord in Chriſt to unlovely ſinners, whereby the name of God is exalted through him, is the ſouls deſpiſing and diſregarding all difficulties for the enjoyment of that love of God in Chriſt. That is alſo the neceſſary, the infallible effect of a beam of light proceeding from the ſpirit of light, to diſcover to a ſoul his union with Chriſt. This you may obſerve, Rom. 8.34, 35. There you find the aſſuring act of faith concerning the ſouls union with Chriſt; who is he that condemneth, it is Chriſt that died? and ver. 37. You ſhall find the Apoſtle triumphing over all kind of difficulties, trampling under foot perſecution, neceſſity, famine, nakedneſs, piril and ſword; and profeſſing, we are more than Conquerors over all, to overcome them, ſo as they are no impediment or hindrance to us, but we are able to be [more than Conquerors] to make advantage even of thoſe difficulties, whereby we ſhall the more cloſely purſue after Jeſus Chriſt. Yea, ſuch is the power of that light that diſcovers to the ſoul its union with Chriſt, that it doth neceſſarily cauſe the ſoul thus to deſpiſe all difficulties for the enjoyment of the love of God in Chriſt.
1. In regard that light enobles and raiſes the ſpirit, of every one to whom the ſpirit of light communicates it. Heirs views of their great Poſſeſſions, greatens their Spirits: likewiſe do the believing ſouls viſion of thoſe glorious things prepared for them, heighten and elevate their Spirits above all things below.
2. In regard the pretious light from the fpirit of light, doth preſent ſuch unparalled, ſuch incomprehenſible glory to the believing ſouls view, that all things appear as nothing in compariſon of that glory that is revealed. Now thence it cannot be but difficulties muſt appear as nothing upon the ſight of ſuch glory; hence Moſes, Heb. 11.26. diſregarded Pharoahs wrath, becauſe he ſaw God that was inviſible; and the Apoſtle calls the afflictions they met with light afflictions, becauſe they looked at things that were not ſeen, 2 Cor. 4.17, 18.
3. In regard it doth neceſſarily produce enlarged, enlivening actings of love. Every believing act produces a proportionable act of love; Therefore certainly that high noble act of faith, that act of certainty that is drawn forth by the ſpirit of light at ſuch a time, doth produce enlarged acts of love, it proportionably doth ſend out the ſtrength of the ſoul in love towards God in Chriſt, as well as the ſtrength of the ſoul goeth out in believing.
3. A third means whereby the ſoul practically declares that there is a fulneſs of the Lords love whereby the Lord is exalted in the ſoul, is the ſouls purſuance with his utmoſt ſtrength, the enjoyment of the cleareſt viſions of that love, and the ſweeteſt freedom of the actings and workings of that love into, and towards the ſoul. Now this alſo is the neceſſary effeſt of a beam of light coming down from Heaven, to evidence or reveal to a ſoul his union with Chriſt. You ſhall obſerve in 2 Cor. 5.1, 2, 4. That Souls certainty of their union with Chriſt, which was the effect of the ſpirit of light ſhining into their hearts, it did produce ſuch groaning and longing with the ſtrength of their Souls, … the ſweeteſt and cleareſt enjoyment of the fulneſs of that love: We know ſaith he (there is the act of certainty) that if our earthly Houſe of this Tabernacle be diſſolved, we have a building of God, an Houſe not made with hands, eternal in the Heavens: Mark, for this we groan earneſtly, deſiring to be cloathed upon with our Houſe which is from Heaven: So ver. 4. we groan, being burdened; and ſo ver. 1. they were willing to abſent from the body, and to be preſent with the Lord: The ſtrength of their Souls ſo purſued after the fulleſt, the cleareſt enjoyment of that love, that they deſired to breath out their lives, to be diſſolved, that they might have the cleareſt viſion of that love of God in Chriſt, and the ſweeteſt enjoyment of it. Neither can it poſſibly be otherwiſe, conſidering,
1. In that things appear in their deſpicable nothingneſs, by ſuch a beam of light ſhining from the bleſſed Spirit into a believing Soul, to diſcover its union. Thence it is that the ſtrength of the ſoul purſues after the enjoyment of the love of God in Chriſt only, ſeeing no other object appears worthy to be deſired in compariſon to the enjoyment of the love of God in Chriſt.
2. In regard the love of God in Chriſt, diſcovered by that light, appears in ſuch a manner as takes up the whole intention of the believing Soul, and implies every faculty of it. Such a myſtery appears in that fulneſs of the love of God in Chriſt to unlovely ſinners, as takes up all the ſtrength of the Souls capacity to view and meditate upon; yea, it at laſt appears to be a depth never to be fathomed, and ſo drowns the underſtanding in a depth of admiration; yea, that fulneſs of the Lords love appears ſo to comprehend all beauties, and glories, and all things deſirable, as it is the object of every deſire, of every motion, or reaching forth of the Spirit: So that thence it takes up all the intentions of all the faculties of the Soul.
IV. A Fourth means whereby believing Souls do declare the Lords love to be according as the Lord reveals, whereby the Name of God is exalted in the Soul, is the deadneſs of the Heart to every thing in compariſon to that love of the Lord in Chriſt. Now even this crucifying of the Heart to all things elſe in compariſon of that love, is the infallible effect alſo of ſuch a beam of light from the Spirit of God to reveal to the Soul its union. That 2 Cor. 5.8. is enough to manifeſt it. Their certainty of their acceptance with God, produced a willingneſs in them even to be abſent from the body it ſelf, a readineſs in their Hearts to part with every thing for the enjoyment of that love, it choaked and quenched all deſires of earthly objects of beauty or excellency, ſo as their Spirits were ſo dead, ſo void of deſire, ſo empty of all thirſtings and endeavours after earthly objects, as they rather deny to be diſſolved, to be dead indeed that they might have the full benefit of their union, even the full preſence of God in Chriſt. And certainly it cannot be, but ſuch a light from the Lord to diſcover to the Soul its union with Chriſt, muſt neceſſarily thus Crucifie the Heart to all things, ſo as to be alive to God in Chriſt only, both in regard the Soul apprehends the doleful, ſinful miſcarriages of his Heart about every of thoſe things (what ſad ſnares they are to his Spirit) and alſo he beholds the emptineſs and nothingneſs, by comparing things temporal, with things eternal; and he beholds a full object of all contentment, wherein all the deſires of his Soul may be concerned together in one, wherein is all happineſs that his Spirit can breath after, and he may bleſs himſelf in the full enjoyment of it.
V. The Fifth means whereby the Soul experimentally manifeſts the fulneſs of the Lords love, ſo as the name of God is exalted through him, is the fulneſs of contentment that the Soul takes in the enjoyment of the love of God in Chriſt only, in the abſence of all things elſe. Now even this alſo is produced by ſuch a light evidencing to the Soul his union with the Lord Jeſus; yea, ſo powerful is this contentment of the Heart in the love of God in Chriſt in the abſence of all things elſe, effected by ſuch a light of Heaven, diſcovering to the Soul his union with Chriſt, that the Soul while the beauty and luſtre of that light remains, takes not only its full contentment, but even more than contentment, even glorying in his God in Chriſt, in the want of all things. That you may ſee, Rom. 5.1, 2. Being juſtified hy faith we have peace with God through our Lord Jeſus Chriſt; and not only ſo, but we glory in tribulation alſo: We glory, that is, we make our boaſt of God, we bleſs our ſelves in him, we are able to ſet the love of God in oppoſition to all things elſe, and even in tribulations themſelves to triumph and glory, to conceive our ſelves ſo filled with excellence, that we even boaſt our ſelves of him. So that thus all thoſe precious acts of a believing ſoul, whereby he declares and manifeſts the fulneſs of the Lords love in Chriſt to unlovely ſinners (ſo as the Name of God is exalted through the Soul by that means) all thoſe acts are neceſſarily and infallibly produced by the power of that light from Heaven, that doth diſcover to any Soul his union with the Lord Jeſus. And ſo it appears, that this may be a ſecond reaſon from whence a believing Soul may prove, that the evidence of his union with the Lord Jeſus received, is really from God, becauſe it cauſeth the Name of God to be exalted through him. Thus we have opened the firſt way of the Souls manifeſtation of that glorious love to be in God, that God hath revealed to be in himſelf, that is, by the Souls manifeſting that unſpeakable fulneſs to be in the love of God in Chriſt to deſpicable ſinners, that all perfections and glorious excellencies whatever that could be ſuitable to a Soul is compleatly contained in it.
2. Secondly, A Soul doth manifeſt that glorious love to be in God, which God hath revealed to be in himſelf unto deſpicable Sinners; By diſcovering or manifeſting ſuch an abſolute perfection to be in that love of God in Chriſt, to unlovely Sinners, as nothing can prevent and hinder, or turn away that love. When a Soul ſhall declare, that the infinite multitudes of wickedneſs, that his Soul heaped up before his knowledge of God in Chriſt, and all the infirmities and imperfections that abound in his Soul now, yet are no hindrance to the working of the Lords love in Chriſt to his unlovely Soul; yea, when the Soul ſhall triumph againſt imperfections as Paul did againſt tribulation, and ſay apparently, who ſhall ſeparate this loathſome Soul of mine, from that pretious love of God that is in Chriſt Jeſus? Shall my deadneſs, hardneſs, vanity, looſeneſs? Shall my ſtubborn, oppoſite, backſliding diſpoſition, my hopocritical, falſe, treacherous diſpoſition, ſeparate this loveleſs Soul of mine, from the love of God that is in Chriſt; Nay, in all theſe infirmities, and imperfections, the love of the Lord in Jeſus Chriſt never ceaſes its working: Nay, ſo glorious is the freedom of that love of God in Chriſt, that it breaks through all ſuch oppoſitions, as my vileſt Heart makes againſt it; Then is the Name of God exalted in the glory of his love through the Soul. Thus did Paul exalt God, when he had been acknowledging, that in him; that is, in his fleſh dwelt no good thing, Rom. 7.8. That not a ſpark, not a diſpoſition, not an inclination to comply with the Lords bleſſed will dwelt in him, and declares the mighty operation of the Law of his members (which were the curſed diſpoſitions of his Heart) againſt the Law of his mind (which was the bleſſed diſpoſition in his Heart to comply with God) when thus I ſay he declared that the Law that was in his members was ſo full of power and might, that it maintained a ſtrong battel againſt Jeſus Chriſt; yea, that it wounded him, and made him a Slave and Vaſſal to that curſed diſpoſition, yet then he exalts God by this occaſion, breaking out thus, Rom. 8.1. There is therefore now no condemnation to them which are in Chriſt Jeſus: Mark that word now: Now ſeeing the vile, rebellious diſpoſition of my vileſt Heart, cannot turn away the workings of the Lords free love; now ſeeing though my Heart maintain War againſt the Spirit of Jeſus Chriſt; yea, ſuch War as leads my Soul Captive alſo, and even enſlaves and enthrals, and vaſſalageth me under the power of ſin; though it be thus, yet the love of God in Jeſus Chriſt can never ceaſe it workings. He thus declares to the whole World in a kind of triumphing way, that the freedom of Gods love is ſo abſolute and perfect; that even now, though there be ſuch oppoſition made againſt the workings of it, by the vileſt crooked Heart, yet there can never be a turning away of that love, never a Sentence of Condemnation drawn out by God againſt any Soul that accepts that his love in Chriſt. This manifeſtation, that there is ſuch an abſolute perfection of freedom in the love of God in Chriſt, that nothing can prevent and turn away that love from any ſoul that embraceth it, this is manifeſted three ways, through which the name of God is exalted through the Soul.
1. This is manifeſted by the ſouls ſenſible free acknowledgement of its abhorred vileneſs and loathſomneſs, when the Lord tenders his love in Chriſt to it; yea when the Lord receives his unlovely Soul into the deareſt, ſweeteſt embrace of his love. When the ſoul ſhall readily and freely declare, nothing but enmity, oppoſition, contradiction to the bleſſed God of Heaven, to have been in his vileſt heart, when that bleſſed news came down from Heaven to his hopeleſs Soul, that the Lord was ready and willing to admit of reconciliation, peace and agreement and love, to be between his ſoul and himſelf. This indeed is a high exaltation of the name of God in reſpect of the glory of that his love that he reveals to be in himſelf to ſuch unlovely ſinners; when thus the ſoul ſhall declare to the everlaſting honour of God, that true and faithful is his word; he loves upon his own will only, and ſhews mercy to whom he will, and becauſe he will. And thence you may obſerve, that it is a high diſhonour to the name of the bleſſed God, for any ſoul to make any claim to that love of God that is in Jeſus Chriſt, by vertue of any quality or diſpoſition whatever, that is in their own ſouls, whereby they are differenced as they conceive from other ſouls, and they have right to claim that love of God in Chriſt when other ſouls may not claim it; this is a pollution of the name of God, by its vilifying the abſolute perfection of freedom in the love of God in Chriſt to unlovely ſinners.
2. The manifeſtation of the glory of the Lords love to the exaltation of God through the ſoul, is by the ſouls unwavering, unſhaken confidence in the truth and faithfulneſs of the Lord according to his word, to admit the ſoul into the ſweeteſt Boſom of his love in Chriſt, notwithſtanding all the loathſomneſs and forlornneſs of the worthleſs ſoul. When the ſoul manifeſts his confidence in that faithfulneſs of God in the higheſt degree, then is the name of God exalted through the ſoul, when the ſoul ſays with Paul. 2. Tim. 1.12. I know whom I have truſted; notwithſtanding all this, the wretched and moſt accurſed wickedneſs of my vileſt heart, I know he is true and faithful, he will let his love that is, in Jeſus, work according as he hath diſcovered it freely from the diſpoſition of his own will only, notwithſtanding all my wickedneſs. And mark it i…, this one of the prime reaſons, why Jeſus Chriſt in that pattern of all prayer that he hath freely given us (commonly called the Lords Prayer) hath commanded all ſouls and ſo believing ſouls, to pray conſtantly for forgiveneſs of their Treſpaſſes, for pardon of ſin, becauſe through that act performed according to the will of Jeſus Chriſt, the name of God is conſtantly exalted through the believing ſoul. I do believe that pleading for pardon of ſin by believing ſouls is much miſtaken; ſome ſouls darkly and blindly (I had like to have ſaid ſuperſtitiouſly) plead for the uſe of thoſe very words, forgive us our treſpaſſes, as though no believinng ſoul could perform his duty without the repetition of thoſe words and other ſouls from an abhorrency of the blindneſs and darkneſs of thoſe that thus plead for the uſe of the bare words, utterly reject that Petittion that Jeſus Chriſt hath given us, as a pattern whereby to frame our Petitions, determining it utterly unlawful to make ſuch a Petition, or ſuch a Requeſt; but certainly were the reaſon of making the requeſt rightly conſidered, it might give light both to the one and to the other, to give them to conceive aright, how and why a believing ſoul may pray and beſeech the Lord to pardon his Tranſgreſſions, though underſtanding through believing that they are already pardoned. There are two things that muſt concur together for the making of that requeſt.
The firſt is a remembring the Lord of his precious promiſe wherein he offers reconciliation, peace and love in Chriſt to the ſinful deſpicable ſoul. There muſt be in the thoughts of the believing ſoul making the requeſt aright, an actual apprehenſion that God hath offered unto his ſoul reconcliation by Chriſt, and ſo remiſſion of all his ſins freely by Chriſt; and queſtionleſs there ought to be ſome declaring of that promiſe alſo before the Lord, though ſometimes more briefly, ſometimes more largely, ſometimes in one manner, ſometimes in another; yet a remembring of the Lord of that his precious word.
Secondly, there muſt be a ſincere deſire in the believing ſoul, that his heart and mind might conſent to the truth of the Lords word, as ſpoken to his particular ſoul; and conſequently a deſire to truſt to the truth and faithfulneſs of the Lord to fulfill that his precious word even to his particular ſoul fully, So that the ſoul that preſents the requeſt a right, muſt upon the apprehenſion of his own moſt accurſed vileneſs, turn his eye to that ſweeteſt tender of reconciliation and peace to his ſoul in Chriſt, ſaying ſecretly at leaſt, O Lord thou haſt ſpoken it, that thy will is to remit the ſins, to paſs by the enmity of every rebellious ſoul that will accept the reconciliation thou doſt tender in Chriſt, and then the heart muſt proceed farther, ſaying O Lord ſeeing thou haſt ſpoken it, fulfill that thy word to this rebellious ſinful ſoul of mine, my ſoul deſires to truſt to thy truth to fulfill it, O let it be fulfilled, let that enmity be removed, and that reconciliation be eſtabliſhed between thee and my ſoul.
3. The third way of the ſouls manifeſtation of the perfection of freedom that is in the love of God in Chriſt to deſpicable ſinners, by which the name of God is exalted through the ſoul, is by the ſouls maintaining the ſame confidence of his in the Lords truth to vouchſafe to be in love with his unlovely ſoul through Chriſt, notwithſtanding all infirmities, weakneſs, imperfections and perverſe crookedneſs that his heart ſhall diſcern a freſh to be in himſelf. Now when the ſoul after humble acknowledgement of thoſe curſed diſpoſitions in his corrupt heart, ſhall ſtill act and manifeſt that precious confidence, then doth the ſoul give glory to the Lord in reſpect of the freedom that is in his love, then doth the ſoul declare that nothing can turn away, or cauſe to ceaſe the workings o… that infinite free love of God in Chriſt, then the ſoul declares that the love of God in Chriſt was built upon no other foundation but his precious will, and that it was nothing in the ſoul that was lovely and amiable in the eyes of God, that ever inclined the heart of God to ſix his love upon the ſoul. And on the contrary, thence it is that thoſe ſouls pollute the name of God in their hearts, and before others alſo, whoſe confidence ſhake and waver upon the ſight of every new infirmity and imperfection, whoſe confidence is caſt away upon the ſight of every new crooked diſpoſition working in their hearts, upon every diſpoſition to deadneſs, vanity, looſneſs: by this they vail the abſolute perfection of the riches of the freedom of love that is in God through Chriſt to unlovely ſinners, and declare in effect the love of the Lord in Chriſt to be built upon the holy actings of the foul towards God; yea the ſoul declares in effect (vertually at leaſt) that the riches of the Lords love that is in Chriſt, increaſe and diminiſh, according to the holineſs or unholineſs that he diſcerns in his own heart. Hence the Apoſtle exhorts believing fouls upon the account of Chriſts interceſſion, to come boldly to the Throne of Grace, Heb. 4.15.16 That the name of God might be exalted through believing ſouls, by holding forth the glorious freedom of that riches of love that is in Chriſt Jeſus. Now we ſhall ſhew you that this exaltation of God in this manifeſtation of the perfection of freedom of his love in Chriſt to unlovely ſinners, is the neceſſary inſeparable, infallible effect of a true beam of light ſhining from Heaven into any dark heart, to reveal to that ſoul his union with the Lord Jeſus. This muſt be opened by ſhewing you thoſe three acts of believing ſouls, whereby they do thus manifeſt the glorious freedom of the Lords love to the exaltation of God through them; that theſe three acts are neceſſarily and certainly produced in ſouls by diſcerning a beam of light from Heaven to diſcover to them their union with Jeſus Chriſt
Firſt, That ſenſible and free acknowledgement of the ſouls abhorred vileneſs, even when the tender of the Lords love in Jeſus Chriſt is made to it; yea when the Lord graſps it in the everlaſting arm of his love that was in Chriſt, even this ſenſible and free acknowledgement of the ſouls moſt curſed wickedneſs, is the neceſſary effect of a ſouls receiving a light from Heaven, to evidence its union with the Lord Jeſus Chriſt, this you may ſee, 1 Tim. 1.14. Paul tells us that he was before a Blaſphemer, and a Perſecutor, and injurious, yet to me the grace of our Lord was exceeding abundant, not only abundant, having more than a fulneſs of love, but exceeding abundant, abounding in the moſt ſuperlative degree, in the moſt inconceivable manner. So the third and fourth Chapters to the Romans, ſeem to be written for that very purpoſe in a great meaſure, to prove nothing but vileneſs to have been in thoſe ſouls whom the Lord accepted into the Boſom of his love in Chriſt. Thus the Apoſtle endeavours to draw forth free acknowledgments of their abhorred vileneſs, while he is remembring them of the riches of the Lords love in Chriſt to them. We ſhall make it appear in ſome particulars, that the free ſenſible acknowledgement of the ſouls abhorred wickedneſs, when the Lord tenders his love in Chriſt, is the neceſſary effect of receiving a beam of light from Heaven to diſcover to the ſoul his union.
1. In regard there is an actual view of the moſt accurſed wretchedneſs of the ſoul, by the power of a beam of light that ſhines from Heaven to diſcover to a ſoul his union with Chriſt. Any beam of true light that ſhines into a ſoul, is but a diſcovery of the Goſpel meſſage in its clearneſs, extent and latitude; it is but an opening and expounding clearly and ſatisfyingly to the ſouls capacity the meſſage of glad tydings that Chriſt ſent to poor deſpicable ſinners: now that glad tydings, is nothing elſe but the meſſage of reconciliation to every ſoul that will accept it, and thence it cannot be but the ſame light muſt preſent to the ſouls view the ſight of his enmity and oppoſition of heart; it can not be but at the ſame moment when the ſoul apprehends his own reconciliation to God in Chriſt, he muſt apprehend his own enmity formerly to God in Chriſt. Thence it is that in Ezek. 36.31. In the Prophets foretelling the bleſſed Covenant of Grace, that ſhould be eſtabliſhed between God and Souls, he doth alſo prophecy that thoſe with whom the Covenant of Grace ſhould be eſtabliſhed; they ſhall remember their own evil ways and doings that were not good, and ſhall loath themſelves in their own ſight for their iniquities and abominations. Now any beam of precious light from Heaven, thus neceſſarily preſenting to the ſoul an actual view of its own abhorred vileneſs, thence it cannot but diſpoſe that believing ſoul for ſenſible and free acknowledgement of that unſpeakable vileneſs of his, when the tender of that love came to him.
2. In regard every beam of light enables the ſoul to comprehend his ſinfulneſs and moſt accurſed wickedneſs more largely and fully, it cauſeth him to behold the height and depth, and length and breath of his own wickedneſs according to the glory of God apprehended againſt whom the ſoul have ſinned; ſo are the ſouls apprehenſions or comprehenſions of the height of his own vileneſs; now the glory of the light never ſhines ſo clearly and tranſparently upon any ſoul, as it does when ſuch a beam of light comes from the ſpirit of light and manifeſtation, to diſcover the glorious riches of love in Chriſt to the diſpicable unlovely ſoul, admitting the loveleſs, worthleſs ſoul into the neareſt union; ſo that thence there can never be ſuch full comprehenſions of his own ſinfulneſs, as there is in the very moment when ſuch a beam of light ſhines from Heaven upon the ſoul.
3. In regard the affections are all drawn forth to work in their ſtrength againſt the ſouls ſinfulneſs, by ſuch a beam of light ſhining forth. That manifeſtation of the riches of the Lords love, begets anſwerable correſpondent workings of love in the ſoul towards God again: now thoſe workings of love in the ſoul towards God, draws forth the workings of all the other affections againſt the ſouls ſinfulneſs. Love and Hatred works towards their contrary objects in like degree: In the very ſame meaſure that the actings of love are drawn out towards God, in the ſame meaſure is the hatred of the ſoul, the loathing and abhorring of the ſinful diſpoſition drawn out. This David declares, Pſal. 119.103. That upon his taſting the ſweetneſs of the Lords words which were the actings of love in the ſoul of David to the word of God, he hates every falſe way, ver. 104. and vain thoughts ver. 13. His love and hatred wrought equally alike towards their object, his love to the Law of God made him hate whatever was contrary to it. Now the love of the ſoul towards God, is drawn out in its ſuperlative degree of acting by that clear diſcovery from Heaven that Jeſus Chriſt and the Soul are one: and thence likewiſe all the affections cannnot but work in their higheſt degree againſt all the ſinfulneſs of the Soul, both hatred of the ſinful diſpoſition, ſorrow and melting and breaking of heart in remembrance of it, anger, diſpleaſure and indignation againſt it, fear and dread of thoſe iniquities having power over it. Now thence it cannot be but the ſame beam of light diſcovering to the Soul his union with Chriſt, ſhould neceſſarily produce ſenſible and free acknowledgement of the Souls abhorred vileneſs, ſeeing it fills the heart with the working of ſtrong affection againſt his own ſinfulneſs apprehended.
4. In regard, there are conſtant actings of faith in the believing Soul, while the glory of ſuch a beam of light from Heaven ſhines into the Soul. There are ſuch renewed operations of ſaith continues, while that light ſhines into a Soul that diſcovers his union with Chriſt, that there ſeems (during the continuation of that light into the Soul) to be but one extended drawn forth act of faith. Now ſeeing there are thoſe conſtant actings of ſaith, there cannot alſo but be conſtant veiws of the Souls moſt abhorred wickedneſs: the Soul by an act of faith veiwing the reconciliation wrought by Chriſt for him, it cannot alſo but veiw the enmity of his Soul againſt God in Chriſt; ſo that from the conſtant veiw of the Souls vileneſs, there cannot but be ſenſible abhorrence of that vileneſs.
5. In regard the admiration of the glory of the Lords love in Chriſt, fills the Soul with a conſtant ſenſe of its own baſeneſs. The Soul cannot be raviſhed in the admiration of that love, but it muſt ſit down and admire and wonder: now the Soul can never wonder at that love as it is manifeſted, but it muſt take in it ſelf as the object of that love, whereby it is that the glory of that love ſhines forth ſo infinitely; the Soul cannot but ſay who am I, what could the Lord diſcern in me, that ſuch riches of love ſhould work towards me? So that thence the heart (during the continuance of that light that ſhined from Heaven to diſcover its union) is kept conſtantly working againſt his own vileneſs, and from the conſideration of his vileneſs, the Soul proceeds to a ſenſible acknowledgement thereof.
6. In regard ſuch a precious beam of light doth neceſſarily produce a dear tenderneſs in the heart towards the honour of God; yea it produceth an infinite contentment and delight in the Soul to be exalting God. Now the Soul cannot be exalting the name of God in that way of his mercy towards him, but he muſt begin with the ſenſe of his own abhorred wretchedneſs, towards whom ſuch mercy hath been diſcovered: he can never ſpeak of the glory of the Lords love in Chriſt, but he muſt alſo ſpeak of the wretchedneſs and wickedneſs of himſelf towards whom that love works, otherwiſe the Soul vails the glory of the love of God in Chriſt. So that hence alſo neceſſarily proceed ſenſible acknowledgements of the Souls accurſed wretchedneſs, whenever a a beam of light ſhines from Heaven to diſcover to a Soul his union with Chriſt.
Secondly, The ſecond way of manifeſtation of the perfection of the freedom of the Lords love, which is by the Souls manifeſting an unwavering confidence in the faithfulneſs of the Lord to vouchſafe the ſweeteſt embraces of love to the loveleſs Soul, notwithſtanding all its wretchedneſs. Even this is the conſtant, certain and infallible effect of a beam of light ſhining from Heaven to diſcover to the Soul its union with Chriſt. This you may obſerve, in 2. Cor. 5, 6, 7, 8. The Apoſtle declares, they had received the earneſt of the Inheritance, they had received a pawn from Heaven, a pledge of everlaſting communion with God in Chriſt, ſaith he, we are always confident, willing rather to be abſent from the Body and preſent with the Lord. So likewiſe, in Rom. 8.23. Thoſe that had received the firſt fruits of the ſpirit, did groan after the full redemption of their Bodies; in the mean time being filled with holy confidence, as you may obſerve, ver. 33.34. Who ſhall lay any thing to the charge of Gods Elect? (ſpeaking in the Perſons of thoſe that had received the firſt fruits of the ſpirit) who is he that condemneth? It is Chriſt thas died? who ſhall ſeparate us from the Love of Chriſt? And indeed this cannot but be the neceſſary effect of the ſpirit of light revealing to the Soul its union with Jeſus Chriſt; ſeeing the rock of everlaſting certainty, whereupon the Soul may build the hopes of the riches of the Lords love in Chriſt towards him, is revealed by the ſpirit of light revealing to the Soul its union. For you know the prime way of the ſpirt of light revealing to the Soul its union, is by revealing to the Souls faith, that it is the will of the Lord to admit that particular Soul into union with Jeſus Chriſt; yea the ſpirit of Jeſus Chriſt ſhould not execute its office in revealing to the Soul its union, ſhould it not eſtabliſh the Soul in an unwavering confidence (while that light remains) of enjoying the ſweeteſt embraces of the Lords love, notwithſtanding all its vileneſs.
Thirdly, The third act of the Soul, whereby it manifeſts the perfection of the love of God to unlovely ſinners, which is by the ſouls manifeſting its ſtedfaſtneſs in the ſame confidence, of the fulneſs of the Lords love in Chriſt working towards it, under the ſenſe of new infirmitie, imperfection, crookedneſs; even that is alſo the certain, neceſſary effect of the ſpirit of light diſcovering to the Soul its union with Jeſus Chriſt. This you may obſerve in that 2. Cor. 5. They were ſenſible of their imperfection while they were in the Body; yet they were nevertheleſs confident, having received the earneſt of the ſpirit, So Rom. 7.23 compared with Rom. 8.1. Paul though he fought new Combates, though he were never led captive by the law of his members yet notwithſtanding he was confident that there was no condemnation, no ſentence of vengeance, or dictate of juſtice, that could paſs out againſt his Soul, that was now admitted into union with the Lord Jeſus And this indeed cannot but be the neceſſary effect of a beam of light ſhining from God to manifeſt unto the Soul its union with Jeſus Chriſt, ſeeing that beam of light firſt diſcovers the Lords bleſſed unchangeable will, to be the only foundation of that love of God in Chriſt. Thus when the glory and luſtre of the light continues, the ſenſe of the Souls weakneſs, ſinful diſpoſition, imperfection, cannot ſhake the Souls confidence, in regard of that clear apprehenſion that then poſſeſſes the Soul, that there is nothing in that Soul that is the foundation of that love of God in Jeſus Chriſt that he hopes for: and in regard alſo a dear apprehenſion poſſeſſes the Soul; that there are the ſame motives and arguments in the boſom of that ever bleſſed God of love, yet to love that unlovely Soul notwithſtanding his new infirmities, his new backſliding diſpoſition or proneneſs to backſliding. Now ſuch a manifeſtation of the ſtedfaſtneſs in the confidence of the Soul under the ſenſe of new infirmities, cannot but be the effect of ſuch a beam of light, in regard the unchangeableneſs of the will of God that is revealed, to admit the Soul into union with God in Chriſt, is clearly revealed by the power of that light; ſo that while the beauty and glory of that light continues, though new corrupt diſpoſitions ariſe in the believing Soul, yet the confidence of the Soul ſhakes not, becauſe it is built upon the faithfulneſs of God, in fulfilling his bleſſed will to the Soul, which will of his is unchangeable. So that then it is apparent, that the name of God is exalted through every believing Soul in the glorious freedom of his love that is in Jeſus Chriſt to unlovely ſinners, by and through the ſpirits diſcovery to the Soul certainly his union with Jeſus Chriſt.
III. A Soul doth manifeſt the glorious perfection of the Lords love in Chriſt to worthleſs, unlovely ſinners, by manifeſting ſuch an abſolute perfection of the love of God in Chriſt to ſinful Souls, as that love is ſubject to no variation, alteration or ſhadow change. When the Soul ſo walks, as he declares practically, that the rich love of God in Chriſt to his unworthy Soul, is the ſame yeſterday and to day and the ſame for ever; the foundation thereof ſtanding firm and unmoveable, like Mount Sion that cannot be moved: then doth the brightneſs of the Lords glorious love ſhine through the Soul, ſo as the name of God is exalted through it. Thus God glorified himſelf before the eyes of Balak through the mouth of the falſe Prophet Balaam, to give teſtimony to the unchangeableneſs of the love of God in Chriſt to his People Iſrael, by ſending that meſſage to Balaam, Numb. 23.19. God is not a man that he ſhould lye, neither the ſon of man that he ſhould repent (that is, not like the ſons of men that his thoughts ſhould change) what he hath ſpoken ſhall it not come to paſs? His words concerning his People ſhall certainly be fulfilled. So likewiſe when the Lord by the mouth of the Prophet Malachie, intended to lift up his name in his Peoples hearts, Mal. 3.6. he diſcovers to them his precious thoughts of love concerning them, in declaring the coming of Jeſus Chriſt with the bleſſed effect of it, and ſaith he, I am the Lord, I change not, therefore the Sons of Jacob are not conſumed. So the Church exalts the name of God, by bearing witneſs to the unchangeableneſs of his love to her, Lament 3.22.22. It is of the Lords mercy that we are not conſumed, becauſe his compaſſion fail not. Now a Soul manifeſts the unchangeableneſs of the Lords love in Chriſt to his unworthy Soul by its conſtancy and unmoveableneſs in that precious confidence of his union with the Lord Jeſus, that was once raiſed in his heart by the power of that evidence of his union. And doubtleſs it is for that end, that believing Souls might thus exalt the name of God, in the unchangeableneſs of his love towards them, that the Lord hath prepared unchangeable Grounds, unmoveable Rocks for the feet of their Faith to ſtand upon, he hath added his oath to his word, Heb. 6.17, 18. That by two immutable things by which it is impoſſible that God ſhould lye, they might have ſtrong conſolation that receive Jeſus Chriſt tendered. It is for this end that he hath given thoſe unchangeable grounds for faith to build upon.
1. That thoſe Ecclipſes of the glory of Gods love in Chriſt in its unchangeableneſs, by the conſtancy of the actings of Faith might be prevented. Surely it was the bowels of the compaſſions of our tender God in Chriſt that wrought towards the unlovely Soul, that cauſed him to ſtoop down ſo low, as to add an oath to his word, which gives no ſecurity in it ſelf to a Soul more but only a fuller ſecurity to our unbelieving hearts, in our low apprehenſions of God, that thereby the precious conſolations of his People might not change; and it was the ultimate end of God in the workings of thoſe compaſſions, that the glory of his own love might not be vailed by the unconſtancy and fickleneſs of the actings of faith, ſo as Souls ſhould declare by believing, when their hearts are filled with holy actings, that there was a glorious love in God through Chriſt to unlovely ſinners, and when the apprehenſion of the livelineſs of thoſe holy actings in their hearts ſhould ceaſe, that then they ſhould again declare that the love of God in Chriſt is withdrawn again from them.
2. That the glory of his love in its unchangeableneſs, might ſhine forth in its brightneſs with tranſparent glory, ſo as the Soul under the ſaddeſt defect of holy actings and workings in his own heart, might ſtill declare the precious love of God in Chriſt to his unlovely to be the ſame, ſounded upon his own will only, which can never be moved. The conſtancy and unmoveableneſs of the Soul in his confidence of his union with Chriſt, (that the evidence of union with Chriſt begets) is always the effect of ſuch a beam of light from Heaven to reveal to a Soul his union, ſo long as the light continues ſhining into the Soul in its luſtre and glory. This you may obſerve of Paul, in 2 Cor. 5.5, 6. Having received the earneſt of the ſpirit, what then? we are always confident of everlaſting communion with God: that is we are confident at all times, conſtantly our confidence is unmoveable. Yea doubtleſs ſeeing the ſpirit of light from the ſpirit of light ſhining into any Soul, is but an act of the conforming office of the Spirit of Jeſus Chriſt, it cannot be but that light ſhining from the Spirit of light to evidence to the Soul its union, muſt neceſſarily eſtabliſh the heart in that confidence of his union with Jeſus Chriſt, that ſo long as that light remains the confidence muſt remain alſo, and that in its power and ſtrength.
Thus you have the firſt way opened, how the name of God is exalted through a Soul, which is by the Souls bearing teſtimony to the truth of the record that the Lord hath given to his love in Jeſus Chriſt by the ſouls manifeſting the ſame glory of the love of God in Chriſt to ſinful ſouls, that God himſelf hath revealed to be in him.
Secondly, God is exalted through the Soul by the ſouls manifeſtation, that an incomprehenſible perfection of purity and holineſs dwels in God, God hath revealed himſelf in his word not only to be holy, but holineſs it ſelf, Amos 4.2. The Lord hath ſworn by his holeneſs, that is, he hath ſworn by himſelf. He hath diſcovered ſuch abſolute perfection of holineſs to be in him, that he hath an abſolute unſpeakable abhorrency of all that is croſs and contrary unto holineſs in its perfection, Hab. 1.13. yea the brightneſs of the perfection of holineſs dwell in him, Exod. 15.11. Now then is the name of God exalted through a Soul, when the Soul conceives of God, as thus excellent and wonderful in holineſs, when the Soul declares before the world, that his God in Chriſt is purity and holineſs it ſelf. Hence it is that the holy Angels are ſaid to cry to the Lord, Holy, Holy is the Lord of Hoſts, Iſa. 6.3. and alſo the office of the diſpencers of the Goſpel of Jeſus Chriſt is deſcribed, Rev. 4.8, 9. by their crying Night and Day without ceaſing, Holy, Holy, Holy Lord God Almighty; it is for this reaſon, becauſe the name of God is exalted, when there are ſuch manifeſtations and declarations of an abſolute perfection of holineſs to dwell in God. Now a Soul may manifeſt this abſolute perfection of holineſs to dwell in God theſe three or four ſeveral ways.
I. By a precious ſenſible acknowledgement of an infinite diſproportion and diſagreement in his moſt holy, exact, exquiſite actions (when the Soul is moſt mightily aſſiſted by the ſpirit of God) to the Lords bleſſed holy will. When a Soul freely declares his righteouſneſs, and all the actings of holineſs in his heart to be but unholineſs, compared with the exact, perfect, holy will of God, when it acknowledges with the Church, Iſa. 64.16. That its righteouſneſs is but as filthy rags, as a menſtruous Cloath, all pollution and defilement it ſelf, in compariſon of that moſt bleſſed, holy will of God, then doth the Soul exalt the Lord, by declaring an abſolute perfection of holineſs to dwell in him. And thence it is, that confeſſion of ſin is neceſſary for believing Souls, though ſin be pardoned, and though there be large manifeſtations alſo of the pardon of ſin renewed, becauſe thoſe confeſſions of ſin and the large acknowledgements of the vile curſed workings of the corrupt heart, (and the vaſt diſproportion between the Lords bleſſed, holy will, and his unholy will) the Soul exalts the name of God by bearing teſtimony to the perfection of holineſs that dwells in God.
II. By declaring the leaſt aberration or deviation from the Lords bleſſed will, to be juſt matter of infinite wrath to be executed upon the Soul, and juſt matter of endleſs perplexity, trouble and vexation unto the Soul. When a Soul manifeſts the leaſt ſtragling wandring thought from God, the leaſt indiſpoſedneſs of the heart to comply with the Lords bleſſed will, to be juſt occaſion for the Lord to let his fiery indignation burn for ever againſt the Soul; then doth the Soul bear teſtimony to that unſpeakable perfection of holineſs that dwels in God: Then doth the Soul ſay virtually Thy will O Lord is ſo perfectly holy, that it is infinitely equal that thy will ſhould be obeyed in all things, in that thou commandeſt nothing but is ſo abſolutely and perfectly good; that he that neglects obedience to that thy bleſſed will in the leaſt, is worthy to have exact vengeance executed upon him, for a croſs, crooked, rebellious-hearted wretch. Thus the Church, Lam. 3.22. acknowledges it is of the Lords mercy that we are not conſumed, becauſe his compaſſions fail not. Likewiſe the Pſalmiſt, Pſal. 130.3. O Lord if thou ſhouldſt mark iniquitie who ſhall ſtand; that is to ſay, Lord the leaſt iniquity if thou doſt execute the juſt deſert of it upon any Soul, none then ſhould ever ſtand before thee; every Soul ſhould periſh to eternity. Thus God is exalted through the Soul; and mark it, this is the uſe of all thoſe ſelf-judgings that believing Souls are ſo frequent in the true holy uſe of, it is for this reaſon that you ſhall hear believing Souls both publick and private paſſing the ſentence of condemnation againſt themſelves, though they know the ſentence of condemnation ſhall not paſs againſt them, though their pardon is ſhared in the Court of their conſciences; yea when the pardon is moſt evidently ſealed to them, then you ſhall hear them moſt full of thoſe judgements paſt againſt themſelves, ſaying we are worthy O Lord to be confounded, it were but righteous in our God conſidered in our ſelves, to make us an everlaſting abhorrence to his pureſt eyes. Thus by theſe ſelf judgings they bear publick teſtimony to the moſt exact, exquiſite perfection of holineſs that dwels in God.
III. By manifeſting that the leaſt communion with God in Chriſt, doth neceſſarily ſanctifie any Soul in ſome degree; When a Soul declares practically, that it is impoſſible for any Soul to have communion with God in Chriſt, but he ſhall participate in ſome degree of the holineſs of God, the diſpoſition of his corrupt will ſhall be changed, then doth a Soul manifeſt a perfection of holineſs to dwell in God.
IV. By declaring that a perfection of conformity to the Lords bleſſed will, ought to be the only ſatisfying object of the deſires of any ſoul. When a Soul manifeſts practically and apparently, that no Soul ought to take up any reſt in any degree of holineſs leſs then a perfect conformity to the Lords bleſſed will. Now this perfect conformity to the Lords will conſiſts in three or four particulars.
1. When he declares that every Soul ought to will every thing that the Lord himſelf wills.
2. When he declares that every object that the will of the Soul ought to cloſe with, ought to be cloſed with, only becauſe God wills it.
3. when the Soul wills only that which the bleſſed Majeſty of God wills.
4. When the Soul wills every thing in the ſame manner that God himſelf wills it. Now there are four things to be conſidered in the manner of the Lords willing any thing.
1. Whatever the Lord wills, he wills with infinite freedom. So that then the perfect conformity of the Souls will conſiſts in the freedom of the Souls compliance with the will of God, when he wills what God himſelf wills, and wills it freely according as God wills it.
2. Whatever the Lord wills, he wills purely, he wills it becauſe he wills it.
3. Whatever the Lord wills, he wills with facilility and eaſineſs.
4. In the Lords willing that which is holy, his will moves neceſſarily, though yet with infinite freedom. It is with infinite freedom that the Lord wills holineſs; but yet there is ſuch a neceſſity from the eſſence and being of God, that his will wills holineſs only, and that he can will nothing elſe but what is holy. Thus when the Soul ſhall practically manifeſt, that the groanings and thirſtings, and pantings and breathings of every Soul ſhould never ceaſe till there be this bleſſed union of wills between God and them, that their wills ſhould even move as it were in a circle of holineſs, as the bleſſed will of God moves; then doth a Soul declare that an infinite perfection of holineſs dwells in God, and then is God exalted through the Soul.
Now it remains to be opened, that the name of God is exalted through every believing Soul, in this tranſcendent glory of his holineſs, to whom the ſpirit doth reveal certainly his union with the Lord Jeſus: This muſt appear by the manifeſting that the ſpirit of Jeſus Chriſt in revealing to any Soul his union with Chriſt, doth certainly cauſe the Soul to walk in thoſe ways, through which the name of God is exalted in the brightneſs and perfection of the glory of his holineſs through the Soul
I. The Spirit of Chriſt in evidencing to the Soul his union with Chriſt, doth neceſſarily draw forth thoſe ſenſible free acknowledgements from the Soul, of an infinite diſproportion and diſagreement in the moſt exact, exquiſite action that ever the Soul performed to the Lords infinite, holy will. This you may obſerve in, Iſa. 64. comparing ver. 4. and ver. 6. ſaith the Church, From the beginning of the world men have not heard nor perceived by the ear, neither hath the eye ſeen, O God, beſides thee what he hath prepared for them that wait for him, that is for the believing Soul, (for waiting is but an extended act of faith) And then under thoſe apprehenſions of the unſpeakeableneſs of the Lords Love in Chriſt to every believing Soul, ſhe breaks out, but we are all as an unclean thing, and all our righteouſneſs (all our duties and performances, our moſt holy actings) they are but as filthy raggs. Likewiſe it is obſervable in the holy man Job, who ſtood much upon his own uprightneſs and integrity, Chap. 23.11, 12. and Chap. 27.5, 6. Till I die I will not remove my integrity from me; that is, I will not deny my innocency and righteouſneſs; I have walked before God with a perfect heart, I will never reproach my ſelf till I die, ſo Chap. 31.6. Let me be weighed in an even Ballance that God may know my integrity; yet in Chap. 4.3, 4. this Job that could declare ſo many righteous acts of his own, begins freely to acknowledge, that all his righteouſneſs was as vileneſs; though thoſe actions of righteouſneſs had been performed by him with much integrity, yet there was an infinite diſproportion between the holy actings of the Lords bleſſed will: then ſaith Job, behold I am vile, what ſhall I anſwer thee? I have laid my hand upon my mouth; once have I ſpoken, but I will not anſwer; yea twice, but I will proceed no further: I will not call to God to weigh me in a Ballance any more that he may know my integrity; ſo Chap. 42.5, 6. I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee; wherefore I abhor my ſelf and repent in duſt and aſhes; repent, that is, the thoughts of my ſelf now change, I am ſo aſhamed I loath and abhor my ſelf in the ſight of all my integrity and righteouſneſs that I ſo much ſtood upon. And certainly there is an infallible neceſſity of a Souls exalting the name of God through thoſe ſenſible free acknowledgements of the infinite diſproportion between the holy actings of his will, and the holy actings of the Lords will, whenever the ſpirit of Chriſt do reveal to any Soul his union.
1. In regard the faculty of the Souls ſpiritual ſight was then lively, active and ready for exerciſe. The eye of the Soul is as it were open, and in every duty that he performs to God, he can behold the leaſt inward ſluggiſhneſs and indiſpoſedneſs, ſo as the leaſt of thoſe infirmities is burdenſom; and mark, that is the reaſon that believing Souls once decaying in the life of holineſs, loſe the ſenſe of the evidence to their Souls of their union with Chriſt, becauſe every day their own formality, hardneſs, blockiſhneſs, inſenſibleneſs, is leſs burdenſom to them, becauſe the faculty of ſpiritual ſight is out of exerciſe. And that's the reaſon alſo that under the cleareſt ſight of the Souls union with Chriſt, there is the largeſt confeſſion of the Souls own vileneſs, the ſpiritual faculty of ſight in the believing Soul, is then drawn up in its ſtrength: thats one of the great reaſons why thoſe Souls that enjoy the cleareſt revelations of the Lords love in Chriſt are the moſt abaſed Souls.
2. When the ſpirit reveals to the Soul its union with Chriſt, then the precious heavenly light that diſcovers all the unſutableneſs of the Souls will to Gods will, ſhines clearly and actually. The tranſparent light of the Lords love in Chriſt to ſo unlovely a Soul, is like a bleſſed, heavenly Lamp lighted up within the Believers heart, through the light of which the Soul may ſee every unſutableneſs in his will to the Lords bleſſed will; and that in its vileneſs, in its moſt odious native colours: yea, that light of the Lords Love in Chriſt to the loveleſs Soul, cauſes the infinite right that the Lord hath to claim all the powers and poſſibilities of the Soul to be ſubject to him, to ſhine clearly in the Soul; it makes the heart ſay within it ſelf, O how infinitely due is every acting of my Soul to God, to be employed only for his bleſſed pleaſure: ſo that now there is light without to enable the Soul to ſee the unſutableneſs of its will to Gods will; as well as there is light within, that the Soul ſeeth not only like a man having a perfect ſight, but as a man with a perfect ſight in a clear Sun-ſhine day, that ſhall diſcern every more in the Sun Beams, that a man with a clear ſight in a dark day cannot behold: and thence it is, that the evidence unto the Soul of its union with Chriſt cannot but draw ſorth an acknowledgement of the infinite diſproportion of the Souls actings to the Lords holy will, in regard the Soul is then enabled to diſcern the ſmalleſt unſutableneſs that is in his will to the Lords will.
3. In regard that light that ſhines into the Soul at that time, diſcovers thoſe unholineſſes in the holy actings of the Soul, whereof a believing Soul is moſt peculiarly guilty in all his holy actings. There are four wants of holineſs in all the actings of believing Souls in ſome meaſure and degree.
Firſt, The want of pure Love in all the holy actings of the Soul. The want of the Souls aiming meerly at the exaltation and glory of his deareſt Father in the Lord Jeſus, and ſo acting in obedience to the Fathers bleſſed will, from a pure Child-like diſpoſition working in the heart, that diſpoſes him to comply with the Fathers will only, only becauſe his Fathers will. This is pure Love, when the Soul out of Love to God himſelf, without relation to any benefit or advantage that the Soul enjoys without relation to any fear of any loſs or dammage that the Soul ſhould ſuffer through diſobedience, to aim at and intend only the fulfilling of his bleſſed Fathers will; now this in every holy duty the Soul performs, is in ſome degree of its perfection wanting.
Secondly, There is the want of freedom of Spirit or liberty, in their holy actings in their wills, agreeing with the Lords bleſſed will. When the Spirit of Jeſus Chriſt breaths upon the holy diſpoſition and inclination, infuſed into Believers wills moſt ſweetly and powerfully, and aſſiſt them ſtrongly in their exerciſe, yet then while they dwell in theſe Bodies of Clay, (while the old man remains not wholly crucified) there wants ſome perfection of Liberty in their Spirits in theſe holy actings the ſoul is not wholly void of ſome inclination and diſpoſition acting ſecretly, that bends the ſoul from thoſe holy actings that yet the Soul is exerciſed in.
Thirdly, In the holy actings of believing Souls, there is a want of fulneſs of complacency, delight and contentment in thoſe holy actings. The fleſh mutters and murmurs againſt the actings of the Spirit; this made Paul ſay, with my mind I ſerve the Law of God, and with my fleſh the Law of Sin, and I delight in the Law of God according to the inward man: ſtill there is an oppoſite party that is not ſatisfyed in thoſe holy actings; the Spirit is willing, ſaith Chriſt concerning his Apoſtles, but the fleſh is weak; the fleſh will never anſwer the ſpirits readineſs perfectly, ſo as all the whole powers and poſſibilities of Soul and Body ſhould run parallel with one another in their holy actings, till this mortal ſhall have put on immortality.
Fourthly, There is a want of an abſolute nothingneſs in the Soul, in the precious, holy actings of the Soul. That vile principle of Self-confidence is ſo firmly rooted in our natures, that when the ſanctifying Spirit of Jeſus Chriſt hath had a bleſſed work upon the unholy heart; yet then the bitter root of Self-confidence will be ſending forth ſome curſed ſprigs, be will ſprouting forth in ſome unholy actings, even in the midſt of the Souls actings, the Soul being never perfectly and abſolutely nothing in himſelf in his holy actings. Thence you may obſerve from your experience, an infinite difficulty that you find after great enlargements of heart in a holy duty, then to think no better of your ſelves for the duty; It muſt be a mighty power of the ſpirit that muſt draw forth from a Soul at ſuch a time that voice in ſincerity, ſaying, not I, but the grace of God that was in me. Now that Light that diſcovers unto a believing Soul thoſe unholineſſes of his, (whereof the believing Soul is conſtantly guilty in ſome degree in all his holy actings) is an unſeparable attendant upon the Spirit of Light, evidencing to the Soul its union with the Lord Jeſus.
There is only the light of the Lords Love in Chriſt to the worthleſs nothing-like Soul, that diſcovers the want of pure Love in the Souls actings of holineſs. It is the viſion of the Lords Love unto. the Soul, that excites and ſtirs up actings of Love in the Soul unto God: So likewiſe the viſion of the Lords Love in Chriſt unto the Soul, enables the Soul to diſcern the want of pure, perfect Love in his Soul unto God. It is then when a Soul ſees that Love of God in Chriſt unto his unlovely unſpeakable ſoul, that he apprehends deeply, that the moſt ſuperlative actings of his Love are due from him unto God again; and then doth the Soul diſcern the great evil of the imperfection of the actings of his own Love, ſo as to anſwer the actings of the Lords will out of pure Love only. Thence it is, when the Spirit of Jeſus Chriſt doth evidence unto it his union with Chriſt; then any ſlaviſh workings of fear are tedious and burdenſom unto the Soul; whereas before the Soul thought thoſe actings of fear (if they brought ſorth but ſome Tears) to be precious actings, but now it loaths them. So likewiſe it is only the Light of the Lords Love in Jeſus Chriſt to the worthleſs ſoul, that diſcovers clearly the want of freedom and liberty in the heart in its holy actings. Then indeed the ſoul groans not only for the want of his heart anſwering the Lords will in obedience, (and ſo for want of holy actings) but he groans under the want of freedom of ſpirit in thoſe holy actings alſo. So likewiſe the want of perfect reſt and complacency of the Soul in his holy actings, is made manifeſt, only through the light of the glorious Love of the Lord in Jeſus Chriſt to the loveleſs Soul. No Soul can diſcern matter wherein he may take up a fulneſs of reſt only in obedience to the Lords will, till he diſcerns God as he is in Jeſus Chriſt to his unlovely Soul; and therefore the want of the Souls fulneſs of contentment in the actings of holineſs, can never be made clearly manifeſt, till the light of the Lords love in Jeſus Chriſt ſhines upon it; yea the lively beauty, excellency and glory that is in the bare fulfilling of the Lords holy will, only ſhines clearly to the Soul through the light of the Lords love in Jeſus Chriſt. Yea the want of an abſolute nothingneſs in himſelf in his holy actings, is made apparent to the Soul through the light of the Lords Love in Jeſus Chriſt ſhining upon him. Never can a Soul apprehend that all that he is, and all that the powers and poſſibilities of his Soul can perform, and infinitely more, is due from his Soul unto God, till the glorious light of the Lords love in Chriſt ſhine upon him: It is only when the light of that love ſhines, that the heart ſays in ſincerity to it ſelf, what thinkeſt thou, O my heart, is due to thee, though now thou haſt been enlarged by the aſſiſtance of the Spirit of Chriſt in this holy duty? Art not an unprofitable Servant, not having given to the Lord the hundred thouſandth part what thou doſt owe to him.
IV. When the Spirit evidenceth unto any Soul his union with the Lord Jeſus, ſenſible, free acknowledgements of an infinite diſproportion in the moſt holy actings of the Soul to the Lords holy, bleſſed will, are neceſſarily drawn forth, in regard the unholineſs that conſtantly attends in ſome degree the actings of holineſs in Souls, are at the ſame time moſt croſs and oppoſite to the Souls deſires. The deſires of the ſoul being but the reachings forth of love, and the higheſt actings of love being the neceſſary effect of thoſe higheſt diſcoveries of the Lords love to the ſoul: thence neceſſarily the higheſt deſires of the ſoul are raiſed to a ſuperlative height after fulneſs of unity, and perfect communion with God in Chriſt, when the ſpirit evidenceth to the ſoul his union with Jeſus Chriſt.
V. When the ſpirit evidenceth to the ſoul its union with Chriſt, the ſpiritual ſenſe of the ſoul is then moſt lively. The ſpirit of Jeſus Chriſt being conſtantly a quickening ſpirit, where he is a comforting ſpirit, the ſoul being filled with comfort, cannot but be filled with life; and when the ſoul is filled with life, ſenſe is alſo lively; ſo that thence the ſoul at that time is moſt ſenſible of his own unholineſs, and thence neceſſarily is conſtrained to acknowledge ſenſibly the diſagreement of his will in his moſt holy actings to the Lords moſt holy bleſſed will.
2. The ſpirit evidencing to any ſoul its union with the Lord Jeſus, doth certainly draw forth free declarations from the ſoul, that the leaſt tranſgreſſion of the Lords bleſſed will is juſt occaſion of incenſing the wrath of God infinitely and eternally againſt the ſoul, and juſt occaſion of unſpeakable perplexipy and grief to the ſoul. So that through this a ſoul declares that bleſſed will of God to be ſo abſolutely, ſo perfectly holy, that the leaſt oppoſing of that bleſſed will, might juſtly deprive him of acceptance. Thus you may obſerve when the ſpirit of Jeſus Chriſt ſtirred up the heart of the Church to precious believing Acts, Lament. 3.22 23, 24. then did the ſame ſpirit draw from their mouths ſenſible declarations, that the leaſt of their tranſgreſſions did juſtly expoſe them to the everlaſting burning, to be conſumed in the fire of the Lords Indignation; then ſhe cries out It is of the Lords mercies that we are not conſumed becauſe his compaſſions fails not. So likewiſe, in Pſal. 130.3. when the heart of the Pſalmiſt was up in believing actings, then ſaith he, If thou ſhouldeſt mark, iniquity who ſhall ſtand? The leaſt iniquity that remains in the moſt ſanctified ſouls, were enough to caſt them down into the everlaſting Lake of burning, if the Lord ſhould act in juſtice with them. Hence it is, that when Jeſus Chriſt draws forth the ſweeteſt believing actings in the hearts of Believers, then they are moſt ready to accept of any chaſtiſement that the Lord inflicts upon them, in reſpect of their tranſgreſſions, Lament. 3.39. So that thence ſouls enjoying the cleareſt beams of light from the ſpirit of light, revealing unto them their union with the Lord Jeſus, are commonly moſt filled with acclamations againſt themſelves, and all their prayers filled with ſelf-judgings and abhorrings. Yea likewiſe hence it is alſo, that believing ſouls enjoying the evidences of their union with Jeſus Chriſt, are filled with thoſe high admirations, and that their ſouls conceive of the love of God in Jeſus Chriſt to them as a myſtery unſearchable, paſt finding out either by Men or Angels, becauſe then they apprehend the infinite worthineſs of thoſe thouſands and ten thouſands, and Millions of iniquity that they have committed, to incenſe the anger of the Lord againſt their Souls. Yea likewiſe hence alſo proceed thoſe enlarged deſires after the ſweeteſt meltings of heart for ſin, from thoſe Souls to whom the ſpirit of Jeſus Chriſt hath certainly evidenced their union with him. But as the Scripture teſtifies to the truth of this; ſo reaſon teſtifies that there cannot but be a connexion between the ſpirits evidencing to the ſoul its union with Jeſus Chriſt, and the ſouls ſenſe of worthineſs for the leaſt tranſgreſſion, to be puniſhed with everlaſting indignation.
1. In regard the ſpirits evidencing unto the ſoul that it is united to Jeſus Chriſt, doth declare and manifeſt to the ſoul the equity of a perfect ſubjection of every ſoul, to the Lords bleſſed holy will. When the ſpirit bears witneſs to the ſoul, that the bleſſed Majeſty of Heaven is willing to be reconciled and united to poor deſpicable, rebellious wretches, to thoſe whoſe hearts ſwell with enmity againſt the Crown of his glory, yea when the ſpirit teſtifies that the Lord even ſeeks and ſues for the reconciliation with the ſoul, thence it cannot but be clearly manifeſted to the Soul that is but infinitely equal that a poor rebellious wretch, yea ſuch a deſperate enemy to his bleſſed Majeſty, ſhould conſent to what the Lord propounds: Now from this manifeſtation of the infinite equity of a perfect ſubjection to be given by every ſoul to the Lords bleſſed will, from thence there is neceſſarily ſuch deep apprehenſions of the infinite injuſtice and unſearchable depth of unrighteouſneſs and wickedneſs that is in the leaſt contradicting that bleſſed will, that the Soul conceives every ſuch tranſgreſſion or diſobedience to that bleſſed will, to be infinitely worthy to be puniſhed with infinite and everlaſting indignation.
2. The Spirits evidencing unto the Soul, that it is united unto Jeſus Chriſt, doth declare the abſolute perfection of goodneſs in the Lords bleſſed will, ſo as it manifeſts every motion of that will to be abſolutely tranſcendently good. When the ſpirit bears witneſs unto any ſoul of its union with Jeſus Chriſt, it repreſents God only as a maſs of love in Jeſus Chriſt; It repreſents God willing all kinds and degrees of good unto every Soul that will accept it; and thence every act of the Lords bleſſed will is repreſented to the Soul as abſolutely good: now by that means every tranſgreſſion of the Lords will is repreſented as in oppoſition to infinite goodneſs, and thence every tranſgreſſion cannot but be apprehended as a juſt occaſion for infinite wrath and indignation to burn in its fierceneſs and extremity againſt the Soul.
3. The Spirits evidencing unto a Soul his union with Chriſt, doth neceſſarily occaſion the ſoul to declare to the honour of God, that the leaſt degree of communion with God, cauſes any Soul to participate in ſome degree of his holineſs. This the Apoſtle teſtifies, in 2. Cor. 3.18. That while they did with open-face behold as in a glaſs the glory of the Lord, they were changed into the ſame in age from glory to glory; that is, they are conformed into the likeneſs of God while they ſee the beams of his excellency glitter upon them, through the great truths of the Goſpel of Jeſus Chriſt; yea, that gradually according as they behold the glory, ſo they are changed alſo by degrees from glory unto glory, from one degree of likeneſs unto God to another degree. Thus likewiſe the Apoſtle teſtifies, 1 John 1.5, 6. That God is light, that is to ſay, that he is holineſs itſelf, purely holy, nothing but holy, and then bears witneſs that it is impoſſible for any ſoul to have the leaſt fellowſhip with him, but we muſt be partakers of that holineſs; if we ſay that we have fellowſhip with him and walk in darkneſs, we lye and do not the truth: as if the Apoſtle had ſpoken in theſe words; The Lord is ſo infinitely tranſcendently holy, ſuch an infinite perfection of holineſs dwells in him, and an infinite averſeneſs to any thing that is unholy, that it is impoſſible any ſoul ſhould dwell with him but he muſt participate of his holineſs. So in 1 John 2.6. He that ſaith he abideth in him, ought himſelf alſo to walk even as he walked. So likewiſe he teſtifies the ſame thing again, in 1 John 3. 6. Whoſoever abideth in him (that is united to Jeſus Chriſt, hath union and communion with him) ſinneth not; that is, he ſins not according to the manner that he ſinned before his union with Jeſus Chriſt; there are other diſpoſition infuſed into his heart, there are ſome drops of the holineſs of Jeſus Chriſt communicated to his Soul through his union with Jeſus Chriſt; whoſoever ſinneth hath, not ſeen him neither knows him; that is, whoever ſins in the ſame manner that he did when he was void of the knowledge of Chriſt, void of union and communion with him, whatever he profeſſeth, he had not the experimental knowledge of the love of God that joyned his heart to Chriſt: he never had the true viſion of the glory of Jeſus Chriſt, he hath not ſo ſeen him whereby his Soul was transformed into the likeneſs of Chriſt. And in regard of this, that the ſpirits evidencing unto the Soul that he is united unto Jeſus Chriſt, doth neceſſarily cauſe ſuch a declaration, that the leaſt degree of communion with God cauſe the Soul to participate of the holineſs of God. Thence it is,
Firſt, That the ſin and tranſgreſſion of a Soul enjoying the evidence of his union with Chriſt, is ſo intollerably burdenſom. This is the reaſon why ſouls enjoying the evidence of their union with Chriſt, melt and break ſo ſweetly under the remembrance of any ſin, that they are confounded in themſelves, that they loath and abhor themſelves in regard the glory of God is ſo ecclipſed; and thence the remembrance of his own ſin wounds ſo deeply, becauſe in effect he by ſenſual, formal, unworthy walking doth declare that communion with God, doth not make him partaker of his holineſs.
Secondly, This is the reaſon why the ſins of thoſe that are united to Jeſus Chriſt, do ſtir up the diſpleaſure of God in a ſuperlative manner; (though his diſpleaſure works but in a fatherly manner againſt their Perſons) becauſe by their ſins the glory of his holineſs is ecclipſed; they profeſs God not to be ſo abſolutely holy but a Soul may have fellowſhip with God, and yet be unholy, and this caſts a black cloud upon the Lords perfect holineſs. Hence it is that the Lord complained ſo bitterly againſt the choſen Nation of the Jews, when they walked unholy and unſutably, becauſe they cauſed his name to be polluted among the Heathen, Ezek. 36.21, 22, 23. Thence the diſpleaſure of God was incenſed ſo high againſt the holy man David becauſe of his unworthy walking, 2. Sam. 12.14. Thou haſt cauſed the enemies of God to blaſpheme, that is, to ſpeak againſt God, to have unworthy thoughts of God; and thence it is that the Lord teſtifies an higher degree of abhorrence of his Peoples ſins, than he doth of the ſins of thoſe that are not joyned to him, and remitted into union with him in Chriſt: thence the Lord commands the Apoſtle to profeſs more diſpleaſure againſt the ſins of them that profeſs themſelves to be one with God, then againſt the ſins of any other, 1. Cor. 5.9, 10 11. If any man that is called a Brother be a Fornicator, or covetous, or an Idolater, or a Railer, or a Drunkard, or an Extortioner, with ſuch a one no not to eat; It is not meant eating at the Lords Table, but to ſit down in a civil way of eating at the Table with him; he vails Gods glory and profeſſeſ… God is not ſo abſolutely pure but he can behold iniquity, or not ſo abſolutely holy but there may be communion with him, and yet be unholy.
Thirdly, This is the reaſon, that Souls enjoying the evidence of their union with Chriſt, declares ſuch ardent deſires after, and ſuch a conſtant neceſſity of attending upon the Lords appointments for communion, becauſe hereby they declare, that converſe and communion with God doth neceſſarily make a Soul partaker of his holineſs. And it is from hence that Souls are always longing and breathing after communion with God through his ordinances that they might be partakers of his holineſs: ſo it is through the manifeſtation of thoſe breathings after communion with him, that their Souls declare practically, that ſtill further every degree of communion with God, doth make the Soul further partaker of his holineſs; ſeeing they declare it is for that end they attend upon the Lord in ordinances, and long after ordinances that they might go on to perfect holineſs,
Fourthly, This is the reaſon that the ſpirit of God doth ſo vehemently preſs and urge believing Souls to manifeſt holineſs, to walk worthy of God, and worthy of their high calling that is in Chriſt, becauſe hereby they declare that communion and converſe with God doth neceſſarily make a Soul partaker of the holineſs of God. And thence it is, that walking holily, is call'd a walking, holy of their high calling, Eph. 4.1. And it is called a walking worthy of God, Col. 1.10. Thus the Scripture evidenceth, that … ſpirits revealing his union with Chriſt, doth neceſſarily occaſion the Soul to declare that the leaſt degree of communion and converſe with God, doth make a Soul partaker of the holineſs of God. And likewiſe even reaſon it ſelf teſtifies it.
1. In regard the ſpirits evidencing unto the Soul its union with Jeſus Chriſt, gives the Soul ſuch large and ſweet experience, that communion with God doth make the Soul participate of the holineſs of God; that thence the Soul cannot but declare what he ſees and knows by his own experience. When once the ſpirit of light reveals to the Soul his union with Chriſt, both to faith and ſenſe, a Soul is made to diſcern ſo clearly, ſuch precious diſpoſitions of holineſs, to be infuſed from the ſpirit of Jeſus Chriſt into his heart; that thence he hath ſuch undeniable experience that the leaſt viſion of the glory of God in Chriſt, the leaſt communion of wills between God and the Soul in Chriſt, doth make the Soul ſo partake of the holineſs of God, that the Soul cannot but manifeſt it upon all occaſions practically, he cannot but declare it proverbally upon every call he hath to give ſuch a teſtimony according to that in Acts 4.20. We cannot but ſpeak the things we have ſeen and heard.
2. The ſpirits evidencing unto a Soul his union with Chriſt, gives the Soul ſuch affecting experiences of the ſanctifying vertue of communion with God, that the heart is even fired with affection, and thence it cannot but declare the glorious ſanctifying-vertue in communion with God in Chriſt. The ſoul receiving light from the ſpirit of light to declare to his union with Chriſt; doth not only enjoy the experience of the vertue of communion, but at that time, that experience ſo takes and raviſhes the heart, ſtirs up ſuch rapture of love and delight in thoſe acts of holineſs, that thence fire may as ſoon keep in the Boſom and the Cloaths not ſmell (as Solomon ſpeaks) a… the experience that the ſoul enjoys be kept cloſe unrevealed.
3. The ſpirits evidencing unto any ſoul his union with Chriſt, begets ſuch ardent, ſuch ſuperlative actings of love towards the honour of God, and ſuch an high degree of abhorrence of all diſhonour unto God, that thence the manifeſtation of the abſolute perfection of holineſs that dwells in God, (by declaring that the leaſt communion with him makes a ſoul holy) doth neceſſarily grow in that ſoul. It is the great Maxim of the Covenant, that the viſion of the Lords love to the ſoul, begets love in the ſoul to God again: ſo that then the glorious teſtimony of the Lords Love in Chriſt, in admiſſion of the ſoul into union with Chriſt, cannot but raiſe the higheſt actings of love to God in the ſoul, and thoſe actings of love towards God, do and will take the honour and glory of God for their object as well as any other attribute that can be conceived in God.
4. The ſpirits evidence unto any ſoul of his union with Chriſt doth, cauſe all the engagements that are laid by God upon a believing ſoul, to exalt the name of God in his holineſs, to return upon the Soul with power and irreſiſtible ſtrength. There is indeed conſtantly ſome degree of ſenſe in every believing ſoul of infinite engagements laid by God upon him, to oblige and engage him to exalt God in his holineſs, but thoſe engagements are weaker or ſtronger, according to the clearneſs or darkneſs of the ſpirits evidence to the Soul of its union with Chriſt: And thoſe engagements that the Soul apprehends to be laid upon him to exalt God in his holineſs, are alſo actually brought to the ſouls remembrance and preſt upon the Soul, according to the frequency of the ſpirits giving actual evidence unto the Soul of his union with Chriſt. So that then only when the Spirit doth actually evidence unto the Soul with moſt clearneſs and perſpecuity its union with Chriſt, then do all the engagements that believing Souls apprehend that God have ſaid upon them, to bind them to exalt God in his holineſs, come upon them with power and force ſo as a conſtraint comes upon the ſpirit, the Soul being drawn as it were by cords, to ſtudy and exalt the name of God in his holineſs.
As for inſtance,
Firſt, when the ſpirit evidenceth to the Soul his union with Chriſt, the Soul is actually at that time ſenſible that he was choſen from eternity to be a veſſel of honour, into whom the holineſs of God ſhould be poured, that the glory of the Lords holineſs might appear. So that then the Soul ſtands ſtrongly bent, through the ſtrength of this engagement God hath laid upon him to lift up the name of God in his holineſs, and to make the holineſs of the name of God appear.
Secondly, When the ſpirit evidenceth to the Soul his union with Chriſt; the Soul is actually ſenſibl… that the Lord hath created him anew, for that ver end that he might glorifie the Lord in his holineſs. According to that in Eph. 2.10. We are all his workmanſhip created unto good works; that is, created unto holineſs, to fruits of holineſs, and ſo conſequently to the manifeſtation of the glory of the Lords holineſs.
Thirdly, When the ſpirit manifeſts unto the ſoul his union with Chriſt; it is actually ſenſible that the very end of God in the communication of any of his holineſs unto him is the manifeſtation of the glory of his holineſs through the Soul. Thus then in regard the ſpirits evidence of a ſouls union with Chriſt doth occaſion a being actually ſenſible of deep engagements laid upon him by God to be exalting him in his holineſs: thence the ſpirits evidence doth neceſſarily occaſion the Soul to declare, that the leaſt degree of communion with God doth make it to participate in ſome degree of the Lords holineſs. So that it is evident both from Scripture and Reaſon, that this third Teſtimony concerning the abſolute perfection of the Lords holineſs, whereby he is exalted through any Soul is the neceſſary, certain, infallible effect of the ſpirits evidencing to any ſoul his union with the Lord Jeſus.
4. The fourth way whereby God is exalted through the Soul, by bearing witneſs to the perfection of his holineſs, is this, when a Soul doth declare that a perfection of conformity to the Lords bleſſed will in every thing, ought to be the only ſatisfying object of the deſires of any Soul. Now even this precious God magnyfying act of a believing Soul, is alſo the neceſſary effect of the ſpirits evidencing to any ſoul its union with Chriſt. Thus you ſhall obſerve that the ſpirit of Jeſus Chriſt produced this bleſſed effect in Paul's heart, to whom the ſpirit did vouchſafe the cleareſt revelation, and moſt Soul-raviſhing Teſtimony of his union with Jeſus Chriſt, Phil. 3.12, 13, 14. Brethren I count not my ſelf to have apprehended, but this one thing I do, forgetting thoſe things that are before, I preſs towards the mark of the price of the high calling of God in Christ Jeſus. Here are four or five things the Apoſtle teſtifies to be the practice of his own Soul, for the exalting of the Lord in his holineſs, and ſo conſequently teſtifies it to be the effect of the ſpirit of Jeſus Chriſt in any believing Soul, to whom he reveals his union with Chriſt
Firſt, He teſtifies his eſtimation of himſelf, that he doth account himſelf as yet to be altogether imperfect, unholy; I count not my ſelf to have apprehended: he teſtifies that the power and vertue of the death and reſurrection of Jeſus Chriſt was not yet fully made manifeſt in his Soul; that is, the ſin mortifying vertue of the death of Jeſus Chriſt; the quickening and enlivening vertue of the reſurrection of Chriſt is not yet fully attained to in his Soul.
Secondly, He teſtifies that the only end upon which the eye of his Soul was fixed, was' a perfect conformity unto Chriſt. The fulneſs of an experimental knowledge of the death and reſurrection of Jeſus Chriſt, as he tells you, ver. 12. he follows after that he may apprehend that for which alſo he was apprehended of Jeſus Chriſt, and alſo he tells us, ver. 14. he preſſed forward towards the mark and ver. 10 that the only end of his was to know Chriſt, that is, to know him experimentally, in the vertue of his death, and the power of his reſurrection, having the ſenſe of the glory, vertue and power of his death and reſurrection in his own ſpirit: ſo that herein he teſtifies that his Soul ſtands reſolved to be ſatiſfyed with no degree of holineſs, and therein by conſequence teſtifies that nothing but the fulneſs of likeneſs to Jeſus Chriſt ſhall ever ſatisfie.
Thirdly he teſtifies that all his labours and endeavours after this experience of all the vertue of the death and reſurrection of Jeſus Chriſt, are acounted by him as nothing, I forget ſaith he thoſe things that are behind, ver. 13. not that his Soul was forgetful of thoſe precious experiences that the Lord hath given him of the death of Chriſt in killing his ſin and the power of Chriſt in enlivening his Soul, but he minded not all the degree of the … of the death and reſurrection of Chriſt that his Soul was partaker of; ſo as to pleaſe himſelf with thoughts that he had attained to what he was commanded, he minded them not ſo as to ſatisfie himſelf with that meaſure; though queſtionleſs the meaſure was very large, ſeeing he teſtifies often, that he was more than a Conqueror over all the powers of ſin, and that he was able to do all things through Chriſt ſtrengthening of him, and that he was ready to abound and ready to want, his heart being diſpoſed in a holy temper in all condition, ready to ſanctifie God in all his providences; yet ſaith he I forget all thoſe, that is, I do not ſo remember them as to ſatisfie my ſelf that I had attained ſo much. The whole form of the expreſſion is but an alluſion to Runners in a Race, that never look how many paces of ground they have paſſed, over, ſo as to hinder them from running to the mark, but they keep their eye ſingly fixed upon the mark that they are to attain to, ſo ſaith he forget the things that are behind.
Fourthly, He teſtifies, that the ſtrenght of all his affections, the whole intention of his ſoul is bent towards the attaining the fulneſs of the experience, of the vertue and power of the death and reſurrection of Jeſus Chriſt, this he teſtifies ver. 13. reaching ſorth unto thoſe things that are before; (breathing forth) ſtill in a metaphorical way he alludes to Runin a Race, that run without ſtretched arms, reaching forth towards the mark, the word in the Original is foreign which Beza renders, contending with the ſtrength of my Soul after the things before, after the height of the vertue of the death and reſurrection of Jeſus Chriſt; that is, the experimental knowledge of the vertue of his death and reſurrection, that is to ſay the full communion with Chriſt in his holineſs.
Fifthly, He teſtifies that he paſſeth over, or leaps over all difficulties, all impediments and hindrances, in his ſtriving after this perfect conformity to Jeſus Chriſt in his Death and Reſurrection, which is alſo contained in that he doth profeſs towards the mark, he doth thruſt through all troops of impediments that ſtand to oppoſe him in his way, and with all the powers and poſſibilities of his ſoul extended, makes the perſuit after the full experience of the vertue of the Death and Reſurrection of Jeſus Chriſt. Yea likewiſe he hears witneſs, that every ſincere believing ſoul ought to walk according to this rule, to be thus minded ver. 15. Let us therefore as many as be perfect be thus minded; That is, let us thus count of our ſelves to be infinitely ſhort of that which ought only to ſatisfie our ſouls, whatever degree of holineſs we duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page have apprehended, and let us fix our eyes ſingly, and conſtantly upon the perfect holineſs that ſouls attain to, through Communion with Chriſt in his Death and Reſurrection, and let us forget all our labours and endeavours, and all the degrees of holineſs that we have attainted to, ſo as not to ſatisfy our ſelves in that meaſure and degree, and let us ſtretch out our Arms after full Communion with Jeſus Chriſt, and let us paſs over all difficulties preſſing towards the mark, the fulneſs of Conformity to the Lords will, which the Lord hath determined to bring beleivers to through Communion with Jeſus Chriſt their Mediatour, in his Death and Reſurrection. Likewiſe the Apoſtle John teſtifies as much in 1 John 3.3. Every one that hath this hope in him purifieth himſelf even as he is pure: Mark what hope he ſpeaks of; The ſecond verſe tells you, ſaith he we are the Sons of God, and we know that when Chriſt appears we ſhall be like him, for we ſhall ſee him as he is; So that the hope that he ſpeaks of is the hope of Adoption, the hope of their union with Chriſt the firſt-born of all the Elect ones and the hope of their perfect Union and Communion with Jeſus Chriſt in the higheſt Heavens: Now mark what the effect of this hope is; Thoſe that have received this hope infuſed from the ſpirit of Jeſus Chriſt, it occaſions the ſouls to purify themſelves as Jeſus Chriſt is pure, that is all one as God the Father is pure, (Chriſt being but the expreſs image of his Father) The Apoſtle means not that actually any ſoul having ſuch an evidence of his union with Chriſt from the ſpirit, as produceth that bleſſed hope in him, is actually purified according to purification of purity that is in Chriſt; But he means, that the ſoul into whom this hope of his union with Chriſt is infuſed, doth deſire, breath after, long for endeavour with all the intentions of his ſoul, the ſame purity that is in Jeſus Chriſt, ſatisfying his ſoul with no degree, no meaſure, leſs then the fulneſs of likeneſs unto Jeſus Chriſt himſelf. Likewiſe it is evident that the ſpirit revealing unto any ſoul his union with Chriſt, doth occaſion the ſoul to declare, that a conformity to the will of God is the only ſatisfying object of the deſires of any ſoul, in regard the ſpirit of Chriſt makes the promiſes of union and Communion with God in Chriſt to be the motive unto perfection of holineſs. 2 Cor. 7.1. Now if the very propounding of the promiſe be that which excites an heart unto perfect holineſs, (perfect Conformity to the Lords will) then much more muſt the ſenſe of the ſouls intereſt of Union and Communion with God in Chriſt, neceſſarily conſtrain a ſoul to purſue with all his ſtrength after perfection of conformity to the Lords will, and to declare that no leſs then Conformity to the Lords will perfectly ought to ſatisfie the deſires of any ſoul. And likewiſe it might be evident from the very prayer of the Apoſtle that he always made for believing ſouls, which was for their perfect Conformity to the Lords will, 1 Theſ. 5.23. Now the very God of Peaee ſanctify you wholly in Spirit Soul and Body: And he prays that they might be filled with the fulneſs of God Eph. 4.19. And as Scripture thus Teſtifies, that God is thus exalted in his holineſs in any ſoul to whom the ſpirit doth reveal its union with Jeſus Chriſt, by that ſouls declaring that a Conformity to the Lords will perfectly, ought only to ſatisfy the deſires of any ſoul; So likewiſe the experience of ſouls receiving the evidence from the ſpirit of their union with Chriſt bears Witneſs of the ſame.
I. Hence it is that thoſe ſouls that injoy the Evidences of ther union with Chriſt, are unſatisfyed with their moſt holy duties, and acts of pureſt Obedience to the Lords bleſſed will. So that ſouls injoying their union with Chriſt are always complaining of Imperfections and wants in their moſt holy actings. And
1. Hence it is that we ſhall hear conſtantly thoſe pretious ſouls complain with much Bitterneſs, of the narrowneſs and ſtraitneſs of the working of their wills in Conformity to the Lords Will.
2. You ſhall hear them always complaining (when Aſſiſted moſt mightily by the ſpirit of Chriſt) of their want of ſingleneſs of Simplicity of heart in their wills conforming to the Lords will.
3. They are conſtantly complaining of the want of liberty of ſpirit in the compliance of their wills with the Lords bleſſed will. This David Intimates when cries out 51.12. Reſtore to me the Joy of thy Salvation, and Eſtabliſh me with thy free Spirit: He Apprehended his ſpirit to be much under Bondage and Thraldom, and with much earneſtneſs he deſires Communion with God again.
4. Hence thoſe ſouls are always ſadly complaining in their acts of pureſt obedience, of their want of fixedneſs and ſtability of the workings of the diſpoſition of their wills to comply with Gods will.
5. You ſhall hear them complain of the Weakneſs, and Imperfection of the inward acts of the moſt pure Obedience that their ſouls render, of the Imperfection of their deſires in prayer, even when they are drawn out by a mighty power from the ſpirit of Chriſt.
II. It is from hence alſo, that ſouls injoying the evidence of their union with the Lord Jeſus, are perpetually groaning after a fuller meaſure of the ſanctifying ſpirit of Jeſus Chriſt, in what meaſure ſoever the ſanctifying ſpirit is poured out upon them. Thus David often in the 119. Pſalm begs for quickening; which in a word is but this, Lord ſend down more of the ſpirit of Life and Holineſs from the Lord Jeſus. Yea this you may obſerve from the workings of the ſpirit of the great Apoſtle Paul, Rom 7. how his ſoul groans after a larger portion of the ſanctifying ſpirit of Chriſt, complaining to will is preſent with him, but to do is not yet preſent, that when the law of the ſpirit begins to work, the law of the fleſh oppoſeth it, by which complaint he doth in effect but breath after a more mighty power of the ſanctifying ſpirit of Chriſt, which might not only beget a compliance in his will to the Lords holy will, but might alſo carry it forth to perfection, that might cauſe his ſoul not only to bring forth the bud of holineſs, but the ripe fruit of it, and his complaints are but the deſiring of a power of the ſpirit, that the Law of the ſpirit, (that is the diſpoſition infuſed by the ſpirit) might overcome the Law of the members, (that is, the corrupt diſpoſitions that were naturally in him) ſo that his ſoul might be more then conquerer over Sin.
III. Hence alſo it is, that ſouls injoyning the evidence of their union with Jeſus Chriſt from the ſpirit of Chriſt, are conſtantly enquiring into, and ſearching to find out the ſecret Iniquities of their own hearts. That principle being firmly rooted in them by the ſpirit of Revelation (that diſcovers to them their union with Chriſt) that a perfect conformity to the Lords will ought only to ſatisfie the deſires o… any ſoul, Thence they being always conſcious to themſelves of a depth of wickedneſs that ſecretly poſſeſſeth their hearts, they are ſearching after the ſecret wickedneſs, thoſe vailed and incloſed iniquities, that their hearts would even lock up as it were in dark Dungeons that the ſoul might never diſcern.
IV. Hence ſouls injoyning their evidence of their union with Chriſt, are calling in the aſſiſtance of the heart ſearching God to find out their Iniquities for them. According as you ſhall find David, Pſal. 139.23, 24. Search me O God and know my heart, try me and know my thoughts (the holy mans meaning is, that the Lord ſhould ſo ſearch him as to make him underſtand his own heart and to know his own thoughts) ſee if there be any wicked way in me, and lead me in the way everlaſting. Thus he crys that the eye of the bleſſed Majeſty of heaven might pierce through his heart, to diſcover all his wickedneſs and contrary walkings to the will of God, that then God might ſend down a conquering power to deliver him from thoſe corruptions, and lead him into the path of holineſs, that is, into a full conformity of the Lords bleſſed will.
V. Hence it is that ſouls injoying the evidence of their union with the Lord Jeſus, are ſo delighted with the precious heavenly light of the Lords word in its diſcovery of the Souls unholineſs, and in its diſcovery of the Lords bleſſed will concerning the Soul. Surely it was from hence that David (in Pſal. 19.10.) was ſo delighted with the Lords word, that he profeſſed it was ſweeter than the honey and the honey comb to him, becauſe it revealed the pretious will of God to him, and diſcovered his own heart to him, and thence was a help to conform his will to the Lords bleſſed will, that was the only ſatisfying object of his Souls deſires.
VI. Hence it is alſo, that Souls injoying the evidence of their union with Chriſt, are ſo frequently breathing after the time of their diſſolution. It is in regard their Souls never attain the fulneſs of reſt, that ſatisfying object of their deſires, till the time of their diſſolution: Hence they groan being burdened with iniquity, and ſecretly cry out, O when ſhall I be worſhipping of God purely? When ſhall I be free from this body of ſin and death, that there may be a bleſſed union of Wills between thee and me, that this my vileſt corrupt will ſhall never oppoſe and contradict thy will more? So that it is evident from experience, that the ſpirits revealing unto any ſoul its union with the Lord Jeſus, doth occaſion the ſoul neceſſarily to declare, that a perfect conformity to the Lords will, ought only to ſatisfy the deſires of any ſoul.
Yea likewiſe it is evident alſo from reaſon, that the ſpirits diſcovery of a ſouls union with Jeſus Chriſt, doth neceſſarily cauſe the ſoul it ſelf to be ſatisfied with no portion of holineſs but a full conformity to the Lords will.
I. In regard the ſpirits evidence of any ſouls union with Chriſt, doth cauſe the Soul to diſcern clearly, that a perfect conformity and ſubjection to the Lords will, is infinitely due from every creature. Whenever that precious light ſhines from the ſpirit of revelation into the ſoul, then the ſoul is filled with ſuch high thoughts of the tranſcendency of the Lords glory, that thence the ſoul is convinced, that every creature in heaven and earth, owes abſolute, perfect ſubjection to the Lords bleſſed will: Now hence the ſoul cannot be ſatisfied with any degree of conformity to the Lords will, leſs than an abſolute perfection of conformity: and likewiſe hence the ſoul is conſtrained to declare, that abſolute conformity to the Lords will, ought only to be the center whereon the ſoul ſhould reſt.
II. The ſpirits revealing unto any ſoul its union with Chriſt, doth cauſe the ſoul to apprehend ſo clearly the raviſhing beauty, and unſpeakable luſtre of the holineſs of the Lords will, that thence a full ſubjection and conformity to the bleſſed holy will, appears as the higheſt thing that can be deſirable by any ſoul. That ſweeteſt diſcovery from the ſpirit of Chriſt unto a ſoul of its union with Chriſt, makes the ſoul apprehend the Majeſty of Heaven to be ſo cloathed with a garment of love, and makes the ſoul apprehend ſuch a height, and depth, and length and breadth of love to be in God towards forlorn unlovely ſinners, that thence the will of God appears in all things to be ſo good towards poor ſinners, as the very beauty of it makes a full conformity in that will in a manner infinitely deſired by the ſoul. Yea the ſoul is then ſo ſtrongly convinced of the abſolute goodneſs of the bleſſed will of God in all its motions, that thence the ſoul can take no reſt nor contentment, while his will diſagreeth from that pureſt holy will that is ſo abſolutely good in all its motions.
III. The ſpirits revealing to any ſoul his union with Chriſt, doth eſtabliſh that bleſſed principle in the ſoul, that the moſt ſuperlative happineſs of every ſoul conſiſts in perfect union and communion with God in Chriſt, the unity and community of wills between God and the ſoul. Through the ſpirits light caſt into the dark ſoul, to diſcover the ſouls union with Chriſt, the heavenly brightneſs, and glittering reſplendent Glory of the Lords goodneſs ſo ſhines round about the ſoul, that thence the ſoul diſcerns clearly that that the higheſt and moſt ſupream degree of the happineſs of any ſoul, muſt neceſſarily conſiſt in the conjunction and communion of the ſoul with that infinite goodneſs, in the ſouls neareſt and largeſt participation of it. Thence that bleſſed principle is rooted in the ſoul, that the union and communion of wills between God and a Soul, is that top-ſtair of happineſs that any ſoul can poſſibly aſcend to. Now thence, ſeeing happineſs is the object of the deſires of every ſoul naturally, the ſoul cannot be ſatisfied in it ſelf without a perfect union of wills with that God in Chriſt, and perfect communion with him.
So that thus it is evident, both from Scripture, from the experience of the manner of the workings and motions of the ſouls enjoying the evidence of their union with Chriſt, and from reaſon it ſelf, that the ſpirits evidence given unto any ſoul of its union with Chriſt, doth neceſſarily cauſe the ſoul to declare, that a perfect conformity to the Lords will, ought to be the only ſatisfying object of the Deſires of any ſoul. So that it is apparent that the bleſſed Name of God is exalted in every ſoul, in the glory and brightneſs of its tranſcendent holineſs to whom the ſpirit of Jeſus Chriſt doth revael its union with Chriſt.
Now I beſeech ye, you that are ſutable, (according as hath been opened, to take a righteous and juſt examination of your evidence of union with Chriſt received) to try whether you can prove to your own ſouls, or demonſtrate from this precious reaſon, that your evidence of your union with Chriſt received, had God for its Father, and came down from Heaven only. But as I ſaid formerly, ſo I ſay again, that I am confident that thoſe ſouls whom the ſpirit hath bleſſed with the ſpirit of wiſdom to diſcover to them their union with Chriſt, and with whom the ſpirit of light remains, thoſe ſouls have a teſtimony to their hearts and ſpirits of the real deſcention of the evidence of their union with Chriſt, from heaven, from this reaſon now opened. Certainly there is not a ſoul among us, to whom at preſent the ſpirit of Chriſt doth witneſs his union; but his own heart doth witneſs, that that very teſtimony of the ſpirit of Chriſt did cauſe the bleſſed Name of God thus to be exalted through his ſoul; there is not ſuch a ſoul certainly but his heart teſtifies that ever ſince he enjoyed that precious witneſs of the ſpirit, he hath born record and teſtimony to the world, he hath profeſſed apparently, verbally and practically, that a perfect conformity to the Lords pureſt holy will, ought only to ſatisfie the deſires of any ſoul: And queſtionleſs the ſoul alſo underſtands in ſome degree, that from thence hath proceeded the diſſatisfaction of his ſoul in all the pureſt acts of obedience to the Lords bleſſed will. Queſtionleſs the ſoul underſtands, that thence it hath been that he could not, but in his moſt holy duties (when moſt aſſiſted by the ſpirit of Chriſt) be ſtill groaning under the ſenſe of his own unholineſs, under the ſenſe of his want of that largeneſs and fulneſs of the concurrence of his will with the Lords bleſſed will, and under the ſenſe of his want of freedom and liberty of ſpirit in his compliance with the Lords will, that he was convinced ought to have been in his ſoul: and queſtionleſs alſo that ſoul underſtands, that even from thence hath proceeded thoſe precious deſires that have ever ſince poſſeſſed his ſoul, after a larger portion of the ſanctifying ſpirit of Chriſt; and that ever ſince he hath always been ſearching after the ſecret iniquities of his own heart, and hath been appealing to the heart-ſearching God, to find them out for him; and hath been delighted with the diſcovery of the Lords will, and his diſagreement to that will. And queſtionleſs that ſoul underſtands ſenſibly, that ſince the ſpirit gave that teſtimony of his union with the Lord Jeſus, he hath had many ſtruglings with his ſpirit to be content to live, that he might be redeemed from the power of his contradicting will. Thus I doubt not but the ſpirit of Jeſus Chriſt alſo doth irradiate the precious Goſpel-Truth, that the ſoul is able to prove to it ſelf the deſcent of its own evidence to be from heaven, that God was the Father of that his evidence. But yet here I muſt take in every confident ſoul without exception, that thereby the power of the Truth of Jeſus Chriſt might ſeize upon hearts. And,
1. I muſt deſire all ſouls that think they ſhall be everlaſtingly ſaved by Chriſt, to ſearch into their hearts, to know whether their apprehenſion of ſalvation by Chriſt did produce theſe bleſſed effects in their hearts or no. I muſt appeal to your own Conſciences; Did your apprehenſions of ſalvation by Chriſt infuſe that principle into your minds and hearts, that a perfect conformity to the Lords bleſſed holy will ought only to ſatisfie the deſires of any ſoul? Let Conſcience anſwer, Was this bleſſed principle ſo rooted in your hearts by thoſe apprehenſions of ſalvation by Chriſt, that thence your hearts have been unſatisfied ever ſince, in your moſt holy actings, in thoſe acts of the pureſt obedience that ever you rendered to the Majeſty of heaven, that thence ever ſince you could not but be complaining (when your hearts were moſt enabled to any act of obedience) of the narrowneſs of your wills in compliance to God's will? And that you could not but be complaining of the want of ſingleneſs and uprightneſs, and ſimplicity of heart in every act of Obedience; yea, that you could not but be complaining of the want of freedom in your wills to comply with the Lords will, that you have ever ſince been groaning for want of the liberty of your wills in that compliance, the want of facility and eaſineſs in your wills anſwering to the Lords bleſſed will. Souls, I can only call for Conſcience to anſwer; I beſeech you ſtop not its mouth, but let it give an Anſwer in the preſence of God, whether your hopes of ſalvation by Chriſt, did ſo root that principle in your hearts, that nothing could ſatisfie your ſouls, but a full conformity to the Lords will, ſo as you have been unſatisfied in the fulleſt acts of Obedience you have performed, that thence you have cauſed the Name of God to be exalted through you, that you have born witneſs to the world that the perfection of holineſs dwells in God only, and all ought to bow down in ſubjection to that abſolute holy will of his.
2. I beſeech you try whether your apprehenſion of ſalvation by Chriſt did ſo ſweetly build your ſouls up in the belief of that great Truth, that no leſs than a perfect conformity to the Lords will ought to ſatisfie the deſires of any ſoul, that thence you have been perpetually groaning after a larger portion of the ſanctifying ſpirit of Chrit. What do your hearts anſwer? Have you not ſatisfied your ſelves with freedom from groſs ſins, and thought your condition ſhould be ſafe enough, becauſe free from the groſs pollutions of the world? And others of you, have you not ſatisfied your ſelves with holy duties, and thought you gained a ſufficient degree of holineſs, that your hearts never groaned after a larger portion?
3. Examine whether your apprehenſions of your ſalvation by Chriſt, did ever engrave that great Maxim in your hearts, that nothing ought to ſatisfie your ſouls but a full conformity to the Lords will, that thence you have ever ſince been enquiring and making diligent ſearch to find out the hidden iniquities of your own hearts? Do not many of your Conſciences atteſt this before the Lord, that it was never made your work one moment to ſearch what iniquity was in your hearts undiſcovered?
4. Was ever your ſpirit ſo cauſed to apprehend, that nothing ought to ſatsfie your ſouls but a perfect conformity to the Lords will, by your apprehenſion of your being ſaved by Chriſt, that thence you have appealed to the Lord to be the trier and examiner of your rotten deceitful hearts, to find out your Iniquities for you; that your wills might be brought into a more precious conformity to his bleſſed will? Did ever your ſouls breath forth one ſuch requeſt before the Lord to this day? Nay, let me ask you, whether you durſt now in the preſence of the heart-ſearching God, come to ſay, Lord, ſearch me, try me, ſee if there be any way of wickedneſs in me? If ſo, then how far are you from receiving the true evidence, whoſe deſcent is from heaven, whoſe Father is God, that evidence that proceeds from the ſpirit of Chriſt, of our union with Chriſt, and ſalvation by him?
5. Did ever your apprehenſions of your ſalvation by Chriſt, ſo confirm in your Souls that great Goſpel-Truth, that the Lords bleſſed will ought to have the moſt abſolute, perfect ſubjection from the will of any ſoul, that thence your Souls have delighted and taken contentment in the light of the Lords precious Truth revealing the Lords will to you, and revealing the diſagreement of your own wills to the Lords will? Are not your ſouls to this day ſo far from delighting in the diſcovery of the Lords will to your ſouls, as your ſpirits loath and hate thoſe bleſſed diſcoveries of the Lords will to you, and your hearts inwardly bulk and ſwell againſt the diſcoveries of the Lords will, that you have hard thoughts, and think if God require ſuch holineſs, ſuch praying, ſuch watching over the heart, words and thoughts, this is a hard Maſter indeed, to require ſuch ſtrictneſs as no holy heart can obſerve and anſwer: How then can you ſay confidently that you ſhall be ſaved by Chriſt, when your apprehenſions of ſalvation by Chriſt, cannot teſtifie in the leaſt degree from this effect, of the cauſing the Name of God to be exalted through you, that the deſcent is from God?
6. Laſtly, Examine whether your apprehenſion of being ſaved by Chriſt, begat ſuch a principle in you, that nothing could ſatisfie you but a perfect conformity of your wills to the will of Chriſt? that your hearts have groaned after a diſſolution, after the time of breaking the corrupt union between Body and Soul, that you might no longer be detained under corruption, and a neceſſity of ſinning, that you might no longer have your wills oppoſite to the Lords will? Alas, do not your ſouls anſwer, that ſuch a time of diſſolution is rather a time of horrour to your ſouls? Do not your hearts anſwer, that want of unity to the Lords will, is ſo little burdenſom to you, that could you dwell in your corrupt bodies, it would be accounted happineſs to enjoy the pleaſures of ſin for ever, rather than that perfect union and communion with God in Chriſt? If your hearts anſwer any of theſe things, I beſeech you ſee how far you are from being able to prove to your own ſouls, that the apprehenſion of your ſalvation by Chriſt, did deſcend from God? Queſtionleſs did they proceed from God, they would cauſe the Name of God and his Holineſs to be exalted through you, they would cauſe your ſouls to bear record to the glory of the Lords holineſs, do teſtifie that ſuch a perfection of holineſs dwells in God, that his will ought to be the Rule for the conforming of the will of every Soul.
FINIS.